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
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
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
A Defence of the Apologie of the Churche of Englande Conteininge an Answeare to a certaine Booke lately set foorthe by M. Hardinge and Entituled A Confutation of c. By Iohn Iewel Bishop of Sarisburie 3. ESDRAE 4. Magna est Veritas praeualet Greate is the Truthe and preuaileth ET INVENTA EST PERIIT Jmprinted at London in Fleetestreate at the signe of the Elephante by Henry VVykes Anno 1567. 27. Octobris Cum Gratia Priuilegio Regiae Maiestatis TO THE MOSTE VERTVOVS and Noble Princesse Queene Elizabeth by the Grace of God Queene of Englande France and Irelande Defender of the Faithe c. IT had benne greatly to be wished moste Gracious Soueraine Lady that as God of his mercie hath geeuen vs euer sithence the first time of your Maiesties moste happy gouernmente sutche successe in al ciuile affaires sutche concorde and quietnesse in al Estates as our Fathers seldome haue seene before so our hartes with like felicitie mighte thorowly haue consented in the profession of one vndoubted Truthe and al our willes whiche now are so violently rente a sunder and so farre distracted mighte fully haue ioined togeather in the VVil of God that al quarrelles and contentions set aparte wee might with one mouthe and one minde glorifie God the Father of our Lorde Iesus Christe How be it it appeareth by the continual storie and whole discourse of the Holy Scriptures that Almighty God of his deepe Iudgements and secrete Prouidence suffreth some menne oftetimes to delite in darkenesse to withstande the Gospel to seeke occasions and wilfully to sette them selues againste the knowledge and Truthe of God I write not this Moste Gracious Lady to thintente to make them odious in your Maiesties sighte that this daie are the procurers of al these troubles God is hable euen of the harde vnsensible stones to raise vp children vnto Abraham and to make them the vessels of his Mercie Neuerthelesse as S. Paule teacheth vs sutche menne there haue benne in times paste that haue had their Consciences burnte with hote irons speakinge and maineteininge Lies in Hypocrisie that haue geeuen them selues ouer into reprobate and wilful mindes and haue despised the VVisedome of God within them selues And notwithstandinge sutche battailes and dissensions specially in the Churche of God whiche is called the House of Vnitie be offensiue and greeuous vnto the Godly and therefore woorke greate hinderance vnto the dewe passage of the Gospel of Christe yet in the ende the trouble hereof in Goddes Electe is recompensed abundantely with greate aduantage For Goddes Truthe is mighty and shal preuaile Dagon shal falle downe headlonge before the Arke the Darkenesse shal flee before the Lighte and the more fiercely mannes wisedome shal withstande the more glorious shal God be in his Victorie But shortely to discourse vnto your Maiestie the particulare occasions hereof from the beginninge after it had pleased Almighty God at the firste entire of your Maiesties Reigne by a moste happy exchange and by the meanes of your Maiesties moste Godly trauailes to restoare vnto vs the Lighte and comforte of his Gospel there was written and published by vs a Litle Booke in the Latine tongue entitled An Apologie of the Churche of Englande conteininge the whole Substance of the Catholique Faithe no we professed and freely preached throughoute al your Maiesties Dominions that thereby al foreine Nations might vnderstande the considerations and causes of your Maiesties dooinges in that behalfe Thus in olde times did Quadratus Melito Iustinus Martyr Tertullian and other Godly and Learned Fathers vpon like occasions as wel to make knowen the Truthe of God and to open the groundes of their Profession as also to put the Infidels to silence and to stoppe the mouthes of the wicked This Apologie beinge thus written firste in Latine and afterwarde vpon the comfortable reporte of your Maiesties moste Godly enterprises translated into sundrie other tongues and so made common to the moste parte of al Europe as it hath benne wel allowed of and liked of the Learned and Godly as it is plaine by their open testimonies touchinge the same so hath it not hitherto for ought that maie appeare benne anywhere openly reproued either in Latine or otherwise either by any one mannes Priuate writinge or by the Publique Authoritie of any Nation Onely one M. Hardinge not longe sithence your Maiesties subiecte nowe mislikinge the presente state and resiante in Louaine hath of late taken vpon him againste the saide Apologie with the whole Doctrine and al the partes of the same to publishe an open Confutation and to offer the same vnto your Maiestie wherin he sheweth him selfe so vehemente and so sharpe and busie in findinge faultes that he doubteth not to seeke quarrelles againste vs euen in that wee maineteine the Baptisme of Christian Infantes the proceeding and Godhedde of the Holy Ghoste the Faithe of the Holy and Glorious Trinitie and the General and Catholique Profession of the common Creede Thus for that he hath once seuered him selfe from vs he beareth nowe the worlde in hande wee can beleeue nothinge without an erroure The maigne grounde of his whole plea is this That the Bishop of Rome what so euer it shal like him to Determine in Iudgemente can neuer erre that he is alwaies vndoubtedly possessed of Goddes Holy Sprite that at his onely hande wee muste learne to knowe the VVil of God that in his onely Holinesse standeth the Vnitie and safetie of the Churche that who so euer is diuided from him muste by iudged an Heretique and that without the obedience of him there is no hope of Saluation And yet as though it were not sufficiente for him so vainely to soothe a man in open Erroures he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a Kinge that vnto him belongeth the Authoritie and righte of bothe Swerdes as wel Temporal as Spiritual that al Kinges and Emperours receiue their whole power at his hande and ought to sweare obedience and Fealtie vnto him For these be his woordes euen in this Booke so boldely dedicate vnto your Maiestie It is a greate eie soare saithe M. Hardinge to the Ministers of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde and to see Princes and Emperours promise and svveare obedience vnto him And whereas Pope Zacharie by the consente or conspiracie of the Nobles of France deposed Chilperichus the true natural and liege Prince of that Realme and placed Pipinus in his roume Loe saithe M. Hardinge yee must needes confesse that this vvas a Diuine povver in the Pope for othervvise he coulde neuer haue donne it Thus mutche he esteemeth the dishonoures and ouerthrowes of Goddes Anointed VVhereas also Pope Boniface the Eighth for that he coulde not haue the Treasurie of France at his commaundement endeuoured with al his bothe Ecclesiastical and VVorldly puissance to remoue
in Scotlande nor in Denmarke nor in Sueden nor in any place els where the Gospel of Christe is clearely preached But it hathe benne your greate Policie theise many late yeres when ye murdered the Sainctes of God firste to roote out theire Tongues for feare of speakinge and then afterward to telle the people they were Anabaptistes or Arians or what ye lifted Withe sutche policie Nero sometime that Bloudy Tiranne burnte the Christians in heapes togeather and made open Proclamations that they were Traitours and Rebelles and had â—ired the Cittie of Rome It pleaseth you for lacke of other Euasion to cal the Storie of Martyrs a Dungbiâ— of Lies But theise Lies shal remaine in Recorde for euer to testifie and to condemne your Bloudy dooinges Ye haue imprisoned your Brethren ye haue stripte them naked ye haue scourged them with Roddes ye haue burnte theire handes and armes withe flaminge Torches ye haue famished them ye haue drowned them ye haue burnte them ye haue sommoned them beinge deade to appeare before you out of theire graues ye haue ripte vp theire buried Carkesses ye haue burnte them ye haue throwen them out into the Dunghil ye tooke a poore Babe falling from his Mothers Wombe and in most cruel and Barbarous manner threw him into the fiere Al theise thinges M. Hardinge are true they are no Lies The eyes and consciences of many thousandes can witnesse your dooinges The Bloud of innocent Abel criethe to God from the earthe and vndoubtedly he wil require it at your handes Chrysostome saithe as it is alleged before Quem videris in Sanguine persecutionis gaudentem is Lupus est Who so euer hathe pleasure in the Bloude of persecution the same is a Wolfe Ye slewe your Brethren so cruelly not for Murder or Robberie or any other gréeuous crime they had committed but onely for that they trusted in the Liuinge God Howe be it wée maye saye withe the Old Father Tertullian Crudelitas vestra nostra gloria est Your crueltie is our glorie Whereas wée auouche the Power and Authoritie of Goddes Holy Woorde for that the more it is trodden downe the more it growethe and for that the Kinges and Princes of this world with al theire puissance and policie were neuer hable to roote it out youre answeare is that this reason may serue théeues as wel as vs. To dissemble youre odious comparisons howe lightly so euer it shal please you to weigh this reason yet youre Forefathers the Phariseis in olde time séemed to make some accoumpte of it For thus they murmured and misliked emong them selues Videtis nos nihil proficere Ecce Mundus totus post eum abijt Ye see wee can doo no good Loe the whole world for al that wée can dòo is gone after him Tertullian likewise saithe Exquisitior quaeque crudelitas vestra illecebra magis est Sectae Plures efficimur quoties metimur a vobis Semen est Sanguis Christianorum The greattest crueltie that ye can diuise is an entisement to our Secte Howe many of vs so euer ye murder when ye come to the viewe ye finde vs moe and moe The seede of this encrease is Christian Bloud So S. Augustine Ligabantur includebantur caedebantur torquebantur vrebantur multiplicabantur They were fettred they were imprisoned they were beaten they were rackte they were burnte and yet they multiplied S. Cyprian saithe Sacerdos Dei Euangelium tenens Christi praecepta custodiens occidi potest vinci non potest The Priest of God holdinge the Testamente in his hande killed he maye be but ouercome he can not be So likewise Nazianzene Morte viuit vulnere nascitur depastum augetur By deathe it liuethe by woundinge it springethe by diminishinge it encreasethe Thus theise Holy Fathers when they sawe the Gospel of Christe increased and grewe by persecution contrary to al iudgement of reason and worldly policie they were enforced contrary to M. Hardinges iudgemente therein to acknowledge the mighty power and hande of God and an vndoubted Testimonie of the Truthe Iustinus a Godly Learned Father and Martyr saithe thus of him selfe Cùm auditem Christianos publicè traduci exagicati ab omnibus videreÌ„ autem eos ad mortem ad omnia quae ad terrorem excogitari possent esse intrepidos cogitabam nullo modo posse fieri vt illi in aliquo scelere viuerent VVhen I béeinge an Heathen and one of Platoes Scholars heard that the Christians were accused and reuised of al menne and yet sawe them to goe to theire deathe and to al manner terrible and cruel tormentes quietly and without feare I thought with mee selfe it was non possible that sutche menne should liue in any wickednes The like writethe Sozomenus of the Christians in the Primitiue Churche Nec adulatione victi nec minis perterriti magnum omnibus argumentum dabant sese de maximis praemiis in certamen descendere The Christians neither relentinge by faire meanes nor shrinkinge for threates made it wel appeare to euery man that it was for some greate rewarde they suffred sutche trouble Theise learned Fathers therefore sawe that M. Hardinge could not sée the encreasinge of the Gospel throughe deathe and persecution maugre the might of worldly Princes is an euident token of the Truthe The Prophete Dauid saithe The Princes came and consulted togeather againste God and againste his Christe But he that dwelle the in heauen wil laughe them to scorne There is no wisedome there is no policie there is no counsel against the Lorde Further you saye Our Gospel is grosse and the people dulle and sensual and geuen to theire belly and beastly pleasure and therefore the apter and readier to receiue the same O M. Hardinge what a desperate cause is this that cannot stande without sutche manifeste blasphemie of the Gospel of Christe and dispiteful reproche of Goddes people Certainely S. Paule saithe The Gospel is the power of God vnto Saluation And the Prophete Dauid saithe The people is Christes enheritance What hathe the people so mutche offended you that you should either in this place so scornefully and so reprochefully reporte of them or in your former Booke so disdeingfully cal them Swiene and Dogges Yet is it not so longe sithence your selfe were an earnest professour of the same Gospel were it neuer so grosse Where was then your finenesse and sharpnesse of witte Where was your belly Where was the reste You should not so soone haue forgotten your owne selfe Surely M. Hardinge neither wil the sensual man drowned in filthy and beastly pleasures take vp his Crosse and folowe Christe and yelde his necke to your swearde or his body to your fieâ—e neither is it a grosse or sensual Gospel that wil leade him to the same You saye it standethe not withe Goddes promisse to forsake his Churche a thousande yeeres It is mutche for you M. Hardinge openly to breake Goddes commaundementes to defile his Holy
