offices it proueth that a Priest may haue both but not cōtrariwise that a King may haue both For the greater may include the lesse but the lesse can not include the greater The office of a Priest is the highest of al. And Christe comming naturally of the Kinges line from Dauid in the tribe of Iuda yet estemed that honor nothinge in respecte of that he was a Prieste according to the order of Melchisedech Therefore Melchisedech also beinge both Prieste and Kinge was not yet saide to be the figure of Christe so mutche concerninge his Kingedome as his Priesthoode For Dauid said of Christe Thou art a Prieste for euer after the order of Melchtsedech As for his Kingedome it was included in his Priestes office And therefore when we speake of Christes Kingedome though in euery respecte he be the very Kinge in dede of al Kinges and Lord of al Lordes yet we assigne it also to haue ben vpon the Crosse vbiregnauit à ligno Deus where God reigned from the woodde Accordinge to the same meaninge whereas the people of Israel were called Regnum Sacerdotale a Priestly Kingedome S. Peter writing to the Christians tourned the order of the wordes calling the Churche of Christ Sacerdotium Regale a Kingely Priesthoode Moses was both a Prieste and a Ciuile Gouernoure as beinge a figure of Christe who ioined both together makinge the tribe of Iuda which was before kingly now also to be Priestly Therefore S. Augustine vpon those wordes of Dauid Psal 98. Moses and Aaron are in the number of his Priestes concludeth that Moses muste nedes haue benne a Prieste For saithe he if he were not a Priest what was he ‡ Nunquid maior sacerdote esse potuit could he be greater then a Prieste ‡ As who shoulde saie there is no greater dignitie then priesthoode And seinge Moses had the greatest dignitie for he ruled al and consecrated Aarō high Bishop and his sonnes Priestes therefore him selfe muste nedes haue ben a Prieste Nowe if Moses were bothe and his chiefe office was Priesthoode it foloweth by that example that the Pope maie rule temporally but not that a Kinge maie rule spiritually This you haue gained nothinge by this example The B. of Sarisburie Here M. Hardinge hath many greate woordes of smal weight The final Conclusion and Summa summarum is this The Pope muste needes be a Kinge And that he proueth as his manner is by these his yonge vntiedy Argumentes Moses being a Ciuile Magistrate or a Prince had also the Priesthoode was a Prieste Ergo saithe he The Pope beinge a Prieste muste haue also the Kingedome be a Kinge And thus he peeceth these maters handsomely togeather as though what so euer were once in Moses ought of necessitie to be also in y◠Pope But if a man shoulde desire him to proue his Argumente to make it good and to shewe vs howe these péeces maie be framed togeather I thinke he would be faine to take a daie Firste whether Moses were a Prieste or no it is not certaine As for that M. Harding allegeth these woordes of Dauid Moses Aaron in Sacerdotibus eius he him selfe wel knoweth that the Hebrewe woorde there is doubteful and signifieth as wel a Prince as a Prieste S. Hierome saithe Vnus Legis alte◠Sacerdotij Regulam tenuit Moses helde the Rule of the Lawe Aaron the Rule of Priesthoode Againe he saithe Emisit ante faciem nostram Mosen Spiritualem Legem Aaron magnum Sacerdotem God sente out before our face Moses not as the Prieste but as the Spiritual Lawe and Aaron the greate Prieste Euen Hugo your owne Doctoure touching the same woordes saithe thus Moses etsi c. Notwithstandinge Moses vvere not a Prieste yet bicause he halowed the peoples praiers c. he was called a Prieste For in the Scriptures Greate and Noble menne are called by the name of Prieste Who so listeth to knowe more hereof let him reade Sanctes Pagninus Dauid Kimchi Nicolaus Lyra c. But if Moses in déede were a Prieste yee shoulde doo wel M. Hardinge to resolue vs Fiest whether he were a Prieste borne or els afterwarde made a Prieste A Prieste borne I trowe yée wil not saie If yée saie he was afterwarde made a Prieste then tel vs by what Bishop or other Creature was he Consecrate At whoe 's handes receiued he Authoritie When where to what pourpose What Priestelike Apparel euer ware he Or in what Office or Ministerie euer shewed he him self to be a Prieste S. Paule saith A Prieste is appointed to offer vp Oblations and Sacrifices for sinne What Oblations or Sacrifices for sinne can yée tel vs that Moses offered If he were neither Borne a Prieste nor made a Prieste nor euer knowen by office to be a Prieste then was he I trowe a very strange Prieste If Moses were the Highest Prieste and Head of the Churche and Aaron likewise the Highest Prieste and in so mutche the Heade of the Churche too as wel as he then had y◠Churche tvvoo highest Bishoppes and tvvoo Heades bothe togeather Whiche thinge were monstrous not onely in speache but also in Nature Notwithstandinge whether Moses at any one certaine time were a Prieste or no it is a mater not woorthy the striuinge Certaine it is that before the Lavve was written Kinges Princes and the beste borne and Enheritours y◠wealthiest of the people were euer Priestes S. Hierome saithe Hebraei tradunt Primogenitos functos Officio Sacerdotum habuisse Vestimentum Sacerdotale quo induti Deo Victimas offerebant antequam Aaron in Sacerdotium eligeretur The Hebrevve Rabbines saie that the Firste borne children did the office of the Priestes and had the Priestelike Apparel and wearing the same offered vp theire Sacrifices vnto God vntil the time that Aaron was chosen into the Priestehoode Againe he saithe Priuilegium Offerendi Primogenitis vel maximè Regibus debebatur The Priuilege of offering vp Sacrifices was dewe to y◠First borne of the children but most of al vnto Kinges The Heathen Romaine Emperours as Vespasianus Traianus and others to encrease their Maiestie towardes their Subiectes biside the state of the Emprere woulde also be called Pontifices Maximi Therefore wee wil graunte M. Harding séeinge he hath taken so mutch paines about a mater not woorthy so longe talke that Moses for somme litle shorte time was a Prieste Yet neuerthelesse had he no Ordinarie Priesthoode neither was he a Prieste more then for the space of twoo or thrée houres onely vntil he had Consecrated Aaron and his children no lenger Immediately afterward al this greate Priestehoode was at an end One of your owne Doctours M. Hardinge saithe thus Non erant Sacerdotes Legales Dignitate Officio sicut Aaron Licet in necessitate propter defectum Sacerdotum aliquos actus Sacerdotum fecerint vt quòd Moses inunxit Aaron propter quod Moses
Sacerdos dicitur in Psalmo The Firstborne were not Priestes in Office and Dignitie as Aaron was notwithstanding in case of necessitie and for lacke of Priestes they did somme parte of the Priestes Office as that Moses anointed or Consecrated Aaron for whiche thinge Moses in the Psalme is called a Prieste This M. Hardinge is that Fundation that must néedes beare the burthen of your whole Churche of Rome The Pope yée saie muste be a Kinge bicause Moses was bothe Prince and Priest And yet your own Felowes saie Moses by Office and Dignitie vvas neuer Prieste Yée saie The Pope being a Bishop maie be a Kinge But of the other side a King maie in no wise be a Bishop thus either vnwitingely or willingly yée seeme to ouerthrowe your owne Position For the Example that yée grounde vpon of Aaron and Moses proueth quite the contrarie For Moses being a Prince did also the Office of a Bishop But Aaron beinge the Bishop did neuer the Office of a Prince Therefore hereof yée might better Conclude the a Prince maie be a Bishop But a Bishop maie not be a Kinge Streighten your boltes therefore M. Harding shaue thē better before yée so suddainely I wil not saie so rudely shoote them from you Neuerthelesse yée saie the Priesthoode whiche is the more maie conteine the Kingedome beinge y◠lesse In this respecte I trowe your Glose as it is said before compareth the Pope to the Sonne and the Emperoure to the Moone findeth out substantially by good Geometrical Proportion that the Pope is iust seuen and fiftie times greater then the Emperour How be it your owne Doctours saie as I haue likewise shewed before that in the Lavve of Moses the Prince was greater then the Prieste That ye allege of the Priesthoode and Kingedome of Christe serueth you to smal purpose For I beseche you what Crovvne what Scepter what Svverde bare Christe What Ecclesiastical Priesthoode had he but onely that he executed vpon the Crosse Verily touching any Ciuile shewe or outward Office as he was no Kinge so was he no Prieste As he said My Kingdome is not of this world So might he also haue said My Priesthoode is not of this vvorld Otherwise he was bothe King Priest in Power Vertue but not apparētly in outward office One of your Felowes saithe thus Pater per Sanctos Expositores quòd Christus non habuit in Temporalibus Authoritatem vel Iudicium Sed dare potuit dare habuit Virtutis Documentum It appeareth by the Holy Expositours that Christe had neither Authoritie nor Iudgemente in thinges Temporal But he coulde bothe geeue and had to geeue Instructions of Vertue As for these twoo woordes of S. Peter Yee are a Kingely Priesthoode yée woulde not haue alleged them to this pourpose had yée not benne in your dreame For thinke you that S. Peter called the whole Body of the Churche of Christe a Kingely Priesthoode for that you fansie your Pope to be togeather bothe Priest and Kinge Certainely the Churche of God was a Kingely Priesthoode before either the Churche of Rome was a Churche or the Pope of Rome was a Pope Yee should haue somme care to deale more reuerently with the VVoorde of God For it is Holy S. Peters meaninge is this that euery Faithful Christian man is now after a Spiritual or Ghostly meaning not onely a Prieste but also a King and therefore he calleth the whole Churche a Kingely Priesthoode Tertullian saithe thus Nónne Laici Sacerdotes sumus Regnum quoqque nos Sacerdotes Deo Patri suo fecit And wee that be Laiemen are wee not Priestes Truly Christe hath made euen vs a kingdome and Priestes vnto his Father S. Augustine saith Hoc Sacerdotio Regali consecrantur omnes pertinentes ad Corpus Christi Summi Veri Principis Sacerdotum With this Roial Priesthoode al thei are consecrate that perteine to the Body of Christe whiche is the high and true Prince of Priestes Againe he saith Omnes sunt Sacerdotes quia Membra sunt vnius Sacerdotis Al be Priestes because thei are the Members of one Prieste S. Ambrose saith Omnes Filij Ecclesiae Sacerdotes sunt Al the Children of the Churche be Priestes S. Hierome saithe Genus Sacerdotale Regale sumus omnes qui Baptizati in Christo Christi censemur Nomine Al we are that Priestely and Kingely Kinred that beinge Baptized in Christe are called Christians by the name of Christe Chrysostome saith Et tu in Baptismo Rex efficeris Sacerdos Propheta Euen thou in thy Baptisme art made both a King and a Prieste and a Prophete Nowe M. Hardinge let vs take the vlewe of youre Priestely Conclusions Moses once did one parte of the Bishoppes Office to Consecrate Aaron his children that ▪ neuer at any time els ▪ neither after nor before Christ Rath a Spiritual Priesthoode a Spiritual Kingdome for otherwise Ordinarie Priesthood and Earthely Kingedome he had none S. Peter calleth the whole Churche of Christe a Kingely Priesthoode Ergo saie you The Pope beareth bothe the Office of a Prieste and also the Righte and State of an Earthly Kinge To dissemble al other the fonde weakenesse of these folies Christe him selfe saith to the Pope and to al other Priestes and Bishoppes The Kinges of Nations rule ouer them and they that are greate exercise Authoritie ouer the people But it shal not be so emongest you S. Cyprian saithe as he is alleged by Gratian Christus actibus proprijs Dignitatibus distinctis officia Potestatis vtriusque discreuit Christe by seueral deuties and distincte honoures hath set a difference bitweene the Offices of bothe Powers Whereupon your owne Glose saithe Hic est Argumentum quòd Papa non habet vtrunque Gladium Here is a good Argument that the Pope hath not bothe Swerdes S. Bernarde saith thus vnto Pope Eugenius Planū est quòd Apostolis interdicitur Dominatus Ergo tu tibi vsurpare aude aut Dominās Apostolatum aut Apostolicus Dominatum Planè ab alterutro prohiberis Si Vtrunque similiter habere vis perdes vtrunque Alioqui ne te putes exceptum illorum numero de quibus conqueritur Dominus dicens Ipsi regnauerunt non ex me It is plaine that Temporal Dominion is forebidden the Apostles Nowe therefore thou being Pope dare to vsurpe either the Apostleship beinge a Prince or the Princehoode beinge the successoure of the Apostles Doubtelesse from the one of them thou arte forebidden If thou wilte indifferentely haue bothe thou shalte lose bothe Otherwise thinke not thou canste bee excepted from the mimber of them of whom the Lorde complaineth Thei haue made them selues kinges and not by mee Concerninge the place of S. Peter one of your companie saithe it nothinge furthereth the Popes Kingedome Thus he saithe Sacerdotium dicitur Regale à Regno non huius mundi sed Coeli
