them to goe courrageously and boldely to theire Deathe and to suffer al sutche thinges as were thought moste terrible I thought it a thinge impossible that sutche menne shoulde liue wickedly or in Wantonnesse So likewise writeth Sozomenus touchinge the same The Christians beinge spoiled of theire goodes and regardinge nothinge that they hadde beinge hâ—nged on gibbettâ—s and suffering al manner tormentes so without care or sense as if theire bodies had not benne theire owne neither allured with flatterie nor amazed with threates they gaue al menne hereby to vnderstande that they suffered these thinges not of Wantonnesse but for somme greate rewarde The Prophete Dauid saithe In quo corriget adolescens viam suam In custodiendo Sermones tuos Whereby shal a yonge man not grow to be a Fleashely wanton but amende his life and correcte his waie He answeareth O Lorde by the keepinge of thy woordes Therefore wée maie iustly saie to you as Cyrillus saide sommetime to Iulianus the Renegate in like case Etiam pueri in Sacris Literis enutriti statim fiunt religiosissimi etiamsi minùs eloquentes Euen our Children beeing brought vp in the Holy Scriptures streight waie becomme moste Godly although not so eloquente or welspoken If there be any sutche Fleashe vvoormes and VVantons this daie they be not the Gospellers whiche woorde so mutche offendeth you they be of you and of yours M. Hardinge that is not the professours but the Mockers wilful despisers of the Gospel Ye saie CoÌ„fession should be made vnto the Prieste By whom Onely ye saie God hath promised forgeuenesse of Sinne. I beseche you where finde you this Promisse Shewe the woordes Allege the Place Regarde your Credite Otherwise ye wil be noted of Vntruthe Where did God or Christe euer saie Forgeeuenesse of Sinne is geeuen onely by the Prieste If it be so in déede then why doothe Chrysostome saie Nunc necessarium non est Praesentibus Testibus confiteri Solus Deus te confitentem videat Nowe it is not needeful to make Confession in the Presence of vvitnesses Let God Onely See thee makinge thy Confession Why dooth S. Hierome saie Apud Deum non Sententia Sacerdotum sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the Life of the Sinner that is regarded before God How be it hereof wée haue sufficiently saide before Luther ye saie Firste procured that menne should acknowledge no One Head and Iudge Whom as by your reporte S. Cyprian saithe they might obeie as the Vicare of Christe Of this One Heade One Iudge neither Christe nor his Apostles euer told vs. S. Cyprian as it is saide before saithe thus Christus Parem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles Equal Povver And S. Chrysostome saithe Quicunque desiderat Primatum in Terra inueniet in Caelo confusionem VVho so euer seeketh the Primacie in Earthe he in Heauen shal finde Confusion The place of S. Cyprian touching One Heade and One Iudge is wel alleged by you M. Hardinge but il applied It is true that S. Cyprian saithe The People ought to obeie One Iudge or One Heade as the Vicare of Christe But that by the same One Heade or Iudge he meante either the Byshop of Rome or any one other certaine seueral Bishop it is moste vntrue S. Cyprians meanynge is as I haue otherwhere more largely declared that in euery Diocese the People ought to knowe One Bishop as Head and Iudge and him to obeie as the Vicare of Christ One Head or Iudge I saie in euery Diocese not One Vniuersal Heade ouer al the Worlde For proufe whereof M. Harding reade S. Cyprians Epistle vnto Florentinus Pupianus and ye shal finde that he vseth the selfe same woordes of him selfe and not of the Pope I doubte not but ye wil mutche marueile and mislike your owne errour His woordes be these Vnde Schismata Haereses obortae sunt oriuntur nisi dum Episcopus qui Vnus est Ecclesiae praeest Superba quorundam praesumptione contemnitur Where hence haue Schismes and Heresies spronge vp or wherehence doo they springe onlesse it be that the Bishop whiche is One and â—uleth the Churche by the prowde presumption of certaine is despised Here S. Cyprian calleth him selfe that One Bishop and that One Heade and Iudge of the Churche Yet was he onely the Bishop of Carthage in Aphrica and not the Pope or Bishop of Rome Hereof I haue spoken more at large in my Former Replie Touching the Pope wherein he maie be knowen for Christes Vicare it were harde to saie Onlesse it be for that where so euer the Pope is presente there Christe is awaie Chrysostome saithe Qui vanam gloriam non desiderat ille debet Christi Vicarius factus Christi Iustitiam praedicare He that desireth not vaine glorie beinge made Christes Vicare ought to preache the Justice of Christe The Apologie Cap. 3. Diuision 1. Where they saie that wee haue fallen into sundrie Sectes and would be called somme of vs Lutherans somme of vs Zuinglians caÌ„not yet wel agree emoÌ„g our selues touching the whole SubstaÌ„ce of our Doctrine what would these meÌ„ne haue saide if thei had benne in the firste times of the Apostles and Holy Fathers when one saide I holde of Paule and other I holde of Cephas an other I holde of Apollo When Paule did so sharpely rebuke Peter When vpon a fallinge out Barnabas departed froÌ„ Paule When as Origen mentioneth the Christians were diuided into so many factions as that thei keapte nomore but the name of Christians in common emong them being in no manner of thing els like to Christians When as Socrates saith for theire dissensions sundrie Sectes they were laughed iested at openly of the people in theire stages common gameplaies When as Constantine the Emperour affirmeth there were sutch a number of Variances braulinges in the Churche that it might iustly seeme a miserie farre passing al yâ— former miseries WheÌ„ also Theophilus Epiphanius Chrysostome Augustine Ruffine Hierome being al ChristiaÌ„s being al Fathers being al Catholiques quarrelled one against an other with moste bitter and most remedilesse contentions without ende When as saithe Nazianzene the partes of one Body were consumed and wasted one of an other When the whole Easte parte of the Churche was diuided froÌ„ the Weast onely about leauened Breade and onely for the keepinge of Easter daie whiche were in deede no greate maters to be striued for And when in al Councelles Newe Creedes and Newe Decrees continually were diuised The B. of Sarisburie The summe of M. Hardinges answeare hereto is this that the bitter dissensions that in Olde times fel out emongest the Learned and Godly Fathers stoode rather in maters of manners and other smal quarrels then in cases and questions of the Faithe For trial of the truethe herein it maie please you to consider wel these fewe
the Churche is his onely Spouse and not the Popes S. Augustine saithe vnto Christe Tu Petro non dixisti Palce Oues tuas sed Pasce Oues meas Thou saidste not vnto Peter Feede thy Sheepe but Feede mine Peter belongeth vnto the Churche but the Churche belongeth not vnto Peter The Churche is not the Popes Vine It is the Vine of the Lorde of Sabaoth It shal be sufficiente for the Pope if he maie be onely a branche in this Vine if he be not withered if he be not cutte of and throwen into the fiere S. Augustine saith Qui hoc animo pascunt Oues Christi vt Suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate They that feede the Sheepe of Christe to that ende that they woulde haue them to be theire Sheepe and not Christes are founde to loue them selues and not Christe for desire either of Glorie or of Gouernemente or of Gaine The Apologie Cap. 4. Diuision 2. Howe saie ye doo wee diuise these tales Is not this the very course of the Councelles in these daies Are not al thinges remoued from the whole holy Councel and brought before the Pope alone that as thoughe nothinge had benne donne to pourpose by the indgementes and consentes of sutch a number he alone maie adde alter diminishe disanulle allowe remitte qualifie what so euer he liste Whose woordes be these then And why haue the Bishoppes Abbates in the laste Councel at Tridente but of late concluded thus in th ende Sauinge alvvaies the Authoritie of the See Apostolique in al thinges Or why dooth Pope Paschale write so proudely of him selfe As though saithe he there vvere any General Councel hable to prescribe a Lavve to the Churche of Rome vvhereas al Councelles both haue benne made and haue receiued their force and strength by the Authoritie of the Churche of Rome and in ordinaunces made by Councels is euer plainely excepted the Authoritie of the Romaine Bishop If they wil haue these thinges allowed for good why be Councelles called But if they commaunde them to be voide why are they leafte in theire Bookes as thinges allowable M. Hardinge Sir what neeede you bestowe so mutche talke in vaine Is 〈◊〉 not reason the members acknoweledge the heade VVoulde you the members to worke their actions without the heade Is Pope Paschalis to be called proude for preferringe the Churche of Rome before a Councel Haue not Councels euer ben thought to lacke theire ful Auctoritie whiche were not called and confirmed by the Bishop of Rome The B. of Sarisburie The Modestie and Sobrietie of Pope Paschalis claime shal better appeare in the nexte Diuision Verily the Churche of Rome these many yéeres maie séeme to haue benne nothinge els but a Moother of Falsehed a Schoole of Pride Pope Nicolas saithe De Sedis Apostolicae iudicio nemini licet iudicare It is lawful for noman to iudge of the Popes Iudgemente And of late yéeres Pope Leo saide Papa habet Authoritatem super omnia Concilia The Pope hathe Authoritie ouer al Councelles That al lawful Councelles haue euermore benne summoned and confirmed by the Pope it is a mauifest and grosse vntruthe as hereafter it shal be opened more at large Where ye saie It is reason the Members shoulde acknowledge theire Heade For shame M. Hardinge and for your credites sake once leaue these vanities If the Pope be any parte of Goddes Churche he is a Member and not the Heade and the Faithful of the Churche of God are Christes Members and not the Popes The Apologie Cap. 5. Diuision 1. But be it so Let the Bishop of Rome alone be aboue al Councelles that is to saie let somme one parte be greater then the whole let him be of greatter Power let him be of more Wisedome then al his and in spite of Hieromes heade let the Authoritie of one Cittie be greatter then the Authoritie of the vvhole vvorlde M. Hardinge It is a common manner of this Defender what he must needes graunt to make a shewe in wordes as though it were free gifte So many times beggers wil seme gentilmen and paiers of debte wil seme geuers Let the Bishop of Rome saithe he alone be aboue al coūcels Sir he is so no thake to you Yet speake you like a liberal gentilman That is to saie let some one parte be greater then the whole No sir maugre your scoffinge heade parte shal not be greater then the whole but parte shal be greater then parte In a right sense is not the heade greater then the body the Bishop then his cleregy the * maister of a house more then his familie Neither is the Councel the whole pardy excepte your mery witte can deuise vs a whole body without a heade Let him be of greater power saie you And so he is Let him be of more wisedome then al his VVe saie not so It maie be that his Councel hath more learninge more knowledge and more wisedome then his onely person Albeit when we speake of that wisdome of the See Apostolike whiche is sure infallible and cannot erre we meane not onely the Popes singular person but the heade Pastoure and Bishop as he doth those thinges whiche perteine to that chaire that is to saie in asmutche as he procedeth not vpon his owne priuate iudgemente but by the instincte of the Holy Ghoste promised by Christe to his vicare VVhere you saie And in spite of Hieromes heade let the Authoritie of one Citie be greater them the Authoritie of the whole world we tel you that this you speake more spitefully then learnedly For S. Hierome in his epistle to Euagrius speaketh onely of a particular matter blaminge the custome of Rome where contrary to the custome of the whole world deacons in certaine cases were preferred before Priestes whereof we haue spoken before The B. of Sarisburie Sir defender ye saie speaketh like a Liberal Gentleman Againe yée saie No sir Maugre your scoffinge heade These and other like woordes M. Hardinge are sittinge and seemely for your personne and maie wel becomme your mery witte Where wee saie Let the Bishop of Rome be of greater povver then any General Councel yée answeare vs readily And so he is Where wée saie Let him be of more VVisedome then al other Bishoppes Yée answeare againe Wee saie not so As if yée woulde allowe the Pope Authoritie and Power without Wisedome Yet wise menne haue saide that Povver vvithout VVisedome is the kingedome of Folie Somme of your frendes haue saide Si Totus Mundus sententiaret in aliquo negotio contra Papam videtur quo'd standum esset Sententiae Papae If the whole worlde shoulde geeue sentence in any mater againste the Pope it seemeth wee ought rather to stande to the Popes iudgemente then to the Iudgemente of al the worlde Albertus Pigghi us saithe Certius est iudicium
alone For Head and Spouse alone he is in one respect not alone in an other respect According to the in ward influence of Grace Christe properly and onely is Head of his Mystical Body the Churche But as touching the outwarde Gouernment the being of a Head is common to Christe with others For in this respect certaine others maie be called Heads of the Churche as in Amos the Prophete the great States be called the Heads of the People So the Scripture speaketh of Kinge Saule VVhen thou were a litle one in thine owne eies thou wastinade Head emong the Tribes of Israel So Dauid saithe of him selfe he hath made me Head of Nations Men be called Heads in as muche as they be in stede of Christe and vnder Christe after which meaning S. Paule saith to the Corinthians For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it In persona Christi In the Person of Christe And in an other place VVee are Ambassadours in the stede of Christe as though God did exhort you through vs. To conclude in fewe according to inwarde influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gourning the Pope vnde Christ and in sted of Christ is hed of y◠same As touching the Bridegromesbip we saie and beleeue that if we would speake properly Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse is a Bridegrome For from one of the Churche he begetteth children to himselfe But others are called Bridegromes Working together with Christe outwardly to the begetting of spiritual children whom neuerthelesse they begette not to them selues but to Christe And suche are called the ministers of the Bridegrome in as muche as they done his stede And therefore the Pope who is instede of Christe the Bridegrome of the whole Churche is called also the Bridegrome of the vniuersal Churche a man maie terme him the vicegerent Bridegrome The B. of Sarisburie I trust Gentle Reader thou wilt not looke I should answeare al M. Hardinges ordinarie idle talke So should I lose good time without cause and be ouer troublesome to thine eates O saithe he VVhat a world it is to see these Defenders They whiche haue not keapt the vnitie of the Sprite in the band of Charitie whiche S. Paule requireth but haue seuered them selues from the Body of the Churche tel vs nowe for soothe that they beleeue that there is one Churche of God O M. Hardinge if wée haue herein saide il then beare witnesse of the il If wée haue saide wel wherefore make you these vitter outcries What so euer ye haue conceiued vs to be yet might ye suffer vs quietly to saie the Truthe specially sutche Truthe as you imagine maketh so mutche for your selfe Ye say wée confesse that our Churche beganne onely about fourtie yeeres sithence and was neuer before No M. Hardinge wée confesse it not and you your selfe wel knowe wée confesse it not It is your tale it is not ours Wée saie and haue sufficiently proued and you knowe it right wel if ye would be knowen of that ye know y◠our Doctrine is y◠Olde yours is y◠Newe Yf ye wil néedes force your selfe to the denial it may easily be proued that by sutch Authoritie as your selfe may not wel denie onlesse ye wil once againe do now as ye haue twise done before Wée saie that our Doctrine the order of our Churches is older then yours by fiue hundred whole yeeres and more If ye wil not beleeue vs yet beleeue M. Hardinge he wil tel you euen the same Marke wel his woordes These they be It standeth not with Christe his promises made to the Churche that he should suffer his Church to continue in darkenesse these thousand yeeres past And thus by secrete confession he leaueth vs fiuehundred three score and sixe whole yeeres at the least that is to saie the whole time of Christe of his Apostles and of al the Godly Learned Doctours and Fathers of the Primitiue Churche Whiche time notwithstanding is thought a great deale better and purer then al the time that hath folowed afterwarde In this Diuision M. hardinge being attente and eger vpon his cause and claiming as mutche as he thought with any modestie he might be hable hath claimed to him selfe onely a thousand yeeres of the night and hath leafte vs welneare sixe hundred yeeres of the daie This is your owne witnesse M. Harding Consider wel of it It is your owne Therefore ye doo your selfe great wronge and mutche deface your owne credite so suddainely to saie our Doctrine is Newe Gods name be blessed it hath the Testimonie not onely of Christe and his Apostles but also of the olde Learned Catholique Fathers of the Churche And this is it that so mutche greeueth you that wee refourme our Churches nowe according to the paterne and samplar of Christes and his Apostles firste Institution For thereby the disorder and deformitie of your Churches the more appeareth Lirinensis saithe That thing must be holden for Catholique that euerywhere euermore and of al menne hath benne beleeued These general notes must be limited with this special restrainte VVhere as the Churches vvere not corrupted For otherwise there was neuer any Doctrine so Catholique ne not the Confessed Doctrine of Christe him selfe that hath benne receiued Euermore Eueryvvhere and of al menne without any exception But M. Hardinge these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine that you would so saine haue counted Catholique For neither reacheth to within fiue hundred yeeres of the Apostles time nor hath it that Antiquitte indeed that in face and countenance is pretended as it is plaine by your owne former Confession nor was it euer vniuersally receiued as herafter by Particulares it shal be proued It had neuer that vniuersalitie neither of al times and ages nor of al places and countries nor was it euer vniuersally receiued allowed of al men Therefore what so euer ye cal it ye cannot by your owne Definition cal it Catholique The Catholique Churche of God standeth not in multitude of Persones but in weight of Truthe Otherwise Christe him selfe and his Apostles had not ben Catholique For his flocke was very litle the Catholique or Vniuersal consent of the World stoode against it The Churche of God is compared to the Moone for that she waxethe and waneth as the Moone dothe sometime is ful sometime is emptie and therefore as S. Augustine saith is called Catholica quia Vniuersaliter perfecta est in nullo claudicat per totum Orbem diffusa est Bicause she is Vniuersally perfite and halteth in nothing and is not now shut vp in one onely Countrie as was the Churche of the Iewes but powred throughout the whole World Though the hartes of men haue often changes yet Gods
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
not to be any One Heade but onely God Neuerthelesse M. Hardinge is wel hable to fortifie al these thinges by the Authoritie of the Scriptures And here in steede of the firste Chapter of the Prophete Osee be allegeth the firste Chapter of the Booke of Iosua And leste thou shouldest thinke it were onely a marginal errour brought in by somme ouersight of the Printer as he vsethe sometimes to excuse and to shifte the mater he hathe thus laide it wide open in his owne texte Hereof the Holy Captaine Iosue seemeth to speake Howe be it one errour maie the better be dissembled emongst so many In deede the Prophete Osee and not the Holy Captaine Iosua speaketh these woordes but not as M. Hardinge imagineth ▪ of the state of al Christendome vnder One Pope but of that Vnitie and Consente that al the Faithful of the worlde as wel Iewes as Gentiles should haue vnder One Christe as it is moste euident by the whole discourse of the texte Thus lie the Woordes The number of the Children of Israel shal be as the Sande of the Sea shoare that cannot be numbred And it shal comme to passe in the place where it was saide vnto them Ye are no people of mine There shal it be saide vnto them Ye are the Children of the Liuinge God And the Children of Juda and the Children of Israel shal assemble togeather and shal appointe vnto them selues one Heade Vppon whiche Woordes S. Hierome Writethe thus Haec omnia fient quia magnus est Dies Seminis Dei qui interpretatur Christus Al these thinges shal comme to passe bicause it is the greate daye of the Seede of God whiche Seede is expounded not the Pope but Christe Likewise Nicolas Lyra Congregabuntur Filij Iuda id est Apostoli Filij Israel id est Gentiles conuersi Pariter id est in Vna Ecclesia ponent sibi Caput Vnum id est Christum There shal assemble togeather the Children of Iuda that is to saie the Apostles and the Children of Israel that is to saie the Heathens conuerted Togeather that is to saie in One Churche and shal appointe vnto them selues One Head that is to saie not one Pope as M. Hardinge woulde haue it but One Christe S. Augustine expoundinge the same wordes saithe thus Recolatur Lapis ille Angularis duo illi parietes vnus ex Iudaeis alter ex Gentibus Let vs remember that Corner Stone that is Christe and not the Pope and the twoo VValles the one of the Iewes the other of the Heathens The other woordes whiche M. Hardinge allegeth out of S. Iohn Christe him selfe expoundeth not of the Pope but of him selfe I am the good Shephearde I yelde my life for my Sheepe I knowe my Sheepe and am knowen of them I haue other Sheepe that be not of this Flocke Them muste I bringe that they maye heare my Voice and so shal there be one Shepheard and one Flocke These woordes Chrysostome expoundeth by the woordes of S. Paule Vt duos conderet in Semetipso in Vnum nouum Hominem That he might woorke twoo people into One newe Man not in the Pope but in him selfe S. Augustine expoundinge the same saithe thus Duobus istis Gregibus tāquam duobus Parietibus Christus factus est Lapis Augularis Vnto these twoo Flockes as vnto twoo VValles not the Pope but Christe was made the Corner Stone And what should I allege any other the Olde Fathers Nicolas Lyra as simple an Interpreter as he was yet he likewise saithe the same Fiet Vnus Pastor id est Christus There shal be One Shephearde that is to saie not the Pope but Christe Neither is M. Hardinge hable to shewe vs any Learned allowed Interpreter Olde or Newe that hathe expounded this place otherwise Al these thinges notwithstandinge as wel these woordes of Christe as also the other of the Prophete Osee M. Hardinge applieth onely to the Pope The Pope muste be the Heade The Pope muste be the Shephearde Bothe Christe and Osee Prophesied these thinges of the Glorie and Kingdome of the Pope Iuda and Israel shal chuse Christe to be theire Heade Al the Faitheful through the worlde are one Flocke and Christe is the Shephearde Ergo the Pope is the General Heade of the Vniuersal Churche of God Sutche Logique M. Hardinge is hable to teache vs and with sutche feare and reuerence can he vse Goddes Holy Woorde And like as the Emperour Caligula sometimes tooke of the Heade of his greate God Iuppiter and set on an other Head of his owne Euen so by these Interpretations and Gloses M. Hardinge smiteth of Christe the Onely Heade of the Churche and setteth on the Pope For Iohannes de Parisijs out of whom or somme other the like he hathe borowed this whole mater nothinge doubteth to telle vs that Christe is not nor cannot be the Heade of this Body or the Shephearde of this Flocke And leste M. Hardinge should charge me with vntrue reporte his woordes be these Congregabūtur Filij Iuda Filij Israel vt ponāt sibi Caput Vnum Et Iohan. 10. Fiet Vnū Ouile Vnus Pastor Quod quidē de Christo intelligi nō potest sed de alio aliquo Ministro qui praesit loco eius The Children of Juda and the Children of Isral shal assemble togeather to appointe vnto them selues One Heade And in the tenthe of Iohn There shal be made One Folde and One Shephearde Whiche thinge doubtelesse cannot be expounded of Christe but muste be taken of some other Minister that maye rule in his steede Thus wée are taught that Christe is neither the Heade of his owne Body the Churche nor the Shephearde of his owne Flocke but onely the Pope And yet Chrysostome saithe Qui non vtitur Sacra Scriptura sed ascendit aliunde id est non concessa via hic non Pastor est sed Fur VVho so euer vseth not the Holy Scripture but commeth 〈◊〉 an other waie that is not lawful whiche is by False Gloses and Corruptions he is not the Shephearde of the Flocke he is the Theefe So saithe S. Augustine Ipsum characterem multi Lupi Lupis imprimunt The note or marke of a Bishop many geue vnto Wolues and be VVolues them selues M. Hardinge saithe farther For as mutche as Christe is Ascendedinto Heauen and is nowe nomore conuersante emongst vs in Visible Forme as he was before it behooued some one man to be put in Commission for bearinge the charge and takinge care of the whole Churche Therefore he saide vnto Peter Feede my Flocke Confirme thy Brethren Firste what Ancient Learned Father euer thus scanned the woordes of the Popes Commission Or why dothe M. Hardinge auouche so greate a mater of him selfe onely without farther Authoritie And if this so large Commission be to Feede to Feede so many why then doothe the Pope Féede so litle Or rather why Feedeth
Howe can he be a Maister that â—ath no Scholare Geate thee a Scholar and then be a Maister S. Ambrose saithe Nisi bonum Opus amplectaris Episcopus esse non potes Oulesse thou embrace the good labour a Bishop thou canste not be S. Gregorie saithe Sacerdotes nominamur non sumus Priestes wee are called but Priestes wee are not As for VVicklefe he expoundeth plainely his owne meaninge and that with M. Hardinges owne Construction For these be his woordes euen as they are alleged by his enimies Papa vel Praelatus malus Praescitus est aequiuocè Pastor verè Fur Latro The Pope or any other wicked Prelate in double or doubteful speache is a Postour but in very deede he is a Theefe and a Murtherer So Chrysostome saithe Qui ab hominibus ordinatus est quantum ad DeuÌ„ artinet noÌ„ est Sacerdos aut Diaconus He that is appointed by menne and not by God before God is neither Priest nor Deacon If VVicklefe vpon iuste zele of the House of God for that he then sawe the Bishoppes either knew nothing or did nothinge or cared for nothinge either spake or meante more then Truthe maie beare wée defende it not Notwithstandinge touchinge that is obiected of deadly sinne it séemeth he folowed therein the Councel of Valentia in France The woordes be these Quicunque sub Ordinatione vel Diaconatus vel Presbyterij vel Episcopatus Mortali Crimine dixerint se esse pollusos à supradictis Ordinationibus submoueaÌ„tur Who so eues after the Order either of Deaconship or of Priesthoode or of Bishoprike shal saie they haue benne defiled with Mortal Sinne let them be remoued from the foresaide Orders So. S. Augustine saithe as he is alleged by Gratian Qui nec sua crimina detersit nec filiorum crimen correxit Canis impudicus dicendus est magis quà m Episcopus He that neither hath wiped of his owne finnes nor corrected the Sinnes of his Children ought rather to be called a shamelesse Dogge then a Bishop Yet notwithstanding to remoue al strife what so euer the Bishop of Rome be or what so euer he doo let him hardly be called a Bishop bicause as M. Hardinge saithe he standeth in roome of a Bishop Or as VVicklefe saithe let him so be called Aequiuocè that is to saie by a woorde of double meaning as Vnsauery Salte is called Salte Or as the Prophetes of Baal are called Prophetes Or as a painted Man is called a Man And as S. Gregorie saithe Let him he called a Prieste although in deede he be no Prieste Let him be called a Teacher although he Teache not Let him be called a Féeder although he Feéde not S. Cyprian saith of S. Paule Ipsum quamuis inane Nomen Vmbram quandam Sacerdotis cogitans expauit S. Paule was afroide consideringe onely the emptie Name and Shadowe of a Bishop And in the late Councel of Tridente the mater is concluded thus Qui dicit cos qui non exercent Ministerium Verbi Sacramentorum non esse Sacerdotes Anathema sit Who so euer saie that they that Minister neither the Woorde of God nor the Sacramentes be no Priestes Accursed be he But Athanasius saithe Quid opus est hominibus titulo Episcopis What neede haue wee of these menne that beare onely the name of Eishoppes Therefore S. Hierome saithe Auferet Dominus Nomina Vanae gloriae Admirationis falsae quae versantur in Ecclesia Sed Nomina Sacerdotum cum Sacerdotibus dotibus aufereâ— qui frustrà sibi applaudunt in Episcopali in Presbyterij Dignitate non in Opere The Lord shal take awaie the names of Vaine glorie and of â—â—ined wooâ—dering whiche are in the Churche Yea he shal take awaie bothe the names of those Priestes and the Priestes withal whiche vaunte them selues in the Dignitie of Bishoprike and Priestehoode but not in the Laboure The Apologie Cap. 4. Diuision 1. And that neither the Pope nor any other worldly Creature can nomore be Head of the whole Churche or a Bishop ouer al then he can be the Bridegome the Light the Saluation and Life of the Churche For these Priuileges Names belonge onely to Christe and be properly and onely sfitte for him alone And that no Bishop of Rome did euer suffer him selfe to be called by sutche a proude name title before Phocas the Emperours time who as we know by killing his owne Soueraine Mauritius the Emperoure did by a Traiterous Villanie aspire to the Empire Whiche was aboute the sixthe hundreth and thirteenth yeere after Christe was borne M. Hardinge The name of Vniuersal Bishop which this Interpreter meaneth beinge taken in a right sense is no proude name in respecte of him to whom it belongeth VVhether any Bishop of Rome euer suffered himselfe to be called by that name of no as you denie it and proue it not so it forceth not whether any did so or no. If they refused it of humilitie that proueth it not to be Vnlaâ—ful The B. of Sarisburie If the name of Vniuersal Bishop be a Prowde Name in others why may it not also be a Prowde Name in the Bishop of Rome Hath the Bishop there sutche a special Priuilege for Pride aboue al others May Pride be Humilitie and Humilitie Pride onely in respecte of diuerse Personnes You saie This Title of right belonged to the Bishop of Rome and therefore in him it was no Pride This M. Harding is a fowle Vntruthe as it shal appeare by the nexte Diuision For these be the woordes of the Councel of Carthage as Gratian allegeth them Vniuersalis autem Episcopus nec ipse Romanus Pontifex appelletur The Bishop of Rome him selfe maie not be called the Vniuersal Bishop That the Olde Learned and Godly Bishoppes of Rome refused this Name as Prowde and Arrogante it is so plaine by S. Gregorie that I marueile any Learned man woulde calle it in question His woordes thereof be these Nullus Decessorum meorum hoc tam Profano Vocabulo vti consensit Nullus Romanorum Pontificum hoc Singularitatis Nomen assumpsit Nos hunc honorem nolumus oblatum suscipere None of my Predecessours Bishoppes of Rome euer consented to vse this Vngodly Name No Bishop of Rome euer toke vpon him this Name of Singularitie Wee the Bishoppes of Rome wil not receiue this honour beinge offred vnto vs. If the Bishoppes of Rome in Olde times refused this Name not for wante of right but onely as M. Hardinge saithe of Humilitie wherefore then did theire Successours that folowed afterwarde so ambitiously laboure to geate the same Platina saithe Bonifacius Tertius obtinuit à Phoca Magna tamen Contentione Pope Bonifacius the thirde obteined of the Emperour Phocas yâ— Rome should be called the Heade of al Churches but with Greate Contention and mutche adoo Wherefore then dooth S. Augustine the whole Councel of Aphrica condemne the attempt of this vsurped