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
mutche that your paper blusshed not in your behalfe Reade his Bookes throughout and consider the quiet gouernement bothe of the Common Wealthes and also of the Churches of Germanie and ye shal finde that noman euer neither by woorde nor by example more auaunced the Authoritie of the Ciuile Magistrate To leaue al other his notable Sentences to this pourpose againste the Rebelles of whom ye speake beinge then in the fielde againste theire Lordes he wrote thus God commaundeth al menne vniuersally to obeie the Magistrate with feare and reuerence c. Againe Ye take the Swerde and withstande the Magistrate vvhom God hath appointed Is not this rashly to abuse the Name of God But he saithe Emonge Christians neither maie be nor ought to be any Magistrate O M. Hardinge nothinge coulde haue founde faulte herewith but onely intemperate and mere malice For Luther speaketh not these woordes of the outwarde Ciuile Gouernement but onely of our Inwarde Bande and Obedience towardes God And in this respecte there is no Kinge or Prince in déede nor maie be any In this sense S. Paule saithe There is no levve there is no Gentile There is no Lorde there is no Seruaunte There is no Man there is no VVooman For al you are one in Christe Jesu S. Paule denieth not but Ievve Gentile Lorde Seruaunte Man and VVooman remaine stil in theire seueral states and kindes as they were before But in Christe Iesu he saithe there is no regarde of any sutche difference In Ciuile Gouernmente a Kinge is a Kinge and so hath God commaunded him to be knowen But after that wée be once comme to the reuerence and obedience of Goddes wil there God onely is the Kinge the Kinge be he neuer so mighty is but a Subiecte So saith S. Ambrose to the Emperoure Valentiâ—â—ian Noli te extollere Imperator Sed si vis diutiùs Imperare esto Deo subditus Scriptum est Quae Dei Deo quae Caesaris Caesari O my Lorde auance not your selfe But if ye wil remaine long in Empiere be subiecte vnto God It is written Geeue to God that belongeth to God Geeue to Caesar that belongeth to Caesar So saithe the Emperoure Valentinian the Elder of him selfe Ego sum in sorte plebis I am in this respecte as one of the people To like pourpose Iulius Caesar beinge an Heathen Prince saide sommetime of him selfe at Rome in the Councel house Equidem ad alia omnia quae pro vobis gerenda sunt Consul sum Dictator quod autem ad iniuriam cuiquam faciendum attinet sum priuatus Touchinge al other affaires that ought to be taken in hande for your sake I am bothe your Consul and your Dictator But as touchinge any wronge to be donne to any man I am as a priuate man without office So said the Heathen Renegate Iulianus the Emperour Principes vbi ad limen Delubri venerint perinde sunt atque Priuati When the Princes and Magistrates once comme within the entrie of the Temple they are none other but as Priuate Menne And this is al that traiterous and horrible Iudgement that as it pleaseth you to saie Luther had of the Ciuile Magistrate Where ye saie he sturred vp his Disciple Thomas Munzer in Thuringia to be the preacher to the Rebelles it is no strang mater to sée your tonge to renne riot Luther him selfe writinge thereof vnto the Rebelles saithe thus Satanas sub Euangelij praetextu multos hoc tempore seditiosos planè sanguinarios Doctores excitauit Satan vnder the pretense of the Gospel hath sturred vp in these daies many seditious and Bloudy Doctours Meaninge thereby Munzer and other like his companions The Apologie Cap. 5. Diuision 2. But whereas it is woonte sommetime to be obiected by personnes wantinge skil touchinge the Heluetians chaunge of state and killing of Leopoldus the Duke of Austria and restoringe by force theire Countrie to libertie al that was donne as appeareth plainely by al Stories for twoo hundred and threescore yeeres paste or aboue in the time of Pope Boniface the Eight when the Authoritie of the Bishop of Rome was in greatest iolitie aboute twoo hundred yeeres before Huldericus Zuinglius either beganne to teache the Gospel or yet was borne And euer sithence that time thei haue had al thinges stil and quite not onely from foreine Enimies but also from al ciuile dissension And if it were a sinne in the Heluetians to deliuer theire owne Countrie from foreine gouernement specially when they were so proudely and tyrannously oppressed yet to burthen vs with other mennes faultes or them with the faultes of theire Forefathers it is againste al right and reason M. Hardinge Nowe your sprite is not contente withe that ye haue railed already againste the Pope and Holy Churche but it moueth you againe to raue and crie out But whether with more malice or reason let vs indifferently consider The Apologie Cap. 6. Diuision 1. But O immortal God and wil the Bishoppe of Rome accuse vs of Treasone Wil he teache the People to obeie folowe theire Magistrates Or hath he any regarde at al of the Maiestie of a Prince Why doothe hee then as none of the olde Bishoppes of Rome euer didde suffer him selfe to bee called of his flatterers Lord of Lordes as though hee woulde haue al Kinges and Princes whoe and what so euer they be to bee his vnderlinges Why doothe hee vaunte him selfe to bee Kinge of Kinges and to haue Kingely Roialtie ouer his Subiectes Why compelleth he al Emperours and Princes to sweare to him fealtie and true obedience Why dooth hee boaste that the Emperours Maiestie is a thousandfolde inferioure to him that for this reason specially bicause God hath made two lightes in Heauen and bicause Heauen and Earth were created not in twoo Beginninges but in one Why hathe hee and his felowes like Anabaptistes and Libertines to the ende they might runne on more licenceously and carelessy shaken of the yoke exempted them selues from beinge vnder al Ciuil Power Why hathe hee his Legates asmutche to saie as moste suttle spies lieinge in waite in al Kinges Courtes Councelles and Priuie chambers Why doothe he when he liste sette the Christian Princes one againste an other and at his owne pleasure trouble the whole worlde with debate and discorde Why dooth hee Excommunicate and commaunde to be taken as a Heathen and a Pagan any Christian Prince that renounceth his Authoritie and why promiseth he his Indulgences and his Pardons largely to any that wil what waie so euer it be kil any of his enimies Doothe hee maintaine Empires and Kingedomes Or doothe hee once desire that common quiete shoulde bee prouided for You muste pardonne vs good Reader though wee seeme to vtter these thinges more bitterly and bitingly then it becommeth Diuines to doo For bothe the shamefulnesse of the matter and also the desire of rule in the Bishoppe of Rome is so excedinge
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
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
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
as he seethe the Pope he woorshippeth him with bare heade touchinge the grounde with his knee Againe when he commeth to the foote of the Popes throne he kneeleth downe Laste of al when he commeth vnto the Popes Feete he kisseth them deuoutely in the reuerence of our saueour This is ordered as a special Ceremonie and appointed vnto the Emperoure as parte of his duetie Likewise it is written of the Empresse as concerninge her duetie Imperatrix Coronata mox osculatur Pedem Pontificis The Empresse beinge Crowned immediately kisseth the Popes foote Againe of the Pope him selfe it is written thus Papa nemini omninò mortalium reuerentiam facit assurgendo manifestè aut Caput inclinando seu detegendo The Pope him selfe geeueth no manner of reuerence to any man aliue either openly by standinge vp or by bowinge downe or by vncoueringe his Heade But the Pope saie you humbly for his owne personne refuseth sutche honoure and hereby teacheth Kinges and Emperours and al their Subiectes to be humble A strange case to teache Humilitie in the Schole of Pride Sutche Humilitie taught Iulius Caesar Diocletian and Maximinus Iulius Caesar raughte oute his foote for Pompeius Poenus to kisse that folkes might sée his Golden Slipper sette with stoanes Pomponius Laetus saithe Diocletianus edicto sanxit c. Diocletian commaunded by Proclamation that al menne shoulde fal downe and kisse his Feete whereunto also be added a certaine reuerence adourninge his shoes with Golde and Diamondes Maximinus also afterwarde did the like Sutche Humilitie shal Antichriste teache auancinge him selfe aboue al that is woorshipped or called God Sutche Humilitie yâ— Diuel tooke vpon him to teache when he saide to Christe I wil geue thee al these thinges if thou wilte fal downe and woorship me Thus maie the Pope cal him selfe Lorde of Lordes Kinge of Kinges and sette his foote on Emperours neckes and yet neuerthelesse if he can frame a newe title and saie He is Seruus Seruorum Dei The Seruante of Goddes Seruantes it is no Pride it is but Humilitie Antoninus saith Non minor honor debetur Papae quà m Angelis Vnde Papa recipit à Fidelibus Adorationes Prostrationes Oscula pedum quod non permisit Angelus à Iohanne Euangelista sibi fieri There is no lesse honour dewe vnto the Pope then vnto the Angels of God Therefore the Pope suffereth the Faitheful to VVoorship him to fal downe before him and to kisse his Feete whiche thinges the Angel of God woulde not suffer S. Iohn the Euangeliste to doo vnto him This M. Hardinge is no maliceous Railinge as yée cal it nor Spite nor Poison nor Vntruthe stuffed with false and cankered sclaunders By the reporte of your owne Doctours and by your owne Confession it is the Truthe The Porphyrie Stoole of easemente serueth ye saie to put the Pope in minde of his Humanitie that is to saie that he maie remember him selfe in the middes of al his glorie to be a man No no M. Hardinge your owne Authours and stories can tel you that stoole serueth to put the Pope in remembrance of his Virilitie that the worlde maie knowe he is no woman But let your imagination stande for true Yet maie wée thinke your Popes are so forgeatful or so dulheaded or so blockishe that they haue neede to be taught by so vile examples to knowe them selues Certainely this is a Mystical kinde of Stoole of Easemente Wée cannot lightly lacke Mysteries at his handes if so homely a place be so ful of Mysteries Kinge Alexander the Greate vnderstoode him selfe to be a Man Mortal for that he was sommetimes of natural necessitie forced to sléepe But Christes Vicare Peters Successoure The Doctoure of al Doctoures The Father of al Fathers The Maister and Teacher of al the worlde were it not for a stoole of casemente woulde quite forgeate his owne Humanitie and coulde neuer remember him selfe to be a Man The Apologie Cap. 7. Diuision 3. What