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not
slinge and blowethe downe Antichriste in al his glorie with the breathe of his mouthe I thanke thee O Father saithe Christe for that thou haste hid theise thinges froÌ„ the wise and Politique and haste reueled the same vnto the simple The Faithe of Christe is not bounde to place The whole Earthe is the Lordes and al the fulnesse of the same There is nowe no Distinction of Gréeke and Barbarâ—us Wée are al one in Christe Iesu Notwithstanding the Gospel of Christe that wée professe neither had his beginninge from that Learned Father Doctour Luther nor came first from Wittenberg It is the same Gospel wherof it is Written by the Prophete The Lawe shal come out of Sion and the VVoorde of God out of Jerusalem Touchinge your longe tale of Doctour Luthers auarice and sale of Pardounes I minde not nor néede not to answeare you It is a simple stale sclaunder Yet it often seruethe your turne of course when other thinges beginne to faile In déede Fréere Tecel the Pardoner made his proclamations vnto the people openly in the Churches in this sorte Although a man had lyen with our Lady the Mother of Christe and had begotten her with Childe yet were he hable by the Popes power to Pardonne the faulte Against this and other like foule Blasphemies Doctour Luther firste beganne so speake Nowe whether this occasion were sufficient or no let M. Hardinge him selfe bée the Iudge Wée graunte the Princes and Estates of the world haue nowe laide theire power to assiste the Gospel Goddes Holy Name therefore be blessed Howe be it the Gospel came not first from them It sprange vp and grewe by them many wheres against theire willes Neither is the Gospel therefore the more to be suspected bicause it hathe entred into Princes Courtes Daniel was in Kinge Nabuchodonosors Palaice and taught him to knowe the Liuinge God S Paule reioiced and tooke comforte in his bandes for that there were some euen in Neroes Courte that began to hearken to the Gospel And Eusebius saithe Valeriani Aula erat iam Ecclesia Dei Valerian the Emperours Courte was now become the Churche of God Athanasius saithe vnto the Emperour Iouinian Conueniens est Pio Principi c The Studie and loue of Godly thinges is very meete for a Godly Prince For so shal you surely haue your harte euer more in the hande of God Likewise saithe S. Cyril to the Emperours Theodosius and Valentinian Ab ea quae erga Deum est pietate Reipub. vestrae status pendet The state and assurance of your Empiere hangethe of your Religion towardes God So likewise saithe Sozomenus of the Emperour Arcadius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it behouethe Princes to vnderstande the cases of Goddes Religion and to receiue Christe with his Gospel into theire Courtes For God hathe ordeined Kinges as the Prophete Dauid saithe to serue the Lorde and as Esai saithe to be Nources vnto his Churche If there be occasions of vanities or wickednesse in Princes Courses yet is there no Courte therein comparable to the Courte of Rome For there S. Bernard saithe Mali proficiunt boni deficiunt The wicked waxe the godly wane Ye striue in vaine M. Hardinge This Counsel is not of Man it is of God Yf Princes with theirs powers could not staie it mutche lesse can you staye it with vntruthes and fables The poore beguiled soules of whom ye speake are neither so séely nor so simple but they are able to espie your folies The Truthe of God wil stande Vanitie will falle of it selfe RemeÌ„ber the Counsel of Gamaliel Fight not against the Sprite of God The Apologie Cap. 5. Diuision 3. For they be not al madde at this daye so many Free Citties so many Kinges so many Princes whiche haue fallen awaye from the Seate of Rome and haue rather ioined them selues to the Gospel of Christe The B. of Sarisburie M. Hardinges answeare hereto is longe the effecte thereof in short is this The Faithe of the Holy Romaine Churche is the very Catholique Faith which who so foresake shal be companions with Diuels in euerlastinge fiere And where ye saie so many Free Citties so many Kinges I praie you howe many free Citties can you name that haue receiued your Sacramentarie Religion Nay the Free Citties of Germanie as many as haue foresaken the Catholique Churche doo they not persecute you the Sacramentaries But say ye they be fallen from the Seate of Rome So be the Greekes also in a pointe or twoo yet condemne they you for Heretiques Neither be al the Free Citties in al the Countrie of Germanie fallen from the See Apostolike Of fiue partes of that great Countrie at leaste twoo remaine Catholique Let vs see how make ye vp the number of so many Kinges ye speake of The Realmes of Englande and Scotlande bicause by Goddes prouidence the Gouernement of them is deuolued to VVomen for as mutche as they be no Kinges though they haue the ful right of Kinges of them I speake not Now onely twoo Christened Kinges remaine the Kinge of Denmarke and the Kinge of sweden Geate you nowe vp into your Pulpites like bragginge cockes on the rowst Flappe your whinges and crow out aloude so many free Citties so many Kinges But what thinke you of al the world before this daye VVere al Citties al Prouinces al Countries al Kinges al Princes c. til Freer Luther came and with his Nunne tolde vs a newe Doctrine and controlled al the old were al these mad The Vertuous menne of the Societie of Iesus haue they not brought many Countries many Kinges many Princes to the Faithe of Christe by preachinge the Doctrine of the Catholike Churche VVee wil not folowe your folishnesse in boastinge c. The Faithe professed in the holy Romayne Churche is now preached in Peru in the Kingdome of Ignamban in the Kingdome of Monopotapa in Cambaia in Giapan in Cina in Tartaio in Basnaga in Taprobana in Ormaz in Ceilon in Zimor in Bacian in Macazar The Miracles wrought by these Holy Fathers whiche conuerted these Countries I trowe ye wil not accoumpte to be madnesse Thus your vaine boast in wickednesse wrought by the power of Satan is put to silence c. The B. of Sarisburie The Faithe of the Romaine Churche saithe M. Hardinge is the very Catholique Faithe of Christe whiche who so foresakethe bée he Kinge or Emperour he shal be Companion with Diuels in euerlasting fire Thus mutche I trow M. Hardinge learned of the Countrefeite Decrée of Anacletus For thus it pleaseth him to glose and interlace the woordes of Christe Super hanc Petram id est Super Ecclesiam Romanam aedificabo Ecclesiam meam Vpon this Rocke that is to saye Vpon the Churche of Rome I wil build my Churche And therfore Pope Bonifacius for a ful resolution of the mater saithe thus Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omnino esse
he nothinge at al Or howe can he claime by Féedinge that neuer Feedeth Againe where learned M Hardinge to reason thus Christe is Ascended into Heauen Ergo the Pope is Heade of the whole Worlde Or thus Christe saide to Peter Feede my Flocke Ergo the Pope hath Vniuersal Power ouer the whole Churche of God How can he make these Argumentes to holde I wil not saie by Diuinitie but by any reasonable shifte of Logique But ye saie God speaketh not nowe vnto vs mouthe to mouthe nor sendeth vs downe his Angels from Heauen nor instructeth vs nowe by Visions as he did others in Olde times What of that wil it therefore folowe that al the worlde muste geue eare to the Pope Nay M. Hardinge Chrysostome saithe mutche better Bicause God speaketh not nowe vnto vs in sutche familiare sorte Ergo Suam erga Homines amicitiam innouare volens quasi longè absentibus literas mittit conciliaturus sibi Vniuersam hominum Naturam Therefore God mindinge to renewe his fauour to wardes Man sente his Holy Scriptures as it were his Letters thereby to reconcile to him selfe al Mankinde God speaketh not nowe vnto vs by his Angels but he hath already spoken vnto vs as S. Paule saithe by the mouthe and presence of his Onely Sonne And therefore he saithe againe Yf an Angel from Heauen woulde nowe Preache vnto vs otherwise then wee haue receiued wée shoulde holde him accursed But for the Vnitie and quiet gouernmente of the Churche of God S. Paule saithe Christe Ascendinge aboue al the Heauens hathe geuen not One Vniuersal Pope to rule the whole but some Apostles some prophetes some Euangelistes some Pastours some Doctours for the perfitinge of the Sainctes for the woorke of the Ministerie for the buildinge vp of the Body of Christe that wee maye al comme into the Vnitie of Faithe and of the knowledge of the Sonne of God By these meanes God thought it sufficient to preserue his Churche in Vnitie and neuer made mention of One Vniuersal Pope Therefore S. Cyprian saithe Vnus est Episcopatus cuius à singulis in solidum pars tenetur There is but One Bishoprike parte whereof of euery seueral Bishop is holden in whole And againe Ideò plures sunt in Ecclesia Sacerdotes vt vno Haeresim faciente coeteri subueniant Therefore are there many Bishoppes in the Churche that if one fal into Heresie the reste maye healpe Thus when Peter walked not vprightly to the Gospel Paule came with healpe and reproued him openly euen to his face Thus Irenaeus reprooued Pope Victor thus sundrie godly Fathers haue reprooued others Therefore S. Augustine saithe Deus docuit Petrum per posteriorem Paulum A quocunque enim Verum dicitur illo donante dicitur qui est ipsa Veritas Thus God instructed Peter by Paule his pâ—nâ—e that was called after him For by whom so euer the Truthe is spoken it is spoken by his gifte that is Truthe it selfe Ye saye the Pope succedeth not Christe in al his Substance that is to saie in al his Power neither hath there any sutche fonde sayinge benne vttered saie you at any time by the Diuines Yf this be true wherefore then be these woordes written and so wel allowed of in the Councel of Laterane Tibi data est Omnis Potestas in Coelo in Terra Vnto your Holinesse al Power is geuen as wel in Heeuen as in Earth Wherefore is Bernarde so wel allowed to force the same farther with these woordes Qui totum dedit nihil excludit He that hath geueÌ„ thee Al hath excepted Nothinge Wherefore is Panormitane allowed to saie Papa potest omnia quae Deus ipse potest The Pope is hable by his power to doo what so euer God him selfe can doo For the reste M. Hardinge saithe One Kinge is hable to rule One Kingedome Ergo One Pope is hable to rule the whole Churche This Reason is very simple and is answeared before Of the gouernmente of Princes wée haue dayly Practise But of Popes that euer exercised this Vniuersal Dominion ouer the whole Churche of God M. Hardinge is not hable to shewe vs one Wel were it with him if he were but a Member of Christes Body and a Sheepe of his Flocke S. Gregorie saide sometime to Iohn the Bishop of Constantinople claiminge vnto him selfe the same Title and thinkinge him selfe hable yenough to rule the whole Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make in the trial of the Laste Iudgemente vnto Christe the Head of his Vniuersal Churche that thus by the name of Vniuersal Pishop seekest to bringe vnder thee al the Members of his Body Laste of al M. Harding concludeth without premisses Who so euer wil not be ruled by this Shepheard the Pope is of the Hearde of Antichriste So saithe one of the Popes hired Proctours Quicquid Saluatur est sub Summo Pontifice VVhat so euer Soule is saued it is vnder the Pope This one thinge beinge graunted M. Hardinges whole cause passeth cleare But God be thanked it appeareth already to al them that haue eles to see that wee haue not departed from the seruile Obedience of that See but vpon iuste cause and good aduise And in sutche sorte the Pope him selfe wil not denie but it is lawful for any Churche to dissente from the Churche of Rome These he his woordes whiche muste be holden for a Lawe Quicquid sine discretione Iustitiae contra Romanae Ecclesiae DisciplinaÌ„ actum fuerit ratum haberi nulla ratio permittit VVhat so euer thinge is donne without discretion of Iustice againste the Order of the Churche of Rome it maye not by any meanes be allowed By whiche woordes it appeareth Ex contrario Sensu By an Argument of the contrarie that what so euer is donne by discretion of Iustice notwithstandinge it be against the Order of the Churche of Rome yet ought it to wel allowed S. Augustine saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Scripturas aliquid sentiant VVee maye not geue our consente vnto any Bishoppes be they neuer so Catholique if they happen to be deceiued and to determine centrarie to the Scriptures And Pope Pius 2 him selfe saithe Resistendum est quibuscunque in faciem siue Paulus siue Petrus sit qui ad Veritatem non ambulat Euangelij VVee are bounde to withstande any man to the face be it Peter be it Pause yf be walke not to the Truthe of the Gospel To conclude where the Woulfe is broken in it is beste for the poore Sheepe to breake out That the Woulfe was broken in beside the cruel spoile and raueninge of Christian Bloude it is plaine by the woordes of S. Bernarde For thus he speaketh
