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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02628	A recantation sermon preached in the gate-house at VVestminster the 30. day of Iuly 1620 In the presence of many worshipfull persons, by Iohn Harding, late Priest and Dominican Fryar. Wherein he hath declared his iust motiues which haue moued him to leaue the Church of Rome, and to vnite himselfe with the reformed Church of England, whose faith and doctrine, the ancient fathers and holy martyrs haue confirmed both by bloud and writing. Shewing herein the grose errors of Rome, in matters of faith, their corrupting the Fathers, and their present declining to some strange and future ruine.	Harding, John, fl. 1620.	1620 (1620)	STC 12756; ESTC S115165	15,923	28

all Kings and Princes ought to depend at their beck and to sweare obedience vnto their holinesse as to their supreame heads and Soueraignes vnder the paine and losse of all their Dominions We reade that Boniface the eight because he could not haue the treasury of France at his command endeauoured by all meanes possible to remoue Phillip the French King from his estate and vnder his Bulls and Letters Pattents made a deede of gift of all the state of France vnto Albertus then King of the Romans As touching the Kings of this our Realme of England as our duty and alleageance bindeth vs we may iustly complaine that Pope Alexander the 3. by violence and tyrranny forced King Henry the second to surrender vp his Crowne Imperiall into his Legats hands and afterward for a certaine space to cōtent him in priuate estate to the great indignation and griefe of his louing subiects Like wise that Innocentius the 3. stirred vp the Nobles and Commons of this Realme against King Iohn and gaue the inheritance possession of all his Dominions vnto Ludeuicus the French King Pius Quintus of late dayes gaue away his Kingdome to Philip the 2. King of Spaine Shall any one thinke that these be deeds of holines and that he doth all this by right and equity through vertue of his spirituall priuiledge Surely no it is meere sacriledge against God and tyrranny ouer his Princes and Vice-gerents and not the part of any Minister of Christ or successor of the Apostles For first Christ himselfe saith that his Kingdome is not of this world He himselfe likewise refused to be made a King He himselfe payd tribute vnto Caesar and commanded others to do the same saying giue vnto Caesar those things that bee Caesars Now if Christ himselfe was subiect vnto Caesar and commanded all others to be subiect and obedient vnto him it is a shame for the Byshop of Rome to exalt himselfe aboue Caesar and to animate others against him Imperium in Principe obedientia in subdito est de inre diuino Rule in the Prince and obedience in the Subiect are both immediatly from God and as euery member of the body naturall must subiect it selfe vnto the rule and regiment of the head if it meane to liue and thriue So must euery subiect in the body politicke be subiect and gouerned by the Prince which is the head of all and aboue all And therefore they are called in the Psalmes Vosestis Dij yee are as Gods so that he which contemneth them contemneth God they are called noursing Fathers that we should alwayes loue and reuerence them like vnto our Fathers they are also called Kings Princes and Rulers of the Earth which are Names and Titles of honour so that those whom God vouchsafeth thus to Honour we ought without all contradiction to loue honour and obey Therefore euery soule that is subiect to God must bee subiect to them because he that calleth them Kings calleth vs subiects this is their Patent that God hath chosen them Kings and set them vpon the Throne to rule his people and hath commanded euery soule to be subiect vnto their power Si omnis anima if euery soule must be subiect vnto their power then doubtlesse must both Popes and Byshops bee subiect to their Prince Qui vos tentat ab hac vniuer salitate excipere conatur decipere He that goeth about to exempt you from this vniuersall Law goeth about to beguile you For our Sauiour as hee commanded it so did hee in his owne person performe it Exemplum dedit vobis vt sicut ipse fecit vos faciatis Hee left you an example that as hee did so should you also doe So that it is a thing most certaine that the Pope of Rome hath no authority ouer Kings either in Ecclesiasticall or Temporall matters but is therein an Vsurper Intruder and a most odious Traytor both to God and Prince for all the ancient Churches haue affirmed and euer acknowledged the supreame auhority of Princes aboue all Priests and people whatsoeuer Tertullian an ancient