is he that commaundeth the Emperoure to goe by him at his horse bridle and the Frenche Kinge to holde his stirope M. Hardinge VVhat he is we knowe not * nor you neither Sir Defender This we knowe that in these woordes moste impudently you belie the Pope For neuer was there Pope that commaunded either Frenche Kinge or Emperoure to doo the seruice you speake of Parte of that I haue readen perteininge hereunto I will here recite The woorthiest and greatest Prince that euer was in Earthe Constantine the Greate to witnesse openly the reuerence whiche he bare in his harte to Christe our Sauiour and to S. Peter whose Successoure the Pope is as likewise Christes Vicar in Earthe disdained not to honour S Syluester Pope in his time with doinge the office of a footeman to him and with leadinge his Horse by the Bridle VVherein he seemeth as firste of all Emperours he professed the Faithe of Christe openly so firste of all Princes to haue geuen to the posteritie an example of Humilitie That no man doubte of it this muche I finde recorded by an olde Father of the Greeke Churche Matthaeus Hieromâ—nac hus as vttered by Constantine him selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhiche â—n Englishe is this muche Submittinge our selfe to the office of a foote man and holdinge his Horse by the Bridle wee leade him foorthe out of his sacred Palais in the woorship and reuerence of S. Peter That sithens bothe Emperoures and Frenche Kinges of Humilitie and deuotion and to witnesse their humble obedience to Christe in his Vicar haue donne the like seruice yea though the Pope shewed him selfe neuer so vnwillinge thereto wee finde it reported in sundrie good recordes But that he euer commaunded any suche seruice to be donne vnto him ye can neuer she we it by any indifferente and credible witnesse Paulus Aemylius an Italian of Verona in the seconde Booke of his Chronicles whiche bothe diligently and eloquently he wrote of Fraunce describeth howe honorably Pipine that woorthy Kinge of Fraunce receiued Steuen the Pope that succeded Zacharias when he came into his Realme He bothe killed his feete and wente by him at his Horse bridell The like honour of holdinge the Stirope would Charles the fifthe the late greate Emperoure haue downe at Bâ—nonâ—a to Pope Clement the seuenth had not the Pope with mutche adoo put him from it The B. of Sarisburie This thinge Sir Defender knoweth notwithstandinge you M. Hardinge dissemble it cunningely and wil not be knowen that ye knowe it Neither dooth Sir Defender as you saie by these woordes impudently belie the Pope For trial hereof he referreth you to the Popes owne Booke of Holy Ceremonies wherein in it is particularely appointed and laide out in order to auoide confusion what eche estate ought and is bounde to doo Thus therefore it is appointed Cùm Papa per scalam ascendit c. When the Pope taketh his staires to mounte on Horsebacke the greattest Prince that is
presente vvhether he be Kinge or Emperoure holdeth his Stirope and afterwarde leadeth his Horse a litle waie forewarde by the Bridle But if there were tvvoo Kinges in presence the more Honorable of them shoulde holde the Bridle of the Rightside and the other of the leaste If there happen no Kinge to be presente then lette the woorthiest personnes leade his Horse But if the Pope woulde not ride but he borne on mennes shoulders in a Chaire then muste foure of the woorthiest Princes yea the Emperoure him selfe or any other mighty Monarche if he be presente beare the Chaire Pope and al a litle waie forewarde vpon theire shoulders Againe Imperator traditis Pomo Sceptro c. The Emperoure deliueringe ouer his Goulden Apple and his Sceptre to one of his menne commeth vnto the Popes Horse and in honoure of our Lorde Iesus Christe whole personne in Earthe the Pope heareth he holdeth the Stirope vntil theâ— Pope be mounted and afterwarde he taketh the Bridle and leadeth foorthe his Horse VVhile the Emperoure doothe these profitable offices the Pope ought modestly a litle to refuse the same and yet afterwarde with certaine good and gentle woordes takinge that honoure as donne to Christe and not vnto him selfe he holdeth him selfe contented Further it is appointed thus Caudam pluuialis portabit Nobilior Laicus qui erit in Curia etiamsi esset Imperator aut Rex The moste Noble Laie man that shal be in the Courte shal beare vp the traine of the Popes Cope yea though it be an Emperoure or a Kinge Againe Let the moste Noble Laic man whether he be Kinge or Emperoure bringe water to wasshe the Popes handes And while the Pope wassheth let al the Bishoppes and Laie menne kneele downe Againe Pontifice sedente c. While the Pope is yet sittinge at the Table the Noblest man within the Courte be he Emperoure be he Kinge shal be broughte to the Popes Credence to geue him Water Againe Primum ferculum portabit Nobilior Princeps siue Imperator sit siue Rex The firste disshe the Noblest Prince shal carrie vvhether he be Emperoure or Kinge Againe Rex in collatione portabit primum potum When the Pope is at Breakefaste the Kinge shal beare his firste Cuppe And againe Pocula portentur c. Let the Popes Cuppes be borne by the Noble menne or Oratours beinge presente and let the Clerke of the Ceremonies beginne with the woorthiest estate yea though he be Kinge or Emperoure Nowe I truste M. Hardinge of your courteste ye wil confesse that Sir Defender in these woordes hath not so impudently belied the Pope The Popes owne Booke of Ordinances and Ceremonies that directeth al orders saithe thus The Emperoure shal holde the Popes Stirope Let the Emperoure leade the Popes Horse The Emperoure muste beare the Popes Chaire on his shoulder The Emperoure shal beare vp the Popes traine Let the Emperoure bringe the Bason and Evver to the Pope The Emperoure shal geue the Pope vvater The Emperoure shal carrie the Popes Firste disshe The Emperoure shal carrie the Popes firste Cuppe For excuse hereof perhaps yée wil saie These were the Abuses of Olde times But nowe al sutche disorders are wel refourmed Therefore it maie please you to remember that the selfe same Ceremonies touchinge Kinges and Emperours dueties haue benne lately renewed and confirmed and published abroade into the worlde woorde by woorde as they were before without any manner alteration euen in the Popes owne Pontifical and that euen nowe newly printed at Venice in the yéere of Our Lorde a thousande fiue hundred thrée scoare and one whereby it maie appeare yee are ashamed of nothinge be it neuer so shameful What truthe therefore M. Hardinge is in your woorde Or with what countenance coulde ye so boldely saie That the Pope euer commaunded any sutche Seruice to be donne vnto him by the Emperoure yee can neuer shewe it by any indifferent and credible witnesse I doubte not but the Popes owne witnesse is vnto you of sufficiente credite and in his owne case it muste néedes to him selfe seeme indifferente Hereby it plainely appeareth that in al Offices and Seruices the Pope vseth the Emperoure as his man Therefore Auentinus reporteth these twoo verses written sometime of the Emperoure Lotharius the seconde Rex venit ad fores iurans per Vrbis honores Pòst homo fit Papac sumit quo dante Coronam The Kinge or Emperoure commeth to the gates and sweareth by the honoure of the Cittie And afterwarde becommeth the Popes Man at whose handes he receiueth the Crowne That Pipinus so mutche abased him selfe to Pope Steuin it is no marueile The Prouerbe is common One hande clavveth an other The Pope was auanced by Pipine and Pipine was likewise auanced by the Pope But hereof we haue spoken before Where ye saie The Emperoure Constantine the Greate vvas footeman to the Pope I am mutche ashamed of your vanitie that beinge a man of wisedome learninge ye should thus seeke to mocke yâ— worlde with Childishe Fables Ye allege Matthaeus Hieromonachus to proue a Fable by a Fable If yee woulde dasâ—e your Readers eies for that ye allege his woordes in Greeke vnderstande you that his peeuishe Greeke was taken out of your peeuishe Latine And yet is the same Greeke so fonde so ful of folie that ye were ashamed truely to turne it into Englishe For thus it standeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In the woorship and feare of my Lorde Blessed Peter Ye durste not to make the Emperoure Constantine so rude to saie that Peter was his Lorde and therefore ye thought it better to corrupte and alter your Authours woordes Yet sutche vaine Fables and Trifles muste ye bringe in to put vs as ye saie quite oute of doubte But hereof wee shal saie more hereafter The Apologie Cap. 7. Diuision 4. Who hurled vnder his table Frauncise Dandalus the Duke of Venice Kinge of Creta Cypres faste bounde with chaines to feede of bones amonge his Dogges M. Hardinge VVere not this Defender passed all shame he woulde not make so many and so shamelesse lies Malice hath so farre blinded him that he seemeth not to see what becommeth a man Though he feare not to be accompted a lier yet he shoulde be lothe to be accompted an vnhonest man yea and specially a foole Let truthe and honestie goe for in deede there is litle in these felowes what foolishnesse is it a man to bringe all his doctrine and all his saieinges touchinge thinges that he would so fame be beleued into so great and certaine discredite by suche open and manifest lies The truthe hereof is this as I finde it witnessed in Sabellicus and in the chiefest Chronicles the Venettars haue writteÌ„ by a Noble ma of Venis named Petrus Iustinianus The Citie of Venus being interdicted of the Pope FrauÌ„cys Dandalus was sente by the Duke and Lordes of the Counceil there to sue for Absolution At that time was
he neither Kinge of Creta nor of Cypres nor Duke of Venis as it pleaseth this liinge Defender to write of him and that in the Defence of their Englishe Churche written to all the worlde Iohannes Superantius then was Duke and this Frauncys Dandalus was but a Priuate man for that time as others there were This Ambassadour Frauncys Dandalus findinge the Pope at his firste comminge not well inclined to graunte his petition as he wished the qualitie of the offence deseruinge the same to moue him to clemencie and pitie aduised with him selfe to plaie this Pagent He caused an yron chaine to be tied aboute his necke Therewith he came to the Pope as he sâ—te at dinner put him selfe to crepe on all foure and like a Dogge laide him downe vnder the Table so longe vntill the Popes displeasure beinge assuaged he obteined Pardone for his Countrie VVhereof they saie he had afterwarde the surname of Dogge geuen him as Iustinianus writeth VVho desireth to see the whole Storie he shal finde it well written by the saide Petrus Iustinianus Historiae rerum Venetarum libro quarto Nowe let vs see Syr Defender howe many lyes ye make in one sentence That Frauncys Dandalus was by the Pope hurled vnder his Table this is one lie That he was then Duke of Venis Kinge of Creta and Cipres there be two lies beside the Notable lie you seeme to be very ignorant of the state of Venis in that you make the Duke an Ambassadour who beinge once created Duke goeth not out of the Citie Neither is euer any of their state Kinge of Candy and Cipres For their state admitteth none to be a Kinge amonge them how be it at the time of Frauncys Dandalus Candy rebelled and Cipres was not yet come to be vnder the gouernement of the Venetians as you might haue learned in the eloquent Historie that Petrus Bembus wrote of Venis his Countrie That he was faste bounde with Chaines there be three Lies For he was not fast bounde onely he had caste a chaine aboute his owne necke whiche he mighte haue taken of at his pleasure That he was so throwen vnder the Table to gnawe boanes amonge the Popes Dogges there be foure lies And that the Pope had Dogges feedinge of boanes vnder his Table * I doubte not but it is other lie VVhether these fiue lies be not ynough for one litle sentence of three lines I reporte me to whosoeuer of your owne fellowes lieth for the best game I thinke verely this Defender if he be not very shamelesse wisheth he had a thicker bearde to hide his slike chekes from blusshinge Suche false causes must be defended by lyinge proctours If they belied stories onely and taught not also false Doctrine in the chiefe pointes of our Faith their lying were lesse hurtfull The B. of Sarisburie So many lies M. Hardinge and as ye saie so farre paste shame and sutche hote Tragedies and the cause no greatter What sturre woulde ye haue keapte if it had benne mater woorthy the hearinge what if the Authoure of the Apologie had benne ouerséene in the reporte of one yeere or twoo or in somme other like Circumstance the Substance of the Storie neuerthelesse stil reserued If yée had remembred somme of your owne often ouersightes ye coulde not for shame haue benne so terrible againste others For it appeareth wel by al that yee haue hitherto sente vs ouer your insighte in matters is not so deepe but yee maie often and fouly be deceiued You your selfe M. Hardinge bothe in this selfe same place and in this selfe same storie and in the reporte of one poore note haue committed foure foule and grosse errours with one breathe altogeather You your selfe I saie M. Hardinge I speake of none other but of your selfe If ye thinke the beames of your knowledge shine so cleare that it can neuer be ouercaste with clowde of erroure then I beseche you consider wel your Note specially marked in your Margine Thus ye directe vs to the Authour of your Storie Sabellicus Decadis 2. li. 1. 