Iurisdiction and calle it Fumosum Saeculi Typhum The smoky Pride of the VVorlde And that euen in the Bishoppes of Rome If the Bishop of Rome be so fulle of Humilitie as wée are here borne in hande why auaunceth he him selfe so High aboue al General Councelles Why saithe he that no Creature may iudge his dooinges Why claimeth he the Swerde and Scepter of al the World Why saithe he that Christes Consistorie and his Consistorie are al One and that he can doo al that God him selfe can doo Why doothe he saye That the Emperoure is but the Proctour or Bailife of the Churche of Rome Procurator sfiue Defensor Romanae Ecclesiae Why doothe he suffer Kinges and Emperours to holde his Stirope to leade his Palfrai and to kisse his foote Verily this kinde of Humilitie in other places might goe for Pride Hesychius saithe Vbi Superbia regnat Hypocrisis Humilitas locum non habet Where Pride and Hypocrisie beare the swaie there Humilitie can haue no place Likewise Chrysostome saithe Quicunque desiderauerit Primatum in Terra inuenieâ— in Coelo confusionem nec inter Seruos Christi computabitur qui de Primatu tractauerit Who so euer defireth Primacie in Earthe in Heauen he shal finde Confusion Neither shal he be accumpted emong the Seruauntes of Christe that wil once intreate of Primacie To conclude a Learned Man one of M. Hardinges owne side hereupon hathe noted thus Bonifacius obtinuit à Phoca vt Ecclesia Romana esset Caput Omnium Ecclesiarum Ex quo posset modo consimili sumi Argumentum quâ—d ad Imperatorem pertineat Primatum Ecclesiae transferre de Ecclesijs Ordinare Pope Bonifacius the thirde obteined of the Emperour Phocas that the Churche of Rome should be the Head of al Churches Whereof wee maye in like case geather an Argumente that it belongeth to the Emperour to translate the Primacie of the Churche and to take Order for the Churches The Apologie Cap. 4. Diuision 2. Also the Councel of Carthage did circumspectly prouide that no Bishop should be called either the Highest Bishop or Chiefe Prieste M. Hardinge Here by your leaue Syr Defender you playe false and are taken as it were with false Dyse and therefore ye ought iustly to lose al that ye haue vniustly wonne by your false playe and false Dyse I meane your shameful falsefieinge of this Councel by you alleaged And for this and other your falsehed it is right you lose the credite whiche vniustly bicause by false Teachinge you haue wonne amonge the Vnlearned That your false plaie might not sone be espted you doo as like to Maisâ—er Iuel as though you were his Fathers Sonne For that false sleight he vseth more then any that euer I readde For where as we haue seuen Councelles of Carthage nether shewe you whiche of them it is that you alleage nor geue any notice of the number where the Canon maye be founde But contrariwise as the Lap winge with her busie crie leadeth a man from her neste so you leade vs from the Place where it is by puttinge in the Margent of your Booke the number 47. that not findinge it by your note we should geue ouer further lookinge for it VVho dothe euil hateth Light saithe Christe So here falsefieing and forginge a Canon of a Councel you would faine walke in clowdes that your lieing might not be deprehended c. So had it ben done more circumspectly for furtherance of your fals hed if the matter should neuer come to trial of Learninge Nowe who so euer examineth the place truly must nedes crie out shame on you Defender who are thauctour The woordes if you had listed to haue alleged them without falshed be these VVhiche we finde in the 26. Canon of the thirde Councel of Carthage whiche Councel was Authorized by the sixth general Councel holden at Constantinople in Trullo Vt primae sedis Episcopus non appelletur Princeps SacerdotuÌ„ aut Summus Sacerdos aut aliquid huiusmodi Sed taÌ„tùm Primae Sedis Episcopus And thus they are to be Englished It hathe liked vs saie the Fathers of that Councel that a Bishop of a First See be not called Prince of Priestes or Highest Priest or any sutche other thinge but onely a Bishop of a Firste see Nowe commeth me this iotly Defender and saithâ— the Councel of Carthage hathe by expresse wordes for so mutche his Latine foundeth that no Bishop should be called either the Highest Bishop or Chiefe Prâ—est By whiche Canon thus by him vntruely vttered he thought to deprtue the Pope of this Auncient Title that al the worlde hathe euer atâ—ributed vnto him so as he be called nomore Summus Pontifex For the right vnderstandinge of this Canon two thinges are to be considered Howe farre the Authoritie of this Councel ought to be extended and what is meant by a Firste See The Decrees of this Councel perteined but to the Prouince of Aphrike For prouincâ—al Councelles binde onely the prouinces in whiche and for Order of whiche they be kepte Onely the General Councelles are to be receiued of al. By these two woordes Prima Sedes those Fathers vnderstode any Citie in whiche a Patriarke of Primate who are of one office though of diuerse names hathe his see I cal it a first see or rather if it might be permitted a Primate see In greate Citties where the Highest courtes for iustice were kept and where the chiefe Pagane Priestes of the Latines named Primi Flamines were resident before the comminge of Christe there after Christes comminge were Patriarkes or Primates placed by whom the weighte matters of Bishops should be decided VVhiche Order was taken firste by commaundement of S. Peter as Clement writeth by the Apostles and Clement as Anacletus witnesseth by the Apostles and theire Successours afterward as Lucius the Pope saithe Nowe the Councel of Carthage by this Defender alleaged and likewise the Aphrican Councel ordeined and willed that a Bishop of any of the Primate Sees of Aphrâ—ke shoulde not be called Princeps Sacerdotum aut Summus Sacerdos Prince or chiefe of the Priestes or Highâ—st Prieste by whiche woorde a Bishop is there signified But onely a Bishop of the Primate See whereof he was Primate By whiche Decree they willed only theire Primates of Aphrike to kepe themselues within theire limites and not presumptuously to take vpon them more gloriouse Titles and further IurisdictioÌ„ then to them pertetned Lest surely they might seme to preiudicate the Popes Supremacie Thus it is euident thauctoritie of that Charthage Councel being restrained to â—phrike onely that by this Canon the Popes Prima ie and Title is no Whit dimâ—nâ—shed or disproued And so for al this Defender he remaineth as he hathe euer Highest Bishop The B. of Sarisburie What M. Hardinge so mutche falsehed vpon vs at one time Falsifieinge of Councelles Shameful Falsifieinge False teachinge
quarrel that ye pike to the Name and Surname is nothinge els but a childishe cauil For she was not called Iohane Englishe by the name of the Countrie for that she was an Englishe Wooman borne in Englande as you ful fondely imagine but onely by the Surname of her Father So are there many knowen this daie by the names of Scot Irishe Frenche VVelshe VVestfalinge Norman Gascoingne Brabante Holande and yet not borne in any of al these Countries but onely in Englande So Matthias Parisiensis as it is supposed notwithstandinge his name was borne in Bohemia Therefore whereas ye woulde haue the woordes vainely and without sense to be readde and pointed thus Iohannes Anglicus natione MoguÌ„tinus c. Iohn an Englishe man by nation of Moguntia c. ye plaie and toie and trifle vnseemely and mocke your Reader For the woordes are cleare and plaine and lie thus Iohannes Anglicus Natione Moguntinus c. Iohn English so Surnamed borne at Mens Further ye saie God would neuer haue so foresaken Peters Chaire as to suffer it to be polluted by a Wooman whiche is not of capacitie for Holy orders This gheasse M. Hardinge presumeth ouer far of Goddes Prouidence And therefore Antoninus the Archebishop of Florence when he had opened this wâ—ole Storie of Pope Iohane beinge astonned with the strangenesse and admiration of the mater could not refraine him selfe from crieinge out O altitudo Sapientiae Scientiae Dei. Quà m incredibilia sunt iudicia eius O the Deapthe of the VVisedome and knovvledge of God Hovve vncredible be his iudgementes In like manner the Prophete Esaie crieth oute Quomodò facta est Meretrix Ciuitas fidelis Hovve is that Faithful Cittie becomme an Haâ—â—ot And why might not Pope Iohane beinge a Wooman haue as good right and interest vnto the See of Rome as afterwarde had Pope Iohn 13. who being Pope had wicked companie with twoo of his owne Sisters or others whom for theire horrible vices and wickednesse Platyna calleth Monstra Portenta Monsters againste kinde and ilshapen creatures Luitprandus saithe as it is before reported Lateranense Palatium nunc est prostibulum Meretricum The Popes Palaice of Laterane in Rome is novve becomme a Stevve of vvhoores Al this notwithstandinge saithe Antoninus Nulli ex hoc Salutis praeiudicium fuit Quia nec Ecclesia tunc fuit sine Capite quod est Christus vnde percipit influxum Gratiae Noman had binderance of Saluation by meane hereof For although the Pope were a Wooman yet the Churche was not without a Heade For that Heade is Christe From whom shee receiueth influence of Grace Yea although Antichriste geate him selfe into the See of Rome yet shal the Churche of God neuerthelesse continewe stil Although in horrible confusion and vnder greate persecution Further ye saie To Athenes was she brought saithe the Fable And why For Learninge Very wel VVhereas at thâ—t time neither any Athenes stoode nor was there any place of Learninge there any lenger but al the Countrie of Attica became Barbarous as wee vnderstande by the writers of that time The Cittie of Athenes was then ouerthrowen ye saie and Learning there vtterly decaied And therefore al this is but a Fable And good reason it is that wée beléeue you for that youre Onuphrius hath so tolde you But for your credites sake M. Hardinge leste al menne espie your Vanitie tel vs by whom was that Noble so Populous and mighty Cittie of Athenes thus laide waste By what Kinge By what Captaine By what foraine nation At what time How longe agoe Hauing not one poore Authour to allege â–ª how could ye pretende the names of so many without blusshinge The Cittie of Athenes had then continewed welneare twelue hundred yéeres And for knowledge in Philosophie renowme of Learning was called the Eie and Vniuersitie of al Graecia Origen writeth of him selfe yâ— he was sommetime a Student in Athenes Chrysostome beinge eightéene yéeres olde for Learninges sake was sente to Athenes S. Basile and his Brother Gregorie afterwarde the Bishop of Nyssa were Studentes at Athenes togeather thirtéene yéeres Your owne Amphilochius whoe 's Authoritie ye maie not in any wise denie saithe thus of S. Basile Apprehendit Matrem Literarum Athenas He came to Athenes vvhiche is the Mother of Learninge Boethius of Rome planted him selfe in Athenes for Learninges sake about the yéere our Lorde 520. In the yéere of our Lorde 680. the Bishop of Athenes was presente at the Councel holden at Constantinople called Synodus Sexta After that in the yéere of our Lord 742. at the seconde Councel of Nice a greate number of yâ— Bishoppes of Graecia were presente in theire personnes al togeather Within fewe yéeres after whiche time folowed Pope Iohane in the yéere of our Lorde 853. Hitherto the whole Countrie and Churche of Graecia continewed in safetie and the Emperours of Christendome made theire coÌ„tinual aboade in those partes And haue you M. Hardinge so suddainely throwen downe al togeather bothe Churche Countrie Towne and Castle onely to keepe Pope Iohane from her Studie Ye saie The whole Countrie of Attica was then becomme Barbarous This tale is your owne hangeth onely vpon your owne credite Yet Platyna Sabellicus others moe that wrote this Storie and knewe what they wrote were not so Barbarous But Barbarous is he M. Harding that wil beléeue your simple woorde without warrante At that time ye saie the Cittie of Athenes vvas not standinge But Paulus Aemylius saith that longe after that time in the Reigne of Philip the Frenche Kinge Gottofredus one of the House of Tricasses was appointed made Dux Athenarum Princeps Achaiae The Duke of Athenes and the Prince of Achaia If there had benne then no Athenes standinge at that time as you telle vs how then could Gottofredus haue benne made Duke of Athenes If ye saye as ye maie doo mutche by your Coniectures that notwithstandinge the Cittie of Athenes were rased and made waste yet the dignitie or name of honoure remained stil yet wil the same Aemylius once againe reproue your Erroure For writinge afterwarde of certaine Pirates that had inuaded the Countrie of Graecia he saithe thus In terram Atticam delati Athenarum Ducem Brennae Nobilitatis virum occiderunt Vrbemque ceperunt Inuadinge the Countrie of Attica they tooke and slevve the Duke of Athenes one of the house of Brennus and tooke the Cittie These thinges happened as it is easy to recken welneare foure hundred and fiftie yéeres after the time of Pope Iohane Nowe therefore I besech you M. Hardinge consider indifferently with your selfe If there had benne no Cittie of Athenes then standinge howe coulde these Pirates then inuade and take the Cittie of Athenes Shal wee saie They leuied an armie and disquieted the Countrie and troubled them selues and came so far to catche a shadowe Thus hitherto it appeareth not but if Dame Iohane woulde haue gonne
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 reckē 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
then the other Thus he saith Nunquid noÌ„ cùm se Antichristus veniens Deum dixerit friuolum valdâ— erit Sed ramen nimis perniciosum Si quantitatem vocis attendimus Duae sunt Syllabae si pondus iniquitatis Vniuersa pernicies When Antichriste shal comme and cal him selfe God shal it not be a very trifle Yet shal it be marueilous hurteful to the Churche If ye weigh the quantitie of the woorde it standeth in twoo Syllables If ye consider the weight of the wickednesse it is an Vniuersal destruction These are no Lies as it liketh you to calle them M. Harding They are very plaine woordes it is the vndoubted meaninge of S. Gregorie And therefore he calleth this claime of Vniuersal Povver a Superstitioâ—â—s a Profane an Vngodly a Wicked title a name of Hypocrisie a name of Blasphemie To auoide these Authorities beinge so pregnaÌ„t so cleare ye are faine to tansie sundrie prety shiftes sutche as neither Iohn nor Gregorie was euer hable to vnderstande Firste ye saie This Iohn the Bishop of Constantinople meante by this title vtterly to disgrade al Bishoppes and Patriarkes what so euer and to make him selfe the Onely Bishop of al the world It is a childish laboure to seeke a knotte in a russhe to imagine doubtes where the case is cleare It is certaine that the Bishop of Constantinople meante none other Vniuersal Authoritie then that now is claimed by the Pope Therefore it is thus noted in the Booke called Chronicon Eusebij Institntum fuit vt Romana Ecclesia Caput esset Ecclesiarum omnium cùm priùs Constantinopolitana id vsurpare tentasset Order was taken that the Churche of Rome should be the Head of al Churches whereas before the Churche of Constantinople had attempted to Vsurpe the same Whiche thinge is also noted by Matthias Palmerius of Florence that without any manner difference or change of woordes Sabellicus saithe Bonifaciusz egit ab initio administrationis suae cum Phoca vt Romana Ecclesia esset omniuÌ„ aliarum Caput Estque id aegrè nec sine multa contentione Apostolicae Sedi datum Graeci id ad se decus trahentes ibi Christianae Pietatis Arcem esse oportere aiebant vbi Imperij Bonifacius the thirde at the firste enitre into his office was an earneste suiter vnto the Emperoure Phocas that the Churche of Rome might be the Heade of al other Churches Whiche thinge hardely and with greate laboure was graunted to the Apostolique See of Rome The Grecians drawinge the same honoure vnto them selues saide It was necessarie the Heade of Christian Religion shoulde be there where as was the Heade of the Empiere whiche was at Constantinople Likewise writeth Vrspergensis At the requeste and suite of Pope Boniface Phocas the Emperoure appointed the See of the Apostolique Churche of Rome to be the Heade of al Churches For before that time the Churche of Constantinople wrote her selfe the First or Chiefe of al others By these it maie appeare M. Hardinge it was greate folie for you thus to caâ—â—â—l at the name For the Power and Iurisdiction then claimed by the Bishop of Constantinople and afterwarde vsurped by the Bishoppes of Rome â–ª was al one Therefore S. Gregorie saithe to Iohn the Bishop of Constantinople Tu quid Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij dicturus es examine qui Cuncta cius membra tibimet conaris Vniuersalis appellatione supponere What answeare wilte thou make at the trial of the Laste Judgement vnto Christe the Head of the Vniuersal Churche whiche thus by the name of Vniuersal Bishop seekeste to make al his Members subiecte vnto thee Euen the selfe same Vniuersal povver claimeth nowe the Bishop of Rome and séeketh to make al other Bishoppes through the world and the whole Vniuersal Churche of Christe thral and subiecte vnto him The Bishoppes of Constantinople felle sommetimes into Heresies were deceiued But Christe hath praied for Peter that his Faithe shoulde not faise Ergo saie you The Bishop of Rome can neuer possibly be deceiued O M. Hardinge let shame once force you to refraine these Vanities I doubte not but hereafter in place conuenient I shal be hable to shewe that there haue benne mee Heretiques placed in S. Peters Chaire eueÌ„ in the See of Rome then you are hable to finde in any one Sée within Europe Verily S. Gregories reason touching the danger Confusion of the Churche weigheth nomore againste the Bishop of Constantinople then againste the Bishop of Rome For thus he saithe If he that is called the Vniuersal Bishop happen to erre then needes must yâ— who le Vniuersal Churche fal togeather with him into Erroure And therefore if ye had perused the Councel of Basile ye shoulde haue founde this selfe same reason alleged there not againste the Bishop of Constantinople but against the Pride and Arrogancie of the Bishop of Rome The woordes be these Alioqui errante Pontifice sicut saepè contigit contingere potest toâ—a erraret Ecclesia Otherwise when so euer the Pope erreth as he hath often erred and maie erre againe the vvhole Churche should erre with him Thus wrote the Bishoppes and by your owne Iudgemente Catholike Bishoppes in the Councel of Basile yet had they not forgotten the Praier that Christe made for S. Peter And therefore Franciscus Zarabella a notable Canoniste and Cardinal of the Churche of Rome seeinge the greate enormities that grewe hereof saithe thus Papae faciunt quicquid libet etiam illicita sunt plusquam Deus Ex hoc infiniti sequuti sunt errores Quia papa occupauit omnia iura inferiorum Ecclesiarum ita vt inferiores Praelati fint pro nihilo Et nisi Deus succurrat statui Ecclesiae Vniuersalis Ecclesia periclitatur The Popes doo now what so euer they liste to doo yea although it be vnlawfultand are becomme more then God Hereof haue folowed infinite Erroures For the Pope hath inuaded and entred vpon al the right of the Inferioure Churches so that the inferiour Bishoppes maie goe for nought And onlesse God healpe the state of the Churche the Vniuersal Churche is in danger Thus hitherto M. Harding ye haue founde no lie Nowe where ye woulde seeme to saie Gregorie so reproued the Bishop of Constantinople that neuerthelesse he claimed yâ— same Title Vniuersal Authoritie to him selfe maie it therefore please you herein to stand to yâ— IudgemeÌ„t of S. Gregorie him selfe of whoÌ„ I recken ye doo not doubte but he vnderstood his owne meaninge Doubtelesse if ye had so diligentely considered S. Gregorie as ye beare vs in hande ye should haue found that touchinge any his owne right herein he Disclaimeth this Title refuseth it vtterly For so he writeth to yâ— Emperour Mauritius Nunquid ego in hac re pijssime Domine propriam causam defend O my moste Graceouse Lord doo I herein quarrel for myne owne right Againe he
ech man one Al are committed to thee the one whole flocke to one Neither arte thou onely the Pastour of al the Sheepe but also the onely Pastour of al the Pastours VVherefore accordinge to thine owne Canons other are called into parte of care thou into falnes of power The Auctoritie of others is restrained to certaine prescripte boundes thine is extended euen vpon those who haue receiued power ouer others Canst not thou if there be cause why close vp heauen gates againste a Bishop depriue him of his Bishoprike and geue him vp to the Deuil Nowe heare an other reason whiche confirmeth that prerogatiue to thee as wel as the other The Disciples rowed and our Lorde appeared vnto them on the shore and that in his Body nowe againe restored vnto life whiche was more confortable vnto them Peter knowing that it was our Lorde leapte into the sea and so came vnto him and the reste came by bote VVhat meaneth this Forsooth it was a signe of the singulare Popedome of Peter by whiche he tooke into his Gouernemente not one onely one Shippe as the other did eche man his owne but the whole worlde The B. of Sarisburie Apostates Renegates Lecherous Lurdaines Detestable Diuelishe rable O M. Hardinge the Vessel that helde this liquoure was not cleane Wee condemne not your Cleregie either for life or for Learning but onely reporte therein the iudgemente of others youre special frendes And therefore if any thinge mislike you herein the faulte is in them not in vs. S. Bernarde saith Your Bishoppes in his time were not Doctoures but Deceiuers Not Feeders but Defrauders Not Prelates but Pilates Iudge you nowe in what case the Churche of God stoode then when the Bishoppes that were the Guides and Leaders of the people might be compared to Pilate that gaue Sentēce in iudgement against Christe Iohannes Vitalis a Cardinal of Rome and therefore in no wise of your parte to be refused saithe thus De Sacerdotibus modernis dicit Hieremias Stupor mirabilia facta sunt in terra Prophetae praedicabant mendacium Sacerdotes applaudebant manibus Et populus meus dilexit talia Concerninge the Priestes that nowe be Hieremie saith Honoure and woonders are wrought vpon the Earth The Prophetes haue preached Lies the Priestes haue clapte theire handes at it for ioie and liked it wel and my people hath loued sutche thinges Albertus Magnus saith Illi qui modo ' praesunt in Ecclesijs plurimùm sunt Fures Latrones plùs Exactores quà m Pastores plùs Spoliatores quà m Tutores plùs Mactatores quà m Custodes plùs Peruersores quà m Doctores plùs Seductores quà m Ductores Isti sunt Nuntij Antichristi Subuersores Ouiū Christi They that nowe gouerne the Churche for the most parte be Theeues and Murtherers more Catches then Feeders more Spoilers then Defenders more Killers then Keepers more Deceiuers then Doctoures more Beguilers then Cuiders These be the vauntcurrers of Antichriste the Subuerters of the Sheepe of Christe VVilliam Holcote saithe Sacerdotes moderni sunt similes Sacerdotibus Baal sunt Angeli Apostatici sunt similes Sacerdotibus Dagon sunt Sacerdotes Priapi sunt Angeli Abyssi The Priestes of this time are like the Priestes of Baal Thei are the Renegate Angels They are like the Priestes of Dagon They are the Priestes of Priapus They are the Angels of Helle. S. Bernarde saithe Dicimini Pastores cùm sitis Raptores Fratres Iesus hodiè elegit sibi multos Diabolos Episcopos Non sunt Pastores sed Traditores Ye are called Bishoppes but ye are Rauenners O my Brethren Iesus at this time hath chosen vnto him many Diuels to be Bishoppes thei are not Feeders thei are Traitours Iohannes Sarisburiensis saide boldely vnto Pope Adrian the fourth Ideò mea opinione Papae frequentiùs moriūtur ne totam corrumpant Ecclesiam Therefore in my iudgemente the Popes die the oftener leste if they should continew longe they shoulde infecte the whole Churche Againe S. Bernarde saithe Pudeat Successores Apostolorum Lucem non esse Mundi sed Modij Mundi autem tenebras Dicamus eis Vos estis tenebrae Mundi Let it shame the Successours of the Apostles not to be the Lighte of the Worlde but the Light of the Busshel and rather the Darkenesse of the VVorlde Let vs therefore saie vnto them yee are the Darkenesse of the VVorlde Through these spectacles wée maie beholde the state of the Churche of Rome For Christe saithe If the Lighte it selfe that is in thee be made Darkenesse how greate then wil the Darkenesse it selfe be How can the Cittie be keapte in safetie if the Watcheman be blinde and sée nothinge If the Blinde leade the Blinde bothe falle into the pitte Christe saithe Dormientibus illis creuerunt Zizania While the Husbandemenne were asleepe then the Cokle and Darnel grewe S. Hilarie saithe Ecclesiae intra quas Verbum non vigilat naufragae sunt The Churches wherein Goddes VVoorde watcheth not suffer shipwracke and are drowned But Bernarde ye saie stoutely maineteineth the Popes Supremacie I graunte you Neither did wée euer allege him to proue the contrarie He defendeth also other greate and grosse errours as liuinge in a time of déepest Darkenesse But the Reason he vseth seeme very weake specially to winne so great a mater For thus he saithe Peter leapte into the vvater and came to Christe The reste of the Disciples came by bote Ergo The Pope hath the Iurisdiction of al the vvorlde Sutche other prety Reasons made in the Popes behalfe ye maie finde many Peter Crab that lately compiled the Bookes of Councelles reasoneth thus Peter paide the tribute monie for Christe and him selfe Christe saide vnto Peter Folowe thou me Againe he saide Lanche foorthe into the deepe Againe Peter arte thou asleepe Couldest thou not watche with me one houre And againe From hencefoorthe thy name shal be Peter And Peter drewe his Swerde and cutte of Malchus Eare Ergo saithe he The Pope hath Vniuersal Authoritie ouer the whole Churche of God Notwithstandinge how so euer these Reasons holde Bernarde saithe The Popes are the Heades of the Churche True it is But againe the same Bernard saith The same Heades are the Ministers of Antichriste Deceiuers Defrauders Rauenners Traitours the Darkenesse of the Worlde VVoulfes Pilates and Diuels And this was sufficient for our pourpose S. Gregorie saithe Considerate quid de Gregibus agatur quando Lupi sunt Pastores When the VVoulfe is becomme the Sheephearde consider then what maie becomme of the Flocke As for that S. Bernarde saithe The Pope is Abel The Pope is Noë The Pope is Abraham The Pope is Melchisedek The Pope is Aaron The Pope is Moses The Pope is Samuel The Pope is Peter The Pope is Christe I doubte not but your owne Conscience wil answeare it is too mutche Yet is that a greate deale more likely that others haue saide as I haue alleged before The
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 pugnāt 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 y◠Godhed of Christe against y◠Personne of Christe against y◠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 Vnū 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
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 coÌ„modum 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 Swâ—rde 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