beare his owne guilte M. Caluine M. Martyr M. Musculus M. Bullinger and others whom you cal the Faithful Brothers of Englande misliked that enterprise and wrote againste it Wée knowe that God hath determined this mater longe sithence For thus he saith Si Homo moriatur absque Filio ad Filiam eius transibit Haereditas If a Man die without a Sonne his enheritance shal passe vnto his Daughter And S. Augustine saithe Lata est Romae Lex illa Voconia Ne quis Haeredem Foeminam faceret nec Vnicam Filiam Qua Lege quid iniquis dici aut cogitari possit ignoro There was a Lawe made in Rome called Lex Voconia That noman should conueie his Enheritaunce vnto a vvoman no not vnto his onely Daughter Then vvhiche Lavve I knovve not vvhat maie be more vvickedly thought or spoken But God be thanked that of his Mercie hath nowe raised vp vnto vs a Woman of sutche Wisedome Learninge Clemencie Grauitie Iudgement Gouernement and other Noble and Princely Vertues as haue not benne seene in many menne God encrease her dayly with his Holy Sprite and make her and olde Mother in Israel Amen Of your sturdy blastes and Secrete breathinges M. Hardinge I wil saie nothinge Yée maie yet remember whiche of your companie it was y◠in the time of that Noble Prince of Blessed Memorie Kinge Edvvarde the .6 saide in open Parlamente Woe be to that Kingedome the Prince whereof is a Childe And afterwarde séeinge y◠Queenes Maiestie that nowe is placed in her estate boldely openly confessed a greate euersighte and mutche folie in your former dooinges for that in the late time of your vnruely gouernmente ye had hewen downe the boughes leafte the Stocke standinge stil Goddes Secrete Prouidence M. Hardinge breathed againste you and confounded your dooinges Power onely ye lacked but good wil yée lacked none M. Hardinge For answeare to all this ye ioine your selues with Christe and his Apostles as though yee were gilty herein no more then they Presumptuously saide But the matter is not so answeared And yet yee runne at large in that common place and very vainely or rather Luciferlike compare your selues with the Apostles But Sirs staie here runne no farther Yee are soone stopped The case is not like pardie These be but your woordes In the Apostles was the Truthe in deede so was it in the Holy Prophetes and those firste Blessed men of the Churche The Truthe yee boaste and crake so muche of is not that Truthe Talke lesse like Rhetoricians and proue vs that yee haue Truthe like honest men And then talke on But that can ye neuer doo so longe as ye remaine out of the Churche and ennemies to the Churche But what spende I woordes in vaine Your hartes be hardened your Eies be blinded your Eares be stopped The B. of Sarisburie Here is profounde stuffe M. Hardinge for a Doctour of DIuinitie To answeare you with your owne vaine woordes in deede ye spende your woordes in vaine The Apologie Cap. 4. Diuision 2. Fourtie yeeres agoe and vpwarde it was an easy thinge for them to diuise against vs these accursed speaches other too soarer then these when in the middest of the darkenesse of that age firste beganne to springe and to geeue shine somme one glimmeringe beame of Truthe vnknowen at that time and vnhearde of when also Martine Luther and Hulderike Zvvinglius beinge most excellente menne euen sente of God to geeue lighte to the whole worlde firste came vnto the knowlege and preachinge of the Gospel when as yet the thinge was but newe and the successe thereof vncertaine and when mens mindes stoode doubtful and amased and their eares open to al sclaunderous tales and when there coulde bee imagined againste vs no facte so detestable but the people then woulde soone beleeue it for the noueltie and strangenesse of the matter For so did Symmachus so did Celsus so did Iulianus so did Porphyrius the olde foes to the Gospel attempte in times past to accuse al Christians of Sedition and Treason before that either Prince or people were able to knowe who those Christians were what thei professed what they beleeued or what was their meaninge M. Hardinge As ye runne foorthe your race and with lieinge amplification boaste and bragge of the Truthe of your Doctrine and of the Innocencie of your demeanour yee fall into a greate inconuenience and ouersighte VVas the lighte extinguished in all Israell till that lewde Friere came and Zwinglius the swarte Rutter Shall we now change the olde songe of Micheas the Prophete Out of Sion shal come the Lawe and the woorde of our Lorde from Ierusalem and singe a new Songe Out of VVittenberg is come the Gospel and the woorde of the Lorde from Zurich and Geneua If Luther and Zwinglius firste came to the knowledge and preachinge of the Gospel what meante Christe to breake his promise who saide I wil be with you al daies til the ende of the worlde Againe howe forgate ye the olde prouerbe a lier it behoueth to be mindeful Remember ye not howe this is contrary to al your owne Doctrine For saie ye not other where 's that God had alwaies his number of the electe and his inuisible Churche Therefore this muste ye recante and cal backe againe or els shal ye pul al the rable of sundry your owne sectes vpon your shoulders whose filthy railinges and vile vpbraidinges poore soules ye shal neuer be able to abide The B. of Sarisburie It is not woorthe the while to answeare him that saithe nothinge Sion from whence ye saie the Lawe of God issued firste was in those daies as mutche disdeigned of you Fathers as is this daie of your Geneua or Wittenberg Origen saith of Celsus the Heathen Christianum Dogma affirmat à Barbaris cepisse ortum hoc est à Iudaeis He saithe that the Christian Faith tooke her first beginning from Barbarous people that is to saie from the Ievves Cicero saithe Iudaei Syri Gentes natae seruituti The Ievves and Syrians Nations borne to Bondage And Chrysostome speaking of Iulianus the Renegate saith thus Galilaeos nos pro Christianis in Edictis suis appellauit In his proclamatiōs in the steede of Christians he called vs scornefully Galileans Notinge thereby the vilenesse of the place from whence the Gospel of Christe firste proceded But Nazianzene saith Honora paruam Bethleem quae te induxit in Paradisum Despise not but rather Honour that litle Bethleem that hath leadde thee into Paradise The sounde of this simple Barbarous despised people was hearde throughout the whole worlde God causeth his Light to shine out of the Darke His Holy Sprite breatheth where he thinketh good He hath no regarde of Personnes or choise of places but as S. Peter saide vnto Cornelius In euery Nation who so euer feareth him and woorketh righteousnesse is accepted before him God chuseth the weake
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
a greate inconuenience That the Pope him selfe for as mutche as he Ministreth Sacramentes Teacheth Exhorteth and occupieth him selfe in Spiritual affaires leaste of al others is therefore the lowest and baseste of al his cleregie Nowe M. Hardinge I beseeche you consider the weight and drifte of your owne Reason The Popes Charge is Spiritual saie you Ergo the Emperoure is bounde to sv veare obedience to the Pope By what Reason maie this Reason be proued Uerily by the same good Reason ye maie saie Euery Priestes Charge is Spiritual Ergo the kinge is bounde to svveare obedience to euery Prieste Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states and Princes of the Worlde But your Holy Father Innocentius leste he shoulde séeme to wante Scriptures for proufe hereof allegeth also the woordes of God spoken vnto the Prophete Hieremie Beholde I haue set thee ouer Nations and Kingedomes to the intente that thou maiste pulle vp and scatter and builde and plante Ergo saithe he the Emperoure is Subiecte vnto the Pope These proufes ye saye Our Defenders coulde not find Further ye saie in your sober māner VVhen wil you forsake the Schole of Lieing Truely if there be any sutch Schole M. Hardinge you maie claime of good right to be the Maister Wée are as far frō lieinge as you are from saieing the Truthe But what make these woordes of Hieremie for the Bishop of Rome Wil ye saie that the Prophete Hieremie was the Pope Or that the Kinge then was sworne to be subiecte and loial vnto him What Kinge or Prince did Hieremie subdue What People or Countrie euer did he ouerthrowe One of your owne Doctours saithe Hieremias nullum Regem deposuit Sed intelligitur positus supra Centes Regna quasi habens Authoritatem super ea in annuntiando praedicando Vera. Nō de destructione Regum Mundi sed de destructione Vitiorum plantatione Fidei morum Vt illud Pauli Dei aedificatio estis Dei Agricultura estis Hieremie deposed no Kinge But wee vnderstande that he was placed ouer Nations and Kingedomes as hauinge Authoritie ouer the same in openinge and preachinge of the Truthe He speaketh non of the ouerthrowinge of the Kingedomes of the World but of the ouerthrowinge of vices and of the planting of Faith and manners In this sense S. Paule saith to the Corinthians Ye are Goddes buildinge Ye are Goddes tillage The very Glose it selfe saithe Vt euellas Regnum Satanae vt plantes bona vt aedifices Ecclesiam I haue placed thee to roote vp not the Kingedomes of the worlde nor the states of Common Weales but the Kingedome of Satan to plante good thinges to builde vp the Churche His whole Commission was limited with these woordes Posui Verbum meum in Ore tuo I haue put my Woorde in thy Mouthe Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him It is not I that trouble Israel but thou and thy Fathers house Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode and therefore he saide vnto him It is not lawful for thee to haue thy Brothers Wife If it be true that ye woulde seeme to saie that the Popes Superioritie standet onely in thinges Spiritual wherefore then doothe Pope Nicolas saie Christus Beato Petro Terreni simul Coelestis Imperij Iura commisit Christe bath geuen to Blessed Peter the Right as wel of the worldly as also of the Heauenly Empiere Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus Romae nostra Sedes est Imperatoris est A quis in Arduenna quae est Sylua Galliae Imperator quod habet totum habet à nobis Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos ita nos possumus illud transferre ab Alemānis ad Graecos Ecce in potestare nostra est vt demus illud cui volumus proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus My Seate is in the Cittie of Rome The Emperours Seate is at Acon in Ardenne whiche is a Foreste in Fraunce VVhat so euer the Emperoure hath he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie so maie wee againe translate the same from y◠Germaines to the Greekes Behold it is in our power to bestowe the Empiere vpon who wee liste Therefore are wee appointed by God ouer Nations and Kingdomes to pulle downe to roote vp to builde and to plante againe This Authoritie I trowe reacheth sommewhat further then onely to causes Spiritual One of your own Doctours saith Magis esset acceptum Deo quòd per Solum pōtificem Mundus in Omnibus regeretur It were more acceptable vnto God that the worlde in Al Maters both Spiritual and Temporal were gouerned onely by the Pope That Innocentius addeth of the Sonne and the Moone yée saye is not a Reason but a Similitude This thinge maie easily be graunted For in déede it is a Similitude vtterly voide of either VVitte or Reason But who taught the Pope so childishly to plaie with Similitudes thereby to auance him selfe and to abase the Empiere of the world Who tolde him that the Pope is the Sonne and the Emperoure the Moone Or that the Emperoure is so far inferioure to the Pope as y◠Moone is inferiour to the Sonne Isidorus that liued sixe hundred yéeres before Pope Innocentius saithe quite contrarie Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne vvee vnderstande the Kingdome and by the Moone vve vnderstande the Priesthoode Whereby he geueth vs to consider contrarie to the Iudgemente of your good Father Pope Innocentius that as the Moone is inferioure to the Sonne so is the Pope inferioure to the Emperoure M. Hardinge But when Constantine was Baptized he gaue place to S. Syluester then Bishop of Rome and to al other Successours of S. Peter O how that irketh your haries that so great an Emperour and the first that openly professed Christianitie shoulde by the same Holy Ghoste who called him to the Faithe of Christe be made to departe from the Cittie whiche ruled the worlde and to yelde his owne Palaice partly a Churche to our Sauiour Christe partely a dwellinge house for the Bishops of Rome Aske of Constantine why he submitted his necke to S. Syluester VVe haue cause to thinke that Constantius the heretike sonne of Constantine was not very glad of his Fathers dooinge And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche The B. of Sarisburie Constantine ye saie gaue ouer the Cittie of Rome and al the VVeaste parte of the Empiere to the Pope and to his Successours for euer And this thing erye saie yrketh our hartes ful soare Yea verily M. Hardinge it irketh vs mutche in