1220. In this one litle shorte note I saie ye haue sente vs foure errours For firste euery childe knoweth that Sabellicus neuer wrote Decades but onely Enneades And therefore if I were not better acquainted with your Learninge I might seeme to haue iuste cause to saie either yee neuer sawe Sabellicus Bookes or els yee neuer readde them I wil not here keepe an Audite as you doo nor saie as you saie This is one lie Further ye saie it is written in the Seconde Decade But Sabellicus the Authoure him selfe saith It is writteÌ„ in the nienth Enneade I wil not saie as you saie There be tvvoo Lies Againe you saie It is in the Firste Booke But Sabellicus him selfe saithe It is in the Seuenthe Booke Yet wil not I folowe you nor saie There be three Lies For a surplussage and more likelihoode of your tale ye note also the yeere of our Lorde 1220. with as good discretion as the reste For at that time neither Pope Clemens nor Francise Dandalus was yet borne For this thinge happened as it moste plainely appeareth by al stories aboute the yéere of our Lorde 1310. Al this notwithstandinge I wil not hunte so gréedily for aduantages nor saie as you saie There is the Foruthe Lie Neither wil I saie as you saie not withstandinge somme man perhaps might happen to saie it M. Hardinge the Defender hereof is either an Vnhoneste man or paste shame or a Lier or a foole These woordes of yours M. Hardinge are neither mannerly nor manly notwithstandinge they séeme wel to contente your pleasante humoure S. Hierome saithe Non aequè inimici audiunt amici Qui inimicus est etiam in scirpo nodum quaerit An Enimie and a Frende heare not bothe of one sorte An Enimie wil cauil and quarrel and seeke a knotte in a russhe The Substance of Goddes Religion standeth not in the reportinge of a storie S. Hierome saithe of sutche Captious quarrellers Audiant à me non periclitari Ecclesiarum statum si ego celeritate dictandi verba aliqua dimiserim Let them vnderstande that al be it I in haste of penninge haue let escape a woorde or twoo yet that shal not hazarde the state of the Churche of God But Francise Dandalus ye saie was not at that time Duke of Venice He him selfe tied the chaine aboute his owne necke He came of his owne accorde vpon al foure as if he had benne a Dogge and laie downe willingly vnder the Popes Table He laie not there to gnawe boanes He founde no Dogge there to lie with him Therefore ye saie this Defender is an Vnhoneste man paste al shame a Lier and a foole Sutche Cholerique Conclusions M. Hardinge maie wel beseeme a Doctoure of your Diuinitie Howe be it the faireste coloure ye can laie vpon the matter is this That the Embassadoure of
the Councel greater then yâ— Pope And your owne Panormitane saithe as it is alleged before Papa tenetur confiteri in illo actu Sacerdos est Maior illo The Pope is bound to make his Confession and in so dooinge the Prieste is aboue the Pope Againe he saithe Papa non potest cogere Sacerdotem vt reuelet CoÌ„fessionem quia in illo actu Sacerdos est Maior quà m Papa Children knowe that Faithe and Confession are Spiritual Causes and not Temporal Ye sée therefore M. Hardinge by the Iudgemente of your owne Doctoures that the Pope maie haue a Superioure euen in Spiritual causes Nowe let vs weighe the greate force of your Reason Thus you saie The Pope sitteth in Peters Chaire Ergo in Spiritual Causes he can haue no Superioure Who taught you thus to piece your Arguments What Childe what Sophister woulde so reason Who euer gaue sutche Power and Vertue to Peters Chaire In Temporal maters ye saie it maie be that in one age the Pope hath acknowledged the Emperoure as Lorde of that Prouince where he liued Graceously considered It was the Popes Courtesie Humilitie no doubte but not his duetie Now be it Aaron the Highe Bishop in Israel was contented to submit him selfe to Moses and of duetie to calle him Lorde Tertullian saith thus Colimus Imperatorem vt hominem à Deo secundum Solo Deo Minorem Sic enim Imperator Omnibus Maior est dum Solo vero Deo Minor est Wee honoure the Emperours Maiestie as a man nexte vnto God For so is the Emperoure greater then Al menne while he is leasse then onely the True God Origen saithe Petrus Iohannes nihil habebant quod Caesari redderent Dixit enim Petrus Aurum Argenium non habeo Qui hoc non habet nec Caesari habet quod reddat nec vnde Sublimioribus Potestatibus subiaceat Qui verò habet PecuniaÌ„ aut Possessiones aut aliquid in hoc saeculo audiat Omnis anima Potestatibus Sublimioribus subiaceat Peter and Iohn had nothing to geue vnto the Emperoure For Peter saide Golde and Siluer I haue none whiche who so hath not hath nothing to geeue to Caesar not wherein he shoulde be subiecte to the Higher Powers But who so euer hath either Monie or Landes or any thinge in this worlde let him heare what S. Paule saith Let euery soule submit it selfe to the Higher Powers And for proufe of the practise hereof Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure Nos si incomperenter aliquid egimus in Subditis iustae Legis tramitem non conseruauimus vestro admissorum nostroruÌ„ cuncta volumus emendare iudicio If wee haue donne any thinge disorderly and ouer our Subiectes haue not keapte the dewe trade and course of Lawe by your Maiesties Iudgemente vve vvil redresse al our faultes So likewise long before Pope Leo Pope Gregorie wrote vnto the Emperoure Mauritius Ecce per me Seruum vltimum suum vestrum respondebit Christus Sacerdotes meos manui tuae commisi c. Ego quidem vestrae iussioni subiectus Legem vestraÌ„ per diuersas terrarum partes traÌ„smitti feci Behold thus wil Christe answeare you by me beinge both his and your most humble Seruante I haue committed my Priestes vnto thy hand As for my parte I being subiecte vnto youre Maiesties Commaundemente haue caused your Order to be proclaimed through diuers partes of the worlde Againe he saithe Christus dominari Imperatorem non solùm Militibus sed etiam Sacerdotibus concessit Christe hath geuen power vnto the Emperoure to beare rule not onely ouer souldiers but also ouer Priestes Againe he saithe Et Imperatori obedientiam praebui pro Deo quod sensi minimè tacni I haue shewed my duetie towardes my Lorde the Emperoure and touchinge God I haue not conceled what I thought And this is it that S. Paule saithe â—et euery soule be subiecte to the Higher Powers Vpon whiche woordes S. Chrysostome saithe Etiamsi sis Apostolus etiamsi Euangelista etiamsi Propheta fiue quisquis taÌ„dem fueris Neque enim Pietatem subuertit ista Subiectio Thoughe thou be an Apostle though thou be an Euangelist though thou be a Prophete or what one so euer els thou be yet be thou subiecte to the Heigher Powers For this Subiection is no hinderance to Godlinesse But afterwarde the Popes beganne to looke alofte bothe to saie them selues also to cause others theire parasites to saie Romanus pontifex supra Reges in Temporalibus The Bishop of Rome is aboue Kinges euen in thinges Temporal Againe Papa totius orbis obtinet potestatem The Pope hath the power of al the worlde Againe Solus Papa est verus Dominus Temporalium Onely the Pope is the very true Lorde of Temporal thinges And againe Omnis potestes secularis immediatè data est Papae Al manner Temporal Povver is geuen immediately to the Pope Ye saie Pope Gregorie might cal the Emperoure Mauritius his Lorde not of deutie but either of Custome or of Courtesie Yet saie you further our holy Father Pope Pius the Fourth shal not now be bound to do the like Here I beseech you M. Hardinge What strange kinde of Spiritual Povver hath Pope Pius nowe gâ—tteÌ„ that was not before in Pope Gregorie what Learninge what Vertue what Woorthinesse what Holynesse What good reason caÌ„ ye allege wherefore Christe and his Apostles and al other Holy Fathers and Martyrs shoulde be Subiectâ— to the Prince and onely your late Popes and Cardinales shoulde stande so frèe Ye saie This Custome hath longe sithence benne discontinewed And in one age the Pope maie acknowledge the Emperour as the Lorde of the Land where he dwelleth and in an other age he maie be Lorde thereof him selfe That is to saie In one age the Pope maie be subiecte to the Emperoure and in an other age the Emperoure maie be subiecte to the Pope This is your whole and onely reason Thus wée see your obedience towardes your Prince goeth not by Goddes VVoorde but onely by Ages Therefore wée maie saie to you as S. Hilarie sommetime saide to yâ— Arian Heretiques Fides temporum est non Euangeliorum Your Faithe passeth by Ages and not by Gospels And yet it is written Veritas Domini manet in Aeternum The Truth of our Lorde endureth not for one age or other but for Euer It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate betwéene yâ— Emperour and the Pope whether of them shoulde be Dominus Anni How be it here maie I wel and iustly answeare you with these woordes of S. Bernarde Omnis anima potestatibus sublimioribus subdita sit Si omnis vestra Quis vos excepit ab vniuersitate Si quis tentat Excipere conatur Decipere Noli illorum acquiescere consilijs qui cùm sint Christiani Christi tamen vel sequi facta vel