Papae quà m iudicium Generalis concilij aut Totius Orbis terrarum The Iudgemente of the Pope is more certaine then is the Iudgement of a General Councel or els of al the whole worlde An other saithe Papa virtualiter est Tota Ecclesia The Pope by Power is the whole Vniuersal Churche An other saith Potestas solius Papae excedit Potestatem residuae Ecclesiae The Popes onely Power excedeth the Power of al the Churche biside An other saithe Papa non potest subijcere se Concilio Generali The Pope cannot submitte him selfe to a General Councel Vpon these woorthy Fundatiōs yée haue built vp the Popes Infinite and Vniuersal Povver And therefore yée saie Sir Defender woulde seeme to graunte you of free gifte that he muste needes graunt perforce whether he wil or no. Al this not withstandinge M. Hardinge others of your more indifferente Doctoures would haue tolde you an other tale S. Bernarde saithe Quae maior superbia esse potest quà m vt Vnus homo toti Congregationi iudicium suum praeferat tanquà m Solus habeat Spiritum Sanctum What greatter pride can there be then that One man should esteeme his owne iudgemente more then the iudgemente of al the Churche as if he onely had the Sprite of God Whereunto picus Mirandula addeth these woordes Imò Simplici potiùs Rustico Infanti Aniculae magis quà m Pontifici Maximo mille Episcopis credendū est si isti contra Euangelium illi pro Euangelio faciant Naie wee ought to beleue a Simple plaine Husbandeman or a Childe or an Olde Wooman rather then the Pope and a thousand Bishoppes if the Pope and the Bishoppes speake againste the Gospel and the others speake with the Gospel The Bishoppes in the Councel of Ferraria saie thus Quacunque facultate Romana Ecclesia praedita sit Vniuersali tamen Ecclesiae quam Generalis Synodus prae se fert inferior est With what so euer power the Churche of Rome be endewed yet is it inferioure to the Vniuersal Churche that is represented by the General Councel The Bishoppes in the Councel of Basile saie thus Etsi Papa sit Caput Ministeriale Ecclesiae non tamē est maior tota Ecclesia Alioqui errante Pōtifice quod saepè contingit contingere potest tota erraret Ecclesia Although the Pope be the Ministerial heade of the Churche yet is he not greater then al the Churche Otherwise when so euer the Pope erreth whiche thing happeneth oftentimes and maie wel happen the whole Churche shoulde likewise erre Againe they saie Nonnulli os suum ponenies in Coelum Potestatem Romani Pontificis supra Potestatem Sacrorum Generalium Conciliorum contra Iuris Diuini Humani Veritatem à Sanctis Patribus aliâs declaratam exaltare nituntur Many menne settinge theire face againste the Heauen goe aboute to exalte the power of the Bishop of Rome aboue the Power of Holy General Councelles contrarie to the Truthe of the Law both of God and man declared vnto vs by the Holy Fathers Againe they saie Ecclesia Romana non est Vniuersa sed est de Vniuersirate Corporis Mystici id est Ecclesiae Et sic est Membrum dicti Corporis Mystici vt pater per Beatum Gregorium Igitur ex quo est Membrū dicti Corporis non est nec esse potest Caput illius Cùm differentia sit inter Caput Membra The Churche of Rome is not Vniuersal but a parte of the Vniuersal Mystical Body of Christe whiche is the Churche and so is it a Member of Christes saide Body Mystical as it appeareth by S. Gregorie Therefore for as mutche as it is a Member of the saide Body it is not neither can it be the Heade of the same Body For there is a difference bitweene the Heade and the Body Likewise againe they saie Allegant Papam impunè posse tollere Constitutionem Concilij Generalis contra prohibitionem ipsius Concilij Generalis supponentes Papā else Pastorem Vniuersalis Ecclesiae Sed ipsorum suppositum est falsum cōsequenter ipsorum assertio super eo fundata est falsa Thei saie The Pope maie safely abolishe the Decree of a General Councel notwithstandinge the same General Councel haue decreed the contrarie supposinge that the Pope is the Bishop of the Vniuersal Churche But theire supposal is false and so consequentely false is theire Doctrine that they haue builte thereupon Therefore M. Hardinge this parte of your Booke emonge the reste woulde more aduisedly haue benne considered D. Cole him selfe notwithstanding otherwise wel enclined vnto your faction yet in this pointe is wel content to géeue you ouer Thus he saithe of him selfe I holde herein rather with Gerson that the Councel is aboue the Pope The Pope yée saie in one respecte as he is a Man in his owne singulare persone maie happen to erre But in an other respecte as he is Heade Pastoure and Chiefe Bishop and is placed in Peters Chaire he cannot erre And thus as the Heathens in olde times imagined theire Centaurus to be halfe a Man and halfe a Horse or theire Ianus to haue twoo faces the one behinde and the other before euen so haue you imagined twoo Popes in one body the one goeinge backewarde the other forewarde the one bearinge Light the other Darkenesse the one deceiued the other not deceiued the One speakinge Truthe the other Falsehedde and yet both these Popes incorporate togeather in one Persone Geue vs leaue therefore M. Hardinge to saie nowe as the whole Vniuersitie of Parise said not longe sithence vnto Pope Leo A Domino nostro Papa iam non bene consulto appellamus Wee appeale from our Lorde the Pope beinge as nowe not wel aduised Certainely S. Hierome saith Non est facile stare in loco Pauli tenere gradum Petri iam cum Christo regnantium ne fortè veniat Angelus qui scindat Velum Templi tui qui Candelabrum tuum de loco moueat It is no easy mater to stande in Peter or Paules place nowe reigninge with Christe leste the Angel comme and rente a sunder he vele of thy Temple and remoue they Candesticke from his place The place of S. Hierome to Euagrius is answeared before The Apologie Cap. 5. Diuision 2. How then if the Pope haue sene none of these thinges and haue neuer read either the Scriptures or the Olde Fathers or yet his owne Councelles Howe if he fauoure the Arians as once Pope Liberius did Or haue a wicked and a detestable opinion of the life to comme and of the immortalitie of the Soule as Pope Iohn had but fewe yeeres sithence Or to encrease his owne Dignitie doo nowe corrupte other councelles as Pope Zosimus corrupted the councel holden at Nice in times paste and doo saie that those thinges were diuised and appointed by the Holy Fathers whiche neuer once came into their thought and to haue the ful
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 cōmunion 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 heresie◠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 cōfirme 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 frō 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 cōdemned 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 cōforte 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
of the charges of so greate a iourney For then neither was the Bishop of Rome nor other Bishoppes endewed with so large possessions as they were afterwarde Now to retourne to the Councell of Nice The Emperour was in deede the cause of their comming togeather aswel for that him selfe persuaded that meane of concorde as also for that liberally he defraied the charges Yet called he not the Bishoppes of his owne head And that these men might haue seene in the Ecclesiasticall Historie where Rufinus writeth Tum ille ex Sacerdotum sententia apud vrbem Nicaeam Episcopale concilium conuocat Then the Emperour calleth together a Councell of Bishoppes accordinge to the determination of the Priestes He did it accordinge as it seemed good to the Bishoppes ‡ And shall we thinke the Bishop of Rome was none of them that consented to the callinge ‡ Ye as verely he was the chiefest of al. How can it otherwise seeme For when all the decrees were made Placuit vt haec omnia mitterentur ad EpiscopuÌ„ vrbis Romae Syluestrum It was thought good that all those actes and decrees should be sente to Syluester Bishop of the Cittie of Rome If he were the last that had the vewe and confirminge of all thinges there is no doubte but he had a voice and great auctoritie in callinge the Councell VVhat other is that which Socrates in his Ecclesiasticall Historie witnesseth sayinge Cum vtique regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontisicis ‡ concilia celebrari VVhereas the Ecclesiasticall rule commaundeth ‡ that no councels ought to be kepte besides the determinate consente of the Bishop of Rome VVe knowe saithe Athanasius and the Bishoppes of Aegypte assembled in Councell at Alexandria that in the greate councell of Nice of 318 Bishoppes it was with one accorde by all confirmed there that without the determination of the Bishop of Rome neither councels should be kept nor Bishoppes condemned I omitte here as a thinge well knowen how Constantine the Emperour refused in expresse woordes to be iudge ouer Bishoppes saying that God had geuen them power to iudge of him much lesse did he arrogate to him selfe onely and chiefly auctoritie to summon councels or to iudge Bishoply affaires As for me saithe Valentinian the Emperour in asmuch as I am but one of the people it is not lawful to search suche matters he speaketh of the Heretikes Doctrines but let the Priestes to whome this charge belongeth be gathered together within them selues where they will c. Concerninge the seconde Councell whiche was the firste of those that were kept at Constantinople it may be that Theodosius called it as Constantine called the firste at Nice But what auctoritie Damasus bare in the same it appeareth partely by that he had his Legates there partly also by that Photius Patriarke of Constantinople writeth in his Epistle to Michael Prince of Bulgaria VVhere hauinge declared the comminge together of the Patriarkes of Alexandria and Ierusalem he saithe thus Quibus haud multâ— post Damasus Episcopus Romae eadem confirmans atque idem sentiens accessit To whiche Patriarkes of Alexandria and Ierusalem not longe after Damasus the Bishop of Rome ioyned him selfe confirminge and determininge the same matter This much saithe Photius of the seconde Councell the confirmation whereof he dothe attribute not to Theodosius the Emperoure but to Damasus the Pope But what did Theodosius then will some man saie Did he nothinge yeas verely he did very muche as in the saide Epistle Photâ—us recordeth Then did greate Theodosius saithe he in deede woorthy of great praise rule the Empire who was him selfe also a defender and a mainteiner of Godlinesse Beholde what the Emperours parte was not to sitte in iudgement of matters of Religion and determine whiche was the true Faithe but to defende it and mainteine it And that thou maist see reader plainely what Theodosius thought of Religion whome these Defenders woulde make a iudge in causes of Religion I aduise thee to reade the ninth Booke of the Tripartite Historie where appeare many greate argumentes of his owne Faithe VVhiche he publisheth to the worlde from Thessalonica in a publike lawe to be suche as Peter had taught the Romaines and as Damasus who succeded Peter taught at that daie requiringe all his subiectes to beleue the same He required not them to folow his owne Priuate Faithe but Peters Faith and the Popes Faithe And whereas there were two Bishoppes of Alexandria at that time the one whose name was Peter holdinge with the Bishop of Rome the other named Lucius not so Theodosius commaunded his subiectes to beleue as Peter did who folowed the firste Peter and Damasus the Bishop of Rome Touchinge the thirde generall Councell it was kepte in deede vnder Theodosius the yonger at Ephesus But he was not supreme head there Yea rather who knoweth not that Cyrillus being him selfe Patriarke of Alexandria yet was president at Ephesus bearinge the steede and person of Pope Celestine If Cyrill was in steede of the Bishop of Rome there president who maie doubt but that he was Supreme Head of the Churche in whose name the President sate Dothe the President of the Queenes Maiesties Counsell vse to sitte at her counsell in the name of any other inferiour person If Theodosius were supreme and chiefe why sate not Cyrill in his name as president But seinge that Photius writeth and Nicephorus also that Cyrill Archebishop of Alexandria sate in the steede of Celestine Pope of Rome ouer that Councel kepte at Ephesus vndoubtedly it can not be denied but that Celestine was supreme head as well of the Churche as of the Generall Councell It is not therefore onely to be considered that Theodosius sente abroade his messengers to summon the Fathers to the Generall Councell but also it is to be considered by whose auctoritie it was donne If in our time it had pleased the Emperoure Ferdinande of Famouse Memorie to haue sente his Messengers to the Kinges and Princes of Spaine Fraunce Englande Hungarie Bemelande Pole and to the Estates and Dukes of Italie and Germanie to summon them to the Councell whiche the Pope thought good to indict at Trente I thinke verely the Pope woulde haue thanked the Emperoure for it and him selfe should haue saued so muche charges as men of experience know suche an enterprise to require But now sith the Pope hath of his owne sufficient to beare the charges of suche affaires he asketh not any more of the Emperoure suche expenses as in olde time to that necessarie pourpose by the Emperours were allowed Laste of all Martian saie you called the fourthe Generall Councell at Chalcedon VVe answeare He called it not in suche sorte as ye meane to witte as supreme Head and ruler thereof but as one hable to sende messengers for the Bishoppes about the worlde and to susteine the charges also willinge
Deus instituit Constantinum Ministrum suum Doctorem Pietatis omnibus terris The One and Onely God hath appointed Constantine to be his Minister and the Doctoure of true Godlinesse vnto al Nations And Theodoretus saithe Laudatissimus Rex Apostolicas curas suscipiebat animo suo At Pontifices nō solùm non ae dificare Ecclesiam sed etiā illus fundamenta labefactare conabantur The good Emperoure hadde Apostolique Cares in his harte But the Bishoppes did not onely not builde vp the Churche of God but also ouerthrew the fundations of the same And againe Eusebius saithe Constantinus erat Vocalissimus Dei praeco quasi Seruator ac Medicus animarum Constantine the Emperoure was a moste Cleare Preacher of God and as it were the Saueoure and Physicion of Soules In this sorte Nicephorus writeth vnto the Emperoure Emmanuel Palaeologus Tu es Dux Professionis Fidei nostrae c. Youre Maiestie is the Captaine of the Profession of our Faithe youre Maiestie hath restored the Catholique and vniuersal Churche Your Maiestie hath refourmed the Temple of God from Marchantes and Exchaungers of the Heauenly Doctrine and from Heretiques by the woorde of Truthe Yee saie When the Bishoppes were sette in came the Emperoure laste with a smal companie Whereof yee would haue vs to geather y◠he came onely as somme inferioure personne and not as a Iudge Howe be it Theodoretus saithe Constantinus iussit Episcopos ingredi Constantine Commaunded the Bishoppes to goe in And Eusebius saithe Sedit tota Synodus reuerenter vt par fuit cum silentio expectans aduentum Principis The whole Councel sate in reuerent and comely order quietely and in silence lookinge for the Princes comminge This is no good proufe M. Hardinge that the Emperoure in the Councel was inferioure to the Bishoppes Nay the Bishoppes were commaunded to take their places to sitte in silence and to waite for the Emperoures comminge as his Subiectes Againe he saithe Signo quo aduentus Imperatoris indicatus est dato omnibus exuergentibus ipse deinde ingressus est medius tanquà m aliquis Dei coelestis Angelus When the watche woorde was geuen that the Emperoure was comme the Bishoppes stoode vp from their places and his Maiestie past along through the middes of them as if he had benne an Angel of God But the Emperoure yee saie sate vpon a litle lowe stoole and therein shewed him selfe inferioure to the Bishops Yea M. Hardinge but Eusebius saithe that the same litle lowe stoole was made of whole beaten gould And therein I trowe he was sommewhat aboue the Bishoppes Yee saie he sate alowe and in the middes of the Bishoppes and hereof yee conclude he was theire Inferioure So Iulius Caesar notwithstandinge he were the Emperoure of Rome yet when he came into the College of Poetes he was wel contented to be placed in the lowest roume And yet was he not therefore thiere Inferioure But touching the Emperoure Constantines place in the Councel Eusebius saithe thus Accessit ad summum gradum ordinum He went vp to the highest rising of al the benches Sozomenus saithe Imperator peruenit ad Caput Concilij sedit in Throno quodam quem ipse sibi fecerat Erat autem Thronus ille Maximus alios omnes superans The Emperoure went vp to the headde or highest place of the Councel and sate downe in a Throne of estate that he had prepared for him selfe But this Throne was very greate and farre passed al the rest In the meane season the Popes Legate sate as it is saide before neither in the First place nor in the Seconde nor in the Thirde but in the Fourthe Hereby it seemeth to appeare plainely that Constantinus the Emperoure had his place in the Councel aboue the Bishoppes Notwithstandinge sithence that time the Pope hathe determined it muste nowe be otherwise His order is this as it hath benne alleaged before Sedes Imperatoris parabitur c. The Emperoures Seate shal be prepared nexte vnto the Popes Seate and shal haue twoo steppes ioined vnto the same but neither so broade nor so longe as bee the Popes It shal be apparelled with clothe of golde but Canopie euer the heade it shal haue none Howe be it this thinge is specially to be marked that the place whereupon the Emperoure sittethe maie be no higher then the place where the Pope setteth his Feete Thus wee see the Emperoure is allowed to sitte at the Popes foote stoole but in any case to mounte no higher The Emperoure yee saie stoode stil no doubte with Cappe in hande and durste not sitte downe without leaue And thereby testified him selfe to be Inferioure to the Bishoppes These colde Conclusions wil hardely serue For Traianus beinge the Emperoure of Rome was contented him selfe to stande afoote and for honours sake commaunded the Consulles to sitte downe Yet was he not therefore Inferioure in dignitie to the Consulles Helena the Empresse apparelled her selfe like a Seruante and ministred vnto the Holy Virgines and gaue them water to theire handes as if in deede she had benne theire Seruaunte yet was shee not therefore Inferioure vnto the Virgines The same Emperoure Constantine at the time of the Sermons stoode vpright and woulde not sitte for the reuerence that he bare to the VVoorde of God Yet was he not Inferioure to the Preacher This was that good Emperoures modestie and Humilitie M. Hardinge but not his dewtie It were wisedome for Princes to take heede they committe not ouermutche to youre handes For what so euer they once yeelde of meere Courtesie streight waie ye claime it as youre owne Howe be it touchinge the Emperoures Sittinge in the Councel it was farre otherwise then you reporte it Sozomenus saithe Imperator resedit in Throno qui illi paratus fuerat Synodus iussa est sedere The Emperoure sate downe in his Chaire of estate prouided for him and then the Councel was Commaunded to sitte downe Hereby it appeareth the Emperoure needed not the Bishoppes leaue but rather gaue leaue to the Bishoppes No doubte that Godly and Milde Prince beeinge in that Reuerende assemblie bare him selfe with mutche Reuerence And therfore Eusebius saithe He sate not downe before the Bishoppes had beckened vnto him But he addeth withal Post Imperatorem idem fecerunt omnes Not before but After that the Emperoure was sette they sate downe al togeather Now M. Hardinge if he that sate Firste in the Councel were the Heade of the Churche as you seeme to saie then maie I reason thus The Pope or his Legate in that Councel sate not First Ergo the Pope then was not Heade of the Churche Againe The Emperoure in that Councel sate Firste Ergo by youre owne Conclusion the Emperoure was the Heade of the Churche Certainely the Pope him selfe saithe plainely The Emperoure Constantine vvas the President or Ruler of the Nicene Councel His woordes be theise Constantinus Praesidens
Ornatam aequis Senioris Regiae Romae Priuiulegijs frui in Ecclesiasticis sicut illa Maiestatem habere negotijs Vnto the See of the Olde Rome in consideration of the Empiere of that Cittie Our Fathers haue accordingly geeuen Priuileges And vpon like consideration the hundred and fiftie godly Bishoppes haue geeuen equal and like Priuileges to the Cittie of Nevve Rome whereby is meante the Cittie of Constantinople For that thei thought it reasonable that the same Cittie of Constantinople being nowe adourned with Empiere and Senate shoulde also also haue Priuileges Equal vvith Rome the Elder and haue the same Maiestie and Authoritie in Ecclesiastical affaires that Rome hathe Thus yee see your Pope had not then a Power Peerelesse ouer al the Worlde but was made Like and Euen and Equal in al respectes to one of his Brethren Therefore if the Bishop of Rome were the Heade of the Churche then was the Bishop of Constantinople likewise y◠Heade of the Churche And if the Bishop of Romes Povver vvere Vniuersal then was the Bishop of Constantinoples Povver Vniuersal as wel as his For the Councel alloweth as mutche Ecclesiastical Authoritie to the one Bishop as to the other Nowe shortely to consider the whole substance of your talke Firste yee saie These three Bishoppes Dioscorus Iuuenalis and Thalassius were neuer condemned in the Councel of Chalcedon This yée sée is One Vntruthe Secondely yée saie The Ciuile Magistrate neuer condemned them This is an Other Vntruthe Thirdely yée saie Iuuenalis and Thalassius were rebuked for sitting as Iudges in Councel without the Popes Authoritie These are tvvoo other Vntruthes For neither had the Pope any sutche Prerogatiue at that time nor was this the Cause of theire Condemnation And yet as if ye woulde renne vs ouer with terroure of woordes yée crie out with a courrage vvhat is Impudencie what is Licenceous Lieing what is deceitful dealinge if this be not Touchinge these firy termes M. Hardinge I dare not Answeare you But as for Plaine lieinge without a difference if ye knowe not what it is looke through your owne Bookes ye cannot faile of it Verily it is to publishe Vntruthes so largely so liberally as you haue donne onely vpon affiance of the simplicitie ignorance of your Reader without regarde or feare of God or Man The Apologie Cap. 14. Diuision 2. In the Chirde Councel at Constantinople Constantine a Ciuile Magistrate did not onely sitte amongest the Bishoppes but did also Subscribe with them For saithe he VVe haue bothe readde Subscribed M. Hardinge The subscribing is not the matter but the iudginge Constantine subscribed to the Councel as now al Christen Princes beinge required ought to subscribe to the Tridentine Councel But Constantine vsed not this stile when he subscribed Definiens subscripsi I haue subscribed with geuing definittiue sentence For so to subscribe it apperteined onely to Bishops The Apologie Cap. 14. Diuision 3. In the Seconde Councel called Arausi canum the Princes Embassadours beinge Noble Men borne not onely spake their minde touchinge Religion but sette to theire handes also as wel as the Bishoppes For thus it is written in the later ende of that Councel Petrus Marcellinus Felix and Liberius being Most Noble Men and famous Lieurenantes Captaines of Fraunce also Peeres of the Realme haue geuen their consent and ser to their handes Further Syagrius Opilio Pantagathus Deodatus Cariattho and Marcellus menne of very greate honoure haue Subscribed M. Hardinge vvhat if al the laiemen of the worlde had subscribed by the worde of consenting or agreeing to the Bishops decrees eche one writinge thus as in that case the olde manner was consentiens subscripsi VVhat other thinge is proued thereby then that they thought it necessarie to allowe that whiche Bishops had determined VVhiche we wish ye woulde do The Apologie Cap. 14. Diuision 4. If it be so then that Lieutenantes Chiefe Captaines and Peeres haue had Authoritie to Subscribe in councel haue not Emperours and Kinges the like Authoritie M. Hardinge Kinges and Quenes not onely might but ought to subscribe when they are required The B. of Sarisburie Here M. Hardinge yée are driuen to many shiftes Somme of you saie that Princes Embassadours Ciuile Magistrates had no right to Subscribe in Councel but onely by licence sufferance of the Bishoppes Somme others haue found out a certaine difference in Subscriptions The Bishop yée saie Subscribed in one Fourme the Ciuile Magistrate in an other The Bishop thus Definiens Subscripsi By geuing my Definitiue Sentence I haue Subscribed The Laie Magistrate thus Consentiens Subscripsi Geuinge Consente hereto I haue Subscribed Thus haue you found out a knotte in a russhe diuised a Diuersitie without a Difference Certainely in the Olde councelles there appeareth onely one Fourme of Subscriptions no moe And afterwarde these Two Woordes Definiens and Consenriens wherein you imagine so greate a difference were vsed indifferently as wel of Bishoppes as of others as eche man was best affected Sommetime the Bishop Subscribed Cōsentiens Sommetime the Laieman Subscribed Definiens without seruple In the Councel of Chalcedon it is written thus Ego Dorotheus Episcopus Consensi Subscripsi I Bishop Dorothee haue Consented Subscribed Likewise it is written in the Councel of Parise Ego Probianus Episcopus Bituricēsis consensi Subscripsi I Probiane the Bishop of Bourges haue Consented and Subscribed Marius Victorinus saithe Nicenae Fidei multa Episcoporum milia Consenserunt Many thousande Bishoppes Consented vnto the Nicene Faithe Of the other side the Laie Prince in Councel hath had Authoritie not onely to Consente and agrée vnto others but also to Define and Determine and that in Cases of Religion as by many euidente Examples it maie appeare Euagrius saithe as it is before alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They y◠were of y◠Senate or the Lordes of the Councel Determined these thinges Sozomenus saithe Imperator Constantinus iussit decem Episcopos Orientis totidem Occidentis quos Synodus designasser ad Aulam suam venire sibi exponere Decreta Concilij vt ipse quoqque consideraret an secundum Scripturas inter se conuenissent de rebus agendis quae optima viderentur Determinaret The Emperour Constantine commaunded that tenne Bishoppes of the Easte and tenne of the Weaste chosen by the Councel shoulde repaire to his Courte and open vnto him the Decrees of the Councel that his Maiestie might consider whether they were agreed accordinge to the Scriptures and that he might further not onely Consente or agrée but also Determine and Conclude what were beste to be donne Aeneas Syluius whiche afterwarde was Pope Pius 2. saithe thus Visum est Spiritui Sancto nobis vnde apparet alios quà m Episcopos in Concilijs habuisse vocem Decidentem It seemeth good to the Holy Ghoste and to vs. Hereby it appeareth that somme other biside Bishoppes had a voice Definitiue in Councelles And againe he
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the more encrease Notwithstandinge it is noted by the Learned of your owne side that these Epistles bitweene the Emperoure the Pope in the Oldest Allovved Bookes are not founde and therefore are suspected to sauoure of somme Romaine forgerie Hereby it is easy to vnderstande that vntil the time of the Emperoure Iustinian which was welneare six hundred yeeres after Christe the Bishoppes of the Easte Churche were not subiecte to the Bishop of Rome and that for so longe time the Pope was not yet knowen for the Heade of the Vniuersal Churche of God One of your owne Allowed Doctours saithe thus Dicere quo'd Princeps non potest facere Leges vel eis vti quousque fuerint approbatae per Papam falsum est To saie that the Prince cannot either make or vse his Lawes before the Pope haue allowed them it is plainely false Abbate Panormitane to qualifie the mater saithe thus Lex Principis Praeiudicialis Ecclesijs non extenditur ad Ecclesias nisi expressè approbetur per Papam Sed si fauet Ecclesijs intelligitur approbata nisi expressè reprobetur The Princes Lawe if it be Preiudicial or hurteful to the Churche is not extended vnto the Churche onlesse it be expressely allowed by the Pope But if it be profitable for the Churche wee muste thinke it is allowed onlesse it be expressely disallowed But here M. Hardinge this one thinge yee maie note by the waie that notwithstandinge you cannot finde by any shifte or coloure whereof ye lacke no stoare that the Pope hath Authoritie to allovve the Emperours Lavves yet of the other side wee are hable readily to finde that the Emperoure hath Authoritie to allovve the Popes Lavves For so the Emperoure Iustinian him selfe saithe A praecedentibus nos Imperatoribus à nobis ipsis rectè dictum est Oportere Sacras Regulas pro Legibus valere It is wel saide bothe by other Emperours our Predecessours and also by vs that the Holy Canons muste be holden for Lawes Likewise saithe Pope Honorius 3. Imperator Iustinianus decreuit vt Canones Patrum vim Legum habere oporteat The Emperoure Iustinian hath decreed that the Canons of the Fathers shal haue the force of Lawes But what can be so plaine as that Iustinian hereof writeth him selfe These be his woordes Nisi intra praescriptum tempus ad Ecclesias suas redeant deponantur alij in illorum locum surrogentur idque Authoritate vi huius Praesentis Legis Onlesse Bishoppes and Priestes repaire againe vnto their Churches by a daie appointed let them be depriued from their liuinges and let others be placed in their roumes not by the Authoritie of the Pope but by the force and Authoritie of this Presente Lavve So saithe S. Augustine Reges in Terris seruiunt Christo faciendo Leges pro Christo Kinges in the worlde serue Christe in that they make Lawes for Christe Likewise saithe Iustinian Legum Authoritas Diuinas Humanas res bene disponit By the Authoritie of the Emperours Lawes bothe Heauenly and worldly thinges are wel ordered And againe Nullum genus rerum est quod non sit penitùs quaerendum Authoritate Imperatoris Is enim recipit à Deo communem gubernationem Principalitatem super omnes homines There is no kinde of thinge but it maie be thorowly examined by the Authoritie of the Emperoure For he receiueth from God a General Gouernemente and Principalitie ouer al menne that is as wel of the Cleregie eas of the Laitie So saithe Paulus the Bishop of Apamea vnto the same Emperoure Iustinian vpon the deathe of Agapetus the Bishop of Rome Transtulit ipsum Dominus vt Plenitudinem directionis Vestrae custodiret Serenitati Our Lorde hath taken the Pope awaie that he mighte reserue the whole fâ—lnesse of order vnto your Maiestie Touchinge the Depriuation of the twoo Popes Syluerius and Vigilius yee saie It was donne onely by Theodora the Empresse and not by the Emperoure Iustinian and therein yee thinke yée haue taken vs in somme greate aduantage Notwithstandinge in your owne Pontifical it is written thus Belisarium interrogauit Imperator quomodò se haberet cum Romanis vel quomodò in loco Syluerij statuisset Vigilium Tunc gratias ei egerunt Imperator Augusta The Emperoure demaunded of his Captaine Belisarius howe he had donne with the Romaines and howe he had deposed Pope Syluerius and placed Vigilius in his steede Vpon his answeare bothe the Emperoure and the Empresse gaue him thankes Nowe yee knowe it is a Rule in Lavve Ratihabitio retrotrahitur mandato comparatur The Allovvance of a thinge donne is as good as a Commission for the dooinge Somme of your Frendes haue saide Totus Mundus non potest Deponere aut Iudicare Papam The whole worlde cannot Depose or Iudge the Pope Yet Eutropius saithe 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 the Emperours Embassadoure had coÌ„maunded the Bishop of Rome to appeare at Constantinople before the Emperoure he wente streight waie without excuse Yea although he certainely knevve that he shoulde be bannished Here I leaue sundrie Examples of Emperours that by their Authoritie haue Deposed not onely other Bishoppes but also Popes As the Example of Honorius that Deposed Pope Bonifacius Of Theodoricus that Deposed Pope Symmachus Of Otho that Deposed Pope Iohn 12 Of Henrie that Deposed Pope Benedictus 9. and that as it is recorded not by wilful might or Tyrannie but Imperiali Canonica Censura By his Emperial and by the Canonical Censures Yea one of your owne Frendes saith thus Populus commendabiliter Zelo Fidei commotus Constantinum Papam qui erat Ecclesiae in scandalum priuauit oculis Deposuit The people of Rome moued with the Zele of Faithe tooke Pope Constantine and pulled out his eies and Deposed him for that he was sclaunderous vnto the Churche and they deserued greate Praise for the same How be it yée saie these twoo Popes Syluerius and Vigilius were Good Menne and Godly Fathers and therefore the remouinge of them was Violence and Tyrannie And hereto yee apply the vnsauerie Similitude of your Homely Puddinges Notwithstandinge what Vertue or Holinesse was in either of these menne it maie soone appeare by the storie Pope Syluerius was chosen Pope by Corruption and Simonie contrarie to the wil of the Cleregie Pope Vigilius accused him of Treason for that he woulde haue betraied the Cittie of Rome to the Gotthians As for Pope Vigilius youre Pontifical saithe He was a False Witnesse againste his Predecessoure Pope Syluerius He sought vndewe meanes to remoue him and to place him selfe He keapte him in Prison and sterued him for hunger He gaue a greate somme of monie to procure the Popedome to him selfe He killed
as if a Souldier that had lost his swerde would plaie the man with â—he 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 roumâ—â—â—â— 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 Souâ—raintie 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 CouÌ„cel 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 sufficieÌ„t 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 â–ª 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
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