and al the fiue Citties of Romandiola togeather with the Emperours Lieutenantes Territorie called Exarchatus and gaue al the same to the Pope Pope Steuin findinge him selfe wel contented with these benefites and séeinge the weakenesse of the Greeke Emperoure procured that the Empiere should be translated from the Greekes vnto the Frenche hauinge vtterly forgotten the benefites that he had receiued of the Emperoure to the intente that the Greekes beinge vtterly oppressed and the Frenche litle caringe for these thinges he alone might rule in Italie at his pleasure Touchinge Pope Leo the thirde whose Prouidence Policie ye so mutche commende the true reporte of the Storie is this The saide Leo beinge by violence depriued of his Bishoprike in Rome fledde for aide to Charles the Frenche Kinge and by him was restoared In consideration of whiche benefite he proclaimed Charles the Emperoure of the VVeaste Sithence whiche time the Empiere of Christendome hath benne diuided and weakened the Pope enriched and the Saracenes and Turkes aboue al measure encreased M. Hardinge If the Pope Zacharias deposed Childerike for so I finde him more commonly named the Kinge of Fraunce onely vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tell that storie and not see what a strength of auctoritie is in that See whiche is able with a woorde to place and displace the mightiest Kinge in Europe VVith a woorde I saie For I am sure ye can shewe vs of no Armie that he sente to execute that his will Is that the power of a man trowe ye to appointe Kingedomes Can the Deuill him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe saide when the Iewes obiected that he did caste out Deuils in the name of the Prince of Deuils Beware ye Sinne not against the Holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges VVhiche thinge vndoubtedly he coulde not do profitably and peaceably but by the greate Power of God And yet did that line of Pipine and Charles the greate whiche the Pope did set vp florishe aboue any other stocke that ye can name sence the inclination of the Romaine Empire VVhiche in that transposed state of greate a Kingedome maketh no obscure argument of Heauenly approbation and Diuine prouidence Neither did the Pope Zacharias depose Childerike because he fansied him not as ye slaunder but onely consented to loose his Subiectes from bonde of othe made to him at the generall and moste earnest request and sute of all the Nobilitie and Communaltie of the whole Realme of Fraunce findinge him very vnprofitable and vnmeete for the Kingedome as one who beinge of no witte and therefore commonly named Stupidus as muche to saie a dolte was altogeather besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of VVomen Therefore in your owne woordes ye confesse a Diuine power in the Pope as by whome Cod directeth the willes of faithfull Princes on the Earthe The more suche examples ye bringe the woorse ye make your cause I woulde â—yer you to ease me of the labour of prouinge suche a notable facte The B. of Sarisburie Pope Zacharias deposed Childericus as you calle him or as somme other cal him Chilpericus the Frenche Kinge Therefore ye saie wée muste néedes acknowlege a Diuine Power in the Pope seinge him hable by his woorde to place and displace the mightiest Kinge in Europe For can the Diuel saie you at his pleasure sette vp and depose Kinges Verily M. Harding Christe him selfe calleth the Diuel the Prince of this worlde therefore woe maie imagine he maie doo somewhat in yâ— worlde And yâ— Diuel if ye wiâ—beleeue his woorde when he had sette Christe on highe vpoÌ„ a Mounte shewed him al the Kingedomes of the worlde he saide vnto him Al these thinges wil I geue thee if thou wilte falle downe and woorship me This is that power that S. Iohn saithe shoulde be geuen to Antichriste Reges terrae vires potestatem suam tradent Bestiac c. vt consentiant dentque Regnum suum Bestiae donec compleantur Verba Dei The Kinges of the Barthe shal geue their strength and power vnto the Beaste c. that they maie agree togeather and geue theire Kingedome vnto the Beaste vntil the Woordes of God be fulfilled Againe he saithe Mulier ea quam vidisti est vrbs illa Magna quae habet Regnum super Reges terrae The Woman that thou sawest is that Greate Cittie that hath a Kingedome ouer the Kinges of the Worlde And againe he saith Data est illi Potestas in omneÌ„ Tribum Gentem adorabunt eam Bestiam omnes incolae terrae quorum nomina non sunt scripta in Libro Vitae Agni Power is geuen vnto that Beaste ouer euery Tribe and Language and Nation and al the dwellers of the Earth shal woorship the same Beaste whiche is Antichriste whose names be not written in the Lambes Booke of Life S. Augustine saithe Quia Antichristus ad tantum culmen inanis gloriae venturus creditur tanta ei licebit facere in omnes homines in Sanctos Dei vt nonnulli infirmi arbitrentur Deum res humanas negligere For that wee beleue that Antichriste shal comme vnto sutche a higth of vaine Glorie it shal be lawful for him to doo sutche thinges bothe towardes al menne Princes and others and also towardes the Sainctes of God that many weake menne shal thinke God hath foresaken the care of the worlde Againe he saithe Ita traditur de Antichristo quod omnes Reges superaturus sit solus Regnum obtenturus Thus it is written of Antichriste that he shal conquere al Kinges and obteine the Kingedome him selfe alone So saith S. Gregorie Antichristus veniens ipsas etiam summas huius Saeculi Potestates obtinebit Antichriste when he shal comme shal conquere the highest Estates and Powers of this worlde And al this shal comme to passe as Chrysostome saithe by the Dissolution of the Empiere whereof wee haue spoken before These be his woordes Donec Imprij illius timor fuerit nemo Antichristo statim subdetur Quando verò istud Imperium destructum fuerit vacantem Imperij Principatum inuadet tentabit ad se rapere hominum Dei Imperium As longe as the Empiere shal be had in awe noman shal streightwaie submitte him selfe to Antichriste But after that the Empiere shal be dissolued Antichriste shal inuade the state of the Empiere standinge voide and shal laboure to pulle vnto him selfe the Empiere bothe of Man and God This I trowe it is that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes This it is that Pope Nicolas saithe Christus Beato Petro Aeternae vitae Clauigero Terreni simul Coelestis imperij
iura commisit Christe hath committed vnto Blessed Peter the Keiebearer of Euerlastinge life the righte bothe of the worldly and also of the Heauenly Empiere This is it that somme are so bolde to saie Papa totius Mundi obtinet Principatum The Pope hath the Princehoode of al the whole Worlde And that somme others haue saide Papa est Rex Regum Dominus Dominantium The Pope is Kinge of Kinges and Lorde of Lordes And that Pope Adrian saithe of him selfe as it is alleged before Imperator quod habet totum habet à nobis Ecce in potestate nostra est vt demus Imperium cui volumus What so euer the Emperoure hath he hath it of vs. It is in our power to bestowe the Empiere vpon whom wee liste This M. Hardinge is that Diuine Povver that as you saie is geuen to the Pope But as S. Iohn S. Augustine S. Chrysostome and S. Gregorie saie the selfe same Diuine Povver is geueÌ„ also to Antichriste And therefore it is wel noted in your owne Glose Papa stupor Mundi The Pope is the vvoondermente of the VVorlde that is to saie the Pope maketh al the worlde Fooles But if it séeme so greate a mater for a Pope to depose a Kinge I doubte not but ye maie wel remember that Emperours sommetimes haue deposed Popes The Emperoure Constantius an Arian I graunte but yet an Emperoure deposed Pope Liberius and afterwarde restoringe Liberius deposed Pope Foelix The Emperoure Otho the firste deposed Pope Iohn 13. The Emperoure Iustinian deposed twoo Popes in order firste Pope Syluerius and afterwarde Pope Vigilius And al this did they without leuieinge of armie without raisinge of power without disquiet or trouble of the people And a Doctoure of your owne seeminge fully to determine the mater by a Booke case saithe thus Imperator requisitus à Cardinalibus debet procedere contra Papam The Emperoure beinge required by the Cardinalles is bounde to procede to depriuation againste the Pope An other saithe thus Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If at any time the Emperours Embassadoure had benne sente from his Prince to wil the Pope to comme to Constantinople to the Emperoure al occasions set aparte he wente streight waie notwithstandinge he certainely knewe he shoulde be bannished Vrspergensis saithe Henricus Rex Italiam ingressus tres Papas indigne constitutos synodaliter deposuit Henry the Emperoure comminge into Italie deposed three Popes vnlawfully made by order of Synode Now M. Hardinge if you with your Rhetorical furniture maie crie oute O what a Diuine Povver had the Pope that thus coulde depose a Kinge why maie not wée likewise saie O what a Diuine Power had the Emperoure that thus could depose so many Popes But that ye maie the better see this woonderful Diuinitie and Heauenly povver wherewith ye would so faine enfeaffe the Pope a witnesse of your owne saith thus Quod dicitur Papam deposuisse Regem FrancoruÌ„ loco eius instituisse Pipinum Glosa ordinaria exponit Deposuit id est deponentibus consensit Non enim legitur quòd Papa Zacharias Regem Franciae deposuerit Where as it is saide that the Pope deposed the Frenche Kinge and placed Pipinus in his roume The Ordinarie Glose expoundeth it thus He deposed him that is to saie He consented to them that did depose him For wee reade not that Pope Zacharie in deede euer deposed the Frenche Kinge The truthe of the Storie is this For as mutche as Chilpericus the Kinge séemed voide of Princely grauitie and had geuen him selfe ouer to pleasure and wantonnesse and Pipinus his Lorde Marshal a man ful of Wisedome and actiuttie had the Gouernmente and burthen of al the Realme the Nobles of France hauinge agreed emongest them selues to depose the one and to set vp the other sente vnto Pope Zacharie as vnto a wise man to haue his answeare to this question VVhether vvere meeter to be Kinge He that carried onely the name and did nothinge Or he that bare the burthen of the vvhole The Pope was soone persuaded to geue sentence with Pipinus the Lorde Marshal againste the Kinge Whereupon the Kinge was shorne into an Abbie made a Moncke Pipinus auanced vnto the state gaue the Pope the Exarchate or Princehoode of Rauenna in parte of recompense of his good wil. Whether the kinge hauinge niene yéeres ruled his Realme were afterwarde depriued by right or by wronge I wil not reason Fasciculus Temporum saithe The kingedome was remoued from the right Heires The Line of Kinge Pipine endured and florished a longe while And that ye saie was no obscure argumente of Heauenly Approbation and Diuine Prouidence By sutche Approbation and Prouidence the Turke maie claime For he hath bothe longer continued and mutche more floorished and encreased his estate then euer did the house of Pipine But Cato was woonte to saie Multum est caliginis in rebus Diuinis There is greate darkenesse in Goddes maters Yet leste any man of ignorance happen herein to be deceiued this was the very true descente and floorishinge Fortune of Kinge Pipines race The Firste thereof was Charles the Greate In his time saithe Benuenutus Imolensis Laceratum est Imperium The state of the Empiere was torne in sunder The Seconde was Ludouicus Pius Againste him his owne Sonne Lotharius arose and caused him to be shorne as a Moncke and to be thruste into an Abbâ—e and his owne Mother the Empresse to be made a Nonne The Thirds was Lotharius He oppressed his owne Brethren by violence and afterwarde was deposed and made a Monke The Fourthe was Ludouicus 2 He was vnfortunate in al his dooinges and was shamefully conquered by his Brother The Fifthe was Ludouicus 3 Whom for his doughty déedes they commonly calle Ludouicus Nihili which is as mutche to saie as Levves Nobody The Sixth was Carolus 2. named Caluus as Benuenutus saithe Vir lepore timidior A man more feareful and more cowardely then a hare He was shortly slaine with poison The Seuenthe was Carolus 3 as Benuenutus saithe Vir deficiens animo Corpore A man wantinge bothe strength of Body and wisedome of Minde that is to saie bothe a Cowarde and a Foole. The Eighth was Arnulphus He was eaten vp with Life The Nienthe was Ludouicus 3. by the reporte of Benuenutus a man of no better Fortune then his Father In him that house had an ende This is that Noble Pipines race M. Hardinge that coulde not so stande and floorishe as you saie without special Heauenly Approbation and Diuine Prouidence M. Hardinge Concerninge that ye saie of Kinge Philip surnamed Le Bel if we maie beleue Paulus AEmylius the beste writer of the Frenche Chronicles the cause was suche betwene
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