Doctor and Priest in his Booke ad Scapulam hath these words Colimus Imperatorem vt hominem a Deo secundum soli Deo minorem Wee honour the Prince as next and imediatly vnto God inferior only vnto God And in his Apologeticks he saith that Principes sunt a Deo secundi post eum primi ante omnes super omnes That Kings and Princes are the second to God next vnto God aboue all and ouer all Optatus lib. 3. Contra Parmenianum saith that supra Imperatorem non est nisi solus Deus qui fecit Imperatorem It was the Lord which appointed Moses Iosua Dauid and his posterity to rule ouer Israel It was the Lord which moued the peoples heart to feare honour and obey them for as euery beame is from the Sunne and euery Branch is from the Roote so doth euery power proceede from God so that it is Deiure deuino that Kings haue rule ouer their subiects and therefore all subiects by the Law of God and nature are bound to honour and obey their Princes Good Kings are Gods Images and euill Princes are his Executioners Asher was his Rod Nabuchadonezer his seruant and Cyrus was his anoynted And therefore aibeit God vseth them as a Father doth his rod first to correct his children by them and then breaketh and throweth them away yet the children and beloued of the Lord must submit themselues vnder his instrument of correction The Rubenites Gaddits and halfe the Tribe of Manasses said to Salomon whosoeuer shall resist thy will or will not obey whatsoeuer thou commandest let him bee put to death So that in Israel whether their Kings were faithfull or vngodly the people euer yeelded ciuill faith and obedience For as Saint Peter saith this is the will of God and whosoeuer resisteth this obedience resisteth the will of God and so heapeth vnto himselfe vengeance against the day of wrath and so cōsequently this doctrine of rebelling against Princes must needs be very damnable and odious and worthy to be contemned of all those that feare God But it is not my purpose or intent to set downe heere in particular all the erronious parts of Doctrine at this present professed and embraced in the Church of Rome for there are many other points pernicious grounds by me obserued which in no point agreeth with the word of God but I suppose that these few positions which I haue already touched may bee sufficient enough to make it manifest vnto the world that I haue enterprised nothing without good reason that my conscience could neuer haue suffered mee to haue liued in quiet and rest if I had done any otherwise all which things duly and carefully ballanced in my mind haue exceedingly stirred me vp to this my pious resolution It is a difficult thing to resist Gods voice to fight against the truth which discouereth her selfe so apparantly my conscience

Scripture but in the meaning Therefore Saint Paul saith that the Communicant doth eate Bread after Consecration for if the Bread were wholy and truly Transubstantiated into the Body of Christ hence it followeth that euery one that doth receiue the sacrament doth also eate the Body of Christ and consequently cannot be damned For our Sauiour saith He that eateth my Flesh and drinketh my Bloud hath eternall life so by this rule the wicked shall be saued as well as the godly Moreouer if Christ be present according to his humane Nature then is it no Sacrament for euery Sacrament is a signe inanis est signi visus vbi resipsa presens est the signe is to no effect where the thing it selfe is present And it is to be noted likewise that the signe must haue some Analogie with the thing that it signifieth Now the thing signified is the Body and Bloud of Christ which is true meate true drinke as our Sauiour himselfe witnesseth in St. Iohns Gospell but the species or accidents of Bread and Wine are not true meate nor true drinke by that meanes cannot giue any fit proportion with the thing signified by them Further it is an Axiome in Phylosophy that accidentis esse est in esse that the being of an accident is to be in some subiect But these accidents as colour sauour and roundnesse they cannot bee in any subiect and so by consequence they cannot exist in the Sacrament For they cannot be in the body of Christ because it is glorified but the accidents are subiect to corruption and therfore they must either exist without a subiect which is contrary to Phylosophy or else to bee seated in the Body of Christ which is now glorified and this is impossible It is further to be noted that the Church of Rome doth mutilate and curtall this Sacrament for they take the bloud of our Sauiour which is our redemption from the lay-people yet certaine it is that our Sauiour did institute this Sacrament vnder both