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 ExpouÌ„ded 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 coÌ„sente 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 Emperosiâ—e 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 HeÌ„ry 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. Petâ—â—e 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„ froÌ„â—he 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 summoâ—â—â—d by the Emperour to appeare at CouÌ„cels 57 The Popes credite aboue the Gospel 51. One Pope contrarie in iudgemeÌ„t to an other 52. 100. 466. The Pope maie erre as a Priuate man but in publique iudgemeÌ„t 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 touchiÌ„g 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
Causes ‡ Vntruthe Reade the Ansvveare * O glorious Thraso Then vvas the Apostles state mutch more beggerly This â—â—linge as not ours but S. Bâ—â—nardes * The Pope by M Hardinge compared with Iudas 〈◊〉 Citatur ab Illyrico inter 〈◊〉 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. ‡ 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. ‡ A graue disputer Ye conclude againste that that is not auouched * Vntruthe fonde and manifeste and leadinge directely to desperation Iohan. 20. ‡ 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 CoÌ„fess poenit The Prince iudgeth in Ecclesiastical causes * The Kinge is the Priestes Executioner ‡ 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 ‡ 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. ‡ 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. ‡ Vntruthe For at that time he vvas no Prieste * Vntruthe For it proueth the coÌ„trarie Reade the Ansvveare ‡ 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. ‡ 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. ‡ 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 ‡ 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 ‡ This is farre from the pourpose For Esaias and Elizaeus neither vvere Priestes noâ— had the eâ—ecution 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. ‡ 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 Iâ—ppiter or Baaâ—s Bishop vvas as vvel a Bishop as the Bishop of Rome ‡ Neither can the Pope meddle more vvith Religion then Annas or Caâ—phas * Vntruthe â–ª For if the Bishop had offended he vvas subâ—ecte to the Prince as vvel vvithin the Churche aâ— vvithout â–ª Deut â–ª 17. The Prince a ludge in Ecclesiastical causes 1. Paral. 26. * The Prince is Executioner to the Prieste ‡ Vntruthe euident Reade the Ansvveare Aristotel Foliticor Li. 3. Socrates Lib. 5. in Prooemio 〈◊〉 〈◊〉 〈◊〉
Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè noÌ„ impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to bâ—â—euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quà m id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokeÌ„ of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that SathaÌ„ who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out froÌ„ vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe coÌ„maunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remeÌ„brance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To
Iudges nor of the Bishoppes And al be it the Apostolique See of Rome withstande it stil yet the Decree of the Councel by the Emperours warrante continueth in force But you neuer taught vs ye saye y◠the whole state of the Churche dependeth of the Pope It is not your Doctrine you neuer spake it And therefore wée are railers and sclaunderers that so reporte you If it be so in deede M. Hardinge as you saye wherefore then suffer you Cardinal Cusanus to write thus Veritas adhaeret Cathedrae Quare mēbra Cathedrae vnita Pontifici coniuncta efficiunt Ecclesiā The Truthe cleaueth faste to the Popes Chaire Therefore the members vnited to the Chaire and ioined to the Pope make the Churche Wherefore suffer you Iohannes de Parisijs one of your Catholique Doctours to write thus Fiet vnum Ouile vnus Pastor Quod quidem de Christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco cius There shal be one Plocke and one shepheard Whiche thinge cannot be taken of Christe We must needes vnderstande it of some other Minister that ruleth in his steede Wherefore suffer you Nosius your Grande Captaine to write thus Vnum toti praecsse Ecclesiae Vsque adeò est necessarium vt absque hoc Ecclesia vna esse non possit It is so necessarie a thinge that one onely man oueruse y◠who le Churche that without the same the Churche cannot be one Wherefore suffer you your Canonistes to saie Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnū est Caput Supremū Scilicet Papa It is plaine that therefore the Churche is one bicause that in the whole Vniuersal Churche there is one Supreme Head that is the Pope To be shorte why doo you your selfe M. Hardinge allege S. Hieromes woordes directly as ye woulde haue vs beleue to this purpose Ecclesiae salus à Summi Sacerdotis dignitate pendet Which woordes into Englishe ye haue turned thus The safetie of the Churche hangeth of the VVoorship of the Highe Prieste He meaneth the Pope Peters Successour In whiche laste clause ye misconstrue and racke S. Hieromes woordes far contrary to his meaninge For S. Hierome meante not bereby the Bishop of Rome but euery seueral Bishop within his owne Charge euery whiche Bishop he calleth the Highest Prieste as in my Former Replie it is declared more at large If these thinges be true why are they nowe deuied If they be false why are they not condemned I truste it maye appeare by these fewe that wée reporte the Truthe truely and are no sclaunderers The Apologie Cap. 8. Diuision 2. Sithence then they bringe foorthe none of these for them selues and cal vs neuerthelesse Heretiques whiche haue neither fallen from Christe nor from the Apostles nor yet from the Prophetes this is an iniurious and a very spiteful dealinge M. Hardinge Nay Sirs ye shal not so carie awaye the conclusion with a lie But contrarywise sithens wee bringe foorthe many Scriptures for the Truthe whiche ye impugne as your selues shal see when we come to confute your doctrine whiche here foloweth and sithens not withstandinge that ye wil not yeelde to the Scriptures but peruert the True meaninge of them with Gloses and interpretations of your owne Heades frame newe opinions contrary to that ye haue receaued and that the Churche hathe euer taught the Catholikes wilful cal you Heretikes and the Churche wil condemne you for Heretikes and so accompt you vntil ye recant and repent But ye haue not fallen from Christe ye saye nor from the Apostles nor yet from the Prophetes As though they that departe from the Romaine Churche whiche is the Catholike Churche which diuerse times in the Apologie ye confesse fell not from Christe and consequently from the Apostles and Prophetes Saithe not Christe in the Gospel He that heareth not the Churche let him bee to thee as an Heathen and a Publicane Saieth he not also He that despiseth you despiseth mee The B. of Sarisburie Whether parte rightly and reuerently vseth the Scriptures of God and whether peruerteth them by shiftes and Gloses I truste it shal in parte appeare by this conference In déede M. Hardinge it is no great maisterie by your interpretations and handelinges to haue stoare yenough and plenette of Scriptures For this is one special grounde of your Diuinitie Papa potest ex nihilo facere aliquid Sententiam quae nulla est facere aliquam The Pope is hable of nothinge to make some thinge and of no Sentence to make some Sentence By your Doctrine it is lawful and good Logique to reason thus An gloriabitur serra aduersus eum qui trahit illam◠Shal the sawe boaste against him that draweth it Non est Seruus supra Dominum There is no Seruant aboue his Lorde Ergo Noman maye dare to Iudge the Pope Or thus Omnia munda mundis Coinquinatis autem infidelibus mihil est mundum Al thinges are cleane to the cleane but vnto the filthy and Infidelles nothinge is cleane Ergo It is not lawful for Priestes to marry Or as you M. Hardinge sometimes haue delited to reason Nolite dare Sanctum Canibus Geeue not Holy thinges to Dogges Ergo It is not laweful for the Christian vulgare People to Reade the Scriptures Thus maye you easily be wel stoared and ful freight of Scriptures yenough and as S. Hierome saithe maye carrie them captiue to serue your turne But S. Hierome coulde also haue tolde you Non in verbis Scripturarum est Euāgelium sed in sensu The Gospel standeth not in the bare woordes of the Scriptures but in the meaninge Therefore wée maye saye vnto you as S. Cyprian once saide to the Nouatian Heretiques Audite Nouatiani apud quos Scripturae Coelestes leguntur potiùs quà m intelliguntur Hearken hereto ye Nouatian Heretiques emongst whome the Heauenly Scriptures are readde rather then wel perceiued You saye the Churche of Rome by our owne Confession is the Catholique Churche whiche Churche for as mutche as wée haue forsaken wée haue forsalten Christe and his Apostles For saithe not Christe in the Gospel saye you He that heareth not the Churche let him be vnto thee as an Heathen and a Publicane And He that despiseth you despisethe mee Wée graunte M. Hardinge the name of the Churche of Rome is Catholique but the Errours and abuses thereof are not Catholique Neither is it the Churche that wée finde faulte withal but the greate corruptions and foule deformities that you haue brought into the Churche Howe be it your policie herein is apparent Your Reader be he neuer so simple maye soone sée your whole drifte Ye magnifie the Churche with al manner titles of Authoritie not for any special regarde ye beare the Churche in déede but onely to settle your selues in an infinite Tyrannie and to make vs beleue that you
are sure he hath none at al. Iudge thou nowe Gentle Reader whether of these Doctours thou wilt beléeue But what a vaine vanitie and folie is this wil M. Hardinge haue vs beléeue that God cannot be God onlesse he be allowed by the Churche of Rome and by the Pope Then are wée come againe to that the Tertullian writeth merily of the Heathens Nisi Homini Deus placuerit Deus non erit Homo iam Deo propitius esse debebit Onlesse God please Man wel though he be God he shal be no God And so nowe Man must be frendely and fauourable vnto God Wée beleeue M. Hardinge that the Holy Ghost is very God in déede not vpon the Popes or his Cleregies credite but as S. Augustine saith vpon the special warrante of the Woorde of God And therefore Nazianzene saithe Dicet aliquis non esse scriptum Spiritum Sanctum esse Deū Atqui proponetur tibi examen Testimoniorum ex quibus ostendetur Diuinitatem Sancti Spiritus testatam esse in Sacris Literis nisi quis valde insulsus sit alienus à Spiritu Sancto Some Man wil saie It is not written that the Holy Ghost is God But I wil bring thee foorth a whole Svvarme of Authorities whereby it shal wel appeare that the Godhed of the Holy Ghost is plainely witnessed in the Holy Scriptures Onlesse a Man be very dul and vtterly voide of the Holy Ghoste The Apologie Cap. 2. Diuision 1. We beleue that there is one Churche of God that the same is not shutte vp as in times past emong the Iewes into some One corner or Kingdome but that it is Catholique Vniuersal and dispersed throughout the whole world So that there is now no Nation which may truely complaine y◠they be shutte foorth may not be one of the Churche people of God and y◠this Church is the Kingdome the Body and the Spouse of Christe that Christe alone is the Prince of this Kingedome that Christe alone is the Head of this Body and that Christe alone is the Bridegroome of this Spouse M. Hardinge It is a world to see these Defenders They whiche haue not kepte Vnitie of Spirite in the band of Charitie which S. Paule requireth but haue seuered them selues from the Body of the Church tel vs now forsooth they beleeue that there is one Churche of God But what maie wee thinke this one Churche to be Can they seme to meane any other what so euer they pretend then this new Church of late yeeres set vp by Sathan through the ministerie of Martine Luther and those other Apostates his companions if it maie be named a Churche and not rather a Babylonical Tower For as touchinge that Churche whereof al Christen People hath euer taken the Successour of Peter to be the Heade vnder Christe whiche is the true Catholike Churche in theire Apologie they sticke not to saie plainely that it is clene fallen downe longe agone And therefore the beginning of Luthers Seditious and Heretical preaching they cal Herbam as muche to saie as the greene Grasse or first spring this interpreter nameth it the very first appearing of the Gospel leafe F. 7. And in the leafe F. 8. they saie that fortie yeeres agone and vpward that is at the first setting foorth of Luther and Zuinglius the Truth was vnknowen and vnheard of and that they first came to the knowledge and preaching of the Gospel Likewise in an other place they graunt that certaine and very strange sectes haue ben stirringe in the worlde euer since the Gospel did spring meaning the time when Luther first brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathanismer Thus hauing condemned the Churche of God whiche was before Luthers time and allowinge that for the true Churche the Gospel whereof first sprang out of Luther how can they auouche theire belefe and by what reason and learning can they make good that there is one Churche of God VVee would faine knowe whiche and where it is Is Luther and his congregation that one Churche of God or Zuinglius and his rable or Osiunder and his sort or Zuenckfeldius and his secte or Stancarus and his band or Balthasar Pacimontane and his rancke For al these and certaine other sectes haue Luther for their founder and for their Radix Iesse as it were from whence they spring And in deede euery learned man easely seeth how the gutters of their Doctrines runne out of Luthers sincke Of al these there is none but stoutly claimeth the name of the Churche Then how saie ye Defenders whiche Churche be ye name the Childe Yf ye name one wee sette the others against you c. How often in his bookes putteth Luther you and your Captaines in the rolle of those that he vtterly condemneth naminge roundly togeather Infidels Turkes Epicures Heretikes Papistes Sacramentaries And nowe if he should heare you chalenge the name of the one Churche of God to you and denie him and his folowers that claimed title would he not thinke ye stampe and rage would he not whetie his dogge eloquence vpon you and cal you worse then these aboue rekened yea and if he wist how worse then some of you be your selues The like courtesie maieye looke for at those other sectes of whiche euery one claimeth the name of this one Churche of God But ye saie that this One Churche is not shutte vp into some one corner or Kingdome but that it is Catholike and Vniuersal and dispersed through out the whole world True it is that ye saie what so euer ye thinke But the Holy learned and auncien Fathers where they cal and beleeue the Catholike Churche they meane as Vincentius Liriuensis declareth the Churche to be Catholike that is to saie Vniuersal for so the word signifieth in respecte of a threefold Vniuersalitie of places whiche this Defender here toucheth of times and of menne whiche he toucheth not In the Catholike Churche we must haue a great care saithe he that we hold that whiche hath euery where euermore and of al persons ben beleeued If these Defenders proue not the Churche they professe them selues to be of to haue this threefold Vntuer salitie then is their Congregation not this one Churche nor of this one Churche of God but the synagog of Antichriste And although the Authours of this Apologie crake of the great increase and spredding abroade of their Gospel and now glorie in the number of Kingedomes Dukedomes Countries common VVeales and Free Cities Yet hath it not gone so farre abroade as the Arians heresie did by three partes of foure VVhiche was at length vtterly extinguished as this shal be That the Catholike Churche is the Kingedome the Body and the Spouse of Christe we acknowledge Of the same Kingdome we confesse and beleeue Christ to be Prince alone so as he is Heade of this Body alone and so as he is Bridegrome of this spouse
And therefore he was faine to expounde his meaninge and to weigh him downe of the other side with his prety Glose But S. Bernarde without Glose saithe plainely Non sunt omnes amici Spousi qui hodiè sunt Sponsi Ecclesae They be not al the Bridegromes frendes that are this daye the Spouses of the Churche O miserandain Sponsam ralibus creditam Paranymohis Non accici Sponsi sed aemuli sunt O miserable is that Spouse that is committed to sutche Leaders They are not the frendes they are the enimies of the Bridegrome How be it wée néede not greatly to recke what styles and titles the Pope can vouchesaue to allowe him selfe As he may be called the Heade the Prince and the Spouse euen so and by like authoritie and truthe may he be called the Light the Life the Saueour and the God of the Churche God geue him an harte to vnderstande that hée maie be although not the Heade yet a Member of that Body although not the Prince yet a Subiecte in that Kingedome although not the Bridegrome yet a Childe of the Churche of God The Apologie Cap. 3. Diuision 1. Furthermore wee Beleeue that there be diuers degrees of Ministers in the Churche whereof some be Deacons some Priestes some Bishoppes to whom is committed the office to instructe the people and the whole charge and settinge foorthe of Religion M. Hardinge Here it had ben your parte to haue declared your faithe touching the Holy Sacrament of Order agreable to the faith of the Catholike Churche That there be seuen orders in the Churche foure lesser and three greater for so by good reason they are called And as for the institution auctoritie and estimation of the greater specially of Priesthood and Deaconship ye might haue alleged the Scriptures so for the Lesser the example of Christe the Tradition of the Apostles and the testimonies written of the Apostles scholers of those that bothe nexte and sone after folowed them namely Dionys cap. 3. Hierarch Ecclesiast Ignatius epist 8. ad Ecclesiam Antiochenam Tertullian in praescript aduersus Hereticos Gaius Pope and Martyr in Diocletians time Sozimus in S. Augustines time Isychius Eusebius Caesariensis is his Ecclesiastical historie and Epiphanius in the ende of his Booke contra Haereses The B. of Sarisburie Gentle Reader if I should leaue these and other like M. Hardinges woordes vnansweared thou mightest happily thinke he had saide somewhat Here he saithe it had benne our Parte to haue tolde thée of Seuen Orders in the Churche thrée Greatter and foure Lesse Hauing in déede him selfe cleane forgotten his owne Parte For notwithstandinge this controlment and accoumpte of so many Orders yet he nameth no moe Orders then wée haue named And verily if he would haue folowed his owne Authorities it had benne hard for him in any good Order to haue made vp his owne accoumpte For his owne Anacletus saithe Ampliùs quà m isti Duo Ordines Sacerdotum Episcopi Presbyteri nec nobis à Deo collati sunt nec Apostoli docuerunt More then these two Orders of Priestes Bishoppes and Elders neither hathe God appointed vs nor haueÌ„ the Apostles tought vs. And yet of these same Two seueral Orders S. Hierome semeth to make onely One Order For thus he writeth Audio quendam in tantam erupisse vecordiam vt Diaconos Presbyteris id est Episcopis anteferret I heare saye there is a man broken out vnto sutche wilful furie that he placeth Deacons before Priestes that is to saye before Bishops And againe Apostolus praecipué docer eosdem esse Presbyteros quos Episcopos The Apostle Paule specially teacheth vs that Priestes and Bishoppes be al one The same S. Hierome writinge vpon the Prophete Esai reckenethe onely fiue Orders or Degrees in the whole Churche The Bishoppes the Priestes the Deacons the Entrers or Beginners and the Faitheful And other Order of the Churche he knoweth none Clemens saithe Tribus gradibus eommissa sunt Sacramenta Diuinorum SecretoruÌ„ id est Presbytero Diacono Ministro The Mysteries of the Holy Secresies be committed vnto three Orders that is vnto the Priestes vnto the Deacons and vnto the Ministers And yet Deacons and Ministers as touchinge the name are al one Dionysius likewise hathe thrée Orders but not the same For he rekenethe Bishoppes Priestes Deacons And whereas M. Hardinge maketh his accoumpte of Foure of the Lesse or Inferiour Orders meaning thereby Ostiarios Lectores Exorcistas Acoluthos The Doore keepers the Readers the conuerers and the Waiters or Folowers His owne Ignatius addethe thereto thrée other Orders Cantores Laboratores Confitentes The Chounters or Singers the Labourers and the Confessours Elemens addeth thereto Catechistas The Infourmers or Teachers of them that were entringe into the Faithe A litle vaine Booke bearinge the name of S. Hierome De SepteÌ„ Ordinibus Ecclesiae addeth yet an other Order and calleth them Fossarios that is The Sextines or Ouerseers of the Graues And least you should thinke he rekeneth this Order as emongst other necessarie offices to serue the people and not as any parte of the Cleregie his wordes be these Primus in Clericis Fossariorum Ordo est qui in similitudinem Tobiae Sancti sepelire morruos admonet The Firste Order of the Cleregie is the Order of the Sextines whiche as Holy Tobâ—e was woonte to doo casse vppon the people for the burial of the deade Likewise to the thrée greater Orders Isidorus addeth an other distincte seueral Order of Bishoppes vnto whom agréethe Gulielmus Altisiodorensis Gottofredus Pictauiensis as appeareth by Iohannes Scotus Againe of the other Inferiour Orders S. Hierome leaueth out the Coniurers VVaiters S. Ambrose leaueth out the VVaiters and Doore Keepers The Canons of the Apostles leaue out Coniurers VVaiters and Doore keepers al thrée togeather In this so greate dissension darkenesse what waie wil M. Hardinge take to folow By Anacletus there be Two Orders by Clemens S. Hierome Thrée by Hierome Countrefeite SeueÌ„ by others Eight by other Nine by others Tenne At this notwithstandinge he telleth vs our parte had benne to haue shewed that there be iuste Seuen Orders in the Churche Thrée greate and Foure Lesse withoute doubte or question Here gentle Reader it had benne M. Hardinges parte to haue shewed vs the Reasons and Groundes of this Diuinitie These they be as they are alleged by the beste of that side Christe saith I am the Doore Ergo there muste be in the Churche an Order of Doore Keepers Christe saithe I am the Light of the World Hereupon haue thei founded the Order of Acolutes to carrie Tapers And so for the reste Thus mutche maie serue for a taste Now let vs consider what these Orders haue to doo and with how Holy and weighty offices they stand charged in the Churche of God Firste Clemens of whoe 's Authoritie M. Hardinge maket be no smal accoumpte for he calleth
him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtà que parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the flâ—es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to drâ—ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God â–ª seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronouncâ—r of the Woorde of God And therefore Isidorus saithe Tanta â—am clara erit eius vox vt quamuis longâ— positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpoÌ„ the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and yâ— there caÌ„ be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no â–ª to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimeÌ„t of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by
and aduise of this Defender hath altered the Sense of the Latine as the Authour of the Latine hath altered the woordes of S. Hierome For neither speaketh S. Hierome of Bishoppes in the plural number neither saithe the Latine Apologie that the Bishoppes be al of like Preeminence whiche this Translation hath but of the same Merite and of the same Priesthood VVith the woorde Preeminence guilefully shifted into the sentence in place of this woorde Merite these false players thought to winne the Game That is that al Bishoppes after the minde of S. Hierome be of like Preeminence and so that al be of like Power and auctoritie â–ª and none aboue other Concerninge the place alleged S. Hierome in an Epistle to Euagrius speakinge against that a particular custome of the Churche of Rome shoulde Preiudicate the Auctoritie of the whole worlde in preferringe Deacons before Priestes compareth Bishoppes of great Cities and litle Townes togeather and saithe that as touchinge the Honour Dignitie and Power of Bishoply Order and Office and of Priesthood as good and as greate a Bishop in that respect is the One as the other and that the Bishop of Eugubium and Rhegium two litle Townes in Italie and of Thebes an other litle Towne in Egypte are Bishoppes and Priestes and haue as greate Merite in regarde of any their Vertues and as greate Power concerninge the order of Priesthood as the Bishoppes of Rome of Constantinople of Alexandria Yet as touchinge Power and Auctoritie of regiment the Patriarkes of Constantinople Alexandria and Antiochia be aboue Bishoppes of other Dioceses and the Bishop of Rome Peters Successour is aboue al. For we beinge many are one Body in Christe and euery man amonge our selues one an others members This knotte requireth a mutual consent of the whole Bodâ—e but chiefly the concorde of Priestes amonge whome although dignitie be not common to them al yet order is general as Leo writeth For euen among the moste Blessed Apostles saithe he in likenesse of Honour there was oddes of Power And whereas the Election of them al was equal yet to One was it geuen to be ouer the reste Out of whiche platte rose the distinction also of Bishoppes and with greate Prouidence it hath benne disposed that al shoulde not take al vpon them but that in euery prouince there shoulde be one who might firste geue his sentence amonge his brethren and againe that in the greate Citties some shoulde be ordeined for takinge vpon them matters of greater care through whome the charge of the vniuersal Churche shoulde haue course to the one see of Peter and that nothinge shoulde euer dissent from the Head Howe greate and Honorable so euer the roume is that any Bishop is placed in be he Archbishop Metropolitane Primat Patriarke or Pope himselfe He is nomore a Bishop then any other of those who occupie the lowest roume The diuersitie consisteth in this that they are called to parte of charge in sundry proportions as the Bishoprikes are greater or lesser the Pope hath committed vnto him the charge of the whole Folde of Christe and hath the fulnes of Power For if al were of like Power as these Defenders teache Vnitie coulde not be mainteined VVherefore by very order of Christe himselfe it hath benne ordeined that maters touchinge Faith and Religion at least sutche as be weighty be referred to that one Prince of Pastours who sitteth in the chaire of Peter the Highest Bishop whiche hath alwaies benne done and obserued from the Apostles time to our daies by Catholikes and not seldom also by Heretikes The sentence that this Defender alleageth out of S. Cyprian it seemeth he vnderstoode it not Ye saie that a piece of that one Bishoprike is perfitly and wholy holden of euery particular Bishop But what meane ye by that If by this woorde In solidum perfitly and wholy holden ye meane that euery particular Bishop without is a Bishop dependinge of any other then ye speake against the woordes yee bringe out of S. Cyprian VVho saithe that as there are many beames of one Sunne many boughes of one roote â–ª many Riuers of one Fountaine so there are many Bishoppes of one Bishoprike Therefore this Bishoprike is vnto particular Bishoppes as the Sunne as the Roote as the Fountaine VVhat the Fountaine roote and Sunne of this Bishoprike is S. Cyprian declareth a litle before she winge that it was saide to Peter To thee I wil geue the ketes of the Kingdome of Heauen And Feede my sheepe The B. of Sarisburie Here M. Hardinge chargeth vs with twoo of his owne common faultes First with Corruption nexte with Ignorance With Corruption in the woordes and sense of S. Hierome with Ignorance in the place of S. Cyprian But if wee be hable sufficiently and truely to answeare bothe I truste M. Hardinge shal haue no great cause mutche to vaunte him selfe either of his plaine dealinge herein or of his knowledge And here to dissemble these childishe causilatiâ—ns of the altering of Numbers the Singulare into the Plural and of the changinge of this woorde Merite into this woorde Preeminence whiche greate faulte if it were any by M. Hardinges owne Confession proceeded onely from the Interpreter and not from the Authour I saie to dissemble and to passe by al these séely quarrels what S. Hierome meante hereby Erasmus a man of great Learninge and iudgement expoundeth thus Hieronymus aequare videtur omnes Episcopos inter se perinde quasi omnes ex aequo Apostolis successerint Nec putat vllum Episcopum alio minorem esse quód sit humilior aut Maiorem quód sit Opulentior Nam aequat Eugubiensem Episcopum cum Romano Deinde non putat Episcopum quouis Presbytero praestantiorem esse nisi quód ius habeat Ordinandi Hierome seemeth to matche al Bishoppes togeather as if they were al equally the Apostles Successours And he thinketh not any Bishop to be sesse then other for that he is poorer or greatter then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equal with the Bishop of Rome And farther he thinketh that a Bishop is no better then any Prieste sauinge that the Bishop hath Authoritie to Order Ministers But S. Hieromes woordes are plaine of them selfe and haue no neede of other Expositour Thus he writeth Quid facit excepta Ordinatione Episcopus quod Presbyter non faciat Nec altera Romanae Vibis Ecclesia altera totius Orbis existimanda est Et Galliae Britannia Aphrica Persis Oriens India Omnes Barbarae Nationes Vnum Christum adorant vnam obseruant regulam Veritatis Si Authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Eugubij siue Constantinopoli siue Alexendriae siue Tanai eiusdem Meriti eiusdem est Sacerdotij Potentia diuitiarum paupertatis humilitas vel sublimiorem vel Inferiorem Episcopum non facit