he died of a sickenesse whiche he fell into at BonconueÌ„to as he iournied from Pisa thither Onuphrius writing of his Death saith that he died at Bonconuento a town in the territorie of Siena and maketh no meÌ„tion of his Poisoning Cornelius Cornepolita writing this storie semeth to geue litle credite vnto it For he addeth an heare saie Vt aiunt as they saie as though it were a matter auouched by no certainetie but by Hearesaie Nauclerus reporteth that the order of those religius men is saide to haue a testimoniall in writinge witnessinge the foresaide Friere to haue benne Innocent and that the whole was but a fained tale Victor the thirde Pope is mentioned by Martinus Polonus to haue benne poisoned by the malicious procurement of the Emperoure Henry the thirde bicause he stoode in defence of Gregory the seuenth whom the Emperour so muche hated and persecuted Vincentius holdeth contrary opinion that he died of a dysentery â–ª as Platina reciteth Touchinge Kinge Iohn of Englande they that write that he was poisoned in a drinkinge cuppe by Monkes them selues make no better then a fable of it and who so euer write it referre them selues to hearesaie and to the popular fame The Author of your Actes and Monumentes reporteth that many opinions are amonge the Chronicle writers of his Deathe As ye procede in your malicious railinge against the Pope ye spitte out your poison demauÌ„dinge certaine question shorte in Woordes â–ª but full stuffed with false and cankered slaunders The B. of Sarisburie The Poisoninge of that Noble Emperoure Henrie of Lucenburg in the Sacramente whereby it appeareth how farre foorthe the States of the worlde ought to truste you ye would haue vs to passe lightly ouer as a Fable Of your Onuphrius and Cornelius and other like Parasites wée make no reckeninge The truthe of the storie is reported by many Vrspergensis saithe Quidam Religiosus porrexit Imperatori intoxicatam Eucharistiam c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned The Emperoure hauinge receiued it and returninge againe vnto his place thought that a peece of colde Ise was paste alonge through his body Baptista Egnatius saithe it was wrought by the policie of Robertus Kinge of Sicilia moued therto as Auentinus saithe by Pope Clemente 5. The same ye shal finde recorded in Carion in Supplemento Chronicorum in Rauisius Textor and sundrie others The like recorde there is founde of poisoninge of Victor 3. in the Chalice For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie Volaterranus Matthaeus Palmerius the Supplie of Chronicles Fasciculus Temporum Textor and others Touchinge the deathe of Kinge Iohn whether he were poisoned by a Monke or no I wil not striue referringe mée selfe therein to the credite of our Chronicles the common reporte whereof togeather with the general opinion of the people is this that he was destroied with poison But what so euer were the cause of his death Matthias Parisiensis saithe thus Papa Innocentius sententionaliter definiuit c. Pope Innocentius determined by sentence that Kinge Iohn should be deposed from his estate And he enioined the execution thereof to the Frenche Kinge for Remission of his Sinnes promisinge him also faithfully that if he so did he and his Successours should enioie the Kingedome of Englande for euer So mutche is Englande bounde to reuerence and obeie the Pope The Apologie Cap. 7. Diuision 2. What is he at this daie whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete M. Hardinge It is he saie we that humbly for his owne persone refuseth suche honour that calleth and thinketh him selfe Seruum Seruorum Dei the seruant of the seruantes of God But when he seeth the greate powers and Princes of the worlde humble them selues to Christe Lorde of all Lordes and Kinge of all Kinges in the person of him whose Vicare on Earthe he is and chiefe deputie in those thinges that be to God warde not vnmindefull what he is of him selfe for the roomes sake that he beareth and for his honour whose vicegerent he is the rather also for example of Humilitie and Obedience so to be taken and learned of others of inferiour degree he suffereth that honour to be done whiche is more then a mere man can require Neither is this the pride of Popes at these daies onely as ye obiect but the example of suche humilitie in Princes we can proue to be auncient The greate Kinge Charlemaigne who afterwarde was create Emperoure coulde not be withholden by the Pope Adrian the firste but at the firste meetinge he woulde kisse his feete Many other Emperours and Kinges haue of olde time done likewise And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition to that purpose serueth the stoole of naturall easement at his creation whereof your surmise is very vile to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities The B. of Sarisburie What thinge is there either so vile or so horrible but by sutche proper excuses maie soone be smoothed Chrysostome saithe Haec etsi minima esse videantur tamen magnorum sunt causae malorum Nam Ciuitates Ecclesias saepe numerò euerterunt Propterea nec à lachrymis abstinere possum cùm primos istos consessus salutationes audiam ac in mentem veniat quot quantá hinc mala in Ecclesia Die orta sint These thinges notwithstandinge they seeme smal yet are they the causes of greate euils For oftentimes haue they ouerthrowen bothe Citties and Churches Therefore I cannot absteine from weepinge when I heare of these Superiorities and Salutations and consider how many and howe greate euils haue growen thereof in the Churche of God S. Hierome mutche mislikinge the state of his time saithe thus Episcopi velut in aliqua sublimi specula constituti vix dignantur videre mortales alloqui conserous suos The Bishoppes as if thei were placed in somme high Castle scarceâ—y vouchesaue to looke vpon poore mortal menne and to speake vnto their felowe seruantes Touchinge the Bishop of Rome it is not for nought that S. Gregorie saith Rex Superbiae in foribus est The Kinge of Pride is euen at hande In the Popes ovvne Booke of the Ceremonies of Rome it is written thus Electus Imperator cum suis omnibus seruato ordine per gradus ascendit suggestum Et vt primùm videt Pontificem detecto capite illum genu terram contingens veneratur iterum cùm appropinquat ad gradus Sedis genuflectit demum vbi ad Pontificis pedes peruenit illos in reuerentiam Saluatoris Deuotè osculatur The Emperoure Electe goeinge in arraie with al his traine passeth vp the staires into the Scaffolde And as soone
owne wittes be called in question Where yée would séeme to saie that the Parlamente holden in the firste yéere of the Queenes Maiesties Reigne was no Parlamente for that your Bishoppes refused wilfully to agree vnto the Godly Lawes there concluded ye seeme therein to bewraie in your selfe somme wante of skille The wise and learned coulde soone haue tolde you that in the Parlamentes of Englande maters haue euermore vsed to passe not of necessitie by the special consente of the Archebishoppes and Bishoppes as if without them no Statute might lawfully be enacted but onely by the more parte of the voices yea although al the Archebishoppes and Bishoppes were neuer so earnestly bente againste it And Statutes so passinge in Parlamente onely by the voices of the Lordes Temporal without the consente and agreemente of the Lordes Spiritual haue neuerthelesse alwaies benne confirmed and ratified by the Real assente of the Prince and haue benne enacted published vnder the names of the Lordes Spiritual and Temporal Reade the Statutes of Kinge Idwarde the Firste There shal yee finde that in a Parlamente solemnely holden by him at S. Edmundes Burie the Archebishoppes and Bishoppes were quite shutte foorthe And yet the Parlamente helde on good and wholesome Lawes were there enacted the departinge or absence or malice of the Lordes Spiritual notwithstandinge In the Recordes thereof it is written thus Habito Rex cum suis Baronibus Parlamento Clero excuso Statutum est c. The Kinge keepinge the Parlamente with his Barons the Cleregie that is to saie the Archebishoppes Bishoppes beinge shutte foorthe it was enacted c. Likewise In Prouisione de Martona in the time of Kinge Henry the thirde whereas mater was moued of Bastardie touchinge the Legitimation of Bastardes borne before Marriage the Statute paste wholy with the Lordes Temporal whether the Lordes Spiritual woulde or no Yea and that contrarie to the expresse Decrees and Canons of the Churche of Rome The like hereof as I am enfourmed maie be founde Richardi 2. An. 11. Ca. 3. How be it in these cases I must confesse I walke sommewhat without my compasse Touchinge the Iudgemente hereof I referre mee selfe wholy vnto the Learned Further whereas ye calle the Doctrine of Christe that now by Goddes great Mercie and to your greate griefe is Vniuersally and freely Preached a Parlamente Religion and a Parlamente Gospel for sutche sobrietie becommeth you wel and maie stande you in steede when learninge faileth yee mighte haue remembred that Christe him selfe at the beginninge was Vniuersally receiued and honoured through this Realme by assente of Parlamente and further that without Parlamente your Pope him selfe was neuer receiued no not in the laie time of Ouéene Marie Yea euen then his Holinesse was clogged with Parlamente Conditions that what so euer had benne determined in Parlamente and was not repealed were it neuer so contrarie to his wil and Canons should remaine stil inuiolable and stande in force Otherwise his Holinesse had gonne home againe Sutche M. Hardinge is the Authoritie of a Parlamente Verily if Parlamentes of Realmes be no Parlamentes then wil your Pope be no Pope Therefore with like Sabrietie grauitie of speache yee mighte haue saide Oure Fathers in olde times had a Parlamente Christe And your late Fathers and Brethren had a Parlamente Faithe a Parlamente Masse and a Parlamente Pope Neither is it so strange a mater to see Ecclesiastical Causes debated in Parlamente Reade the Lawes of Kinge Inas Kinge Elfrede Kinge Edvvarde Kinge Ethelstane Kinge Edmunde Kinge Edgare Kinge Canute And ye shal finde that our godly Forefathers the Princes and Peeres of this Realme neuer vouchesaued to entreate of maters of Peace or Warre or otherwise touchinge the Common state before al controuersies of Religion and Causes Ecclesiastical had benne concluded Kinge Canute in his Parlamente holden at Winchester vpon Christemasse daie after sundrie Lawes and Orders made Touchinge the Faithe the keepinge of Holy Daies Publique Praiers learninge of the Lordes Praier Receiuinge of the Communion thrise in the yeere the manner and fourme of Baptisme Fastinge and other like maters of Religion in the ende thereof saithe thus I am sequitur Institutio legum Saecularium Now foloweth an order for Temporal Lavves Thus wee see that the godly Catholique Princes in Olde times thought it their duetie before al other affaires of the Common Weale firste to determine maters of Religion and that euen by the Parlamentes of this Realme In a Parlamente holden by Kinge William the Conqueroure it is written thus Rex quia Vicarius Summi Regis est ad hoc constituitur vt Regnum populum Domini super omnia Sanctam Ecclesiam Regar defendat c. The Kinge for as mutche as he is the Vicare of the Highest Kinge is therefore appointed to this pourpose that he shoulde Rule and defende the Kingedome and People of the Lorde aboue al thinges the Holy Churche c. Hereby it appeareth that Kinges and Princes are specially and of pourpose appointed by God not onely to defende but also to Gouerne and Rule the Holy Churche How he it wee geue God thankes for the same that is and truste that for his owne names sake he wil confirme that he hath begonne The hartes of Princes and Determinations of Parlamentes are in his hande If any thinge wante the Arme of the Lorde is not shortened He is hable to supplie the same Yee magnifie mutche your late Chapter of Tridente whiche you woulde so faine haue called a General Councel with so many Nations so many Bishoppes so many yeeres of Consultation Yet notwithstandinge of al these so many and so many Nations and Countries if it maie please you to sit downe to take the accoumpte yee shal finde there were onely poore fourtie Bishoppes and certaine of the same as Richarde Pates the Bishop of VVoorcester and Blinde sir Roberte the Archebishop of Armach that onely had the bare titles of Bishoprikes and in deede were no Bishoppes Twoo others of your saide so many and so Notable Learned Holy Bishoppes beinge at your saide woorthy CouÌ„cel were euen there killed in Aduouterie yâ— one striken downe with a Clubbe the other taken in the manoure by the Husbande hanged by the necke out of a greate Lucane windowe into the streete For these and other causes Henry the Frenche â—nge openly by his Embassadoure protested againste the same Councel in the presence of al your so many and so many Bishoppes there and saide It vvas not a Councel General but a Priuate Couente or Assemblie of a fevve certaine people summoned togeather for gaines sake Now whereas it hath pleased you as wel here as els where to sporte your selfe with Superintendentes and Superintendentshippes and to refreashe your wittes with so vaine a fansie of your owne if yee had benne so deepely traueiled in the Doctoures Nevve or Olde as ye beare vs in