ech man one Al are committed to thee the one whole flocke to one Neither arte thou onely the Pastour of al the Sheepe but also the onely Pastour of al the Pastours VVherefore accordinge to thine owne Canons other are called into parte of care thou into falnes of power The Auctoritie of others is restrained to certaine prescripte boundes thine is extended euen vpon those who haue receiued power ouer others Canst not thou if there be cause why close vp heauen gates againste a Bishop depriue him of his Bishoprike and geue him vp to the Deuil Nowe heare an other reason whiche confirmeth that prerogatiue to thee as wel as the other The Disciples rowed and our Lorde appeared vnto them on the shore and that in his Body nowe againe restored vnto life whiche was more confortable vnto them Peter knowing that it was our Lorde leapte into the sea and so came vnto him and the reste came by bote VVhat meaneth this Forsooth it was a signe of the singulare Popedome of Peter by whiche he tooke into his Gouernemente not one onely one Shippe as the other did eche man his owne but the whole worlde The B. of Sarisburie Apostates Renegates Lecherous Lurdaines Detestable Diuelishe rable O M. Hardinge the Vessel that helde this liquoure was not cleane Wee condemne not your Cleregie either for life or for Learning but onely reporte therein the iudgemente of others youre special frendes And therefore if any thinge mislike you herein the faulte is in them not in vs. S. Bernarde saith Your Bishoppes in his time were not Doctoures but Deceiuers Not Feeders but Defrauders Not Prelates but Pilates Iudge you nowe in what case the Churche of God stoode then when the Bishoppes that were the Guides and Leaders of the people might be compared to Pilate that gaue Sentēce in iudgement against Christe Iohannes Vitalis a Cardinal of Rome and therefore in no wise of your parte to be refused saithe thus De Sacerdotibus modernis dicit Hieremias Stupor mirabilia facta sunt in terra Prophetae praedicabant mendacium Sacerdotes applaudebant manibus Et populus meus dilexit talia Concerninge the Priestes that nowe be Hieremie saith Honoure and woonders are wrought vpon the Earth The Prophetes haue preached Lies the Priestes haue clapte theire handes at it for ioie and liked it wel and my people hath loued sutche thinges Albertus Magnus saith Illi qui modo ' praesunt in Ecclesijs plurimùm sunt Fures Latrones plùs Exactores quà m Pastores plùs Spoliatores quà m Tutores plùs Mactatores quà m Custodes plùs Peruersores quà m Doctores plùs Seductores quà m Ductores Isti sunt Nuntij Antichristi Subuersores Ouiū Christi They that nowe gouerne the Churche for the most parte be Theeues and Murtherers more Catches then Feeders more Spoilers then Defenders more Killers then Keepers more Deceiuers then Doctoures more Beguilers then Cuiders These be the vauntcurrers of Antichriste the Subuerters of the Sheepe of Christe VVilliam Holcote saithe Sacerdotes moderni sunt similes Sacerdotibus Baal sunt Angeli Apostatici sunt similes Sacerdotibus Dagon sunt Sacerdotes Priapi sunt Angeli Abyssi The Priestes of this time are like the Priestes of Baal Thei are the Renegate Angels They are like the Priestes of Dagon They are the Priestes of Priapus They are the Angels of Helle. S. Bernarde saithe Dicimini Pastores cùm sitis Raptores Fratres Iesus hodiè elegit sibi multos Diabolos Episcopos Non sunt Pastores sed Traditores Ye are called Bishoppes but ye are Rauenners O my Brethren Iesus at this time hath chosen vnto him many Diuels to be Bishoppes thei are not Feeders thei are Traitours Iohannes Sarisburiensis saide boldely vnto Pope Adrian the fourth Ideò mea opinione Papae frequentiùs moriūtur ne totam corrumpant Ecclesiam Therefore in my iudgemente the Popes die the oftener leste if they should continew longe they shoulde infecte the whole Churche Againe S. Bernarde saithe Pudeat Successores Apostolorum Lucem non esse Mundi sed Modij Mundi autem tenebras Dicamus eis Vos estis tenebrae Mundi Let it shame the Successours of the Apostles not to be the Lighte of the Worlde but the Light of the Busshel and rather the Darkenesse of the VVorlde Let vs therefore saie vnto them yee are the Darkenesse of the VVorlde Through these spectacles wée maie beholde the state of the Churche of Rome For Christe saithe If the Lighte it selfe that is in thee be made Darkenesse how greate then wil the Darkenesse it selfe be How can the Cittie be keapte in safetie if the Watcheman be blinde and sée nothinge If the Blinde leade the Blinde bothe falle into the pitte Christe saithe Dormientibus illis creuerunt Zizania While the Husbandemenne were asleepe then the Cokle and Darnel grewe S. Hilarie saithe Ecclesiae intra quas Verbum non vigilat naufragae sunt The Churches wherein Goddes VVoorde watcheth not suffer shipwracke and are drowned But Bernarde ye saie stoutely maineteineth the Popes Supremacie I graunte you Neither did wée euer allege him to proue the contrarie He defendeth also other greate and grosse errours as liuinge in a time of déepest Darkenesse But the Reason he vseth seeme very weake specially to winne so great a mater For thus he saithe Peter leapte into the vvater and came to Christe The reste of the Disciples came by bote Ergo The Pope hath the Iurisdiction of al the vvorlde Sutche other prety Reasons made in the Popes behalfe ye maie finde many Peter Crab that lately compiled the Bookes of Councelles reasoneth thus Peter paide the tribute monie for Christe and him selfe Christe saide vnto Peter Folowe thou me Againe he saide Lanche foorthe into the deepe Againe Peter arte thou asleepe Couldest thou not watche with me one houre And againe From hencefoorthe thy name shal be Peter And Peter drewe his Swerde and cutte of Malchus Eare Ergo saithe he The Pope hath Vniuersal Authoritie ouer the whole Churche of God Notwithstandinge how so euer these Reasons holde Bernarde saithe The Popes are the Heades of the Churche True it is But againe the same Bernard saith The same Heades are the Ministers of Antichriste Deceiuers Defrauders Rauenners Traitours the Darkenesse of the Worlde VVoulfes Pilates and Diuels And this was sufficient for our pourpose S. Gregorie saithe Considerate quid de Gregibus agatur quando Lupi sunt Pastores When the VVoulfe is becomme the Sheephearde consider then what maie becomme of the Flocke As for that S. Bernarde saithe The Pope is Abel The Pope is Noë The Pope is Abraham The Pope is Melchisedek The Pope is Aaron The Pope is Moses The Pope is Samuel The Pope is Peter The Pope is Christe I doubte not but your owne Conscience wil answeare it is too mutche Yet is that a greate deale more likely that others haue saide as I haue alleged before The
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
if you meane absolutely as youre woordes seeme to sounde so no discrete Catholike man euer saide or thought The B. of Sarisburie Here by a prety distinction of Povver Absolute and Povver not Absolute Christe and his Vicare are set togeather to parte tenures Howe be it what manner of Povver it is that the Pope claimeth his owne Proctours and Counsellers can tel vs beste Cardinal Hostiensis saithe Excepto peccato Papa potest quicquid Deus ipse potest Sinne onely excepted the Pope hath Power to doo what so euer God him selfe can doo Stephanus the Bishop of Patraca in youre late Councel at Laterane in Rome saithe thus In Papa est omnis Potestas supra omnes Potestates tam Coeli quà m Terrae Al Power is in the Pope aboue al the Powers as wel of Heauen as of Earthe And to make the mater plaine youre owne Bernarde him selfe saithe Tibi data est omnis Potestas in qua qui totum dicit nihil excludit Al manner of Power is geeuen to thee He that saithe Al excepteth nothing And Abbate Panormitane saithe Plenitudo Potestatis superat omnem Legem positiuam Et sufficit quòd in Papa sit pro Ratione Voluntas The fulnesse of Power passeth al Positiue Lawe and it is sufficieÌ„t in the Pope that Wil stande instede of Reason This is that Power that M. Hardinge here hathe so closely conueied in vnder the Cloude of his Distinction But Baldus that by experience sawe the practise hereof saithe thus Haec Plenitudo Potestatis est Plenitudo Tempestatis This Fulnesse of Power is a Fulnesse of Tempeste An other of youre Doctoures saithe Bernardus nullam Potestatem ponit in Papa quam non ponit in Praelatis inferioribus licet in Papa ponat Summam Bernarde alloweth no Povver vnto the Pope but he alloweth the same to other inferioure Bishoppes Notwithstandinge he alloweth the greatest Povver vnto the Pope S. Bernarde him selfe saithe to like pourpose Sic factuando probatis vos habere plenitudinem Potestatis Sed Iustitiae fortè non ita Thus dooinge and dealinge yee shewe youre selfe to haue the Fulnesse of Power but perhaps not likewise the Fulnesse of Iustice The Apologie Cap. 6. Diuision 7. Whiche of the Ancient Fathers euer saide that neither Kinge nor Prince nor the whole Cleregie nor al the people togeather are hable to be Iudges ouer you M. Hardinge VVhat Shepe shal be iudges ouer their shepherde For as the Fathers of the moste ancient Councel of Sinuessa saide in the cause of Marcellinus the Pope Nemo vnquam iudicauit Pontificem No man euer iudged the Pope nor any Prelate his highe Prieste Quoniam prima sedes non iudicabitur à quoquam * because the first See shal not be iudged of any body The B. of Sarisburie In these twoo pointes standeth the Popes Garde of truste and the keepe and Castel of al his Power Firste the Churche of Rome what so euer waie she take can neuer erre Nexte the Pope what so euer he doo maie neuer be called to any reckening One of your Doctours saithe thus Omne factum Sanctissimi Patris interpretari debemus in bonum Et fiquidem fuerit furtum vel aliud ex se malum interpretari debemus quòd Diuino instinctu fiat Wee muste expounde euery acte of the Holy Father for the beste And if it be thefte or any other thinge that of it selfe is euil as Aduoutrie or Fornication we muste thinke it is donne by the secrete inspiration of God An other saithe Si Papa innumerabiles populos cateruatim secum ducat mancipio Gehennae cum ipso plagis mulus in aeternum vapulaturos huius culpas arguere praesumat mortalium nullus If the Pope drawe infinite Companies of people by heapes togeather with him self into Hel to be pounished with him with many stripes for euer yet let no Mortal man presume to reproue his faultes An other saith Papa solutus est omni Lege Humana The Pope is exempted from al Lawe of Man An other saithe Sacrilegij instar esset disputare de facto Papae Facta Papae excusantur vt homicidia Samsonis vt furta Haebraeorum vt adulterium Iacob It is a sinne as greate as Sacrilege or Churche robbinge to reason of any of the Popes dooinges For his Actes are excused as Samsons Murders as the Ievves Robberies and as the Aduouteries of Iacob An other saithe Nec Totus Clerus nec totus Mundus potest Papam iudicare aut deponere Neither al the Cleregie nor al the whole Worlde maie either Iudge or Depose the Pope And againe Papa in nullo casu quamdiu est Papa propter quodcunque crimen potest deponi nec à Concilio nec à rota Ecclesia nec à toto Mundo The Pope while he is Pope cannot in any case for any offense by him committed be deposed neither by the General Councel nor by al the Churche nor by the whole worlde And al this they are wel hable to proue by good substantial Authoritie of the Scriptures For thus they reason The Scholare is not aboue his Maister The Seruant is not aboue his Lorde And againe The Axe boasteth not it selfe against the CarpeÌ„ter that hevveth vvith it Ergo no man maie accuse the Pope Therefore an other of youre Doctours saithe Iudicare de factis Papae hoc aliqui dicunt esse Tangere Montem ponere os in CoeluÌ„ To Iudge of the Popes deedes this somme menne saie is to touche the Holy Mounte wherein God gaue the Lawe shewed him selfe to Moses and to set the face against the Heauens And the Pope him selfe saithe It is the Sinne againste the Holy Ghost whiche shal neuer be forgeuen neither in this worlde nor in the worlde to comme Thus maie the Pope depose Kinges and Princes and trouble the whole state of the worlde and doo what he liste without Controlmente Yet maie no man dare saie vnto him Sir vvhy doo ye so Therefore the Accusers of Pope Symmachus saide in the presence of King Theodoricus Papa iactat se vnà cum docendi Potestate accepisse licentiam peccandi The Pope maketh his boaste that togeather with the Power of teachinge he hathe receiued free libertie to doo il Pope Marcellinus whose name ye haue alleged out of the Councel of Sinuessa for defence hereof was an Apostata had foresaken Christe and being Pope in Rome had made Sacrifice vnto Diuels Al this notwithstandinge ye saie no mortal man might accuse him Thus hath the Pope a Special Prerogatiue and Premunire to forsake Christe and to committe open Idolatrie and to geeue Honour and Sacrifice vnto Diuels without Controlmente Yet S. Paule accused S. Peter euen vnto his face in the presence of many And S. Cyprian saithe Petrus se non Vindicauit seu aliquid insolenter assumpsit vt diceret se Primatum tenere obtemperari sibi Ã