in thinges necessarie That sinnes can not either be remitted or reteined excepte the Prieste knowe them we are bolde so to saye with the Fathers and specially with S. Hierome who so vnderstoode the woordes of Christe where he promised the Keies of the Kingedome of Heauen to Peter Sacerdos pro officio suo cùm peccatorum audierit Varietates scit qui ligandus sit qui Soluendus The Prieste saithe he when as accordinge to his office he hath hearde the diuersities of sinnes knoweth who is to be bounde who is to be loosed Right so as in the time of Moses lawe he pronounced not who was cleane of Lepre who was not before that he had vewed the colour the bunches and al other tokens of that disease And thus it foloweth of the woordes of Christe that Confession of al Sinnes at leaste deadly muste be made to the Prieste before they can be remitted VVhiche Prieste is the Minister of this Sacramente and hath auctoritie to absolue either Ordinarie or by Commission of the Superiour Againe for proufe that Confession is necessarie wee sate that to remitte and reteine sinnes committed againste God as to binde and to loose be iudicial actes And therefore by these woordes Christe ordeined a Courte a Consistorie a seate of Iudgemente in the Churche and appointed the Apostles and their Successours to be Iudges And that this maye appeare not to be a fantasie of our owne heades S. Augustine so expoundeth those woordes of S. Iohn in his Reuelation Et vidi ledes c. And I sawe seates and some sittinge on them and iudgement was geuen VVe muste not thinke â—aithe he this to be spoken of the laste iudgement but we muste vnderstande the Seates of the Rulers and the Rulers themselues by whome nowe the Churche is gouerned And as for the Iudgement geuen it semeth not to be taken for any other then for that whereof it was saide VVhat thinges yee binde in Earthe they shal be bouÌ„de also in Heauen and what thinges ye loose on Earthe they shal be loosed also in Heauen Sundrie other Fathers haue vttered in their writinges the same Doctrine Hilarius vpon the sixtenth Chapter of Matthewe saithe Beatus Coeli ianitor c. Blessed is the Porter of Heauen whose earthly iudgement that is to saie whiche is geuen here on Earthe is a foreiudged auctoritie in Heauen that what thinges be bounde or loosed in Earthe they haue the condition of the same Statute also in Heauen S. Cyprian hath the like sayinge in an Epistle to Cornelius Chrysostome saithe that Christe hath translated al iudgemente whiche he receiued of the Father vnto the Apostles and Priestes Gregorie Nazianzene in an Oration to the Emperour and his Princes saithe to the Emperour Ouis mea es nos habemus Tribunalia Thou arte my Sheepe and we haue our seates of iudgement S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice in which causes be first examined and tried and afterwarde Iudged That the same is to be donne by the Prieste S. Bernarde sheweth VVho as also the learned Father Hugo de S. Victore be not afraide to saie after S. Cyprian Hilarie and Chrysostome that the sentence of Peter remittinge Sinnes goeth before the sentence of Heauen This Ordinance of Christe requireth that al. Trespasses Offences Disorders Transgressions and Sinnes committed against him and his Lawes be referred to this Consistorie VVhether these Defenders allowe Publike Confession or no we knowe not but whereas they inueigh against Priuate Confession and saie in spiteful woordes which they haue learned in the Schole of Satan beinge lothe the Sinnes of the People whereby he holdeth his Kingdome shoulde be remitted that Christes Disciples receiued not the auctoritie of the Keies that they shoulde heare priuate Confessions of the People and listen to their whisperinges VVe tel them that Confession of al deadly Sinnes is of the Institution of God not of Man But concerninge the maner of confessinge secretely to a Prieste alone it is moste agreable to Natural Reason that secrete Sinnes be confessed secretely Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter this is One as he writeth in his firste Epistle translated by Rufine the Prieste That if it fortune either enuie or Infidelitie priuely to crepe into any mans harte or any other like euil he whiche regardeth his Soule be not ashamed to confesse those thinges to him that is in Office ouer him to the ende that by him through the woorde of God and holesome counsel he maye be healed So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire and come to the rewardes of Life that endureth for euer No man speaketh more plainely of Secrete Confession then Origen and that in sundry places to whiche for Breuities sake I remitte the Reader In. 2. Ca. Leuitici Homil. 2. De Principijs Lib. 3. In Psal 37. Homil. 2. VVhere he compareth the state of a sinner to a man that hath euil and vndigested humours in his Stomake And saithe that as by remaininge of suche euil matter the man feleth him selfe very sicke and by vomitinge of it foorthe he is eased so the sinner by keepinge his sinnes secrete is the more greuousely charged in his owne conscience and standeth in daunger to be choked with the Fleume and humour of his sinnes But if he accuse him selfe and confesse his faultes he bothe vomiteth foorthe his sinnes and digesteth the cause of the same S. Cyprian as in many other places so moste plainely speaketh of Secrete Confession Sermone 5. de lapsis Although saithe he of certaine deuoute persons they be entangled with no greate Sinne yet because at leaste they thought of it the same vnto the Priestes of God Confesse they sorowfully and simply They make Confession of their Conscience they laie foorthe the burthen of their minde c. S. Augustine treatinge of the Power of the Keies in many places but specially of Confession in Psal 60. VVhere speakinge muche of the necessitie of Confession he saithe thus VVhy fearest thou to be Confessed If not beinge Confessed thou remaine hidden not beinge Confessed thou shalt be damned And afterwardes thus To this ende God requireth Confession to deliuer the humble to this ende he damneth him that confesseth not to punishe the Proude Therefore be thou sorie before thou be Confessed beinge Confessed Reioyse thou shalt be hole By these and many other Holy Fathers of whome there is no doubte but they had the Holy Ghoste for their Teacher and prompter of al Truthe the Catholike Churche hath benne persuaded that the recital and rehersinge of al sinnes before the Prieste is necessarie to Saluation onlesse necessitie for lacke of a Prieste or other wise exclude vs from it and that a General Confession in no wise suffiseth True Faithe acknowlegeth that Confession is to be made of al â— Sinnes
thus S. Hierome writeth of the Power of the Keies and of the vse of Confession Istum locum Episcopi â–ª Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt Supercilio vt vel damnent innocentes vel soluere se noxios arbitrentur cùm apud Deum non sententia Sacerdotum sed reorum vita quaeratur This place the Bishoppes and Priestes not vnderstandinge take vnto them somme parte of the Proude looke of the Phariseis thinkinge them selues hable either to Condemne the innocente or to Absolue the guiltie VVhereas in deede it is not the Absolution of the Prieste but the life of the Sinner that is VVeighed before God These woordes M. Hardinge woulde not thus haue benne dissembled if ye had meante simple dealinge S. Hierome saithe plainely that your Bishoppes and Priestes vnderstande not the vse of the Keies That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis And that it is not the Absolution of the Prieste but the life of the partie that is accepted before God In the ende he concludeth thus Alligat vel soluit Episcopus vel Presbyter non eos qui insontes sunt vel noxij Sed pro officio suo cùm Peccatorum audierit varietates scit qui ligandus sit qui soluendus The Bishop or Prieste neither Bindeth the innocente nor Loosethe the guiltie but accordinge to his office when he hathe heard the diuersitie of sinnes as in Publique offences he knoweth who ought to be Bounde who ought to be Loosed In like sorte writeth Peter Lombarde Dominus tribuit Sacerdotibus potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos God hath geuen to Priestes Power to Binde and to Loose that is to saie to declare vnto menne that the Penitentes be either Bounde or Loosed Al this notwithstandinge al be it M. Hardinge were hable to proue that the Fathers had sommewhere made mention of Confession in Secrete yet should not that greately either further his pourpose or hinder ours For Abuses and Errours remoued and specially the Prieste beinge Learned as wee haue saide before wée mislike no manner Confession whether it be Priuate or Publike For as wée thinke it not vnlawful to make open Confession before many so wée thinke it not vnlawful Abuses alwaies excepted to make the like Confession in Priuate either before a fewe or before one alone And as the Holy Fathers vpon good considerations were forced to remoue the vse of Open Confession euen so wée saye that vpon like good Considerations Priuate Confession also maye be remoued Onely this wée saie that Christe when he sente his Disciples into the Worlde and gaue them Authoritie to Binde and to Loose made no manner mention of any sutche Hearinge of Confessions but Onely bade them goe and Preache the Gospel Hilarie Bernarde and Huge as ye haue alleged them séeme to saye that the Iudgemente of Man goethe before the Iudgemente of God Other the like or rather more vehemente speaches ye might haue founde in Chrysostome Coelum accipit Authoritatem ludicandi à Terra Index seder in Terris Dominus sequitur Seruum Heauen taketh Authoritie of Iudgemente from the Earthe In Earthe sitteth the Iudge The Lorde followeth the Seruante These and sutche other the like extraordinarie speaches with good Construction maie be comfortable to the afflicted minde But as one saide sommetime they muste be receiued with a Graine of Salte For otherwise of them selues they be vnsauerie For S. Hierome saithe as I haue alleged before Apud Deum non sententia Sacerdotis sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the life of the Penitente that is accepted before God And againe Tunc vera est sententia Praesidentis quando Aeterni sequitur sententiam Iudicis Then the Iudgemente of the Presidente or Prieste is true not when it goeth before but when it folowethe the Iudgement of the Euerlastinge Iudge And Gratian him selfe saithe Non Sacerdotali Iudicio sed largitate Diuinae Gratiae Peccator emundatur The Sinner is made Cleane not by Iudgemente of the Prieste but by the abundance of the Heauenly Grace But Nazianzene as he is here alleged saide vnto the Emperour Ouis nostra es Thou arte Oure Sheepe No marueile He meante that the Emperoure was One of the Flocke and Folde of Christe So S. Ambrose saide sometime vnto the Emperoure Valentinian Quid honorificentius quà m vt Ecclesiae Filius dicatur Imperator Imperator enim bonus intra Ecclesiam non supra Ecclesiam est What thinge is there more honourable then for the Emperour to be called a Childe of the Churche For a good â—mperour is Within the Churche but not Aboue the Churche S. Chrysostome saithe Deus ipse subiecit Caput Principis manui Sacerdotis God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste For as touchinge Faithe and the Obedience of the Gospel the Highest Prince is but a Subiecte Al this proueth wel the Authoritie and Dignitie of Goddes Woorde but it maketh nothinge for Confession To conclude M. Hardinge saithe It hath benne persuaded that the recitinge and rehearsal of al sinnes before the Prieste is necessarie to SaluatioÌ„ and that a General Confession is in no wise sufficient And againe he saithe True Faithe acknowledgeth that Confession is to be made of al Sinnes as Commaunded by Christe and his Apostles Commended vnto vs by the Fathers of the Primitiue Churche and by al Learned Doctours and General vse of the whole Churche Good Reader Thou wouldest thinke that emongest so many greate Woordes there were somme Truthe and that M. Hardinge of his modestie and for his Credites sake would not speake so boldly without somme ground But I beseche thee Consider these fewe and thereby Iudge indifferently of the reste Chrysostome saithe Non dico vt Confitearis Conseruo tuo peccata tua Dicito Deo qui curet ea I wil thee not to Confesse thy Sinnes vnto the Prieste that is thy felowe seruante Confesse them vnto God that maie heale them Againe Cogitatione tua fiat delictorum exquisitio Sine teste sit hoc Iudicium Solus Deus te Consitentem videat Examine thy Sinnes in thy harte within thee Let this Iudgemente be vvithout vvitnesse Let God onely see thee makinge thy Confession Beatus Rhenanus a man of greate readinge and singulare Iudgemente hereof writeth thus Tertullianus de Clancularia ista Confessione admissorum nihil loquitur Neque eam vsquam olim Praeceptam legimus Tertullian of this Priuie Confession of Sinnes saithe nothinge Neither doo wee reade that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded M. Hardinge saith It vvas Commaunded Rhenanus saith It vvas not Commaunded If Rhenanus woordes be true as they be in deede their are M. Hardinges woordes most vntrue Likewise it is noted in the very Glose vpon M. Hardinges
Apostolorum Successores sunt VVhat telleste thou me of the Custome of that One Cittie of Rome The Power of Richesse and the humilitie of Pouertie cannot make a Bishop either Higher or Lower Al Bishoppes are the Successours of the Apostles As for Luther Zuinglius Peter Martyr Caluine others ye saie ye know them not Neither dooth it so greatly force whom you liste to knowe God geeue you Grace to knowe your selâ—â—s The Lorde is hable to knowe his owne Touching the dissensions in Religion which ye imagine to be emongest vs I wil saie nothinge It gréeueth you ful soare to sée that in al the Articles of the Faithe and in the whole Substance of Doctrine wée doo so quietly ioine togeather The Ancient Father Leo of the like case saith thus â–ª Diabolus Gentium vocatione Cruciatur quotidiana potestatis suae destructione torquetur dolens vtique se deseri Verum Regem in locis omnibus adorari Parat fraudes Fingit dissensiones The Diuel is soare greeued with the callinge of the Heathens to the Faithe and with the daily decreasinge of his power sorowing to see him selfe foresaken and Christe the True Kinge to be woorshipped in al places Therefore he diuiseth guiles and imagineth dissensions The Apologie Cap. 5. Diuision 1. But Good God what manner of felowes be these whiche blame vs for disagreeing And doo al they theÌ„ selues weene you agree wel togeather is euery one of them fully resolued what to folowe Haue there benne no striues no quarrelles no debates emongest theÌ„ selues at no time Why then doo the Scotistes the Thomistes about that they cal Meritum Congrui MerituÌ„ Condigni no better agree togeather Why agree they no better emonge them selues coÌ„cerning Original Sinne in the Blessed Virgine Concerninge a Solemne Vovv and a Single Vovve Why saie theire Canonistes that Auriculare Confession is appointed by the positiue Lawe of man and theire Scholemen contrariwise that it is appointed by the Lawe of God Why dothe Albertus Pius dissente from Caietanus Why dothe Thomas dissente from Lombardus Scotus from Thomas Occamus from Scotus Alliacensis from Occamus And why doo theire Nominalles disagree from theire Realles And yet saie I nothinge of so many diuersities of Freres and Monkes howe somme of them put a greate Holinesse in eatinge of Fishe and somme in eatinge of Hearbes somme in wearinge of shooes and somme in wearinge of Sandalles somme in goeinge in a Linnen garmente and somme in woollen somme of them called white somme blacke somme beinge shauen broade and somme narrowe somme stalkinge vpon Patens somme goeinge barefooted somme girte and somme vngirte They ought yewis to remember there be somme of theire owne companie whiche saie that the Body of Christe is in his Supper Naturally Contrarie other somme of the selfe same companie denie it vtterly Againe that there be others of them which saie the Body of Christe in the Holy Communion is rente and torne vvith teethe somme againe that denie the same Somme also of them there be whiche write that the Body of Christe in the Sacramente is quantum that is to saie hath his perfite quantitie in the Sacramente Somme others againe saie naie That there be others of them whiche saie Christe did Consecrate with a certaine Diuine Power somme that he did the same with his Blessinge somme againe that saie he did it with vttering Fiue Solemne chosen woordes and somme with rehearsinge the same woordes afterwarde againe Somme wil haue it that when Christe did speake those Fiue woordes the Material wheateÌ„ Bread was pointed vnto by this DemoÌ„stratiue Pronoune Hoc Somme had rather haue that a certaine vagum indiuiduuÌ„ as they terme it was meante thereby Againe others there be that saie Dogges and Mise maye truely and in very deede eate the Body of Christe and others againe there be that stedfastly denie it There be others whiche saie that the very Accidentes of Breade and Wine maie nourishe others againe there be which saie that the Substance of the Breade retourneth againe by a Miracle What neede I saie more It were ouer longe and tedious to recken vp al. So vncertaine and ful of doubtes is yet the whole Fourme of these mennes Religion and Doctrine euen emongest them selues from whom it sprange and grewe vp firste For hardly at any time doo they wel agree betweene them selues except it be peraduenture as in times paste the Phariseis and Saduceis or as Herode and Pilare accorded togeather againste Christe M. Hardinge VVhat so euer ye bringe â–ª for some shewe of diuersitie and dissension to be founde emong the Caetholikes it maie be reduced to two heades The one conteineth a diuersitie in pointes of lerninge the other in trades of Life Concerninge matters of lerninge thanked be our Lorde for that the very enemies of the Catholike Churche caÌ„not charge the Catholikes with dissension in any of the grouÌ„des and Articles of our Faithe As for smal matters and questions disputable on bothe sides they maie therein dissent one learned man from an other without blame the Faithe remaininge inuiolated But good sir Defender what meante you to name the Nominals and Reals Vnderstande you what they be If a man shoulde vpon the suddaâ—ne demaunde of you that question perhaps you would be to seekinge of an answere Sir if you be an Oxforde man as I suppose you be you maie remember if euer you learned your Logike after that trade it was taught in when we resorted to the Paruis there what adoo was made in daily disputations for exercise of younge wittes aboute Genus and Species and the reste of the Vniuersals VVhether they were termini Primae or Secundae intentionis whether they were entia Realia or Rationis VVhiche is a matter perteigninge to Logike not to Diuinitie Nowe some Schoolemen be of the opinion that the fiue Vniuersals be termini or nomina secundae intentionis And they be called thereof Nominals Some holde opinion they are entia realia and thereof they be named Reals c. In the behalfe of those Holy Religious menne we tell you ye are to blame to belie them For what Discipline and order of Life so euer they haue addicted them selues vnto for better oportunitie to serue God truthe is truthe they put not greate Holinesse as ye saie in eatinge of Fishe nor of Hearbes in Shoes nor in Sandals in Linnen nor in VVollen garmentes in white nor in blacke in broade nor in narrowe Crownes in goinge on Patens nor on the bare grounde in girdinge them selues nor in beinge Vngirded They be not so ignorant as to put Holinesse in suche outwarde thinges though their obedience performed in the humble obseruation of these outwarde thinges accordinge to their rule be an Holy thinge These thinges they vse for restrainte of their will and for discipline accordinge to the order and rule vnder whiche the better to serue God they haue promised obediently and humbly to liue Neither put
your side bothe sworne to the Pope bothe presente at your late Chapter at Tridente Yet thus doothe the one of them gréete the other Tu permanes in sensu damnato per Synodum Thou remainest stil in a sense condemned by the Councel Catharinus condemneth Cardinal Caietan for twoo hundred sundrie errours somme of them he calleth vvicked and Antichristian These Termes must néedes be very Metaphysical M. Hardinge that can yelde you sutche Heretical Antichristian errours The Apologie Cap. 6. Diuision 1. They were beste therfore to goe and sette peace at home rather amonge them selues Of a truthe Vnitie and Concorde doothe best becomme Religion Yet is not Vnitie the sure certaine marke whereby to know the Churche of God For there was the greatest Vnitie that might bee amongest them that woorshipped the Golden Calfe and amonge them whiche with one voice iointly cried against our Saueour Iesus Christe Crucifie him Neither bicause the Corinthians were vnquieted with priuate dissensions or bicause Paule did square with Peter or Barnabas with Paule or bicause the Christians vpon the very beginninge of the Gospel were at mutual discorde touchinge some one mater may wee therefore thinke there was no Churche of God amongest them And as for those personnes whome they vpon spite cal Zuinglians Lutherans in very deede they of bothe sides be Christians good Frendes Brethren They varie not bitwixte them selues vpon the Principles Fundations of oure Religion nor as touchinge God or Christe or the Holy Ghoste or the meanes of Iustification or of euerlastinge life but vpon one onely question whiche is neither weighty nor greate neither mistruste wee or make doubte at al but they wil shortely be agreed And if there bee any of them whiche haue other opinion than is meete we doubte not but ere it bee longe they wil put aparte al affections and names of parties that God wil reuele the truthe vnto them so that by better consideringe and searchinge out of the matter as once it came to passe in the Councel of Chalcedon al causes and seedes of dissension shal bee throughly plucte vp by the roote and be buried and quite foregotten for euer Whiche God graunte M. Hardinge These Defenders be like in conditions to suche honest women as commonly we call Scoldes Because vnitie pleaseth you not as beinge that through lacke whereof your newe Churche is of al good men detested and of the meanest very muche suspected ye saie it is not a sure and a certaine marke whereby to know the Churche of God Yeas Maisters amonge other notes and markes of the true Churche Vnitie is one Not euery Vnitie but Vnitie in the Holy Ghost whiche geueth life to that one Body the Churche whereof euery faithful is a member and Christe the Head and powring Charitie abroade in our Hartes so linketh al right beleeuers togeather in the bonde of peace as they al saie one thing thinke one thing sauer one thing The Vnitie that â—s the note and marke of the true Church whereof wee speake is that for whiche the Churche is called one â–ª and beinge gathered and knitte togeather professeth Vnitie of Faithe of good wil and mutual love togeather and of Sacramentes The Vnitie of them who worshipped the Golden Calfe and with one consent againste our Sauiour cried Crucifige was farre distant from the Vnitie whiche is a note of the Churche and is the woorke of the Holy Ghost Suche is the Vnitie of the Deuils who conspire against Christ and al his with one consente Such Vnitie is oftentimes in Theeues such Vnitie is founde in you and all your sectes For be ye neuer so diuerse and at variaunce within your selues yet ye ioâ—ne togeather in wicked amitie and Vnitie against the Church of Christ And therefore S. Augustine compareth you and all such as ye be to Samsons foxeâ— that were sundred by the heads and tied togeather by the tayles Neither saie we that amonge them who vary in small pointes and thinges not perteininge to the groundes of Faithe there is no Churche For all that certaine of the Corinthians in the Primitiue Churche were at square howe so euer Paule tolde Peter that he thought good though Barnabas and Paule agreed not about Iohn Marke yet were they of Christes Churche what els But where ye bringe this for excuse of the Luthâ—rans and the zwinglians and other sectes spronge out of them the cause is not like pardye For saie on what ye liste and lie so longe as ye liste their dissensions can not be dessembled muche lesse can they be accorded c. Yet lest they whose fortune is not to see ought thereof written els where should mistrust my reporte as all do espie your lyinge the woordes of Nicolaus Gallus your owne Doctor of Luthers scoole here I will rehearse Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae articulis de lege euangelio de iustificatione bonis operibus de Sacramentis c. The strifes sateth he that be amongest vs be not light nor of light matters but of the highe Articles of Christian â—octrine namely of the lawe and of the Gospel of iustification and of good woorkes of the Sacramentes c. Here as ye see he rekeneth vp a greate many of the weightiest pointes of our Religion whereof they dâ—ssent amonge themselues But I doubte what I maye call weighty and great seinge these good felowes call the controuersie whiche is betwixte the Lutherans and the zwinglians concerninge the Body of our Saucour Christe neither weighty nor greate But as they make a foule lie therein so do they also in sayinge they vary not betwixte them selues but vpon one onely question Of the dissension that is betweene the Lutherans and Zwinglians thus pittifully complaineth Nicolaus Amsdorffius in his Booke entituled Publica confessio purae Doctrinae him selfe beinge an earnest Lutheran The worlde goeth with vs worse and worse dayly All thinges doo prognosticase the vtter ruine of the Gospell and that in place of the Gospell we shall haue nothinge but mere errours and the same very notable Then after a fewe woordes nowe Brenttus saithe he and the Adiaphoristes they be a speciall secte of the Lutherans beinge at the Communication or conference at VVormes would not condemne zwinglius and Osiander because they were â—rimme men in the tongues and well seene in Humanitie And as for vs and our side because we refused to agree vnto that communication onlesse they were condemned they dressed vs vily with theire scoffes and railinges thrust vs out of the communication and compelled vs to goe awaie c. Item after a fewe There be that saie they condemne zuinglianisme but the preface of Brentius to Maister Iames the minister of Goppingen his booke witnesseth farre otherwise For there they goe about a Gods name to conciliat good father Luther and Zuinglius and make them friendes one with an other Quod
planè impossibile est Quis enim vnquam audiuit contradictoria posse redigi in concordiam VVhiche is impossible for who euer hearde that contradictions maye be accorded But the Maisters of the Apologie make no doubte at all but they wil shortly be aggreed Suche childishe and impossible thinges they sticke not to set foorthe who would be compted the teachers of the worlde as though we were but blockes and Asses But as for the heresies and errours of Zuinglius and Osiander with a quiet conscience we can not embrace Neither can we subscribe and yelde to their departinge away and newe guegawes whiche haue diuided them selues from Luther Thus far Amsdorffius and muche more there to the same purpose which here I leaue to blot the paper withall To conclude thus all men may plainely see how the maisters of this defence be conuinced of foule lyinge by their owne Doctours and scholefelowes beside the thinge it selfe that geueth manifest euidence againste them But such stuffe in their writinges and Preachinges is not geason Leauinge others I reporte me to M. Iuelles late sermon made at Paules Crosse on the Sondaie before Ascension daye laste in whiche if vniforme reporte made by sundry there present be true he abused certaine Honorable and woorshipfull personages and of common people a greate multitude with lies woorthy rather to be chastised by lawes then to be confuted with woordes But be it as it is written Qui in sordibus est sordescat adhuc The B. of Sarisburie It pitieth me M. Hardinge to see your triflingâ—e If ye thought it so good skil for aduantage of your cause to compare vs to scoldes wherefore then did not you although not through your whole Booke yet at leaste in this selfe same place where ye so deepely charge vs with scoldinge refraine better from sutche wilde speaches as might seeme to proue your selfe a scolde For I beseche you cal your woordes a litle to remembrance and consider indifferently what weemen they be that commonly vse the like Thus ye saie Euen so good Sirs proudely wickedly and fondely yee obiecte yee shewe your Clerkely prowes yee Bragge yee boaste Now haue you tolde your scoldinge tale Yee ioine in wicked amitie againste the Churche of Christe The founders of your Churche The Apostles of your Gospel Yee are conuinced of foule lieinge Al menne doo espie your lieinge lie on so longe as yee liste He that is filthy let him be filthy stil These be your woordes M. Hardinge altogeather in one place If you can finde so many the like in al our whole Apologie condemne vs hardly and cal vs Scoldes Vnitie wée loue Honoure it as the greatest comforte of Christian hartes But if Vnitie be the onely and vndoubted token of the Churche of God woe then be to you and to your felowes For by that token agreeinge so il emongest your selues yee shoulde seeme to haue no Churche But as wee haue saide Al thei that agree togeather are not therefore euermore of the Churche Herode and Pilate were made frendes and agreed togeather Dauid saithe The Kinges and Princes of the earthe haue mette agreed togeather againste the Lorde and againste his Christe S. Iohn saithe of the frendes and fauourers of Antichriste Hi vnum Consilium habent vires ac potestatem suam tradent Bestiae hi pugnabunt cum Agno These shal haue al one Counsel and one Minde and shal deliuer ouer their strength and their power vnto the Beaste and shal fight against the Lambe Chrysostome saithe Expedit ipsis Daemonibus obaudire sibi inuicem in Schismate It is good euen for the Diuels them selues to be obediente one of them vnto an other in their Diuision Symmachus and other like maineteiners of the Heathenishe Idolatrie saide Aequum est quicquid omnes colunt vnum putari It is meete that what so euer al menne woorship be counted One. And thus woulde they seeme to holde by Vnitie If your Vnitie M. Hardinge be so sounde and so certaine as ye woulde séeme to make it why then doo you condemne your selues one an other of Heresie Certainely Heresie importeth Diuision and no greate Vnitie The whole shewe and Substance of your Vnitie standeth in this To geeue eare to your selues to put Christe to silence But the true and Christian vnitie is this That the whole Flocke of Christe heare the voice of the onely Shephearde and folowe him The bande of Vnitie is simple Veritie Whiche M. Hardinge for as mutche as yee haue forsaken ye haue no greate cause to talke mutche of Vnitie As for Sampsons Foxetailes it seemeth ye lackte somewhat to plaie withal Otherwise they serue you here to no greate purpose For if there be any dissension emongest vs it is not in any Article of the Faithe but onely in somme particulare pointe of learninge The like whereof hath benne bitwéene S. Augustine and S. Hierome and others the Learned Godly and Catholique Fathers of the Churche And thus contrarie to Sampsons Foxes notwithstandinge one or other haue benne diuided in somme certaine Conclusion as it were in the tailes yet wée ioine thorowly al togeather in one Heade in one Gospel in one waie of Saluation and in one summe of Religion and al togeather with one Mouthe and one Sprite glorifie God the Father of our Lorde Iesus Christe Concerninge the disagreemente that is bitwéene the Lutherans the Zuinglians touchinge the Beeinge of the Body of Christe in one onely place or in many wée saie that in respecte either of Saluation or of other Article of God the Father or of the Sonne or of the Holy Ghoste or of any other the Groundes Principles of the Christian Faithe it is not weighty In that respecte wee speake it onely Otherwise wee saie the erroure is weighty Sutche errours in sundrie the Anciente Fathers haue benne dissembled and paste in silence S. Hilarie séemeth to saie that Christe receiued not Fleashe of the Blessed Virgin And that the same Fleashe of Christe was impassible and coulde feele no griefe Origen saithe Quidam putant ChristuÌ„ in Futuro Saeculo iterum pati oportere c. Somme menne thinke that in the worlde to comme Christe muste suffer in his Body or be Crucified againe Brentius seemeth to holde that Christes Body is infinite and in al places as is the Godhedde whiche erroure it seemeth was defended by somme in S. Augustines time And therefore he saithe Cauendum est ne ita Diuinitatem astruamus Hominis vt VeritateÌ„ Corporis auferamus We must take heede wee doo not so maineteine yâ— Diuine Nature of Christe beinge man that vvee take avvaie the Truthe of his Body These errours notwithstandinge they were greate in them selues yet in respecte of other greater errours haue benne dissembled And therefore Iacobus Andreas al be it he coulde not be ignorant of this dissension beinge him selfe a partie yet he saithe Quâ—d vociferantur nostros de