Jurisdiction of the Emperoure whereas before he was subiecte to the Emperours Courte Laurence saithe The Pope hath exempted him by the Consente of the Prince Yee see therefore M. Hardinge your Priestes Abbates and Bishoppes haue theire Priuileges and Exemptions not by any right of Goddes Woorde but onely by the Popes Policie and by the Special fauoure of the Prince The Apologie Cap. 9. Diuision 3. Thei wil saie to this I gheasse Ciuile Princes haue learned to gouerne a Common Wealthe and to order maters of Warre but they vnderstande not the secrete Mysteries of Religion If that be so what is the Pope I praie you at this daie other then a Monarch or a Prince Or what be the Cardinalles whoe must be none other nowe but Princes Kinges Sonnes What els be the Patriarches for the moste parte the Archebishoppes the Bishoppes the Abbates What be they els at this present in the Popes Kingedome but worldely Princes but Dukes and Erles gorgeously accompanied with bandes of menne whither so euer they goe Oftentimes also gayly araied with Chaines and Collars of golde Thei haue at times too certaine OrnameÌ„tes by them selues as Crosses Pillers Hattes Miters Palles whiche Pompe the Auncient Bishoppes Chrysostome Augustine Ambrose neuer had Settinge these things aside what teache thei What saie thei What doo thei How liue they I saie not as maie become a Bishop but as maie become a Christian man Is it so greate a matter to haue a vaine title and by changinge a garment onely to haue the name of a Bishop M. Hardinge The duetie of ciuil Princes consisteth in ciuil matters the duetie of Bishoppes in spiritual thinges That serueth to the preseruation of mens persons this to the Saluation of their Soules Euery high Priest saieth S. Paule that is taken from amonge men is ordeined for men in thinges apperteining to God Re moue temporal Princes to take vpon them the office of the Pope and Bishops as though it were a thinge so indifferent and so common that when Bishoppes be negligent temporal men maie do their steede But the reason which to this ende ye make is so slender as I wene fewe Princes that feare God wil be greatly moued to adâ—enter that thinge so muche subiecte and 〈…〉 your reason is this consider it who will They of the Cleregie 〈…〉 Ergo Temporall 〈◊〉 maie beare the office of Bishoppes 〈…〉 and your Antecedent is false For although Bishoppes 〈…〉 changinge a garment onely as you saie â–ª yet that defect in them shoulde 〈…〉 late â–ª as to Kinges and Queenes to doo the Office of 〈…〉 false for the Bishoppes of the Catholike Churche 〈…〉 ordinated and consecrated Though the Pope haue a Princely dominion 〈◊〉 some other Bishoppes of christendome haue Dukedomes and Erledomes though they ride well 〈…〉 some of them otherwise then becommeth that vocation doo weare 〈…〉 them though they haue other ornamentes to their 〈…〉 whiche grieueth you muche in comparison of the beggery of your maried estate yet all this imbarreth them 〈◊〉 but that they be Bishoppes Though they teache not though they saie not though they doo not though they liue not as becommeth Bishoppes neither as becometh euen a Christen man as you raile all this notwithstanding yet be they Bishoppes though euill Bishoppes Neither for al this may it be latefull for 〈◊〉 to take their office vpon them Iudas was an Apostle till the rope choked him Neither for his wickednesse might Streuen Mathias or any other of the Disciples of his owne presumpt to haue smepte into his râ—â—me Now is this is true so is your railinge talke false whiche malice hath stirred you to vtter The B. of Sarisburie Ouiâ— againe wee tel le you M. Hardinge wee confounde not these Offices notwithstandinge you so often and so lewdâ—ly reporte vs to your owne discredite Our Princes neuer tooke vpon them yâ— Office of Bishoppes But your Bishoppes haue taken vpon them the Office of Princes Of your Bishoppes it is written in your owne Councelles Ecce iam peâ—e nulla est acti◠〈◊〉 quam non Sacerdotes administrent Beholde there is now in a 〈◊〉 no 〈◊〉 affaire but Priestes and Bishoppes â—aue it in hande Sutche Bishoppes be they of whom S. Chrysostome writeth thus Qui non credunt Iudicium Dei nec timenâ— abutentes Primatu suo Ecclesiastico saeculariter conuertunt eum in saecularem They that neither beleeue nor feare the Judgemente of God 〈◊〉 theire Ecclesiastical Dignitie in Seculare sorte turne the same into Seculare Dignitie Sutche Bishoppes they be of whome S. Hierome saithe thus Ipsi sibi Laici sunt Episcopi They them selues be to them selues bothe Laiemenne and Bishoppes too And againe Adorant Dominum Melchom qui Saecedo pariter Domino putant se posse seruire duobus Dominis satisfacere Deo Mammonae qui Militantes Christo obligant sese negotijs Saecularibus candem Imaginem offerunt Deo Caesari They woorship the Lorde and Melchom bothe togeather thinkinge that they maie serue bothe the Woorlde and the Lorde and satisfie twoo Maisters at once God and Mammon who fightinge vnder Christe binde them selues to worldly affaires and offer vp one Image bothe to God and to Caesar If yée wil beleeue none of these yet your Popes ovvne Legates in your late Chapter at Tridente speakinge of your Priestelike Apparel saie thus Nihil à Laicâ—s praeterquam in Vestis genere ac ne in hoc quidem differunt Our Priestes differ nothinge from Laiemenne sauinge onely in Apparel naie in deede they differ not so mutche from them as in Apparel Yee saie your Bishoppes are gaie and gallante attended and garded with Princelike routes bothe behinde and before And thereof yée make no smal accoumpte specially in respecte of our estate whiche you calle beggerly In sutche disdeigne the Heathens sommetime saide That Christe was the Beggerliest and poorest of al the Goddes that were in Heauen How be it our Bishoprikes sauinge that certaine of your Fathers haue shamefully spoiled them are nowe euen as they were before Certainely yâ— Poorest Bishoprike in Englande as it is reported is better in reuenewes theli somme thrée of your Popes Italian Bishoprikes in the Kingedome of Naples How be it the Gospel of Christe standeth not by Richesse but by Truthe In comparison of the one wée make smal reckeninge of the other Neuerthelesse the Wise and Godly haue euermore founde faulte with the Ecclesiastical Brauerie of your Romaine Cleregie S. Bernarde saithe Inde est quem quotidiè ides Meretriceus Nitor Histrionicus habitus Regius Apparatus Inde Aurum in Frenis in Sellis in Calcaribus Therehence commeth theire Whoorelike Finenesse theire Plaiers VVeede their Princely Apparel Therehence commeth their Goulde in theire Bridles in their Saddels and in theire Spurres Againe he saithe Incedunt nitidi ornati circumamicti varietatibus tanquam Sponsa procedens de
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 ▪
who is the spiritual Kinge and hath geuen the keies of his Kingdome to his minister The B. of Sarisburie Here M. Hardinge yée roaâ—e and wander without a marke and replie to that that was not spoken I marueile whereof yée can spinne your selfe sutch idle talke For wée neither calle our Princes the Heades of the Churche of Christe it was your Fathers inuention and not ours nor saie wée They haue Power either to Excommunicate or to Binde or to Loose nor haue wée leasure to make sutche vaine Conclusians Thus wée saie the Prince is put in truste as wel with the Firste as with the Seconde Table of the Lavve of God that is to saie as wel with Religion and with Temporal Gouernemente not onely to kéepe and perfourme the contentes of Bothe Tables in his owne Persone for so mutche euery priuate man is bound to doo but also to sée that al others his Subiectes as wel Priestes as Laiemenne eche man in his callinge doo dewly kéepe them This is it that no Priuate man is hable to doo Therefore S. Augustine saithe In hoc seruiunt Domino Reges in quantum sunt Reges cùm ea faciunt ad seruiendum illi quae non possunt facere nisi Reges Herein Kinges serue the Lorde in that they be Kinges when they doo those thinges to serue him that noman can doo but onely Kinges Wee saie not the Prince is bound to doo the Bishoppes deutie And therefore it is the greatter solâ—e of your parte M. Hardinge to obiecte it so often Wise menne vse not so to aduenture their woordes in vaine But thus wée saie The Prince to bounde to see the Bishoppes to doo theire deuties But what meante you so far out of season to talke so fondly of your Priuie Confessions of Bindinge and Loosinge and Povver of Keies For as it is saide before wée saie not that Princes maie either Binde or Loose or Minister Sacramentes or Preache the Gospel or sitte downe and Heare Confessions Therefore with al this greate adoo yée foine onely at your owne shadowe and hit nothinge Yée saie ful discretely Yf a man sinne onely in his harte the Kinge cannot haue to doo with him for that be cannot enter to knowe his secretes Here I beséeche you M. Hardinge what entrance hath the Pope to knowe the secretes of the Harte Perhaps yée wil saie the Pope maie knowe al the worlde by Confession But S. Augustine saithe Quid mihi est cum hominibus vt audiant Confessiones meas c. Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicaÌ„ quaÌ„doquidem nemo scit hominuÌ„ quid agatur in homine nisi Spiritus hominis qui in ipso est What haue I to doo with these menne that they shoulde heare my Confessions c. Howe knowe they when they heare mee report of mee selfe whether I saie true or no For noman knoweth what is in man but the Sprite of man that is within him Againe he saithe vnto the people Intrantes vos exeuntes possumus videre Vsqueadeò autem non videmus quid cogitetis in cordibus vestris vt neque quid agaris in domibus vestris videre possimus Wee maie see you comminge in and goeinge foorth But wee are so far from seeinge the thoughtes of your hartes that wee cannot see what you doo at home in your houses Likewise againe he saithe Quid singulorum quorumque modò conscientiae dixerint ad aures meas quia homo sum peruenire non potuit Ille qui Absens est praesentia Corporis sed Praesens est Vigore Maiestatis audiuit vos What euery of your Consciences hath saide it coulde not enter into my eares for that I am but a Mortal man Notwithstandinge Christe that is Absente as touchinge the Presence of his Body but presente by the Power of his Maiestie hath hearde you wel It is not the Pope but God onely that trieth the reines and searcheth the harte Yet yée saie the True Supreme Heade of the Churche shal haue to doo with him that sinneth onely secretely in his harte For that malitious and sinful thought saie you shal neuer be foregeuen excepte the partie comme to be Absolued of theire Successours to whom Christe said VVhoes sinnes yee foregeue c. This M. Hardinge is the Supreme Folie of al others Folies For firste where euer hearde you that the Pope would lonce vouchesaue to Heare Confessions And if he woulde yet by yours owne Doctoures Iudgemente the Pope hath nomore Power to Binde and to Loose then any other Poore Simple Prieste As I haue shewed you before Alphonsus de Castro saithe Quando Absoluit Simplex Sacerdos tantum Absoluit de Culpa sicut Papa When a Simple Prieste Absolueth he Absolueth as mutche touchinge the faulte as if it were the Pope him selfe Origen saithe Quae sequuntur velut ad Petrum dicta sunt omnium communia c. Quod si nos idem loquimur quod Petrus loquutus est efficimur Petrus The woordes that folowe as spoken vnto Peter are common vnto al. If wee speake the saine that Peter spake then are wee made Peter Euen in the Popes owne Glose vpon his Decretalles it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laieman maie bothe heare Confessions and also geue Absolution Yet wil yée not saie that euery Laieman is Peters Successoure To what pourpose then serueth al this your vaine talke M. Hardinge The true Supreme Head of the Churche shal haue to doo with him that sinneth onely in his harte For euery Simple Prieste hauinge the keie of Goddes Woorde entreth into the harte hath to doo with the same as wel and as mutche as the Pope in respecte of beinge Iudge of yâ— Conscience is aboue Kinges Princes nolesse then he But where yée saie The malitious and sinful thought shal neuer be forgeuen except the partie comme to be Absolued of theire Successours to whom Christe said whoe 's sinnes yee foregeue c. this Doctrine is not onely strange and false but also ful of Desperation Your owne Gratian saith Latentia peccata non probantur necessariò Sacerdoti confiteÌ„da It is not proued by any sufficieÌ„t Authoritie either of Scriptures or of Doctours that Secrete Sinnes are of necessitie to be vttered in Confession vnto the Prieste Againe he saithe Datur intelligi quòd etiam ore tacente veniam consequi possumus It is geuen vs to vnderstand that wee maie obteine pardone although wee vtter nothing with our Mouth And againe Non Sacerdotali iudicio sed largitate Diuinae Gratiae peccator emendatur The Sinner is cleansed not by the Iudgemente of the Prieste but by the abundance of Goddes Grace Againe he saithe Confessio Sacerdoti offertur in signum veniae non in causam Remissionis accipiendae Confession is made vnto the Priest in token of Foregeuenesse already obteined