nouellis posteris oportere Peter being thus checked openly by S. Paule neither reuenged him selfe nor tooke any thinge proudely vpon him as to saie that he had the Primacie or that others that were but Nouices and aftercommers as Paule was ought be obediente vnto him Mena the Bishop of Constantinople iudged and Excommunicated Pope Vigilius The Bishoppes of the Easte Churche Iudged and Excommunicated and deposed Pope Iulius One of youre Doctoures saithe Si Papa committat crimen Depositione dignum debet puniri ac si esset vnus rusticus If the Pope committe an offence where fore he shoulde iustly be deposed he ought to be pounished as if he were a Clowne of the Countrie Your neighbours of Leodium in their Epistle againste Pope Paschalis write thus Remoto Romanae Ambitionis typho cur de grauibus manifestis non reprehendantur corrigantur Romani Episcopi Qui reprehendi corrigi non vult pseudo est siue Episcopus siue Clericus Settinge aparte the Pride of Romishe Ambition the Crimes beinge greate and manifeste why maie not the Bishoppes of Rome bothe be reproued and also corrected He that fleeth rebuke and correction is a false man whether he be Prieste or Bishop The Apologie Cap. 6. Diuision 8. Whiche of the Ancient Fathers euer saide that Kinges and Emperours by Christes wil and Commaundemente receiue their Authoritie at your handes M. Hardinge VVhat is to be answered hereto you maie gather of that is alleaged before out of S. Bernard speaking of bothe swordes The B. of Sarisburie It is euident by the recorde and general consente of al Ancient Writers that the Pope hath neither possession nor foote of Landes nor House to dwel in nor the name of Vniuersal Bishop nor Chartar nor Libertie nor Iurisdictiō but that he hath receiued either of the French kinges or of the Emperours Yet would he now beare y◠world in hande that the Emperoure hath nothing neither Landes nor Honour nor Power nor Right nor Swerd nor Iurisdiction but onely from him If any man doubte hereof bisides other testimonies of Antiquitie lette him reade that moste vaine and Childishe Donation that the Pope him selfe hathe forged vnder the name of the Emperoure Constantine S. Ambrose saithe Si non vis esse obnoxius Caesari noli habere quae sunt Mundi Si habes diuitias obnoxius es Caesari If thou wilte not be subiecte to the Prince then possesse not the thinges that be of the worlde If thou have worldly riches then arte thou subiecte vnto the Prince Likewise S. Augustine Dices Quid mihi Regi Quid tibi ergo possessioni Per Iura Regum possessiones possidentur Thou wilt saie what haue I to doo with the Prince What then haste thou to doo with Landes For possessions are holden not by the Popes righte but by the right of Kinges and Princes Charles the Frenche kinge Neuewe to Charles the Greate wrote thus vnto Pope Adrian Imperatores ius distinguendorum negotiorum Episcopis Sanctis iuxta Diualia Constituta permiserunt non autem Episcoporum Villici extiterunt Emperoures by their Commissions vnder their greate Seales haue graunted vnto Bishoppes Authoritie to heare causes but they them selues were neuer Stewardes or Bailifes vnto Bishoppes One of your owne late Doctours saithe Papa habet gladium Ciuilem ex Commissione permissione Principis The Pope hathe the Temporal Svverde or Ciuile Iurisdiction by the Commission and Sufferance of the Prince Therfore it seemeth greate folie to saie The Prince hath his svverde or Iurisdiction onely by the Commission of the Pope You re owne Barbarous Glose saithe Imperator in temporalibus habet Potestatem à solo Deo Et imperium fuit antequam Apostolatus esset The Emperoure in Temporal thinges hath his Authoritie not from the Pope but from God onely And the Empiere was before the Apostles were Againe Imperator non habet gladium à Papa Sed Imperium est à solo Deo The Emperoure hath not his Swerde of the Pope but the Empiere is onely from God Againe Ex sola electione Principum dico verum esse Imperatorem antequam confirmetur à Papa I saie that the Emperoure is a very righte and perfite Emperoure by the onely Election of the Princes yea before he be confirmed by the Pope What shal we neede moe witnesses You re very Ceremoniarie of Rome saithe thus Hoc affirmamus ante Carolum Magnum neminem Imperij Romani Coronam ex Manu Romani Pontificis Romae suscepisse Thus we saie that before the Emperoure Charles the greate that is for the space of eight hundred yeeres after Christe no man euer receiued the Crowne of the Romaine Empiere at Rome by the Handes of the Bishop of Rome S. Bernarde hereof thus writeth vnto the Pope Esto vt alia quacunque ratione hoc tibi vendices non tamen Apostolico iure Nec illud tibi dare quod non habuit Petrus potuit Be it that ye claime this right by somme other meanes Yet by the Apostles right ye cannot claime it Neither coulde Peter geeue you that right that he himselfe neuer badde The Emperoure Ludouicus the fourth saithe thus Mea Potestas non pendet à Papa sed à Deo immediatè Et vanum est quod dici solet Papam non habere Superiorem My Power hangeth not of the Pope but immediatly of God alone And it is but a peeuishe vaine tale that they saie the Pope hath no Superioure Iohannes Maior saith Bonifacius Octauus multùm apparenter definiuit quòd Romanus Pontifex est supra Reges in Temporalibus quod tamē oculatissimi Theologi dicunt esse falsum Pope Bonifacius 8. hath concluded with greate shewe of reason that euen in Temporal Causes the Pope is aboue Kinges But I maie tel you the VVisest Diuines saie it is but a false tale Iohannes de Parisijs saithe In Temporalibus Potestas Saecularis maior est Potestare Spirituali nec quoadista est ei subiecta in aliquo In Temporal Causes the Temporal Power is greater then the Spiritual Power and touchinge the same is not subiecte to it in any pointe Herueus saithe Si Imperator habet Potestatem suam immediatè à Papa Ergo Imperator est Minister Papae If the Emperoure receiue his Power immediately from the Pope then is the Emperoure the Popes Seruante Al these Authorities notwithstandinge the Pope him selfe saithe The Emperoure hath no right nor Authoritie but onely of him And touchinge the laste Obiection of Herueus that the Emperoure should be the Popes Seruant he thinketh it maie be wel admitted without any greate inconuenience For thus saithe one of his Priuie Counsel Iste Romanus Imperator est Procurator Defensor Romanae Ecclesiae This Romaine Emperoure is nothinge els but the Proctoure and Steward of the Churche of Rome Likewise saithe Iohannes de Parisijs Dicunt quòd solus Papa est
It shameth me to bestowe woordes herein and so mutche the more for that you saie the case is so cleare and out of doubte I assure you M. Harding of al other your innumerable Louanian vanities concerning the practise of the Churche storie of time this one vanitie is yâ— vainest But leste any man by Simplicitie or Ignoraunce shoulde be deceiued not vnderstanding the Mysteries of this Donation or Chartar by the iudgemeÌ„t of your owne Doctours the meaninge thereof is this Volunt aliqui quòd ratione huius Doni Papa est Imperator Dominus Mundi quòd potest Reges instituere Destituere sicut Imperator Somme thinke that by force and vertue of this Donation the Pope is the Emperoure and the Lorde of the VVorlde And that hereby he hath Power bothe to set vp and also to put downe Kinges as an Emperoure The Fable hereof is so peeuishe that the wiseste and beste learned of youre very frendes Platyna Cardinal Cusanus Marsilius Patauinus Laurentius Valla Antoninus Florentinus Otho Frisingensis Hieronymus Paulus Catalanus Volaterranus Mullinaeus and others haue openly reproued it vnto the worlde and haue written againste it and are mutche ashamed of youre folies And to allege one in steede of many Cardinal Cusanus hereof hath written thus Donationem Constantini diligenter expendens reperi ex ipsamet Scripture manifesta argumenta Confictionis Falsitatis Aduisedly weighinge this Donation or Graunte of constantine whereby the Pope claimeth al his Temporal power euen in the penninge thereof I finde manifeste tokens of falsehed and forgerie Againe he saithe Sunt meo iudicio illa de Constantino Apocrypha Sicut etiam fortassis quaedam alia longa magna scripta Sanctis Clementi Anacleto Papae ascripta Ipsae enim Epistolae applicatae ad tempus illorum Sanctorum seipsas produnt By my iudgement these Chartars of ConstaÌ„tine are forged as perhaps are also other loâ—ge and greate Letters that beare the name of S. Clemente and Pope Anacletus For the Letters them selues applied vnto the time of these Holy Fathers betraie them selues Againe the same graunte of Constantine euen in Gratian the Popes owne Register is founde onely in the Palea and not in the Original allowed texte And in many Olde Bookes that haue no Glose it is not founde And in the Glose vpon the same it is noted thus Palea ista non legitur in Scholis in qua continetur Priuilegium quod Constantinus concessit Romanae Ecclesiae Scilicet vt Primatum inter omnes Ecclesias obtineret This patche is not read in the Scholes wherin is conteined the Priuilege that Constantinus the Emperour graunted to the Churche of Rome that is to saie that the saide Churche should haue the Soueraintie ouer al Churches And to put the mater oute of doubte euen Pope Pius him selfe thereof saithe thus Dicta palea Constantinus falsa est The saide that so beginneth Constantinus is starke false Whereunto Felinus your canoniste addeth these woordes Et inuehit contra miseros Legistas qui laborant in disputando an valuerit id quod nunquam fuit And the same Pope Pius rageth earnestly againste the poore Lavviers for that they take sutche paines to reason whether that thinge maie be good and auailable in Lawe that neuer was made And againe the same Doctoures that woulde seeme moste frendely and fauourably to speake of this Donation by their owne iudgemente doo quite condemne it For thus they saie In Donatione illa audita est Vox Angelorum in aëre dicentium Hodiè Venenum effusum est in Ecclesiam At the time of the Confirminge and passinge of this Donation there was a Voice of Angelles hearde in the aire saieinge This daie Poison is powred into the Churche Briefely to touche somme parte of the Contentes and Substance of the same the foolishe Body that forged it was so simple that he knewe not whether Constantinople stoode in the â—aste from Rome or in the Northe Whether Byzance were a Cittie or a Countrie Whether the Emperial Diademe were made of Silke or of Goulde He telleth a tale of the Patriarke of Constantinople that he should be â—oner and buxom to the Bishop of Rome and yet at that time when as he imagineth this Graunte was made the Cittie of Constantinople was not builded nor and sutche name as yet knowen in the worlde And yet is the Marginal Glose hereupon as good and as substantial as the Texte For where as the Texte saithe Contradimus Beato Syluestro phrygium nostrum id est mitram Wee deliuer vnto Blessed Syluester our phrygium that is to saie our Miter there shal you finde this prety note in the Margine Nota quo'd Phrygium factum est ex pennis pauonum Marke wel that this Phrygium or Miter was made of a Pecockes taile No doubte a worthy gifte for an Emperoure and a meete Miter for a Pope But as I saide before it â—â—ameth me in so Childishe a Fable to stande so longe As for youre Greeke Doctour Hieromonachus he shal be stalled togeather with youre Clemens Leontius Amphilochius and other like youre worthy and Weightie Doctours For shame what shoulde ye bringe vs this one sely poore Greeke witnesse whoe 's name yee neuer hearde before to testifie of Grauntes and Conueiances made in Rome Can youre Pope finde out neither Councel nor Doctour nor Father nor any other Writer of likely recorde to healpe him in so greate a case but onely one poore raskal Graecian that knewe no more of the mater then you youre selues It bewraiethe the needinesse of youre cause He that durste so lewdely to falsifie sutche a Graunte thereby to intrude him selfe into the possession of the Empiere woulde not blusshe to falsifie somme Beggerly Witnesse to auouche the same Nowe where yee woulde seeme to saie the other Foure Patriarkes stoode euermore at the Commaundemente of the Bishop of Rome not onely the saide three Patriarkes whiche neuer neither yeelded nor knewe any sutche Obedience but also the general practise of the worlde wil soone reproue you Nilus a Greke VVriter saithe Vt liquidiâ—s appareat Papam non imperare alijs omnibus Episcopis legatur Sextus Canon Synodi Nicenae quo disertè praecipitur vt alijs Ecclesiis Alexandrinus alijs Romanus alijs Antiochenus praesit Vt non liceat alteri alterius prouinciam inuadere That it maie wel and plainely appeare that the Pope hathe no Povver or Gouernemente ouer al other Bishoppes reade the Sixthe Canon of the Nicene Councel There it is expressely Commaunded that the Bishop of Alexandria shal haue the rule ouer certaine Churches and the Bishop of Rome ouer certaine and the Bishop of Antioche likewise ouer certaine And that it shal not be laweful for any one of them to inuade the Jurisdiction of an other The Emperoure Iustinian saithe Ecclesia Vrbis Constantinopolitanae Romae Veteris praerogatiua laetatur The Churche of the Cittie of