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
the whole drifte of the letter or the very bare woordes as they lie ye mighte easily haue seene that this onely was S. Cyprians meaning His woordes be these Post ista adhuc insuper Pseudoepiscopo sibi ab Haereticis constituto nauigare audent ad Petri Cathedram vnde vnitas Sacerdotalis exorta est à Schismaticis Profanis literas ferre nec cogitare eos esse Romanos quorum Fides Apostolo praedicante laudata est ad quos Perfidia habere non possit accessum After this hauing a False Bishop appointed vnto them by Heretiques they dare to take shipping and vnto Peters Chaire and vnto that Principal Churche from whence the Priestely vnitie grewe firste to carrie letters from Schismatiques and lewde menne Neither cōsider they that the Romaines are that people whose Faith is praised by S. Paule the Apostle vnto vvhome Vnfaithfulnesse of reportes tales can haue no accesse If yee doubte of this Exposition reade these woordes touchinge the same goeinge before in the same Epistle Roman cum Mendaciorum suorum merce nauigarunt Quasi Veritas post eos nauigare non posset quae Mendaces linguas rei certa probatione conuinceret They saile to Rome with the Marchandise of their Lies as though the Truethe coulde not saile after them that by proufe of the certaintie might controlle their lieing tongues This is that Vnfaithfulnesse that S. Cyprian speaketh of and not the Vnfaithefulnesse of Faithe and Doctrine Nowe touchinge this Appealinge and fleeing to Rome leste yee shoulde thinke by occasion of these woordes that S. Cyprian alloweth it or thinketh wel of it ye shal finde in the same Epistle y◠he vtterly misliketh it condēneth it For thus he saithe Acquum est pariter iustū vt vniuscuiusque causa illic audiatur vbi crimen admissum est It is meete and right that euery mannes cause be pleaded in that Countrie where the faulte was committed c. Againe Oportet eos quibus praesumus non circumcursare It is not meete that they ouer whome wee haue Jurisdiction should renne aboute the Worlde He meaneth to Rome And againe Nisi paucis desperatis perditis Minor videtur esse Authoritas Episcoporum in Aphrica constitutorum c. Onlesse a fewe desperate and wicked menne thinke the Authoritie of the Bishoppes of Aphrica is lesse then the Authoritie of the Bishoppes of Rome By these woordes S. Cyprian maketh the Bishop of Rome equal in Authoritie vvith him selfe and other Bishoppes Wherefore I muste conclude with other woordes of S. Cyprian in the same Epistle Haec est Frater vera dementia non cogitare quòd Mendacia non diu fallant Noctē tam diu esse quoad illucescat Dies O my Brother this in deede is very madnesse not to thinke that Lies cannot longe deceiue The Nighte lasteth no longer but vntil the Daie beginne to springe The Apologie Cap. 12. Diuision 1. 2. Or if there be no perile that harme maie come to the Churche what neede is there to reteine to no pourpose the names of Bishoppes For so it is nowe commonly vsed among them For if there be no Sheepe that maie straie why bee they called Shepeheardes If there be no Cittie that maie bee betraied why bee they called VVarchemenne If there bee nothing that maie renne to ruine why bee they called Pillers Anon after the firste Creation of the Worlde the Churche of God began to spreade abroade and the same was instructed with the Heauenly Worde whiche God him selfe pronounced with his owne Mouthe It was also furnished with Diuine Ceremonies If was taught by the Sprite of God by the Patriarches and Prophetes cōtinued so euen til the time that Christe shewed him selfe to vs in the fleshe This notwithstanding how often O good God in the meane while and howe horribly was the same Churche darkened and decaied Where was that Churche then when al fleashe vpon Earthe had defiled his owne waie Where was it when amongest the numbre of the VVhole VVorlde there were onely eight persones neither they al chaste and good neither whom Goddes wil was shoulde be saued aliue from that Vniuersal destruction and Mortalitie when Elie the Prophete so lamētabldy bitterly made his moane that onely him selfe was leafte of al the Whole Worlde whiche did truely and dewly worship God and when Esaie saide The Siluer of Goddes people that is of the Churche vvas become Drosse and that the same Cittie vvhiche aforetime had ben faithful vvas novv become an Harlot and that in the same there vvas no parte sounde throughout the vvhole body from the head to the foote Or els when Christe him selfe saide that the House of God vvas made by the Phariseis and Priestes a Denne of theues Of a truthe the Churche euen as a cornefilde except it bee eared manured tilled and trimmed wil in stede of Wheate bringe foorthe Thistles Darnel and Nettels For this cause did God sende euer among bothe Prophetes and Apostles and laste of al his own Sonne who might bringe home the people into the right waie and repaire anewe the tottering Churche after she had erred M. Hardinge These and the like places haue ben already alleaged of olde time against the Catholiques by the Donatistes as S. Augustine sheweth and of late yeeres by youre scholemaister Iohn Caluine of Geneua VVe neede not to studie for newe answeres to the argument made out of these and suche other places mutche fitter for this purpose then these are sithe that the same is so wel answered by S. Augustine Oftentimes saithe he Goddes worde rebuketh the wicked sortes of the Churche so as though al were suche and none at al remained good For thereby we are warned them in their certaine number to be called al as mutche to sale al the children of hel But Sirs what if the Churche at the beginning of the worlde and at the general drowning was of smal number And what if the Synagog were sometime quite extinguished Must it therefore folowe that the church also after that God hath geuen to Christe his Sonne the endes of the worlde to be his possession maie nowe be brought to a fewe and to faile altogether VVhere was the Churche saie ye when of al the worlde there were but eight persons and they onely saued aliue from the vniuersal destruction Forsooth they were in Noes Arke And nowe haue we our Noes Arke also in whiche who so euer abideth not the same is drowned Neither were the Prophetes and Apostles sent nor Christe came him selfe to repaire a newe the Churche whiche had in faithe wholy erred but both they were sent and he came that it shoulde not wholly erre The B. of Sarisburie It is true that ye saie In the Holy Scriptures this woorde Al is often vsed in steede of Many And thus ye saie it fared with the Synagog of the Ievves for that then the Faithful were sommetimes broughte vnto a smal number sommetimes
were vtterly decaied and consumed to nought And in this sense ye saie Elias coÌ„plained that the Prophetes of God were al slaine he onely leâ—te aliue But nowe ye saie the Churche maie not be brought to a fevve For God hath geuen to Christe his Sonne the endes of the worlde to bee his possession Yet Christe him selfe that beste knewe the reache and limites of his possession saithe thus When the Sonne of Manne shal comme thinke you he shal finde Faithe in the worlde Whereupon S. Ambrose saithe Tunc Fides rara Vt ipse quasi addubitans Dominus ista dixerit Then shal Faithe be geason So that our Lorde spake these woordes as doubting therof whether there should be any Faithful leaft or no. And S. Iohn in his ReuelatioÌ„s saith Mulier fugit in solitudinem vbi habet locum paratum à Deo The wooman whereby is meante not the Synagog of the Ievves but the Churche of Christe fleeth into the wildernesse where she hath a place prouided of God By whiche woordes is meante that in time of Ignorance and Persecution the Churche is without Countenaunce and vnknowen S. Paule saithe Before the Daie of the Lorde there shal be a departing from the Faithe of Christe By these it appeareth that the decaie of the Churche shal be vniuersal and that the remanentes shal not bee many Therefore Vincentius Lirinensis putteth the case on this wise Quid si nouella aliqua contagio iam non portiunculaÌ„ tantùm sed totam pariter Ecclesiam commaculare conetur Tunc item prouidebit vt Antiquitati inhaereat What if somme newe corruption goe aboute to inuade not onely somme portion of the Churche but also the whole vniuersal Churche altogeather Then must a Christian man settle him selfe to cleaue to Antiquitie That is to saie to folowe the Primitiue Churche of the Apostles and Ancient Fathers This case would he neuer haue moued onlesse he had thought the VVhole vniuersal Churche might happen by somme erroure to be corrupted Surely S. Chrysostome speakinge of the state of the Churche that he sawe in his time saithe thus Videtur Ecclesia hodiè mulieri quae mansuetudine veteri exciderit similis quaeque Symbola tantùm foelicitatis illius quaedam referat Arcas Scrinia rerum pretiosissimarum adhuc retinens Thesauro destituta Huic mulieri Ecclesia hodie videtur similis The Churche this daie is like vnto a woman that hath quite loste al her olde modestie and that beareth onely certaine badges and tokens of her former felicitie and that beinge vtterly berefte of the treasures keepeth onely the Cases and Boxes of the pretious thinges she had before To suche a vvoman the churche this daie maie be likened Likewise S. Hierome speaking of that he sawe by experience in his time saithe thus Ecclesia postquam ad Christianos principes peruenit potentia quidem diuitijs maior sed virtutibus minor facta est The churche after that she is comme to Christian Princes in deede is greatter in wealth and richesse But in vertue and holinesse she is lesse then she was before Therefore saith Chrysostome Haec dico ne quis miretur Ecclesiam propter multitudinem sed vt ipsam probatam reddere studeamus Thus mutche I tel you not that wee shoulde auaunce the Churche bicause of the Multitude and encrease of people But that wee shoulde endeuour to adourne her with vertue Nowe where ye saie the Churche nowe can neuer be brought to fewe S. Bernarde saithe thus vnto God by waie of moane Coniurasse videtur contra te vniuersitas populi Christiani à minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à Senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum O Lorde the Vniuersal Companie of Christian people seemeth to haue conspired againste thee from the lovvest vnto the highest From the sole of the foote vnto the croune of the heade there is no whole place Iniquitie and wickednesse is gonne foorthe from thy Elder Iudges that be thy Vicares that are thought to rule thy people Againe he saithe Intestinalis insanabilis est plaga Ecclesiae the wounde of the Churche is inwarde and paste recouer Likewise Baptista Mantuane complaineth vnto Pope Leo Sancte Pater succurre Leo Respublica Christi Labitur aegrotatque Fides iam proxima morti Healpe Holy Father Leo Christes Common Wealth that is the Churche is falling downe the Faithe is sicke and like to die So likewise saithe he that wrote the Forte of Faithe Et si in hoc Daemonum bello cadant Religiosi Principes Milites Praelati Ecclesiastici Subditi tamen semper manent aliqui in quibus saluatur Veritas Fidei Iustificatio bonae Conscientiae Et si non nisi duo homines remanerent in mundo in eis saluaretur Ecclesia quae est Vnitas Fidelium In this battel of Diuelles notwithstandinge the Godly Princes the Souldiers the Ecclesiastical Prelates and Subiectes be ouerthrowen yet euermore somme remaine in whome the Truethe of Faithe and the Righteousnesse of a good Conscience is preserued And although there remained but tvvo menne in the vVorlde yet in the same twoo the Churche of God shoulde be saued vVhiche Churche is the Vnitie of the Faitheful The Churche of God is often compared to the Moone which sometimes is ful round bright glorious sommetimes is wholy shadowed drowned in darkenesse and yet notwithstanding is not consumed but in Substance remaineth stil S. Augustine saith Aliquando in Solo Abel Ecclesia erat et expugnatus est à fratre malo perdito Caim Aliquando in Solo Enoch Ecclesia erat translatus est ab iniquis Sommetime the Churche was in onely Abel and he was destroied by his brother vvicked Caim Sommetime the Churche was onely in â—noch and he was translated from the wicked Your owne Panormitane saithe Possibile est quòd Vera Fides Christi remaneret in Vno Solo Atque ita verum est dicete quòd Fides non deficit in Ecclesia Hoc patuit post Passionem Christi Nam Fides remansit tantùm in Beata Virgine Quia omnes alij scandalizati sunt Tamen Christus ante Passionem orauerat pro Petro vt non deficeret Fides sua Ergo Ecclesia non dicitur deficere nec etiam errare si remanet Vera Fides in Vno Solo It is possible the trewe Faithe of Christe maie remaine in one alone And so it is true to saie that Faithe faileth not in the Churche This thinge appeared after Christes Passion For then the Faithe remained onely in the Blessed Virgin For al the reste bothe the Apostles and others were offended Yet had Christe praied for Peter before his Passion that his Faithe shoulde not faile Therefore vve maie not saie the Churche faileth or erreth if the Faithe remaine but in one alone
saith Non mea Causa sed Dei est NoÌ„ ego solus sed tota turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri lesu mandata Superbi atque pompatici cuiusdam Sermonis inuentione tuibantur It is Goddes cause It is not mine Not I onely am troubled therewith but also the whole Churche For the Godly Lawes the Reuerende Synodes and the very Commaundementes of oure Lorde Iesu are broken by the inuention of a certaine prowde and pompouse Name Againe Nullus Romanorum Pontificum hoc Singularitatis NomeÌ„ assumpsit Nullus Decessorum meorum hoc tam profano vocabulo vti consensit Nos hunc honorem nolumus oblatum recipere None of al the Bishoppes of Rome euer tooke vpon him this name of Singularitie None of my Predecessours euer consented to vse this Vngodly style wee our selues wil not receiue this honoure though it were offered Thus it appeareth by the Iudgemente of S. Gregorie that this Vniuersal Authoritie is vtterly vnlawful not onely in other Bishoppes but also euen in the Bishop of Rome Touchinge the place of S. Hierome I sée ye are contente to geue ouer and to recante youre former erroure For in your Firste Booke ye saie these woordes are Notable aboue others and therefore might not be dissembled And where S. Hierome saithe The safetie of the Churche hangeth of the Dignitie of the Highe Prieste meaninge thereby euery seueral Bishop within his owne Limites ye thought it good thus to lard the same by a proper pareÌ„thesis with certaine other special stuffe of your owne prouision He meaneth the Pope Peters Successour as if this Highe Prieste of whom S. Hierome writeth could be none other but the Bishop of Rome Now vpon somme better aduise by waie of Retractation ye saie thus This peerelesse Authoritie aboue al other S. Hierome dooth attribute to the Bishop of euery Diocese whiche in déede was the very meaninge of S. Hierome Certainely if S. Hierome by these woordes meante Onely the Bishop of Rome as ye tolde vs before then he meant not the Particulare Bishop of euery Diocese as ye tel vs nowe Therefore ye muste néedes confesse that either nowe or before ye haue soughte meanes to beguile your Reader As for the Pope Peters Successour he meante nomore of him then of any other Bishop If it shal likewise hereafter please you to cal in other your like ouersightes ye shal publishe more truthe and encumber your Reader with lesse Erroure The Apologie Cap. 14. Diuision 3. Bernarde the Abbate aboue foure hundred yeeres paste writeth thus Nothinge is novve sincere and pure emongest the Cleregie vvherefore it resteth that the Man of Sinne shoulde be reueled The same Bernarde in his Treatie of the Conuersion of S. Paule It seemeth novve saithe he that Persecution hath ceased no no persecution seemeth but novve to beginne and that euen from theÌ„ vvhich haue chiefe preeminence in the Church Thy frendes and neighbours O God haue dravven neere and stood vp against thee froÌ„ the sole of the foor to the crovvn of the head there is no part vvhole Iniquitie is proceded from the Elders the ludges and Deputees vvhiche pretende to rule thy people VVee cannot saie novve Looke hovve the people is so is the Prieste For the people is not so il as is the Prieste Alas alas O Lorde God the self same persones be the chiefe in persecuâ—ing thee vvhich seeme to loue the Highest place and beare moste rule in thy Churche The same Bernarde againe vpon the Canticles writeth thus Al thei are thy frendes yet are thei al thy foes Al thy kinnesfolke yet are thei al thy aduersaries Beinge Christes seruauntes thei serue Antichriste Beholde in my reste my bitternesse is moste bitter The Apologie Cap. 15. Diuision 1. Roger Bacon also a man of greate fame after he had in a vehemente Oration touched to the quicke the woeful state of his owne time These so many errours saith he require and looke for Antichriste Gerson complaineth that in his daies al the Substance and efficacie of Sacred Diuinitie was brought vnto a glorious contention oftentatioÌ„ of wittes very Sophistrie The poore menne called pauperes à Lugduno menne as touching the manner of theire life not to be misliked were woonte boldely to affirme that the Romishe churche from whence alone al Counsel and Order was then sought was the very same Halot of Babylon and rovvte of Diuels whereof is Prophesied so plainely in the Apocalyps M. Hardinge Now commeth me he in with a newe band which consisteth of tagge and ragge and a weake companie God knoweth they be to shewe theire faces againste the Catholike Churche whiche as the Holy Ghoste speaketh by Salomon is terrible like an armie of men set in bataile raie Firste frier Bacon the Coniurer and negromanser as commonly they saie o him he is set in the forewarde a man of greate fame forsoothe Then commeth in the good plaine father Gerson a writer in our Graundfathers time he complaineth that Friers and studentes gaue them selues too mutche to the vnprofitable subtilitie of Scholastical questions VVhat maketh this againste the faithe of the Churche After these this Defender placeth in an out winge the falle brethern of Lyons commonly called VValdenses or Pauperes de Lugduno notorius Heretikes condemned of the Churche These beinge detestable Heretikes condemned of the Churche we recke not what they saie no more then what Luther saieth what Zuinglius what Caluine what these Defenders them selues saie what Antichriste what Sathan saieth For the enimies of Gods truthe maie not be admitted to geue witnes againste the Truthe The B. of Sarisburie Of these laste Authorities whiche ye calle tagge and ragge wée neuer made any greate accoumpte Notwithstandinge bothe Iohannes Gerson and Rogerus Bacon were notable and famouse in theire times and in al respectes comparable then with the beste Plaine Father Gerson for by sutche woordes ye thought if beste to quaile his credite beinge otherwise coumpted a suttle disputer and a profounde Schole Doctoure vvas Chauncellar of the Vniuersitie of Parise and for his wisedome and Learninge was thought woorthy to be the Directoure of al the Bishoppes in the Councel of Constance Rogerus Bacon as it appeareth by his Booke De Idiomate Linguarum was hable to iudge of the Latine Greeke and Hebrevve tongues and difides diuerse other Bookes writeth also sundrie Epistles vnto Pope Clemente wherein he mutche complaineth of the ruine and Confusion of the Churche Certainely the weakest of these bothe hath more weight and Substance then either your Amphilochius or your Abdias or your Hippolytus or your Leontius or youre Anacletus or your Pope Clemens whom ye so often cal the Apostles felovve Howe be it there is no man so simple but maie beare witnesse to the Truthe Clemens Alexandrinus Lactantius Arnobius Eusebius S. Augustine other Holy Fathers thought it no preiudice to theire cause to allege the witnesse of the Frantique Sibylles
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 i◠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 remēber after he had trauailed far had seene y◠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 Sauonarol◠Ioachim Abbot Baptiste of Mantua and S. Bernarde whom of spite he calleth Bernarde the Abbot Nowe let vs see howe many
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
Caput ex quo totum Corpus coagmentatur connectitur Christe is the Heade of whom the whole Body of the Churche is framed faste and ioined togeather Therefore S. Chrysostome saithe Ex hoc capite Corpus habet vt sit vt bene sir Quid relicto Capite Membris adhaeres Of this Heade that is Christe the Body hathe bothe to be and also wel to be What cleauest thou to the Members and leauest the Heade This is the Vnitie of the Churche that the whole Flocke maie heare the voice of that One Shepehearde and folowe him And that one Shepehearde is Christe the Sonne of God and not the Pope Therefore S. Augustine saithe Per hanc Potestatem quam solùm sibi Christus retinuit stat Vnitas Ecclesiae de qua dictum est Vna est Columba mea By this Power whiche Christe he saithe not hath geuen ouer the Pope but hath reserued onely to him selfe standeth the Vnitie of the Churche of whiche Vnitie it is saide My Dooue is One. Ye saie there appeareth in your Bookes sufficient abundance of Scriptures touchinge any controuersie of this age and that accordinge to the very sense and meaninge of the same togeather with the consente and Iudgemente of the Holy Fathers But as for vs ye saie wée builde onely vpon the bare woordes and make a meaninge of oure owne In déede it is no greate Maisterie for you to arme your selfe with somme shew of Scriptures The Diuel was not altogeather voide of sutche furniture when he came to tempte Christe S. Cyril saithe Omnes Haeretici de Scriptura diuinitùs inspirata sui colligunt erroris occasiones Al Herotiques out of the Heauenly inspired Scriptures geather occasion of their erroure Athanasius saithe Haeretici Scriptutarum Verbis pro esca vtuntur Heretiques vse the woordes of the Scriptures for a baite Tertullian saithe Fidem ex his impugnat ex quibus constat An Heretique assausteth the Faithe by the same woordes of God that breede the Faithe But for as mutche as ye saie yee beare sutche awe and reuerence vnto the VVoorde of God and in the interpretation thereof folowe onely the sense of the Holy Ghoste and the Iudgemente of the Doctours and Fathers of the Churche for somme trial of your truthe herein let vs sée how discretely and reuerently ye haue vsed the same In your late Councel holden at Laterane in Rome one Simon Begnius the Bishop of Modrusia saith thus vnto Pope Leo Ecce venit Leo de Tribu Iuda Radix Dauid c. Te Leo Beatissime Saluatorem expectauimus c. Beholde the Lion is comme of the Tribe of Iuda the Roote of Deuind c. O moste Blessed Leo wee haue looked for thee to be oure Saueour In your late Chapter at Tridente Cornelius the Bishop of Bitonto saide thus Papa Lux venit in Mundum dilexerunt homines tenebras magis quà m Lucem Omnis qui mà lè agit odit lucem non venit ad Lucem The Pope beinge the Lighte is comme into the VVorlde and menne haue loued the Darkenesse more then the Light Euery man that doothe euil hateth the Pope that is the Lighte and commeth not to the Lighte Pope Adrian saith Papa non iudicabitur à quoquam Quia Scriptum est Non est Discipulus supra Magistrum No man shal Iudge the Pope for it is written the Scholar is not aboue his Maister The Pope suffered the Embassadours of Sicilia to lie prostrate on the grounde and thus to crie vnto him as if it had benne vnto Christe Qui tollis Peccata Mundi miserere nostri Qui tollis Peccata mundi dona nobis Pacem O thou Holy Father that takest awaie the Sinnes of the Worlde haue mercie vpon vs thou that takest awaie the Sinnes of the Worlde geue vs Peace Pope Sixtus saithe Who so accuseth the Pope can neuer be forgeuen And his reason is this Quia qui peccat in Spiritum Sanctum non remittetur ei neque in hac vita neque in futura He that sinneth againste the Holy Ghoste shal neuer be foregeuen neither in this VVorlde nor in the VVorlde to comme And by these woordes of the Scriptures so wel applied he concludeth that noman maie accuse the Pope And to leaue a heape of other examples for they are infinite you your selfe M. Hardinge haue often vsed the Scriptures in like sorte Thus ye saie The Sonne of Man came not to destroie the Soules of menne but to saue Ergo The substance of Breade in the Sacramente is not annihilate or consumed to nothinge And this yee saie was the Sense and meaninge of the Holy Ghoste this is the Iudgemente of al the Doctours and Holy Fathers Sutche religious awe and reuerence ye beare towardes the VVoorde of God Yet saithe your Doctoure Hosius The Scripture as it is alleged by vs is the VVoorde of the Diuel but as it is alleged and handled by you so onely it is the VVoorde of God If yee had not vtterly wypte al shame from your faces yée woulde neither make sutche mockeries of Goddes Holy Woorde nor so lewdely abuse the people of God The Apologie Cap. 19. 20. Diuision 1. Woteth not the Bishop of Rome that these thinges are spoken by his owne Minions or vnderstandeth he not he hathe sutche ChaÌ„pions to fighte for him Let him herken then how Holily hoâ— Godly one Hosius writeth of this matter a Bishop in Polonia as he testifieth of him selfe a man doubtlesse wel spoken and not vnlearned and a very sharpe and a stoâ—â—te mainteinour of that side Thou wilt marueile I suppose how any good man could either conceiue so wickedly or write so despitefully of those woordes whiche he knew proceeded from Goddes mouthe and specially in sutche sorte as hée woulde not haue it seeme his owne priuate opinion alone but the common opinion of al that bande He dissembleth I graunte you in deede and hideth what hee is and setteth foorthe the matter so as though it were not he and his side but the zvvenkfeldian Heretiques that so did speake VVee saithe he vvil bidde avvaie vvith the same Scriptures vvhereof vve see brought not onely diuerse but also contrarie interpretations and vve vvil heare God speake rather then vvee vvil resorte to the naked Elementes or bare vvoordes of the Scriptures and appointe oure Saluation to reaste in them It behoueth not a man to be experte in the Lavve and Scripture but to bee taught of God It is but loste laboure that a manne bestovveth in the Scriptures For the Scripture is a Creature and a certaine bare Letter This is Hosius saieinge vttered altogeather with the same Sprite the same minde wherewith in times paste the Heretiques Montanus and Marcion were moued whoe as it is written of them vsed to saie when with contempte thei reiected the Holy Scriptures that them selues knewe many moe and better thinges then either Christe or the Apostles euer
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
iudicio euidentis aduersus Claram consonantemque Orthodoxorum Patrum SeÌ„tentiam aduersus communem Ecclesiae Definitionem aliquid credere cuiquam licere Pighius saithe that noman maie lawfully beleeue any thinge by the Authoritie of any Scripture be the same in our iudgement neuer so plaine and euidente againste the cleare and agreeable iudgemente of the Catholique Fathers and againste the Common determination of the Churche By whiche he meaneth onely the Churche of Rome Therefore M. Hardinge it maie please you nowe a litle to spare your voice and to staie your Proclamation But for as mutche as yée séeme so litle to estéeme these twoo Doctoures Prieriâs and Pigghius beinge otherwise not longe sithence the chiefe Leaders and Captaines of al your bandes ye maie therefore ioine others to them to better theire credite and to encrease the Companie And for as mutche as wée speake of the Churche of Rome let vs heare the iudgement of a Cardinal of the Churche of Rome notwithstandinge otherwise alleged before Cardinal Cusanus therefore hereof saithe thus Haec est omnium sanè intelligentium Sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiaeâ— Fundamentum in Scripturarum Authoritate locant Nulla sunt Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt Sequuntur igitur Scripturae EcclesiaÌ„ non è conuerso This is the iudgemente of al them that thinke rightly that founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche and not contrariewise laie the Fundation of the Churche in the Authoritie of the Scriptures There be no Commaundementes of Christe but sutch onely as so be taken and holden by the Churche Therefore the Scriptures folovve the Churche but contrarievvile the Churche folovveth not the Scriptures Likewise saithe Iohannes Maria Verractus Humiliter confitemur Ecclesiae Authoritatem esse Supra Euangelium We doo humbly confesse that the Authoritie of the Churche is aboue the Authoritie of the Gospel Likewise Albertus Pigghius saithe Apostoli quaedam Scripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent Scripturae sunt Muti Iudices Scripturae sunt veluti Cereus Naâ—us The Apostles haue written certaine thinges not that theire saide Writinges shoulde rule our Faithe or Religion but rather that they should be vnder and be ruled by our Faith The Scriptures are doumbe Iudges The Scriptures are like a Nose of vvaxe By theise and other like vnreuerente and godlesse speaches they séeke to leade the poore simple deceiued people from the Holy Scriptures and Voice of God to the Authoritie of theire Churche by whiche Churche they vnderstande onely the Pope and his Cardinalles But yée saie These be the Priestes of the House of Leui The Pope is the Iudge for the time in the place that our Lorde hath Chosen Somme others of you sale Papa est tota Ecclesia Virtualiter The Pope is by Power and vertue the whole Churche What so euer these shal happen to saie wée maie not swarue from theire Iudgemente neither to yâ— Right hand nor to the Lefte hand Whereupon the Hebrevve Glose noteth thus Si dixerint tibi quòd Dextra sit Sinistra aut quòd Sinistra sit Dextra talis Sententia tenenda est Although they tel thee yâ— thy Right hande is thy Lefte hande or that thy Lefte hande is thy Right hande yet sutche a Sentence muste be holden as good S. Augustine ye saie holdeth harde of your side He saithe Non crederem Euangelio nisi me Ecclesiae Catholicae Authoritas commoueret I woulde not beleue the Gospel excepte the Authoritie of the Catholique Churche moued me These fewe poore woordes haue benne tossed of your parte and wroonge and pressed to the vttermoste to yeelde out that was neuer in them For hereby yée would faine proue that the Authoritie of the Churche whereby yee euermore vnderstande your Churche of Rome and none other is aboue the Authoritie of Goddes VVoorde that is to saie that the Creature is aboue the Creatoure that made Heauen and Earthe But what if S. Augustine as he saithe I beleue the Gospel bicause of the Churche haue likewise saide I beleue the Churche bicause of the Gospel Then I trowe yee muste turne your tale and saie The Gospel is aboue the Churche His woordes be plaine Ex ore Veritatis Ecclesiam agnosco participem Veritatis By the Mouthe of God that is the Truthe I knowe the Churche that is partetaker of the Truthe Againe he saithe Nolo Humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demonstrari Ecclesiam quaerere debemus in Verbis Christi qui est Veritas optim è nouit Corpus suum Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat In Scripturis Sanctis Ecclesia manifestè cognoscitur Ecclesiam sicut ipsum Caput in Scripturis Sanctis Canonicis debemus agnoscere I woulde the Churche shoulde be shewed not by the Decrees of Menne but by the Heauenly Oracles or VVordes of God VVee muste seeke the Churche in the VVoordes of Christe whiche is the Truthe and beste knoweth his owne Body The Holy Scripture sheweth vs the Churche without doubtinge In the Holy Scripture the Churche is plainely knowen VVee muste knowe the Churche by the Holy Canonical Scriptures as we know Christe that is the Heade Likewise saithe Chrysostome Nullo modo cognoscitur quae sit Vera Ecclesia nisi tantummodò per Scripturas It is not any waies knowen whiche is the True Churche of Christe but Onely by the Scriptures And thus for as mutche as wée knowe bothe Christe by the Churche and the Churche by Christe the one geeuinge euidence to the other by this reckeninge M. Hardinge and by your shiftinge of turnes wee muste sometimes place Christe aboue the Churche and sommetimes the Churche aboue Christe Now be it S. Augustines minde was not to commence an Action bitwene Christe and his Churche in comparison of theire Dignities or for trial and keepinge of their boundes or to teache vs that the Truthe of God taketh Authoritie of the Churche but onely to shewe vs that the Churche is a witnesse to Goddes Truthe And certainely it hath greate weight of persuasion to moue the Conscience of any man to sée so many Kingedomes Countries to ioine togeather in yâ— profession and obedience of one Truthe And I doubte not but euen this daie many thousandes are the sooner leadde to humble them selues vnto the Gospel of Christe for that they see the whole worlde that is to saie the whole Churche of God is contented so willingly so humbly to embrace the same Dauid to testifie the Truthe and certainetie of the Gospel saithe thus The sounde of the Apostles wente oute into al the Barthe and the VVoordes of them into the endes of al the VVorlde This is