kinds and as he said to all take eate this is my Body So did he likewise speake vnto all when he deliuered the Cup saying drinke ye all of this and Saint Paul writing to the Corinthians sayth As often as ye eate of this Bread and drinke of this Cup ye shew forth the Lords death vntill he come For as Alexander of Hailes saith whole Christ is not conteyned vnder each kind but the Flesh only vnder the forme of Bread and the Bloud vnder the forme of Wine And heere vpon Gelasius Pope made a Decree that they should either receiue the whole vnder both kinds or receiue none at all vnder any kinde For there can bee no deuision of this one Sacrament and high mistery without great Sacriledge so that by their owne Doctors it is euident that they commit great Sacriledge in deuiding this Sacrament and do much abuse the people of God in deceiuing them of the precious Bloud of our Sauiour The 5. Motiue which mooued mee to persist in this my enterprise is that the Pope challengeth authority vnto himselfe to forgiue sinnes and thereupon sendeth forth his Bulls Pardons and Indulgences pardoning whom he list and as he list as if he were God himselfe hauing absolute power to do what he list insomuch as Traytors and Rebels against God and their lawfull Prince hee will not only pardon without exception but he will enable them in their damnable courses to the ouerthrowing of themselues and their Princes What the Religion of Rome is it may easily appeare by this that a man may haue for money a Licence or dispensation for any sinne a Popes pardon is sufficient for all but to what end serueth pardons when as there is no Purgatorie for neither the ancient Fathers make mention of it and the Grecians vntill this day beleeue it not Siluester Prierias in his Booke against Luther saith that Pardons are not knowne vnto vs by any authority of the Scriptures but by authorie of the Pope which is greater then the authority of the Scriptures Vox bouis non hominis It is the voice or saying of some Beast and not of any Christian man Certaine I am that the Pope cannot justifie an vnrighteous man whom God abhorreth neither can he condemn the faithfull whō God doth much tender and fauour therfore his Pardons are rather pernitious then any whit commodious to the persons that buy them bearing them in peace and security when indeede they are in much perill and misery VVhere doe they find that the Pope hath any superiority ouer Kings Princes or Emperours that hee hath any authority to depose them from their Crownes and dignities and to absolue their subiects from their Oath and Allegeance which they haue sworne vnto their Princes That vpon his Excommunication it is lawfull for them to rebell against them and so practise all Hostility to depose them There is not one word sentence or place out of the Scripture to proue it no precept or example of antiquity to warrant it and yet they commend it for a chiefe point and ground of Catholike and Christian faith By what right doth he claime this supreme authority if he clayme it as a successor of St. Peter it is impossible for that Saint Peter neuer had any such Title or preeminence ouer the rest of the Apostles It is true that Christ said to Peter Thou art Peter and vpon this Rock I wil build my Church These words hitherto giue no superiority to Peter aboue the rest Only they shew that the Church is built non super petrum sed super Petram not vpon the person of Peter but vpon the Rocke Of which Saint Paul saith Petra autem erat Christus the Rock was Christ whom Saint Peter confessed to be the Sonne of the euerliuing God This confession of Saint Peter is that Christ is the Rock wherevpon the Church is builded aliud fundamentum nemo potest ponere nisi id quod positum est Christus Iesus Other Foundation can no man lay but that which is laid already namely Christ Iesus Where then shall wee find that Peter was made Prince of the Apostles to rule ouer all the rest as our Popes doe now But what hath the Pope to doe with Peter or what doth the Pope doe as Saint Peter did Saint Peter did conuert soules plant Churches and preach the Word of God vnto all Nations but in what Pulpit hath our Popes euer set foote where haue they preached the Gospell or expounded the Word The first Lesson that Saint Peter teacheth vs is to feare God the next is to Honour the King Quis haec est voluntas Dei for this is the will of God But the Popes say that they are Princes aboue Nations and Kingdomes they can depose Kings and pull downe Emperours they haue authority ouer their subiects to discharge them from their Oathes they haue the right and clayme vnto both swords as well temporall as spirituall And that