Constantinople enioieth nowe the prorogatiue of Rome the Elder Nicephorus saithe Romano Constantinopolitano Episcopo ex aequo paria sunt dignitatis praemia honorum iura The title of dignitie and right of honoure geeuen to the Bishop of Rome and the Bishop of Constantinople are one and equal So likewise it was determined by Decree in the Councel of Constantinople Definimus Sedi Constantinopolitanae paria Iura Priuilegia cum Sede Veteris Romae Wee decree that the See of Constantinople shal haue Rightes and Priuileges equal with the See of Olde Rome Therefore as it is saide before Gennadius togeather with the Councel of Constantinople wrote thus vnto the Bishop of Rome Cures Sanctitas tua Vniuersas tuas Custodias tibique Subiectos Episcopos Let your Holinesse see vnto al youre owne Cures and to the Bishoppes that be subiecte vnto you S. Cyprian Cyrillus Athanasius and others writing either of or vnto the Bishop of Rome cal him not their Lorde and Maister vnto whom of duetie they ought Obedience but their Brother and their Felovve Seruaunte Yea the Pope him selfe in some cases hathe rather offered his Obedience vnto other Bishoppes For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria Quaeso vt huic confessioni subscribas vt ego securior efficiar tua mandata inhaesitanter obeam I beseche thee to subscribe to this Confession that I maie be out of doubte and maie doo youre Commaundementes vvithout grudginge Yet nowe the Bishop of Rome to mainteine his title by a Write of Right for as mutche as the foure principal Patriarkes of the worlde haue forsaken him appointeth out Foure of his ordinarie Chaplens and geeueth them the names of foure Patriarkes The first for Constantinople the seconde for Alexandria the thirde for Antioche the fourthe for Hierusalem And thus hauing these foure at Commaundemente in his pleasante fauâ—â—e he ruleth and gouerneth the whole worlde In sutche a solemne brauerie the greate Cham of Tartarie at this daie after he hath dined him selfe soundeth out a trumpet and geeueth al the kinges and Emperours of the worlde leaue to goe to dinner and in this imagination and ioilitie he continueth his claime to the possession of al the worlde euen by as good right and Title as doothe the Pope And when so euer the Pope him selfe in his owne personne openly and solemnely saithe his Masse he commaundeth the Gospel and Epistle to bee readde in Greeke Whereupon his owne Maister of Ceremonies saithe thus Hanc consuetudinem hinc ortam puto vt appareat Romanam Ecclesiam in se continere Vtramque Gentem Hereof I thinke this Custome firste proceeded that hereby it maie appeare that the Churche of Rome conteineth in it Bothe Nations Al this notwithstaÌ„ding Antoninus saithe Hoc Graeci non credunt For al this the Greekes beleue it not The obiections of Iustinian and of the Councel of Sardica are answeared in my Former Replie to M. Hardinge The Apologie Cap. 6. Diuision 11. Whiche of the Anciente Holy Fathers euer called you Lorde and God M. Hardinge None that wise is so speaketh absolutely neuerthelesse in some certaine sense S. Clement calleth euery Bishop Terrenum quendam Deum a certaine earthly God as it is written I haue saide ye are Gods c. The B. of Sarisburie So that yee make not the Pope an Absolute God ye thinke ye maie otherwise cal him God safely and without preiudice A proper shifte to mainteine a vaine man in the possession of his Godhed In sutche a pleasant imaginatioÌ„ Antiochus sommetime the king of Syria intituled him selfe by the name of God So the Emperoure Domitian vsed to assigne his Proclamations Dominus Deus vester Domitianus Youre Lorde God Domitian So the Emperoure Caligula called him selfe Deum optimum Maximum Iouem Latialem The Beste and moste mighty God and the greate God Iuppiter of Italie So Sapores the great king of Persia called him selfe Fratrem Solis Lunae The brother of the Sonne and the Moone So the peeuishe Physician Menecrates called him selfe Iuppiter So Nicostratus called him selfe Hercules So Nicagoras made him selfe a paire of whinges and would needes be called the God Mercurius So Manichaeus the Heretique called him selfe the Holy Ghoste So the Romaines in olde times erected vp an Image in the honour of Simon Magus the Sorcerer with this Inscription or Posee Simoni Sancto Deo In the honoure of Simon the Holy God By this youre so handesome Distinction M. Hardinge of God Absolute and God not Absolute I see not but euery of these might wel and safely haue maineteined his title without blame Certainely in this arrogante vanitie scarcely any of al these was euer comparable to the Pope Pope Nicolas saithe Constat Summum Pontificem à Pio Principe Constantino Deum appellatum It is wel knowen that the Pope of the godly Prince Constantine was called God Likewise the Pope was wel content to suffer one of his Parasites to saie vnto him in the late Councel of Laterane Tu es alter Deus in terris Thou arte an other God in Earthe Likewise Cardillus the Spaniard in Defence of the Popes Laâ—e Chapter at Trident oftentimes calleth the Popes late Chapter at Tridente oftentimes calleth the Pope TerrenuÌ„ Deum An Earthely God By the same style and right whereby Holophernes sometime saide Nobuchodonosor est Deus Terrae Nabuchodonosor is the God of the Earth Vpon the Popes owne Clementines yée shal finde the mater thus taken vp qualified with greate indifferencie and modestle and thus specially noted in the Margine Papa nec Deus est nec Homo And to leaue other his like blasphemoâ—â— fond styles in an other like Glose yée shal finde it written thus Credere Dominum Deum Nostrum Papam non potuisse statuere prout statuit Haereticum censeretur To beleeue that Our Lorde God the Pope might not decree as he decreed it were a mater of Heresie Here haue we founde by expresse plaine woordes euen in the Popes owne Authentical and allowed Booke Our Lorde God the Pope These thinges might seeme vncredible had not S. Paule foretolde vs that the Man of Sinne should sit in the Temple of God and shewe him selfe as if he were God S. Gregorie writinge of Antichriste saithe thus Cùm sit damnatus Homo nequaquam Spiritus Deum se esse mentitur Whereas he is a damned man and not a Spirite by lieinge he faineth him selfe to be God Anselmus saithe Simulabit se Religiosum vt sub specie decipiat Pietatis Imò se Deum esse dicet se Adorari faciet atque regna Coelorum promittet Antichriste shal faine him selfe to be Holy that he maie deceiue menne vnder the Coloure of Holinesse Yea and he shal cal him selfe God and shal cause him selfe to be woorshipped and shal promise the Kingdome
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
home againe in his Minoribus and allowed onely to be a Cardinal and no lenger to be a Pope Yee maie remember Cicero saithe Qui multorum Custodem se profiteatur eum sapientes sui primùm capitis aiunt Custodem esse oportere Wise menne saie Who so wil take vpon him to saue others oughte first to saue him selfe And what credite maie wee geeue to youre Saueconductes Iacobus Nachiantes the Bishop of Chioca for that he had simpred out one halfe woorde of truthe to the mislikinge of the Legates was faine to renne to Rome to crepe to the Popes feete and to craue Pardonne Yee shamefully betraied cruelly murthered Iohn Husse Hieronymus Pragensis in your Coūcel of Cōstance Neither y◠Protection of the Emperoure nor the Popes Saueconducte was hable to saue thē No your selues haue already ruled y◠case in your said Councel For thus yee saie Fides non est seruanda Hereticis Yee maie holde no Faithe vnto them that yee calle Heretiques Sutche is the Safetie and Libertie of your Councelles Ye saie Our Learned Men were allowed to Propounde to Talke to Dispute What shoulde this auaile For yee reserued the Determination and whole Iudgemente to youre selues and youre selues are sworne to submitte yours whole Iudgemente to the Pope and without his Iudgemente to Iudge nothinge And howe maie this seeme a Free Councel were the guilty partie shal be the Iudge Yee saie There is an Extension graunted to other Nations Al this is true in deede But this same Truthe discrieth youre open Mockerie For if yee hadde seene the Instrumente in the ende thereof yee shoulde haue founde youre saide Extension restrained onely to them that woulde Repente and Recante the Truthe of God whiche you calle Erroure Howe be it not longe sithence the Bishoppes of youre saide Chapter at Tridente were very lothe to allowe any tolerable Sauecondite at al either to the Germaines or to any others But yee saie if wee hadde comme to youre Chapter we hadde benne Confounded No doubtes with youre Firy Argumentes For sutche proufes muste healpe you when others faile As for the gaie stuffe that youre Tridentine Fathers after theire Nature Deliberation as they calle it and more then twentie yeeres studie haue sente vs out lately into the worlde it is too simple to mocke Children Wee finde no faulte with you M. Hardinge for that youre Bishoppes and Abbates agree togeather but for that they agree togeather as did Herode and Pilate the Sadduceis and Phariseis againste Christe Neither maie you wel vaunte youre selues of youre greate agreementes Yee maie remember that twoo of the Principal Pillers of youre Chapter Petrus à Soto and Catharinus dissented euen there openly and shamefully and that in greate pointes of Religion and wrote the one mightily againste the other the one charginge the other with Erroure and Heresie and coulde neuer bee reconciled Notwithstandinge againste other pointes of Goddes Truthe bothe they and the reste ioined stoutely togeather S. Augustine saithe Tunc inter se concordant quando in perniciem Iusti conspirant Non quia se amant sed quia eum qui amandus erat simul oderunt Then they agree togeather when they conspire to destroie the Iuste not for that they them selues loue one an other but for that they bothe hate him whome they ought to loue Of sutche kinde of Consente S. Hierome although to a farre contrarie pourpose imagineth Iouinian thus to saie Quo'd me damnant Episcopi non est ratio sed conspiratio Nolo mihi ille vel ille respondeat quorum me Authoritas opprimere potest docere non potest That the Bishoppes condemne me there is no Reason in theire dooinges but a Conspiracie I would not that this man or that man shoulde answeare mee whiche maie oppresse mee by theire Authoritie and cannot teache mee Whether it bee conueniente that the Pope beinge notoriously accused of manifeste corruption in Goddes Religion shoulde neuerthelesse be the whole and onely Iudge of the same and pronounce sentence of him selfe let it be indifferently considered by the wise The Lawe saithe Nemo sibi debet Ius Dicere No man maie bee his owne Iudge Sutche Authoritie yee saie Kinges haue in Parlamentes Hereof I am not hable to dispute The Princes right many times passeth by Composition and therefore is not euermore one in al places Howe be it the Pope is a Bishop and not a Kinge and other Bishoppes be not his Subiectes but his Brethren You re fourthe Obiection is but a Cauil Yee saie yee mocke not Princes Embassadours but place them nexte vnto youre Legates to sitte stil I trowe and to telle the Clocke For voice in Iudgemēt ye allowe them none Thus ye proine their Authoritie and allowe them Honoure Notwithstandinge whether the Emperours and Princes Embassadours maie sitte so neare to the Popes Legates or no I can not tel Verily the Emperoure him selfe maie not be so bolde to presse so neare vnto the Pope For thus it is ordered in youre Booke of Ceremonies Aduertendum est quod locus vbi sedet Imperator non sit altior loco vbi tenet pedes Pontifex This is to be noted that the place where the Emperoure sitteth in General Councel be no higher then the place where the Pope setteth his feete That is to saie the Emperoure must sitte at the Popes footestoole and no higher Al the partes of oure Religion whiche you calle Heresies yee saie are already condemned iuste a thousande yeeres paste Here M. Hardinge it woulde haue woonne you somme good credite if yee could haue tolde vs in what General Councel vnder what Emperoure by what Doctours by what Catholique Learned Fathers these greate Errours were thus condemned As nowe yee roaue onely at large and feede youre simple Reader with youre emptie Calendares of thousandes of yeeres and speake at randonne If it hadde benne true yee woulde better haue shewed it but beinge moste vntrue as you knowe it to bee for very shame yee should neuer haue saide it The Apologie Cap. 9. Diuision 1. 2. Neuerthelesse wee can beare patiently and quietly our owne priuate wronges But wherefore doo thei shutte out Christian Kinges and good Princes from their Conuocation Why doo they so vncourteously or with suche spite leaue them out and as though they were not either Christian menne or els coulde not iudge wil not haue them made acquainted with the causes of Christian Religion nor vnderstande the state of their owne Churches Or if the saide Kinges and Princes happen to entermeddle in sutche maters and take vpon them to doo that they maie doo that they be commaunded to doo and ought of dutie to doo and the same thinges that we know bothe Dauid and Salomon and other good Princes haue donne that is if they whiles the Pope and his Prelates siugge sleepe or els mischeuously withstande them doo bridle the Priestes sensualitie and driue them to doo their duetie and