greater then al these mennes policie For sutche is their Life their Doctrine and their Diligence that for al them the Churche maie not onely erre but also vtterly be spoiled and perish◠No doubte if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes from the Apostles Ordinaunces from the Primitiue Churches Examples from the Olde Fathers and Councelles Orders and from their owne Decrees and whiche wil be bounde within the compasse of none neither Olde nor Newe nor their owne nor other folkes nor Mannes Lawe nor Goddes Lawe then it is out of al question that the Romishe Churche hath not onely had power to erre but also that it hathe shamefully and moste wickedly erred in very deede M. Hardinge A man would haue thought you woulde haue brought some substantiall Argumente whereby to prooue that the Churche erreth Neither make you excuse in that you speake of the Romaine Churche In this accompte wee make no difference betwene the Romaine Churche and the Churche But all your proufes depende vpon your iffes whiche beinge denied you haue nomore to saie No doubte saie you if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes c. then it hath erred in very deede But Syr what if a man denie your supposal and staie you in your firste if VVhat haue you to prooue it All that you haue saide hitherto We knowe and of litle force it is But no doubte saie you if that Churche maie erre which hath departed from Goddes VVoorde c. Yea forsoothe if all iffes were true then if Heauen fell wee shoulde catche Larkes And if a bridge were made betwene Douer and Calys wee mighte goe to Boleine a foote as VVilliam Somer once tolde Kinge Henry if it be true that I haue hearde saie The B. of Sarisburie Here in nothinge els but onely the Canonization of poore VVilliam Sommer While your Bookes M. Hardinge shal liue al his sage sawes shal neuer die The Apologie Cap. 12. Diuision 2. But saie they ye haue benne of our Felovvship but novve ye are becomme foresakers of your Profession and haue departed from vs. It is trewe We haue departed from them for so dooinge we bothe geeue thankes to Almighty God greatly reioice on our owne behalfe But yet for al this from the Primitiue Churche from the Apostles and from Christe wee haue not departed True it is Wee were brought vp with these menne in darkenesse and in the lacke of the knowledge of God as Moses was brought vp in the Learning in the bosome of the Egyptians VVe haue benne of your Companie saithe Tertullian I confesse it and no marueile at al For saith he menne be made and not borne Christians M. Hardinge VVee saie as ye reporte that ye haue benne once of our Felowship but now ye are become Apostates and foresakers of your Profession and haue wickedly departed from vs. By the name of vs we meane not some one particular companie but Christes Catholike Churche VVe saie of you as S. Ihon saide of the like whome he calleth Antichristes Ex nobis exierunt sed nō erant ex nobis Nam si fuissent ex nobis permansissent vtique nobiscum They are departed from out of vs but they were not of vs. For if they had benne of vs they had doubteles remained still with vs. But what is your answeare hereunto It is desperate foolishe and lieinge Firste ye confesse the thinge and not onely that but also thanke God for it and greatly reioice in it And therein ye folowe the woorse sorte of Sinners of whom Salomon saithe Laetantur cùm malè fecerint exultant in rebus pessimis They be glad when they haue donne euil and reioice in the worste thinges that are Ye haue diuided the Churche of God ye haue rente our Lordes nette ye haue cut his whole wouen cote which the wicked Souldiers that Crucified him could not finde in their hartes to doo Dionysius Alexandrinus writinge to Nouatus the greate Heretike who did as ye haue donne saithe thus vnto him as Eusebius reciteth whereby yee maie esteeme the greatnesse of your crime Thou shouldest haue suffered what so euer it were that the Churche of God mighte not be diuided And martyrdome suffered for that the Churche shoulde not be diuided is no lesse glorious then that which is suffered for not dooinge Idolatrie Yea in mine opinion it is greater For there one is martyred for his owne onely Soule and here for the whole Churche Thus it foloweth that by your Apostasie and by your diuidinge of Goddes Churche yee haue donne more wickedly then if yee committed Idolatrie But yet for all this saie they from the Primitiue Churche from the Apostles and from Christe we haue not departed VVhat can be saide more foolishly VVhy Syrs is not the Primitiue Churche and this of our time one Churche Dothe it not holde togeather by continuall Succession till the worldes ende VVhat hath Christe moe Churches then one Is the Primitiue Churche quite donne and now muste there beginne a newe Is not Christe his Apostles and all true beleuers in what time or place so euer they liue his one mysticall Body whereof he is the Head all other the members As Christe is one the Holy Ghoste one one Faithe one Baptisme one Vocation one God so is the Churche one whiche beganne at the firste man and shall endure to the laste whereof the liuinge parte on earthe before the comminge of Christe into Fleashe was sometime broughte to small number after his comminge and after that the Apostles had Preached and spreadde the Gospell abroade the number neither was euer nor shal be other then greate though sometime accompted small in respect of the vnbeleuers vntil the comminge againe of the Sonne of Man at what time he shall skantly finde Faithe specially that whiche woorketh by Charitie in the Earth Against whiche time busely ye make preparation For some parte of excuse of your forsakinge the Churche ye saie ye were brought vp with vs in darkenesse and in the lacke of knowledge of God as Moses was amonge the Aegyptians For that ye bringe out of Tertullian helpeth you nothinge at all I praie you Syrs what darkenesse meane ye Speake ye of Sinne VVee excuse not our selues But when tooke ye out the beame of your owne eies that yee espie the mote of our eie It were well ye proued your selues honest menne before ye required vs to be Angels If ye meane the darkenesse of ignorance as peraduenture ye doo and the lacke of knowledge of God Now that ye are departed from vs and haue set chaire against chaire I see not cause why to saie Aulter against Aulter what more and better knowledge of God haue ye then we haue and euer haue had Doo we not know the Articles of our belefe Tell vs whiche doo we lacke This is life Euerlastinge saithe our Sauiour in the
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 dominaÌ„tur 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 Collâ—ute 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
hande yee mighte easily haue knowen that a Superintendente is an Anciente name and signifieth none other but a Bishop S. Augustine saithe Vocabulum Episcopatus inde ductum est quo'd ille qui praeficitur eis quibus praeficitur Superintendit Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè dicere possumus Superintendere Againe he saithe Quod Graecè dicitur Episcopus hoc Latinè Superintentor interpretatur Chrysostome saithe Episcopus ex eo dicitur quo'd omnes inspiciat S. Hierome saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Superintendentes Anselimus saithe Episcopus Latinè Superintendens dicitur Beda likewise saithe Episcopus Latinè Superintendens dicitur Petrus de Palude saithe Episcopus dicitur Superintendens Et Petrus fuit Superintendens toti Mundo Peter was the Superintendente of the whole Worlde Your owne Thomas of Aquine saith Episcopi dicuntur ex eo quòd Superintendunt Therefore M. Hardinge if Modestie moue you not yet at leaste for your grauities sake leaue plaieinge with these vaine and childishe folies The Bishoppes of Englande haue this daie not onely the same Name but also the same roume and Authoritie and Iurisdiction that other Bishoppes haue euer had before The Apologie Cap. 3. Diuision 1. But touchinge this Councel whiche is nowe sommoned by Pope Pius wherein menne so lightly are condemned beinge neither called nor hearde nor seene it is easy to gheasse what we maie looke for or hope of it M. Hardinge The Generall Councell of Trente is now at length by Gods speciall fauour concluded and ended VVhat haue ye to saie to it Forbeare your accustomed lyinge what haue ye to saie to it For matters of Faithe what is not sounde and true For * maners what sore lacketh due salue For * discipline what disorder hath not holesome restrainctes and punishmentes VVhat defectes be not prouidently considered how to be supplied VVhat abuses be not required to be taken a waie as farre as mans wiste coulde deuise and the weakenesse of the presente age can beare The B. of Sarisburie Al this mater is fully answeared by VVhat and by VVhat VVhat mater of Faithe VVhat manners VVhat disorder VVhat defectes VVhat Abuses But al these vvhattes notwithstanding vvhat if your Pope your Cardinalles and your Cleregie with the whole disorder of your Romaine Churche with so many Priestes keepinge Concubines with so many Non Residentes with so many Doumbe Bishoppes and with so many thousandes of common Harlottes be in case now euen as they were before Wil yée telle vs neuerthelesse that al your soares be sufficiently salued Or muste wée beleue that your keepinge of Concubines your open Stewes and Fornications c. be no soares Verily S. Bernarde saithe as it is alleged before Intestina insanabilis est plaga Ecclesiae The wounde of the Churche bleedeth inwardely and is past cure And againe A planta pedis vsque ad verticem Capitis non est in ea sanitas There is no whole parte in the Churche from the sole of the foote to the toppe of the Heade Baptista Mantuanus saith Aegrotatqúe Fides iam proxima morti The Faithe of the Romaine Churche is sicke and almoste deade In your Olde Latine Translation of the Bible there be sundrie errours so open and so grosse that a very Babe maie soone espie them as it maie more plainely appeare by Budaeus Erasmus Valla Faber Lindanus and others Yet that notwithstandinge your Councel saithe precisely thus Ne quis Veterem vulgaram Editionem reijcere quouis praetextu audeat vel praesumat Lette no man dare or presume by any manner of coloure to refuse the Olde Common Translation of the Bible As if your Councelles were yourposely summoned to mainteine errours If yee wil so wilfully deceiue vs in sensible maters how maie wée then truste you in maters of Faithe The Apologie Cap. 3. Diuision 2. In times past when Nazianzene sawe in his daies how menne in sutche Assemblies were so blinde and wilful that they were carried with affections and laboured more to geate the victorie then the Truthe he pronounced openly that he neuer had seene a good ende of any Councel What would he saie nowe if he were aliue at this daie and vnderstoode the heauinge shouinge of these menne For at that time though the matter were laboured on al sides yet the controuersies were wel hearde and open errours were put cleane awaie by the general voice of al partes But these menne wil neither haue the case to be freely disputed nor yet how many errours soeuer there be suffer they any to be changed For it is a common custome of theirs often and shamelesly to boaste that their Churche cannot erre that in it there is no faulte that they muste geeue place to vs in nothinge Or if there be any faulte yet muste it be tried by their Bishoppes and Abbates onely bicause they be the Directours and Rulers of maters for that they be the Churche of God Aristotle saithe that a cittie cannot consiste of Bastardes but whether the churche of God maie consiste of these menne ▪ lette them selues consider For doubtelesse neither be theire Abbates Abbates in deede nor their Bishoppes natural right Bishoppes M. Hardinge Gregorie Nazianzene in his Epistle to Procopius saithe thus I refuse to come to whatsoeuer Councell of Bishoppes Because I coulde neuer yet to this daie see the ende of any Councell ende wed with any profite and after whiche thinges amisse were not rather made more greuous then healed Nazianzene in that Epistle spake of prouinciall Councelles specially those that were holden in his troublesome times where most commonly Heretikes through fauour of their deceiued Princes bare the swea VVhiche in matters of Faithe coulde hardely then obteine any credite amonge the Catholikes onlesse they had benne confirmed by the auctoritie of the Bishop of Rome of whiche sorte at that age were fewe Those other Nazianzene had experience of of these he had not Albeit in deede the vtilitie of the Nicence Councell in his time that is to saie within so fewe yeeres after the same was holden was not yet thoroughly espied and fully knowen abroade Neither would he if he were aliue at this daie reproue the Holy generall Councell of Trente as ye doo For why shoulde he And how shamelesse be ye to require vs to yelde and geue place vnto you VVho made you iudges ouer vs ‡ VVho gaue you commission VVhere is your warrant VVhat neede ye to shewe your malice so muche at Bishoppes and Abbattes VVhiche of them hurteth you Haue ye not in prison or in custody at your appointement all the Bishoppes of England one Apostata yet liuinge excepted which after sundry flightes and changinge of cotes is fledde from the tentes of the Churche to your scattered troupes The Abbottes haue ye not driuen them awaie Be ye yet a fraide of their shadowes As by Aristotle a Cittie can not consiste of Bastardes nomore can the Churche of Englande
determinations of Councels be referred to the Pope Christes Vicare in Earthe onlesse ye vtter suche vnreuerent and prophane scoffes It had become a wicked Celsus a Porphyrius a Iulian thus to talke rather then any Christian Hickescorner You should at leste haue looked on your square Cappe and your white rochet if you haue any if nothinge els they woulde haue tolde you that suche prophane lightnesse became not your person Concerninge the pointe it selfe you touche although the Pope haue that Priuiledge whiche Christe ‡ ‡ praied to his Father for to be geuen vnto Peter as beinge Peters Successour that his ‡ Faith faile not and that be confirme his Brethren and therefore be an ‡ assured iudge in matters of Faithe yet this notwithstandinge councels be not assembled togeather in vaine For the Fathers of the Councell doo helpe the Faithe and Doctrine of the highest Pastour VVherefore in the firste councell at Ierusalem when as a greate question rose and Peter had saide his iudgement not propped with any testimonie of the Holy Scriptures Iames approued it addinge thereto the testimonies of the Prophetes For Gods prouidence so tendereth the Churche that the chiefe members though they depende of the ‡ Head yet defende and healpe the Head VVherefore Seda admonisheth discretely that Paule conferred the Gospel which he had Preached amongest the Gentiles with the other Apostles seekinge warely to be resolued whether he Preached rightly of the ceassinge of the obseruances of the Lawe Not that he doubted ought thereof himselfe saithe he but that the mindes of them that were in doubte might be confirmed by the Auctoritie of that Apostolike Councell To that you alleage secondly as a greate inconuenience wee tell you that forasmuch as the Pope is at euery generall Councell laufully assembled either in person as sundry Popes haue benne or by his Legates neither it is an vnlaufull dealinge nor suche tossinge as you terme it matters maturely debated in the Councell to be referred to the Pope head of the Councell not so muche for a newe triall as for finall confirmation The Fathers of the Nicene councell besought S. Syluestesâ— that what they had ordeined he would confirme and ratifie And Leo what thinges the Councell of Chalcedon had decreed touchinge matters of faithe saithe that he approueth them And the Councel it selfe speakinge to Leo saithe thus Decretis tuis nostrum honora Iudicium VVith thy Decrees honour our Iudgement Likewise the Fathers of other councels required their constitutions to be strengthened by confirmation of the Popes auctoritie And sir finde you faulte with the Pope because he hath not yet put in his answeare I praie you who accused him VVhere when and whereof In what laufull Courte Before what laufull Iudge O you saie he hath not yet put in his answeare Be it that Hicke Hob and Hans of your sectes haue impudently accused him How would ye haue him bringe in his answere To what seate of iudgmente to what Consistorie can ye cite him that is by Christe appointed to be the Supreme iudge of all his Churche â–ª the Sheepeherde of all his Floâ—ke It is not for him you know to bringe in his answere in VVeshminster Haull nor in Sterre Chamber VVill ye haue him appeare before your high Commissioners in the longe Chappell at Powles or in M. Crindalles chamber thereby where ye haue saide and donne your pleasure and depriued many honest menne of their benefices Or will ye rather haue him come to Geneua to Zurich to Frankforde to Strasburg to VVittenberg or to some other corner where ye haue your congregations there to be iudged by Iacke and Gille I pitie you poore soules that yee talke thus so farre out of square and woulde the Pope to bringe in his answeare ye knowe not where hauinge neither iuste Courte or Consistorie to call him vnto nor laufull iudge nor lawe to passe vpon him For through your Schismes and Heresies as ye haue made your selues Churchelesse Christlesse and Godlesse so also Courtlesse Iudgelesse and Lawlesse I can not compare you better then to the Rebelles of Northfolke vnder Captaine Kete amongest whom Mount Surrey was their London and an Oke or an Elme commonly called the tree of Reformation was their VVestminster Halle Suche Prince such Dominion such Iudge such Consistorie Ye complaine the Pope hath condemned you without iudgement by order pronounced and before yee were euer called to be iudged This is as true as that the Murderer or Theefe answeareth the Iudge at the barre saieinge not gilty my Lorde Ye haue benne sundry times called to laufull Consistories to Synodes to Councels Alwaies either ye made not your appearance or by right of safeconduct conueyed your selues away without any shewe of Obedience or vpon promise of amendement you were dimissed How many Legates and Nuncios haue sundry Popes sente into Germanie and other Prouinces to conuent you to heare you to moue you to a better minde and call you home and with all mercifull meanes to gather you againe into the lappe of the Churche He may saye to your condemnation that was saide of the Iewes what is that Iought to haue donne to my Vineyarde whiche I haue not donne But all was in vaine such hathe benne your stubbournesse The B. of Sarisburie Wée ieste not at Goddes Holy sprite M. Hardinge Wée know it is the same Sprite of VVisedome that hath renewed the face of the worlde discouered the multitude of your folies But wel maie wée ieste at your vnhandsome and open legierdumaine that so vainely seeke to blinde vs with a painted shadowe of the Sprite of God Yée pretende longe Praiers mutche Fastinge great conference of Doctours and Scriptures and the vndoubted presence and assistance of Goddes Holy Sprite in al your dooinges yet openly striue against yâ— manifest VVoorde and Sprite of God and folowe onely your owne Sprite whiche wee maie truely calle the Sprite of Vanitie The Sprite that you meane is nothinge els but the Sprite of Rome whiche you saie is the Sprite of Truthe cannot erre In one of your late Councelles holden in Rome as yée were singinge Veni Creator Spiritus God sente downe an Owle from the toppe of the Churche to sitte emongest you that the worlde might knowe in what sprite yée were assembled Elias the Prophete of God iested thus at yâ— Priestes of Baal Crie out alowde It is your God Either he is occupied in somme talke or he is in his Inne or he is trauailinge vpon yâ— waie or els perhaps he is a sleepe Yet neither was Elias an Hicke Scorner nor iested he at Goddes Holy sprite nor did he any thinge yâ— was vnséemely for his personne As for your Councelles whether they be al and euermore summoned by the Sprite of God or no it maie wel be doubted The Vniuersitie of Parise thus protested by waie of Appeale againste Pope Leo. 10. his Councel
thalamo suo Nonnè si quempiam talium eminùs procedentem aspexeris Spōsam potids putabis quà m Sponsae Custodem They goe trimmely and finely in their coloures as if a Spouse shoulde comme from her Chamber If thou shouldest suddainely see one of them lettinge a farre of wouldest thou not rather thinke it were a Spouse then the keeper of the Spouse Pope Bonifacius 8. in a greate Iubilee and in a Solemne Procession wente apparelled in the Emperours Roabes and had the Crovvne Emperial on his Heade and the Svverde of Maiestie borne before him as an Emperoure This Spiritual Ioilitie M. Hardinge liketh you wel Notwithstandinge S. Bernarde saithe Daemonum magis quà m Ouium sunt haec pascua Scilicet sic factitabat Petrus sic Paulus ludebat These be Pastoures for Diuels not for Sheepe No doubte Euen thus did Peter euen sutche pastime plaide S. Paule Yee telle vs further Though they teache not though they saie not though they doo not though they liue not as becommeth Bishoppes nor as becommeth a Christian man yet bee they Bishoppes not withstandinge Hereat wee wil not greately striue For so the VVoulfe if he once geate a Sheepehooke and a Cloke maie be a Shephearde and a Blindeman if he geate once into the Watche Tower maie bee a Spie But miserable are the Poore Sheepe that so are fedde miserable is that Poore Castle that so is watched S. Augustine saithe Episcopatus est nomen Operis non Honoris vt intelligat se non esse Episcopum qui praeesse dilexerit non prodesse A Bishoppes Office is a name of Laboure and not of Honoure that who so loueth to rule and not to profite maie vnderstande him selfe to be no Bishop Againe he saithe of sutche a one Canis impudicus dicendus est magis quà m Episcopus He ought rather to be called a shamelesse Dogge then a Bishop As for that yee saie Your Bishoppes be duely Ordinated and consecrated S. Augustine replieth Ipsum Characterem multi Lupi Lupis imprimunt Touchinge the outwarde Consecration of a Bishop many geeue it to VVoulues and be VVoulues them selues S. Bernarde speakinge of your Priestes and Bishoppes saithe Habitu Milites quaestu Clericos actu neutros exhibent Nam neque vt Milites pugnant neque vt Clerici Euangelizant Cuius ergo Ordinis sunt Cùm vtriusque esse cupiunt vtrunque deserunt vtrunque confundunt Vnusquisque inquit in suo Ordine resurget In quo isti An qui sine Ordine peccauerūt sine Ordine peribunt Vereor nō alibi Ordinandos quà m vbi nullus Ordo sed sempiternus horror inhabitat In theire apparel they are Souldiers in their gaines they are Priestes and Bishoppe but in effecte and in deede they are neither of bothe For neither doo they fighte in the fielde as doo Souldiers nor doo they preache as Priestes and Bishoppes Of whether Order therefore be they Whereas they would be of bothe Orders they foresake bothe and confounde bothe S. Paule saithe Euery man shal rise againe in his owne Order But in what Order shal these rise Whether for as mutche as they haue finned without Order shal they perishe without Order I feare me they shal be Ordered none otherwhere but where as is no Order but disorder and horroure Euerlastinge Thus plainely speake your owne Doctoures touchinge your Cleregie whiche plainenesse it pleaseth you M. Hardinge to calle false and malicious railinge The Apologie Cap. 10. Diuision 1. Surely to haue the principal staie and effecte of al maters committed wholy to these mennes handes who neither knowe nor wil knowe these thinges nor yet set a iote by any poincte of Religion saue that whiche concerneth their belly and riot and to haue them alone sitte as Iudges and to be set vp as ouerseers in the Watche tower being no better then Blinde Spies of the other side to haue a christian Prince of good vnderstandinge of a right iudgemente to stande stil like a blocke or a stake not to be suffred neither to geeue his voice nor to shewe his iudgemente but onely to waite what these menne shal wil and commaunde as one whiche had neither eares nor eies nor witte nor harte and whatsoeuer they geeue in charge to allowe it without exception blindely fulfilling their Commaundementes be they neuer so blasphemous and wicked yea although they commaunde him quite to destroie al Religion and to Crucifie againe Christe him selfe This surely bisides that it is proude and spiteful is also beyonde al right and reason and not to be endured of Christian wise Princes For why I praie you maie Caiphas Annas vnderstande these maters and maie not Dauid and Ezechias doo the same Is it lauful for a Cardinal beinge a man of warre and delitinge in Bloude to haue place in a Councel and is it not lauful for a Christian Emperoure or a Kinge The B. of Sarisburie Hereto M. Hardinge saithe nothinge but that he hath oftentimes saide before The Apologie Cap. 11. Diuision 1. Verely wee graunte no further Libertie to our Magistrates then that we knowe hath bothe benne geeuen them by the VVoorde of God and also confirmed by the Examples of the very beste gouerned Common Wealthes M. Hardinge If a man shoulde aske you where that woorde of God is that maketh a temporall Prince Supreme head of that parte of the Churche which he hath gournement of in al ciuil matters I am sure you can bringe foorthe no other woorde of God then that wherein S. Peter and S. Paule willeth al menne to obeie the Superiour powers especially Kinges VVhiche thinge was written to all Christian men whiles they liued vnder Heathen Princes and Infidels as Claudius Cesar and Nero were whom I suppose ye wil not saie to haue benne heades of the whole Churche as they were Monarkes and Princes of the whole worlde If then by those Scriptures whiche cannot proue Nero beinge a persecutour of Christes Churche to haue ben heade of the same you wil now proue that other Princes are supreme heads of the Churche it semeth that either you make Nero heade of the Churche with them or geue more vnto them then the word of God wil beare And as for examples of good cōmon weales shewe vs but one since Christes ascension wherein before Luthers time any Emperour Christian or other Prince did attribute that title vnto him selfe and we wil saie that when you speake of common weales in the plural number you make but one lye but in case you shew vs no one common weale that hath so done then you lie in the plural number Yea further if at this daie the common weales in Christendome not onely that are Catholike but the beste also of those that are Lutherishe and newfangled do abhorre frō that strange and vnheard title of supreme head of the Churche why do you saie that ye haue either worde of God for it or example of approued
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 Laurētius 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 y◠Exāple 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 A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