them into the lighte of the veritie And againe In deede to tel you at a vvorde that compelled me that compelleth al menne euen the mighty povver of the Truthe Likewise saithe Doctour Bonner touchinge the same The mater vvas not rashely taken in hande but vvith Iudgemente and vvisedome examined and discussed Againe he saithe The Bishop of VVinchester had longe agoe thorovvely bulted this mater euen vnto the branne If these tales be true M. Hardinge then is youre tale moste vntrue Certainely beinge directly contrarie to make them bothe true it is not possible But here yee beginne to fraie vs with youre Prophetical threates If wee once beginne to touche youre Bloude then yee saie your Louanian Israel immediately afterwarde shal be restoared I thinke you meane Domus Iacob de populo Barbaro In sutche blinde Prognostications I haue no skil God oftentimes suffereth iniquitie and falshedde to preuaile for a season to chasten the vnkindenesse of his people Let his wil be donne with mercie as it shal seeme good in his eies But if yee preuaile againe yee shal preuaile to your owne confusion Wel yee maie represse the Truthe of God as youre Fathers haue often donne before But vtterly to abolishe it yee shal neuer be hable Sutche vaine hope had the Ievves in olde times to recouer theire Religion and Ceremonies and vtterly to ouerthrowe the Ghospel of Christe They conspired togeather gotte Masons and Carpenters and beganne to caste the fundatiō to repaire their Tēple Immediately the Emperoure Cōstantine raised a power and sette vpon them and put them to the swerde as Rebelles and Traitours Others that he spared aliue he made slaues and cutte of somme theire tongues somme theire handes somme theire cares somme theire noses somme he burnte in the face and so sente them abroade for an example from Towne to Towne throughout the Worlde Afterwarde when the wicked Emperoure Iulian in despite of Christe had geuen the Iewes leaue to builde and repaire as is saide before and the Princes power assistinge them no power seemed hable to withstande theire pourpose then God him self from Heauen aboue encoūtred with them Earthequakes brake out and ouerthrewe theire buildinges Lightninges fel downe and burnte bothe the tooles in theire handes and the coates on theire backes Then was the Gospel of Christe more bewtieful and more glorious then euer it had benne before S. Gregorie saithe Tulerunt Dagon restituerunt eum in locum suum Hoc est in Templo vbi Arca Dei posita fuerat Quid est ergo Dagon in locum suum restituere nisi Idololatriae statū subtili cōsideratione perquirere Et quia quò subtiliùs Idololatriae error aspicitur eò veriùs condemnatur subiunctū est Rursus diluculo surgentes inuenerunt Dagon iacentem super faciem coram Arca Domini They took the Idole Dagon and restoared him againe into his place that is to saie in the Temple of God where the Arke of God was placed before And what is it to restoare againe Dagon into his place but discretely and aduisedly to examine the state of Idolatrie And for as mutche as the better the Erroure of Idolatrie is seene the better it is condemned therefore it foloweth further They risinge in the morninge founde Dagon lieinge flat vpon his face before the Arke of the Lorde Euen so M. Hardinge if yee rayse vp youre Dagon once againe once againe he shal comme to grounde and shal squatte his handes and feete and be vtterly dismembred by the falle and shal lie grouelinge as a blocke before the presence of the Arke of God There is no Counsel againste the Lorde The Noble Prince Iosua after that he had once by Goddes commaundement destroied the Cittie of Iericho adiured al his posteritie in this sorte Accursed be he before Iehoua the Lorde that shal stande vp and restoare this Cittie of Hiericho In the deathe of his eldest sonne he shal laie the fundation and in the deathe of his yongeste childe he shal close the gates Theodoretus saithe The wicked shal not be hable to preuaile againste God But if they once geate the ouer hand yet shal they comme downe againe as it is written by the Prophete Esai As for draweing of youre bloude yee neede not so greatly to complaine The Gospel of Christe is not bloudy It hath hitherto preuailed withoute any one drop of al your bloude God geue you grace to repente lefte your owne bloude be vpon your owne heade in the daie of the Lorde Fire and swerde and mercilesse Crueltie are the onely instrumentes of youre Doctrine And therefore yee seeme nowe to saie in youre blinde hope as cursed Esau sommetime saide of his Brother Jacob. Venient dies luctus patris mei occidam Iacobum Fratrem meum The daies shal comme that my Father shal die Then wil I kille my Brother Iacob Athanasius saithe Caedi Christianorum proprium est Caedere autem Christianos Pilati Caiphae officia sunt It is the parte of Christians to suffer persecution But to persecute the Christians it is the very office of Pilate and Caiphas Wee wil saie vnto you with S. Augustine Illi in vos saeuiant qui nesciunt quo cum labore verum inueniatur quà m difficilè caueantur errores Let them persecute you and vse crueltie ouer you that knowe not what a laboure it is to finde the truthe and howe harde it is to beware of erroure Againe he saithe Nemo de praeteritis insultat Erroribus nisi qui Diuinam Misericordiam expertus non est vt careret erroribus Tantum id agamus vt errores aliquando finiantur No man vpbraideth others with erroures paste but he that hathe not felte Goddes Diuine Mercie to be voide of erroures Let this be oure onely laboure that erroures at laste maie haue an ende Wee wil saie of you as S. Peter sommetime saide of Simon the Sorcerer when the people for anger seeinge his falsehedde woulde haue stoned him to deathe Imò viuat Regnum Christi crescere videat vel inuitus Naie naie let him liue and let him see the kingdome of Christe to growe and prosper euen against his wil. The Apologie Cap. 23. Diuision 1. And as for vs we of al others moste iustely haue leafte him For our Kinges yea euen thei whiche with greatest Reuerence did folowe and obeie the Authoritie Faithe of the Bishoppes of Rome haue longe since founde and felte wel yenough the yoke and Tyrannie of the Popes kingdom For the Bishops of Rome somtime tooke the Crowne from the Heade of our Kinge Henry the Seconde and compelled him to put aside al his Princely state and Maiestie and like a meere Priuate man to come vnto theire Legate with greate summission and humilitie so as al his Subiectes might laugh him to scorne More then this thei caused Bishoppes and Monkes and somme parte of the Nobilitie to be in the fielde againste our
Kinge Iohn and set al the people at libertie from their othes whereby thei ought allegeance to their Kinge and at laste wickedly and moste abominably they bereeued the same Kinge not onely of his Kingedome but also of his life Bisides this thei ExcoÌ„municated and cursed Kinge Henry the Eighte that moste famous Prince and stirred vp against him sommetime the Emperour sommetime the Frenche Kinge and as mutche as in them was put our Realme in hazarde to haue benne a very praie and spoile vnto the Enimie Yet were they but fooles and madde menne to thinke that either so mighty a Prince could be feared with bugges rattles or els that so Noble and greate a Kingdome might so easily euen at one morsel be deuoured and swalowed vp M. Hardinge Concerninge the case betweene these three Kinges of Englande and the Bishops of Rome for the time beinge I saie litle If they did wel and the Bishops euil they haue their rewarde the other their punishemente â—f otherwise or howe so euer eche one at Gods iudgemente shal haue his deserued measure But be it graunted al were true ye saie though we know the more part to be false VVhat though Kinge Henry the seconde were euil treated of Pope Alexander about the murthering of S. Thomas the Archebishop of Cantorbury and Kinge Iohn likewise of that zelous and learned Pope Innocentius the thirde c. The B. of Sarisburie Notwithstandinge the Pope as his manner hath benne raise Commotion within the Realme and arme the subiectes againste theire Soueraine and pulle the Crovvne Emperial from his heade yet by your Doctrine who so euer dare speake in his Princes right is a foole and killeth him selfe as if there were no life or saluation but onely vnder the frantike gouernement of the Pope Sutche obedience and loialtie the Pope hathe taught you towardes your Prince The Apologie Cap. 23. Diuision 2. And yet as though al this were too litle thei would needes haue made al the Realme Tributarie to them exacted theÌ„ce yeerely most vniuste and wrongeful taxes So deere coste vs the frendeship of the Cittie of Rome Wherefore if they haue gotten these thinges of vs by extortion through theire fraude and suttle sleightes we see no reason why we maie not plucke awaie the same from them againe by lawful waies and iuste meanes And if our Kinges in that darkenesse and blindenesse of the former times gaue them these thinges of theire owne accorde and liberalitie for Religions sake beinge moued with a certaine opinion of their fained holinesse now when the ignorance and erroure is spied out maie the Kinges theire Successours take them awaie againe seinge they haue the same Authoritie the Kinges theire Auncestours had before For the gifte is voide excepte it be allowed by the wil of the geeuer and that cannot seme a perfit wil whiche is dimmed and hindered by erroure M. Hardinge As for Peterpens and what other so euer summes of monie were yeerely paide to the Churche of Rome whiche were not by extorcion suttil sleightes by the Popes gotten as ye slaunder but freely and discretely by the prince and the realme for a greate cause graunted it is not a thing that so mutche grieueth the Pope as your departure from the true faith and Churche dothe as it maie wel appere by that whiche happened in Queene Maries raigne In whiche time although the Pope were acknowledged â–ª yet him selfe neuer was knowen to haue demaunded his Peterpens or any other yeerely paimentes againe But what is this to your schismes and Heresies This healpethe you nothinge for answeare to the hainous crime of your Apostasie The liberalitie of our countrie to the see of Rome whiche is the mother of al the VVeaste Churches hath ben so smal in comparison of certaine other Realmes as with the honoure of the Realme it might not seme to finde it selfe greued therewith Yet here ye sette a gnatte to an Elephante and make greate adoo about a litle The Realme is not so mutche enriched by retaininge that smal summe from the Pope as it is dishonored by your vndiscrete talke saueringe altogeather of miserie and niggardnes Ye shoulde haue shewed better stuffe at leaste in th ende of your booke The laste acte of a fable by rules of Poeterie shoulde be beste Ye haue done like a foolishe Poete making your ende so badde The Pope seeketh not your monie he seketh you He seeketh the safetie of your soules He seeketh like a good shepherde howe to reduce the streied shepe of Englande vnto the folde of Christes Churche God graunte we maie see his good intente happely acheued The B. of Sarisburie The Pope hathe enriched him selfe and gotten the treasures of the world into his owne handes not by fraude or guile as you saie but onely by the frée liberalitie of Kinges and Princes Yet S. Augustine saithe Non possumus dicere Nemo nos inuasores arguit violeÌ„tiae nullus accusat Quasi non maiorem interdum praedam à viduabus blandimenta cliciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet dummodò quoquo pacto teneat alienum Wee cannot saie No man chargeth vs with extorsion noman accuseth vs of violence For oftentimes of poore widowes a man maie geate more by flatterie then by rackinge And there is no difference before God whether a man holde an other mannes goodes by open violence or by guile if the thinge that he holdeth be not his owne But how maie this by your learninge M. Hardinge be called the liberalitie of the Prince He is liberal that is frée in bestowing of his own But you tel vs that al the Temporal goodes of the vvorlde are the Popes and not the Princes and that the Prince hath nothinge but by fauoure sufferance of the Pope Your Doctours wordes be these Papa est Dominus omnium temporalium secundum illud dictum Petri Dabo tibi omnia regna mundi The Pope is the Lorde of al temporal goodes accordinge to that saieinge of S. Peter that S. Peter neuer spake for they are the woordes of the Diuel I wil geue thee al the Kingdomes of the world An other of your Doctours saithe thus Dicunt quòd solus Papa est verus Dominus temporalium ita quòd potest auferre ab alio quòd aliâs suum est Sed praelati caeteri Principes non sunt Domini sed Tutores Procuratores Dispensatores Thei saie that the Pope onely is the very Lorde of Temporal thinges so that he maie take from any man that is his own As for other Prelates and Princes thei be the ouerseers and fermours and stewardes of wordly thinges but not the Lordes And Matthias Parisiensis saithe that Pope Innocentius 3 called Kinge Iohn the Kinge of England Vasallum suum That is to saie his féede man or his Tenante meaning thereby that the Realme of England vvas the Popes and not the Kinges If
studeat reparare The Pope is nowe becomme vntolerable almoste to al the worlde He reioiseth in the spoile of Churches Al manner of gaine he counteth Holinesse He maketh sutche hauocke of Kingedomes and Prouinces as if he had intended to repaire againe croesus Treasurie Againe His Legates so rage and rampe for monie as if the Infernal Furies were sent froÌ„ Helle to goe at libertie What shal wée néede many wordes Ambition and Auarice haue no bottome Matthias Parisiensis saith In Romana Curia omnia possunt pecuniae Monie maie doo al thinges in yâ— Courte of Rome And he calleth these vnsatiable prollinges of the Pope Quotidianas Extorsiones Daily Extorsions Againe he saith that the King of Englande vpon a very friuolous fonde mater made true paiemente vnto Pope Alexander the fourth of niene hundred and fiftie thousande Markes VVhiche thing he saith is horrible and abominable to be thought of To be shorte that yée maie the better viewe yâ— bignesse quantitie of your Gnatte Doctoure Boner hereof writeth thus The Popes praie in Englande was so greate that it came to as mutche almoste as the Reuenewes of the Crowne Therefore Matthias saithe Imperator reprehendit Regem Angliae quòd permitteret terram suam tam impudenter per Papam depauperari The Emperour frendely reproued Henry the 3. Kinge of Englande for that he suffered the Kingdome so impudently to be compouerisshed by the Pope Againe he saith King Henrie the third made open coÌ„plainte by this Embassadour in the Councel of Lions in Fraunce of the Popes innumerable Exactions Likewise he saith before Rex Henricus 3. repressit impetum Legati propter violentiam Denariorum The Kinge staied the attemptes of the Popes Legate touchinge his intolerable greedinesse in prollinge for monie Yée sée therefore M. Harding neither is this gnatte so litle as by your scorneful comparison to the greate dishonoure of this Noble Realme yée woulde séeme to make it nor is the griefe and complainte thereof so newe as yée beare vs in hande Kinge Canutus the Kinge of Englande almoste six hundred yéeres agoe beinge at Rome wrote home to the Archebishoppes and Bishoppes and States of the Realme on this wise Conquestus sum item coram Domino Papa mihi valdè displicere dixi quòd mei Archiepiscopi in tantum angariabatur immensitate pecuniarum quae ab eis expetebatur c. Also I haue made my complaint vnto the Pope and told him that it match â—â—sliketh mee that my Archebishoppes shoulde be vexed with sutche vnreasonable summes of monie required of them Likewise Matthias Parisiensis writeth of King VVilliam the Conquerour Concipiens indignationem contra Papam allegauit quòd nullus Archiepiscopus vel Episcopus de Regno suo ad Curiam Romanam vel ad Papam haberet respectum Kinge VVilliam vpon displeasure conceiued againste the Pope said that no Archebishop or Bishop of his Realme shoulde from thencefoorth haue regarde either to the Courte of Rome or to the Pope Al this notwithstaÌ„ding yée saie the Pope is an Elephant al these Summes in Comparison of his treasures are but a gnatte Verily al these and other far greater reckeninges the Realme of England is wel hable to defraie Neither make wée any accoumpte of the monie but of the deceitful extorting of the monie neither is it dishonorable to the Realme to represse these lewde iniurious mockeries and to preserue the subiecte from open spoile Other Kinges Countries haue oftentimes donne the same Ievves the Frenche King whom for his Holinesse they haue made a Saincte hereof complaineth thus Exactiones impositas per Romanam Curiam quibus Regnum nostruÌ„ miserabiliter depauperatum est leuari aut colligi nullatenus volumus These Exactions or paimentes of monie laide vpon vs by the Courte of Rome by meane whereof our Realme is miserably empouerished we wil not in any wise to be leuied or geathered The gaines pelferies that the Phariseis made of the people were not so greate Neuerthelesse Christe saide vnto them VVoe be vnto you yee Scribes and Phariseis that rauen vp poore vvidovves houses vnder pretense of longe praieinge Rome yée saie is the Mother Churche of al the VVeast therefore I trow wée are bounde to paie what so euer paimentes shée shal require If wée allowe sutche simple reasons then is the Pope likewise bounde to paie to the Churche of Hierusalem what so euer paiementes she shal require For HierusaleÌ„ is in déede the Mother Churche not onely of the Weaste but also of al the whole worlde Howe be it it is a cruel Mother that deuoureth vp her owne Children S. Paule saithe Non debent filij parentibus thesaurizare sed parentes filijs The Children ought not to laie vp treasure for theire parentes but the Parentes for theire Children But Iohannes Sarisburiensis in his Polycraticon saithe Roma nunc non tam matrem exhibet quà m nouercam Rome nowe sheweth her selfe not so mutche a natural Mother as a Stepmother For shee spoileth and deuoureth her Children This Defender yée saie in makinge his ende so badde hath plained the parte of a foolishe Poete Here M. Hardinge wée haue good cause to thinke your Diuinitie is waxen colde séeinge you are thus driuen to pleade in Poetrie But maie wée beleue the Churche of Rome is growen so Holy that monie is nowe becomme the vileste parte of al her Plaie Certainely if your Pope once lose his monie al his Plaiers wil soone sit a colde One of your owne Doctours saithe thus Cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur If this rente of Simonie whiche is very greate were once staide consideringe the Tyrannie of Princes that novve is the Apostolike See of Rome vvoulde be despised In whiche woordes thus mutche is also to be noted by the waie that what so euer Prince wil not suffer the Pope to take what him listeth muste be taken and iudged as a Tyranne Therefore Ioannes Andreae one of youre greattest Canonistes saithe thus Roma fundata fuit à Praedonibus adhuc de primordijs retinet dicta Roma quasi rodens manus Vnde versus Roma manus rodit quos rodere non valet odit The firste fundation of Rome was laide by Theeues and hitherto shee sauoureth of her beginninge and is called Roma quia rodit manus Thereof commeth the common verse Rome bireth you by the handes And vvhom shee cannot bite them shee hateth The state of the Romaine Popedome spronge firste of monie and encreased by monie and standeth nowe neither by Truthe of Doctrine nor by seueritie of Discipline nor by Praier nor by Holinesse nor by ought els but onely by monie Set monie aparte and the Pope is equal with other Bishoppes Codrus Vrceus saithe Pontifex Maximus si non Virtute tamen Pecunia The Pope is the greatteste Bishop although not in Vertue yet at leaste in monie Therefore
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
ca. 19. Pius in Dialog Fol. 21. Dist 97. Ecclesia In sexta Synodo Constan Act. 4. In eadem Synodo Actione 1. Nicol. Cusanus de Donatione Constantini Legates PardoÌ„nes Citatur ab Agrippa de vanita Scientiar Nicol. Machiauel in Historia Concil Aphrica Cap. 105. * Vntruthe For they depende of the deceitfulnesse of man not of the povver of God Matth. 16. ‡ Vntruthe For Christe neuer gaue the Pope povver to deale Pardonnes * Vntruthe ioined vvith open folie For this vvas the onely vvaie to strengthen the Saracenes Marsilius Pataninus The very true cause of the â—â—uision of the Empiere Platyna in Leone 3. ‡ Vntruthe For S. Gregorie saithe Antichristus ipsas summas huius Saeculi potestates obtinebit * A nevve Sinne against the Holy Ghoste ‡ Vntruthe easy to be seene Reade the Ansvveare * A Diuine Povver in the Pope Iohn 12. 14. 16. Depofinge of Kinge Matthae 4. Apocalyp 17. In eodem Cap. Apocalyp 13. Augustin in Psalm 9. August in eundem Psalm Gregor in Iob. Ca. 41. Lib. 33. Ca. 22. Chrysostom In. 2. Thessaloni 2. Homil. 4. Clemen Lib. 2. De Appellationib Pastoralis Distin 22. Omnes In Sexto Li. 3. Ti. 16. De Statu Regularium Antonius de Rosellis Auentinus in Adriano 4. Clemen in Proâ—mi In Glossa Platyna in Liberio 2. Tomo Conciliorum In vita Syluerij Vigilij Heruaeus De potest Papae ca. 13. Appendix Eutropij in Syluerio Vrspergen Anno 1045. Heruaeus De Potest Papae Ca. 13. Paulus Aemylius Lib. 2. Gaguinus Plutarch in Catone Vticen Benuenutus Imolensis in Augustali Paulus Aemylius Lib. 3. Paul Aemylius in Chronice Benuenutus Imolen in Augustali Nihilo foelicior Patre In eo defecit Imperium in Gente Carolorum * Not altogeather so euil A proper qualification ‡ A ioily vvaie to fraie a Kinge * By this Diuinitie if any Kingedome refuse to be subiecte and thral to the See of Rome the Pope maie geue the same avvaie at his pleasure Philippus Bonifacius 8. Paralip Vrspergen In vita Bonifacij 8. In Sexto Idem in Platyna Sabel Aenead 9. Lib. 7. Martinus Polonus Dist 81. Si qui. In Glossa Abbas Vrspergen Paulus Aemyl Platyna Sabellicus Nauclerus Poison in the Sacramente Lib. 8. In scholijâ— in PlatinaÌ„ In Chronographia Paralipom Vrsperg Ann. 1313. Bapt. Egnatius Auentinus Carion Supplementum Chron. Textor in Officina Veneno extincti Matthias Parisien An. 1211. * A proper Schole of Humilitie Platina in vita Adriani ‡ Phy forshame cannot the pope learne Humilitie but by a draughte * Vntruthe For it is not sur mised by vs but recorded by your ovvne vvriters Sabellicus saithe Vt sedentis genitalia ab vltimo Diacono attrectentur Chrysostom in Matthae Homil. 74. Hieronym in Epist ad Galathas Cap. 4. Kisse the Popes foote Gregor Lib 4. Epist 38. Ceremoniar Li. 1. Sectio 5. Ca. 3. Deuotè osculatur Ceremoniar Li. 1. Sectio 5. Ca. 6. Ceremoniarium Lib. 3. Cap. 2. Seneca Pomponius Laetus in Diocletiano Alexander ab Alexandro 2. Thessalon 2. Matthae 4. Antoninus in Summa Par. 3. ti 22. Ca. 5. §. 4. Plutarch in Alexandrâ— * Vntruthes tvvoo togeatherâ— Reade the Ansvveare ‡ Al this is a great vntruthe and a shamelesse Fable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Greeke euen for a Pope * Vntruthe most manifeste For it is thus Ordred in the Popes ovvne Pontifical and in his ovvne Booke of Ceremonies The Popes Bridle The Popes Stirope Ceremoniarium Lib. 1. Cap. 8. Etiamsi Imperator aut quiuts maximus Princeps adesset Sellam ipsam cum Pontifice in humeris aliquantulum portare debet Ceremoniar Li. 1 sectio 5. Ca. 4. Dum Imperator haec vtilitatis Officia vult exhebere c. Tandem cum aliquibus bonis verbis recipieÌ„do permittit c. Ceremoniarium Lib. 1. Cap. 8. * Ceremoniar Li. 1. Sectio 3. ‡ Ceremoniar Lib. 2. Cap. 10. Etiamsi Rex aut Imperator sit * Ceremoniar Li. 1. Sectio 3. ‡ Ceremonia Li. 1. Sectio 13. ca. 2. Auentinus in Fredericho 1. ‡ In this One litle Marginal note M. Hardinge hath vttered foure Vntruthes altogeather Reade the Ansvveare ‡ Sabellicus Decadis 2. li. 1. 1220. Historiae rerum Venâ—taruÌ„ lib. 4. Franciscus Dandalus ‡ Vntruthe For he vvas then a Senatour of very greate Honour And at the nexte Election vvas chosen Duke * The offence stoode onely in healpinge their Neighbour beinge a bannished man into his Countrie ‡ Yet the right and state of bothe these Kingedomes is in his hande * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation Folio 186. a. Decades Seconde Decade Franciscus Dandalus Firste Booke Anno Do. 1220. Hierony Aduersus error Iohan. Hierosolymit Hierony De optimo genere interpretandi Not Duke August De Consensu Euangelist Lib. 2. Cap. 17. Iohan. 2. Hierony De Errorib Origenis Hierony in Ezechielem Lib. 9. Cap. 30. Franciscus Dandalus Genes 35. Augu. in quaest super Genesim Quaest 117. Matth. 2. Chrysost in Matthae Homil. 2. Clemens Stromat 1. Tertul. Contra Iud. cos Irenaeus Lib. 2. Cap. 34. 40. Matth. 26. Hilarius in Psalm 54. Donatio Constantini Dorman Fol. 22. Dorman Fol. 24. M. Hardinge Fol. 308. b. Athanasi in Apolog. M. Hardinge Fol. 309. a. willingly Chrysostom in 1. Corin. Homil. 21. Vrspergen Sabellicus Ennead 9. Lib. 3. Beno Cardinalis Gnavve boanes No Dogges vnder the Popes Table Clem. Lib. 2. De Senten re iudica Cap. 2. Sabellicus Ennead 9. Lib. 7. Rom. 1. Hierony Aduersus Pelagianos Lib. 1. * Vntruthe For the stories be plaine Reade the Ansvveare ‡ Vntruthe easily reproued by good Recordes Henricus Impera 4. Henricus Impera 5. * Manifeste Vntruthe See the Ansvveare ‡ Vntruthe For this vvas not the cause But the Pope vvoulde haue geuen the same him selfe ‡ Vntruthe For then he was at no variance with yâ— Pope * This Ancient Doctour is yet aliue and vvriteth vvoorthily for his hiere Gregor Heimburgen Carion An. 1103. Vrspergen Anno 1105. Vrspergen eod loco Pag. 257. Carion Auentinus Vrspergen Pag. 239. Carion Platyna in Seuero Papa Vrspergen Pag. 264. Auentinus Vrspergen Pag. 235. Sabellicus Enneadis 9. Lib. 3. Carion Helmoldus Matth. Palmer Synesius Plato Pope Hildebrande Socrat. Lib. 3. Cap. 22. Beno Cardinalis Auentinus Vrspergen ‡ As though for the moste parte they liued like Angelles In praescriptio CoÌ„tra Haeret. * VVhat faulte can ye finde in the Popes preachinge He neuer preacheth Treadinge on the Emperours necke * Vntruthe shamelesse as it shal appeare Carion Non tibi sed Petro. Et mihi Petro Aurelius Victor Pomponius Letus Budaeus de Asse Matthias à Michouia De Sarmatia Cap. 12. Platyna Textor in Officina Platyna Platyna in Syluestro 3. Constantien Concilium