offices it proueth that a Priest may haue both but not cōtrariwise that a King may haue both For the greater may include the lesse but the lesse can not include the greater The office of a Priest is the highest of al. And Christe comming naturally of the Kinges line from Dauid in the tribe of Iuda yet estemed that honor nothinge in respecte of that he was a Prieste according to the order of Melchisedech Therefore Melchisedech also beinge both Prieste and Kinge was not yet saide to be the figure of Christe so mutche concerninge his Kingedome as his Priesthoode For Dauid said of Christe Thou art a Prieste for euer after the order of Melchtsedech As for his Kingedome it was included in his Priestes office And therefore when we speake of Christes Kingedome though in euery respecte he be the very Kinge in dede of al Kinges and Lord of al Lordes yet we assigne it also to haue ben vpon the Crosse vbiregnauit à ligno Deus where God reigned from the woodde Accordinge to the same meaninge whereas the people of Israel were called Regnum Sacerdotale a Priestly Kingedome S. Peter writing to the Christians tourned the order of the wordes calling the Churche of Christ Sacerdotium Regale a Kingely Priesthoode Moses was both a Prieste and a Ciuile Gouernoure as beinge a figure of Christe who ioined both together makinge the tribe of Iuda which was before kingly now also to be Priestly Therefore S. Augustine vpon those wordes of Dauid Psal 98. Moses and Aaron are in the number of his Priestes concludeth that Moses muste nedes haue benne a Prieste For saithe he if he were not a Priest what was he ‡ Nunquid maior sacerdote esse potuit could he be greater then a Prieste ‡ As who shoulde saie there is no greater dignitie then priesthoode And seinge Moses had the greatest dignitie for he ruled al and consecrated Aarō high Bishop and his sonnes Priestes therefore him selfe muste nedes haue ben a Prieste Nowe if Moses were bothe and his chiefe office was Priesthoode it foloweth by that example that the Pope maie rule temporally but not that a Kinge maie rule spiritually This you haue gained nothinge by this example The B. of Sarisburie Here M. Hardinge hath many greate woordes of smal weight The final Conclusion and Summa summarum is this The Pope muste needes be a Kinge And that he proueth as his manner is by these his yonge vntiedy Argumentes Moses being a Ciuile Magistrate or a Prince had also the Priesthoode was a Prieste Ergo saithe he The Pope beinge a Prieste muste haue also the Kingedome be a Kinge And thus he peeceth these maters handsomely togeather as though what so euer were once in Moses ought of necessitie to be also in y◠Pope But if a man shoulde desire him to proue his Argumente to make it good and to shewe vs howe these péeces maie be framed togeather I thinke he would be faine to take a daie Firste whether Moses were a Prieste or no it is not certaine As for that M. Harding allegeth these woordes of Dauid Moses Aaron in Sacerdotibus eius he him selfe wel knoweth that the Hebrewe woorde there is doubteful and signifieth as wel a Prince as a Prieste S. Hierome saithe Vnus Legis alte◠Sacerdotij Regulam tenuit Moses helde the Rule of the Lawe Aaron the Rule of Priesthoode Againe he saithe Emisit ante faciem nostram Mosen Spiritualem Legem Aaron magnum Sacerdotem God sente out before our face Moses not as the Prieste but as the Spiritual Lawe and Aaron the greate Prieste Euen Hugo your owne Doctoure touching the same woordes saithe thus Moses etsi c. Notwithstandinge Moses vvere not a Prieste yet bicause he halowed the peoples praiers c. he was called a Prieste For in the Scriptures Greate and Noble menne are called by the name of Prieste Who so listeth to knowe more hereof let him reade Sanctes Pagninus Dauid Kimchi Nicolaus Lyra c. But if Moses in déede were a Prieste yee shoulde doo wel M. Hardinge to resolue vs Fiest whether he were a Prieste borne or els afterwarde made a Prieste A Prieste borne I trowe yée wil not saie If yée saie he was afterwarde made a Prieste then tel vs by what Bishop or other Creature was he Consecrate At whoe 's handes receiued he Authoritie When where to what pourpose What Priestelike Apparel euer ware he Or in what Office or Ministerie euer shewed he him self to be a Prieste S. Paule saith A Prieste is appointed to offer vp Oblations and Sacrifices for sinne What Oblations or Sacrifices for sinne can yée tel vs that Moses offered If he were neither Borne a Prieste nor made a Prieste nor euer knowen by office to be a Prieste then was he I trowe a very strange Prieste If Moses were the Highest Prieste and Head of the Churche and Aaron likewise the Highest Prieste and in so mutche the Heade of the Churche too as wel as he then had y◠Churche tvvoo highest Bishoppes and tvvoo Heades bothe togeather Whiche thinge were monstrous not onely in speache but also in Nature Notwithstandinge whether Moses at any one certaine time were a Prieste or no it is a mater not woorthy the striuinge Certaine it is that before the Lavve was written Kinges Princes and the beste borne and Enheritours y◠wealthiest of the people were euer Priestes S. Hierome saithe Hebraei tradunt Primogenitos functos Officio Sacerdotum habuisse Vestimentum Sacerdotale quo induti Deo Victimas offerebant antequam Aaron in Sacerdotium eligeretur The Hebrevve Rabbines saie that the Firste borne children did the office of the Priestes and had the Priestelike Apparel and wearing the same offered vp theire Sacrifices vnto God vntil the time that Aaron was chosen into the Priestehoode Againe he saithe Priuilegium Offerendi Primogenitis vel maximè Regibus debebatur The Priuilege of offering vp Sacrifices was dewe to y◠First borne of the children but most of al vnto Kinges The Heathen Romaine Emperours as Vespasianus Traianus and others to encrease their Maiestie towardes their Subiectes biside the state of the Emprere woulde also be called Pontifices Maximi Therefore wee wil graunte M. Harding séeinge he hath taken so mutch paines about a mater not woorthy so longe talke that Moses for somme litle shorte time was a Prieste Yet neuerthelesse had he no Ordinarie Priesthoode neither was he a Prieste more then for the space of twoo or thrée houres onely vntil he had Consecrated Aaron and his children no lenger Immediately afterward al this greate Priestehoode was at an end One of your owne Doctours M. Hardinge saithe thus Non erant Sacerdotes Legales Dignitate Officio sicut Aaron Licet in necessitate propter defectum Sacerdotum aliquos actus Sacerdotum fecerint vt quòd Moses inunxit Aaron propter quod Moses
onely a Kinge as though he had donne these thinges by the vertue of his Prophesie and not by the righte of his Princely Power this poore shifte is very simple For notwithstanding Kinge Dauid were a Prophete yet Kinge Iosaphat other Princes that did the like were no Propheâ—es neither doo wee reade of any other Prophete that euer attempted to doo the like nor did Dauid these thinges as a Prophete but as a Kinge The Apologie Cap. 11. Diuision 8. Kinge Salomon builte vnto the Lorde the Temple which his Father Dauid had but pourposed in his minde to doo and after the finishinge thereof he made a godly Oration to the people concerninge Religion and the Seruice of God He afterwarde displaced Abiathar the Prieste and set Sadok in his place M. Hardinge Salomons buildinge of the Temple and prayinge therein proueth no Supremacie ouer the Priestes in Spirituall thingesâ— His puttinge of Abiathar out of his dignitie and rome was like to that Queene Marie did to Cranmere VVhome shee might haue remoued for treason as Salomon laide the like to Abiathar yet she chose rather to burne him for Heresie But this proueth onely an our warde execution of iustice without any preiudice to the Substance of our question VVhiche is whether a temporall Prince may determine the causes of Religion or no. The B. of Sarisburie The deposinge of Abiathar yée saie was onely the execution of outwarde Iustice like to that Queene Marie did to Doctoure Craumere the Archebishop of Canturburie Wherein ye shewe your selfe to be mutche ouerséene For these comparisons are in no wise like Salomon by his Princely Authoritie lawfully deposed the Highe Prieste Abiathar But Queene Marie deposed not nor could she by your Canonnes lawfully depose the Archebishop of Canturburie nor doo you thinke it in any case lawful that a Bishop shoulde be deposed by a Prince For Deposition yée saie is a Spiritual poâ—nishement and onely belongeth vnto a Bishop And your Lawe saithe Eius est Destituere cuius est Instituere He maie Depose a Prieste that hath Authoritie to place a Prieste Therefore these twoo Princes dooinges were not like But touchinge the Highe Prieste Abiathar Kinge Salomon summoned him to appeare before him Kinge Salomon sate in Iudgemente and hearde the Accusations wherewith he was charged Kinge Salomon pronounced Sentence againste him Kinge Salomon deposed him Kinge Salomon appointed Sadoch to succeede him It al this be not sufficient ouer and bisides these thinges Kinge Salomon placed the Arke of God Kinge Salomon Sanctified and Halowed the Temple Kinge Salomon offered vp burnte Sacrifice Kinge Salomon directed and ordered the Priestes in their seueral Offices Kinge Salomon blessed the whole people And as it is written The Priestes and Leuites leaftes nothinge vndonne of al that was commaunded them by the Kinge If these cases be not Spiritual telle vs then what cases maie be allowed for Spiritual Thus the Godly Kinge Salomon thought it lawful for him to deale not onely in maters of Temporal Gouernemente but also in Ecclesiastical or Spiritual cases of Religion Therefore M. Hardinge it is but a teie that yee tel vs of the execution of outwarde Iustice Concerninge that moste Graue and Godly and Learned Father the Archebishop of Canturburie with whom yée did what so euer your pleasure was God graunte his bloude be neuer required at your handes The Apologie Cap. 11. Diuision 9. After this when the Temple of God was in shameful wise polluted throughe the naughtinesse and negligence of Priestes Kinge Ezechias commaunded the same to be cleansed from the rubble and â—ilthe the Priestes to light vp Candelles to burne Incense and to doo their Diuine Seruice accordinge to the olde allowed custome The same Kinge also commaunded the Brasen Serpente whiche then the people wickedly woorshipped to be taken downe and beaten to pouder M. Hardinge How often shall I tell you that this proueth nomore but that good Kinges doo good deedes mainteine true Religion and pull downe the false as the Constable of Fraunce burned the Puâ—pites of the Huguenots in Paris But these factes proue not that Kinges and Constables be iudges of Religion whiche is good and whiche is euill whiche true whiche false For therein they folow the iudgemente and aduise of Priestes and Prophetes who â—e about them as Esaias was at hande with good Kinge Ezechias to direct his doinges and so was Elizaeus with Kinge Iehu The B. of Sarisburie Kinge Ezechias yée saie and other Kinges folowed the aduise and Iudgemente of the Priestes and Prophetes This tale M. Hardinge is not onely vnlikely but also vntrue For yée knowe that Esaias and Elizaeus notwithstandinge thei were the Prophetes of God yet were thei neither Priestes nor Bishoppes nor had any manner of Ordinarie Ministration in the Churche The Bishoppes and Priestes of whome yée speake had disordered and wasted Goddes whole Religion The Holy place of God was fulle of filthinesse the Gates of the Temple were shut vp that no man might enter in The people had turned awaie theire faces from the Tabernacle of the Lorde There was no Incense There was no Sacrifice Al these thinges had happened through the negligence and wickednesse of the Priestes In the Olde Latine Texte it is written thus Sacerdotes Leuitae tandem Sanctificati obtulerunt Holocausta The Priestes and Leuites at the laste or with mutche adoo were Sanctified and offered vp Sacrifices Vpon whiche place the Later Translation saithe thus Sacerdotes Leuitae pudore suffusi Sanctificauerunt se The Priestes and Leuites euen for very shame Sanctified them selues So ready were thei to calle vpon and to further the Kinge in his godly pourpose They helde backe what they coulde and yelded to nothinge but with mutche adoo and for very shame They did nothinge but by the Kinges Commaundemente and made him a reckeninge of their dooinges How be it perhaps yee wil discharge this whole mater with one ordinarie excuse and tel vs that al these were but Temporal Cases The Apologie Cap. 11. Diuision 10. Kinge Iehosaphat ouerthrew and vtterly made awaie the Hille Aultars Groaues whereby he sawe Goddes Honoure hindered and the people holden backe with Priuate Superstition from the ordinarie Temple whiche was at Ierusalem whereto they should by ordre haue resorted yeerely from euery parte of the Realme M. Hardinge Yee put vs in minde to consider how that your selues are those Priuate Hille Aulters and darke Groaues For ye be they that stoppe the people from the common Temple of Christendome the Catholike Churche out of which is no SaluatioÌ„ the heade whereof sitteth in Peters chaire at Rome For settinge order bothe in matters of Common VVeale and others Iehosaphat saide thus concerninge Religion Amarias Sacerdos pontifex vester in ijs quae ad Deum pertinent praesidebit Amarias the Prieste and Highe Bishop for such matters as perteine to God he shall be heade ouer you
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 NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote 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 Oâ—mino 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 ‡ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie 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
his owne Notarie He killed a yonge man beinge a Widowes Sonne And of these crimes he was accused before the Emperoure Sutche Vertue and sutche Holinesse the worlde founde in them Therefore the Godly Emperoure in remouinge of them vsed neither Extraordinarie Violence as you saie nor Iniurious Tyrannie Your owne felowes saie Si Papa sit incorrigibilis nec Cardinales possint per se amouere scandalum de Ecclesia tunc in subsidium iuris deberent supplicando inuocare Brachium Saeculare Et tunc Imperator requisitus à Cardinalibus deberet procedere contra Papam If the Pope be vncorrigible and the Cardinalles be not hable of them selues to remoue the offense from the Churche then ought they for aide of the Lawe by waie of intreatie to calle vpon the Seculare Power And then the Emperoure beinge thus desired ought to proceede orderly againste the Pope Franciscus Zarabella saithe as he is alleged before Papa potest accusari coram Imperatore de quolibet crimine notorio Et Imperator requirere potest à Papa rationem Fidei The Pope in any notorious crime maie be accused before the Emperoure And the Emperoure maie require the Pope to yelde a reckeninge of his Faithe The Apologie Cap. 15. Diuision 1. Lette vs see then sutche menne as haue Authoritie ouer the Bishoppes sutche menne as receiue from God Cōmaundementes cōcerninge Religion sutche as bringe home againe the Arke of God make Holy Hymnes ouersee the Priestes builde the Temple make Orations touchinge Diuine Seruice cleanse y◠Temples destroie the Hil Aultars burne the Idolles Groues teache the Priestes their duetie write them out Preceptes how they should liue kille the wicked Prophetes displace the High Priestes cal togeather the Councelles of Bishoppes sitte togeather with the Bishoppes instructinge them what thei ought to doo condemne and pounishe Heretical Bishopes be made acquainted with maters of Religion whiche Subscribe and geeue Sentence doo al these thinges not by any other Mans Commission but in their owne name and that bothe vprightly and Godly Shal we saie It perteineth not to sutche menne to haue to doo with Religion Or shal wee saie A Christian Magistrate whiche dealeth amongest others in these maters doothe either naughtily or presumptuously or wickedly The moste Aunciente and Christian Emperours Kinges that euer were did occupie them selues in these maters and yet were they neuer for this cause noted either of wickednesse or of Presumption And what is hee that canue finde out either more Catholique Princes or more Notable Examples M. Hardinge Now then Kinges and Emperours who haue their firste auctoritie by the positiue Lawe of Nations not by supernaturall grace from God as Priestes haue who can haue no more power then the people hath of whome they take their Temporall iurisdiction VVho haue euer benne annoincted and Blessed by Bishoppes who so euer blesseth beinge greater then he that is blessed Shall wee saie that suche Kinges and Emperours haue auctoritie to rule the Churche whose Sonnes they are To be Supreme Heads ouer them whome they ought to kneele vnto for Absolution To controll their spirituall Iudges whome if they Sinne by humaine frailtie they ought to couer with their clokes as the Greate Constātine saide to degrade them of whome they must be Baptized Anoincted Crowned and Buried The B. of Sarisburie Nowe M. Hardinge yée huddle vp hastily your poore Argumentes in heapes togeather One or twoo of them onely I minde to touche The reste are not woorth the sturringe Firste yée saie The Popes Power is of God The Princes Power is onely of Man The one Supernatural the other Natural In sutche sorte your Pope Nicolas adourneth magnifieth his owne Chaire For thus he saith with a ioily courrage Illud Verbum quo constructum est Coelum Terra quo denique omnia ficta sunt Elementa Romanam fundauit Ecclesiam The Woorde of God whereby Heauen and Earthe was made and whereby al the Elementes were fashioned the same Woorde founded the Churche of Rome As if the Churche of Rome and other Churches were not al of one Fundation An other of your Popes Reteiners saithe Papatus est Summa Virtus Creata The Popedome is the Highest Vertue or Power that euer God made that is to saie the Popedome is aboue Angels Archangels Thrones Dominations and al the Povvers in vnder or aboue the Heauens An other saithe euen as you saie and as I haue partely saide before Rex per Hominem fit Sacerdos autem proximè nascitur ex Deo ipso Quantùm Deus praestat Sacerdoti tantùm Sacerdos praestat Regi The Kinge is made by Man But the Prieste is immediately begotten of God As mutche as God excelleth the Prieste so mutche the Prieste excelleth the Kinge And notwithstandinge al this Supernatural Povver be as wel in the Simplest Prieste as in the Pope yet an other of your Doctours saithe Papa eligitur secundum Ius Diuinum alij verò Episcopi secundum Ius Humanum The Pope is chosen by the Lavve of God But other Bishoppes are chosen by the Lawe of Man Thus yee thinke no coloure too deere to painte oute the Popes face and to make it faire and glorious But the Princes Power yee saie is Temporal and Natural and onely from beneathe and onely of Man and therefore can be no greatter then Man maie geeue him This is youre Louanian Diuinitie M. Hardinge So highely yée esteeme the Dignitie Maiestie of the Prince But God him selfe saithe Per me Reges regnant Kinges rule by me and not by Man S. Paule saithe Non est Potestas nisi à Deo There is no Povver or Princehoode but from God Likewise Christe him selfe said vnto Pilate Thou couldest haue no Power ouer me onlesse it were geuen thee not from man but from aboue To like pourpose the Emperoure Iustinian saith Maxima in omnibus sunt Dona Dei à Superna collata Clementia Sacerdotium Imperium c. Ex vno codemqúe Principio vtraque procedentia Humanam exornant vitam Priestehoode and Princehoode be in al thinges the greattest giftes of God geuen vnto vs from the Mercie aboue These two floweinge not the one onely from Man the other from God but bothe from one Original doo adourne and bewtifie the Life of Man Vpon whiche woordes it is noted in your Glose Idem Principium habent parum differunt Priestehoode and Princehoode haue one Original and smal difference He saithe not as you saie The oddes bitwéene these twoo is so greate as is bitweene Natural and Supernatural bitweene Heauen Earthe or bitweene God and Man But he saithe plainely Priestehoode and Princehoode haue one Original and little oddes and smal difference And therefore an other of your Doctours saithe Supponunt quòd Potestas Regalis sit Corporalis non Spiritualis quòd habeat Curam Corporum non Animarum quod falsum est They
abroade shee was no wiser then other wemen Thus your Doctours saie as it is before reported Veritas adhaeret Cathedrae Papa sanctitatem recipit à Cathedra The Popes Truthe is fastened vnto his Chaire The Pope from his Chaire receiueth his Holinesse It shameth mee M. Hardinge to see you so vainely occupied about these vanities Yee maie wel be liberal in dealinge hereof They coste you but litle they are onely your owne Scriptures Doctoures or Councels to witnesse your saieinges yee allege none For further declaration of this whole mater I beseche thee good Christian Reader to consider the shorte treatie that I haue written before touchinge the sundrie Erroures and euidente Heresies that haue benne notably founde in Popes Alphonsus de Castro one of M. Hardinges owne special Doctours saithe Non dubitamus an Haereticum esse Papam esse coire in vnum possint c. Non enim credo aliquem esse adeò Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec Errare nec in Interpretatione Sacrarum Literarum hallucinari possit Wee doubte not whether one man maie be a Pope and an Heretique bothe togeather For I beleue there is none so shamelesse a flatterer of the Pope that wil saie as you saie M. Hardinge The Pope can neuer Erre nor be deceiued in the Exposition of the Scriptures Likewise Erasmus saithe Si verum est quod quidam asseuerant Romanum Pontificem Errore Iudiciali Errare non posse quid opus est Generalibus Concilijs quid opus est in Concilium accersere Iurisconsultos ac Theologos eruditos Si Papa pronuntians labi non potest cur datus est Appellationi locus vel ad Synodum vel ad eundem rectiùs edoctum Quorsum attinet tot Academias in tractandis Fidei quaestonibus distorqueri cùm ex Vno Pontifice quod verum est audire liceat Imò qui fit vt huius Pontificis decreta cum illius Pontificis decretis pugnent If it be true that somme menne saie that the Bishop of Rome can neuer Errre in Erroure of Iudgemente what neede wee then so many General Councelles And in the same what neede wee so many Lavviers and learned Diuines If the Pope cannot Erre in geeuinge sentence wherefore lieth there any Appeale from the Pope either to a Councel or els to the Pope him selfe beinge better enfourmed What neede wee to trouble so many Vniuersities in discussinge of Maters of Faithe whereas wee maie learne the Truthe of the Pope alone Naie howe commeth it aboute that one Popes Decrees are founde contrarie to an others if it bee so certaine that the Pope who so euer he be and what so euer he saie can neuer Erre That yee speake of Peters Succession is vaine and childishe Of suche folie Athanasius saithe Persuasus est in Magnitudine Vrbium Religionem esse sitam This wise man imagineth that Religion standeth in the Greatenesse of Citties S. Hierome saithe Potentia Diuitiarum Paupertatis Humilitas vel Sublimiorem vel Inferiorem Episcopum non facit Caeterùm omnes Apostolorum successores sunt The Wealthe of Richesse and the Basenesse of Pouertie maketh a Bishop neither Higher nor Lower But al Bishoppes be the Apostles Successours The Apologie Cap. 21. Diuision 1. Yet notwithstandinge bicause wee wil graunte somme what to Succession tel vs hath the Pope alone Succeded Peter And wherein I praie you in what Religion in what Office in what peece of his life hathe he Succeded him What one thing tel me had Peter euer like vnto the Pope or the Pope like vnto Peter Except peraduenture thei wil saie thus That Peter when he was at Rome neuer taught the Gospel neuer Fedde the Flocke toke away the Keies of the Kingdome of Heauen hid the Treasures of his Lorde sat him downe onely in his Castle of S. Iohn Laterane pointed out with his finger al the places of Purgatorie and kindes of pounishementes committinge somme poore Soules to be tormented and other somme againe suddainely releasing thence at his own pleasure takinge monie for so doinge or that he gaue order to saie priuate Masses in euery corner or that he mumbled vp the Holy Seruice with a lowe voice and in an vnknowen language or that he hanged vp the Sacrament in euery Temple and on euery Aultar and caried the same about before him whither soeuer he wente vpon an amblinge Iannet with lightes and belles or that he Consecrated with his Holy Breath Oile VVaxe VVulle Belles Chalices Churches and Aultars or that he solde Iubilees Graces Liberties Aduousons Preuentions Firste fruites Palles the vvearinge of Palles Bulles Indulgences and Pardons or that he called him selfe by the name of the Head of the Churche the Highest Bishop Bishop of Bishoppes alone moste Holy or that by vsurpation he tooke vpon him selfe the Right Authoritie ouer other Bishoppes Churches or that he Exempted him selfe from the Power of any Ciuil gouernemente or that he mainteined Warres and set Princes togeather at variance or that he sittinge in his Chaire with his triple Crovvne ful of labelles with sumptuous and Persianlike gorgiousnesse with his Roial Scepter with his Diademe of gould and glitteringe with stones was caried about not vpon palfraie but vpon the shoulders of Noble Menne These thinges no doubt did Peter at Rome in times paste and leafte them in charge to his Successours as you would saie from hand to hande for these things be nowe a daies donne at Rome by the Popes and be so donne as though nothing els ought to be donne M. Hardinge The Pope alone hath succeded S. Peter Aske you wherein in what Religion in what office VVee tel you he succeded in Peters Chaire in whiche he sate at Rome and ruled the Churche in Christian Religion in that office whiche Christe committed to Peter when he saide Pasce oues meas Fede my Sheepe Then whiche office he neuer gaue greater nor with like circumstance of charge nor to any other gaue he it then to Peter For to him alone he saide Fede my Sheepe VVhat aske ye vs of this officers life You aske what thinge had Peter euer like vnto the Pope or the Pope like vnto Peter VVe tel you Peter had authoritie to fide Christes shepe like vnto the Pope And the Pope hath authoritie to fede Christes Shepe like vnto Peter Like power like commission He that gaue them authoritie to fede gaue them also authoritie to doo what so euer maie perteine to feding The B. of Sarisburie For that yee telle vs so many faire tales of Peters Succession wee demaunde of you wherein the Pope succedeth Peter You answeare He succedeth him in his Chaire as if Peter had benne sommetime enstalled in Rome and had sate solemnely al daie with his Triple Crovvne in his Pontificalibus and in a Chaire of goulde And thus hauing loste bothe Religion and Doctrine yee thinke it sufficient at leaste to holde by the Chaire
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
〈◊〉 〈◊〉 〈◊〉 〈◊〉 To beleue In God Christes Ascension Hosius in Confessi Petricouien Ca. 58. Socrates Li. 1. Ca. 25. Paschasi L. 1. de Spiritu Sancto Augustin in Iohan. tracta 29. Symbolum Damasi apud Hierony To. 4. Hierony in explicatione Symboli To. 4. In the sixthe Article De Consecra Dis. 2. Prima Oportet Potest Christes Body in one place Actor 3. Cyrill in Iohan. Li. 11. Ca. 3. Augustin contra Faustem li. 20. Ca. 11. Augustin ad Dardan Epist 57. Origen in Matthae tracta 32. Augustin in Psalm 46. Athanas contra Arianos Sermane 3. Fourme and Substance Epistola Flauiani ad Leon. inter Leon. Epistolas Leo. De Resurrect Domini Sermo 1. Augustin ad Dardanum epiststol 57. Augustin in ead epist ad Dardanum a Athanas De Definitionib b Leo episio 97. Cap. 3. c Chrysostom ad Philippen Homi. 6. d Augustian De Tempor Sermo 177. De Ascetsio Sermo 4. e Augustin epist 177. f Leo. epiâ— 97. Cap. 3. g Chrysostom ad Philippen Homi 6. h Augustin in Iohan. tract 40. i Augustin De Essentia Diuinitatis k Haimo in epist ad Philip. ca. 2. Augustin ad Dardan epist 57. De conse dist 2. Prima Fourme of Man ctc. Vigilius Li. â— Contra Euâ—ychâ—tem Cyrill in Iohan. li. 9. ca. 21. Gregor De Pascha Homi. 30. Augustin in Iohan tracta 78. Augustin in Iohan tracta 50. Augustin in Sermo in feri 2. Paschat Fulgentius ad Regem Thraâ—â—mun Li. 2. The Holy Ghoste is God Vntruthe As shal appeare * O folie vvho euer saide othervviset * O folie vvho euer saide othervviset Augustin contra Literas Petiliani Li. 3. Ca. 48. Augustin De Morib Eccle. Catholi Li. 1. Cap. 16. Augustin Episto 174. Tertull. in Apologetico Nazianzenus De Spiritu Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4. * Vntruth For the Fathers in the Primitiue Churche neuer toke him so Looke in the leafe H. 7. b. Leafe E. 2 In Latine they terme it exortam Euangelii * Vntruth As shal appeare Catholike Churche VVhy is the Churche called Catholike Threefold Vniuersalitie an infallible marke to knovve the Churche by Christe alone Prince Head Bridegrome Spouse of the Churche In respect of outvvard gouernment the name of Head is attributed to others beside Christe * Amos. 6. ¶ Reg. 17. Psal 17. Cor. â— Catholique in many or fevve * Vntruthe vvhat Scripture or Doctour euer said so 2. Corin. 5. Christ the true Bridegrome the Pope vnderbridgrome of the Churche Ioan. 3. * Vntruthe For the Aucient Fathers neuer called him so M. Hardinge Foli 15. a. Vincentius Lirinensis Catholique in many or fevve Augustin de Gene. ad liter Cap. 1. Fortalitium Fidei Li. 5. 2. Corin. 2. 2. Corin. 5. Heade a Chrysostom in Epist ad Roma hom 18. b Amos. 6. c 1. Regum 15. d Psalm 17. e Articul 4. Diui. 32. f Cyrill tomo 4. Epist 5. g Gregor in 1. Regum lib. 4. Cap. 4. h Prudentius in Enchiridio i Optatus Li. 1. 2. k Augustin contra Liter Petil. Li. 1. Ca. 5. l Gregor Li. 4. Epist 38. Peter was a member of the Churche but not the Heade Iohan. 8. De Election ca. Licet Abb. Extra Noult ille In gloss Orders Bernard in Concil Remensi Bernard ad Euigeni de Considera Li. 3. Sacramonte of Order By good reason Vntruthes boldly presumed as by the aunsvveare it may appeare Anacletus Epistola 3. Hieronym ad Euagrium Orders Hieronym in eadem Epistola Hierony in Esai Cap 19. Catechumeni Clemens Epist 2. De con 〈◊〉 st 3. Tribus gradibus Dionysi Eccle. Hierar Cap. 5. Ignatius ad Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierony De 7. ordinibus Eccl. Isidor Elymolog Lib. 1. Cap. 12. Scotui in 4. Sen. Distin 24. Qu. 1. Ambros in Epist Ad Ephe. Cap. 4. Petrus Lombar senten Lib. 4. Distin 24. Clement consi Apost Li. 8. Ca. 15. Orders Aureum Speculum Papâ— â—ist 23. Lector â—ist 23. Cleros 1. 2. 3. 4. 5. Iosue 1. A greate ouerfight For these be the vvoordes not of the Captaine Iosua but of the Prophete Osee Iohan. 10. Loe. * Vntruthe For Panormitane saithe Papa potest quic quid Deus ipse potest * Vntruthe 1. 2. 3. 4. In the fourthe Article and in the 18. and 19. Diuisions De Maior Obedien Vnam Sanctam In Glossa Vnitie by one Pope Platyna in Sabini ano Sabellicus Enneade 9. Lib. 1. Platyna in Stephano Sexto Platyna in Romano 1. Gregori Lib 4. Epist 34. 38. Gregori Lib. 4. Epist 76. August De Vera Relig ione Ca. 45 Iosua for Osee Churche Triumphante MilitaÌ„te August De Vâ—ra Religione Ca. 4â— Gregori Lib. 4. Epist 78. In Opere Triparti Li. 2. Ca. â— Josua for Osee Osee Cap. â— Hierony in Oseâ— Cap. 1. Nicol. Lyra in Osee Cap 1. One Shepheard c. Augu. De Ciuitate Li. 18. Ca 28 Iohan. 10. Ephes 2 Chrysost in Iohan Homil. 59. Augu. in Iohan. Tract 47. Nicolaus Lyra in Iohan. Ca. 10. Sâ—eâ—on TraÌ„quil in Caligula Iohan. De Parisiâ—s de potestate Regia Papalâ— Cap. 3. Chrysost in Iohan Honal 58. Augusti Contra Donatist Lib. 6. 1. Q. 3. Vocantur Cane â— Feede my Sheepe Chrysost In Genesin Homil. 2. Hebrae 1. Cala. 1. Ephes 4. Cyprian De Simplicit Praelatorum Cyprian Lib. 3. Epist 13. Galat. 2. Euseb li. 5. ca. 26. Augusti Episto 28. In Concil Lateran sub Iulio In Concil Lateranen sub Leone In Oratione Stephani Patracensis To Foresake the Pope Panormitan De Electio Ca. Licet Gregor Lib. 4. Epist 38. De Maiorlt Obedient Vnam Sanct. In Gloss Dist 12. Non. decet August De Vnitate Eccle. Catholica Ca. 10. Abbas Vrsper Pag. 443. Bernardus in Concil Remen In eodem Concilio Numer 16. The other Apostles equal vvith Peter Peters Povver Ordinarie The Apostles povver Extraordinarie Peter is the Shepheard The Apostles are the Sheepe Manifest and mere Vntruthes * Peter hath Povver to him and to his Heires for euer The Apostles haue Povver onely for terme of Life Cyprian De Simplicita Praelatorum Petrus de Palude De Potestae Apostolor Ar. 2. Petr. de Palade In eodem Arti. Petr. de Palude In eodem Cap. Petr. de Palude De Potestate Curator Ar. 6. Extra De Elect. Electi potest FundameÌ„ta Hernaeus De Potestate Papae Ca. 21. Petr. de Palude De Potesta A postolorwn Gala. 1. Chrysost in Epis ad Galat. Ca. 2. Iohn 20. Marke 16. The other Apostles equal vvith Peter Hierony Aduer Iouiâ—tan Li 1. Origen in Matthae Tracta 1. Chrysost in Matthae Homil. 83. August Epist 86 August in Epist Ad Galat. Ca. 2. Gloss Galat. 2. Gala. 2. * Vntruthe most vaine and manifest Iohn 21. Marke 16. Iohn 21. Marc. 13. Hierony contra Jouinian Li. 1. 1. Cor. 3. Chryso in Epist Ad Gala. Ca. 1. Chrysosto in Epist Ad Timoth. 2. Homi. 2. Ad Euagrium De Simpl. Pelator Vntruthe Reade the Ansvveare