thalamo suo Nonnè si quempiam talium eminùs procedentem aspexeris Spōsam potids putabis quà m Sponsae Custodem They goe trimmely and finely in their coloures as if a Spouse shoulde comme from her Chamber If thou shouldest suddainely see one of them lettinge a farre of wouldest thou not rather thinke it were a Spouse then the keeper of the Spouse Pope Bonifacius 8. in a greate Iubilee and in a Solemne Procession wente apparelled in the Emperours Roabes and had the Crovvne Emperial on his Heade and the Svverde of Maiestie borne before him as an Emperoure This Spiritual Ioilitie M. Hardinge liketh you wel Notwithstandinge S. Bernarde saithe Daemonum magis quà m Ouium sunt haec pascua Scilicet sic factitabat Petrus sic Paulus ludebat These be Pastoures for Diuels not for Sheepe No doubte Euen thus did Peter euen sutche pastime plaide S. Paule Yee telle vs further Though they teache not though they saie not though they doo not though they liue not as becommeth Bishoppes nor as becommeth a Christian man yet bee they Bishoppes not withstandinge Hereat wee wil not greately striue For so the VVoulfe if he once geate a Sheepehooke and a Cloke maie be a Shephearde and a Blindeman if he geate once into the Watche Tower maie bee a Spie But miserable are the Poore Sheepe that so are fedde miserable is that Poore Castle that so is watched S. Augustine saithe Episcopatus est nomen Operis non Honoris vt intelligat se non esse Episcopum qui praeesse dilexerit non prodesse A Bishoppes Office is a name of Laboure and not of Honoure that who so loueth to rule and not to profite maie vnderstande him selfe to be no Bishop Againe he saithe of sutche a one Canis impudicus dicendus est magis quà m Episcopus He ought rather to be called a shamelesse Dogge then a Bishop As for that yee saie Your Bishoppes be duely Ordinated and consecrated S. Augustine replieth Ipsum Characterem multi Lupi Lupis imprimunt Touchinge the outwarde Consecration of a Bishop many geeue it to VVoulues and be VVoulues them selues S. Bernarde speakinge of your Priestes and Bishoppes saithe Habitu Milites quaestu Clericos actu neutros exhibent Nam neque vt Milites pugnant neque vt Clerici Euangelizant Cuius ergo Ordinis sunt Cùm vtriusque esse cupiunt vtrunque deserunt vtrunque confundunt Vnusquisque inquit in suo Ordine resurget In quo isti An qui sine Ordine peccauerūt sine Ordine peribunt Vereor nō alibi Ordinandos quà m vbi nullus Ordo sed sempiternus horror inhabitat In theire apparel they are Souldiers in their gaines they are Priestes and Bishoppe but in effecte and in deede they are neither of bothe For neither doo they fighte in the fielde as doo Souldiers nor doo they preache as Priestes and Bishoppes Of whether Order therefore be they Whereas they would be of bothe Orders they foresake bothe and confounde bothe S. Paule saithe Euery man shal rise againe in his owne Order But in what Order shal these rise Whether for as mutche as they haue finned without Order shal they perishe without Order I feare me they shal be Ordered none otherwhere but where as is no Order but disorder and horroure Euerlastinge Thus plainely speake your owne Doctoures touchinge your Cleregie whiche plainenesse it pleaseth you M. Hardinge to calle false and malicious railinge The Apologie Cap. 10. Diuision 1. Surely to haue the principal staie and effecte of al maters committed wholy to these mennes handes who neither knowe nor wil knowe these thinges nor yet set a iote by any poincte of Religion saue that whiche concerneth their belly and riot and to haue them alone sitte as Iudges and to be set vp as ouerseers in the Watche tower being no better then Blinde Spies of the other side to haue a christian Prince of good vnderstandinge of a right iudgemente to stande stil like a blocke or a stake not to be suffred neither to geeue his voice nor to shewe his iudgemente but onely to waite what these menne shal wil and commaunde as one whiche had neither eares nor eies nor witte nor harte and whatsoeuer they geeue in charge to allowe it without exception blindely fulfilling their Commaundementes be they neuer so blasphemous and wicked yea although they commaunde him quite to destroie al Religion and to Crucifie againe Christe him selfe This surely bisides that it is proude and spiteful is also beyonde al right and reason and not to be endured of Christian wise Princes For why I praie you maie Caiphas Annas vnderstande these maters and maie not Dauid and Ezechias doo the same Is it lauful for a Cardinal beinge a man of warre and delitinge in Bloude to haue place in a Councel and is it not lauful for a Christian Emperoure or a Kinge The B. of Sarisburie Hereto M. Hardinge saithe nothinge but that he hath oftentimes saide before The Apologie Cap. 11. Diuision 1. Verely wee graunte no further Libertie to our Magistrates then that we knowe hath bothe benne geeuen them by the VVoorde of God and also confirmed by the Examples of the very beste gouerned Common Wealthes M. Hardinge If a man shoulde aske you where that woorde of God is that maketh a temporall Prince Supreme head of that parte of the Churche which he hath gournement of in al ciuil matters I am sure you can bringe foorthe no other woorde of God then that wherein S. Peter and S. Paule willeth al menne to obeie the Superiour powers especially Kinges VVhiche thinge was written to all Christian men whiles they liued vnder Heathen Princes and Infidels as Claudius Cesar and Nero were whom I suppose ye wil not saie to haue benne heades of the whole Churche as they were Monarkes and Princes of the whole worlde If then by those Scriptures whiche cannot proue Nero beinge a persecutour of Christes Churche to haue ben heade of the same you wil now proue that other Princes are supreme heads of the Churche it semeth that either you make Nero heade of the Churche with them or geue more vnto them then the word of God wil beare And as for examples of good cōmon weales shewe vs but one since Christes ascension wherein before Luthers time any Emperour Christian or other Prince did attribute that title vnto him selfe and we wil saie that when you speake of common weales in the plural number you make but one lye but in case you shew vs no one common weale that hath so done then you lie in the plural number Yea further if at this daie the common weales in Christendome not onely that are Catholike but the beste also of those that are Lutherishe and newfangled do abhorre frō that strange and vnheard title of supreme head of the Churche why do you saie that ye haue either worde of God for it or example of approued
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte Laurētius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by y◠Exāple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ▪ they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ▪ sith an other is more like to God then he A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
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
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
caueret While Ruffinus chargeth me with inconstancie he proueth him selfe to be an Heretique c. Ruffinus hath so translated Origen into Latine that who so findeth him Catholique touchinge the Trinitie shoulde neuer suspecte him in any thinge els to be an Heretique Againe he saith vnto him Solos Haereticos non recipimus quos vos solos recipitis Onely Heretiques wee receiue not into our houses And yet them onely you receiue Anastasius the Bishop of Rome hath thus published his Iudgemente of the same Ruffinus Omni suspicione seposita Ruffinum scito quòd proptia mente Origenis dicta in Latinū transtulit ac probauit Nec dissimilis ab eo est qui alienis vitijs praestat assensum Illud tamen scire te cupio ita haberi à nostris partibus alienum vt quid agat vbi sit nec scire cupiamus Al suspiciō sette aparte knowe thou that Ruffinus hath translated Origen the Heretiques woordes into Latine accordinge to his owne likinge and vvel allovveth the same And who so euer geueth his consente vnto an other mannes faulte it not vnlike vnto him Notwithstandinge thus mutche I woulde haue thee to knowe that Ruffinus is so far from our felowship or profession of Faithe that wee desire not to knowe neither what he dooth nor where he is Vincentius saithe that S. Hierome charged Ruffinus with the Pelagian Heresie Erasmus saith Ruffinus non fuit alienus ab Origenistarum Haeresi Ruffinus was not cleare from the Origenians Heresie Againe speakinge of the same Heretiques he saithe Huius reī Dux signifer Aquileiensis Ruffinus fuit Againe Notat nescio quem ipsum opinor Ruffinum qui in eam Haeresim inductus est à Magistro quopiam c. Againe Monet vt explosa factione Origenistarum cos etiam eijciat qui clam oblique essent Origenistae Ruffinum illius amicos The Captaine and standarde bearer of this Heresie vvas Ruffinus of Aquileia c. Againe S. Hierome here noteth somme body I knowe not whom but I thinke Ruffinus him selfe that was brought into this Heresie by somme teacher c. Againe He warneth his frende that hauinge renounced the Origenian Heretiques he woulde likewise renounce them that priuily and in secrete were Origenian Heretiques meaninge Ruffinus and his frendes Likewise againe he saithe Ruffinus grauissima suspicione premebatur quòd esset Origenista Sub hoc enim titulo Arianorum Haeresis conata est repullulascere Ruffinus was greeuously supected to be an Origenian Heretique For vnder that name the Arian Heresie beganne to reuiue Thus yée sée M. Hardinge it was not so greate an Heresie to saie that Ruffinus was an Heretique The Apologie Cap. 12. Diuision 4. Continually for the space of Fiue Hundred yeeres the Emperour alone appointed the Ecclesiastical Assemblies and called the Councelles of the Bishoppes togeather We nowe therefore marueile the more at the vnreasonable dealinge of the Bishop of Rome who knowinge what was the Emperours right when the Churche was wel ordered knowing also that it is nowe a common right to al Princes for so mutche as Kinges are nowe fully possessed in the seueral partes of the whole Empire doothe so without consideration assigne that office alone to him selfe taketh it sufficient in Summoning a General Councel to make that man that is Prince of the whole worlde no otherwise partaker thereof then he woulde make his owne seruaunte M. Hardinge VVhere you saie The Emperoure alone celebrated kepte or helde Councelles for so is your Latine it is too impudently faced without any face without proufe without Truthe Thei were Celebrated or holden by the popes Legates the Patriarkes and Bishoppes and not by Emperours Al be it Emperours might 〈◊〉 them but not as Iudges And thei haue euer benne called Episcopalia Concilia not 〈◊〉 cratoria Councelles of Bishoppes not of Emperours And diuerse Councels not accompted General 〈◊〉 kepte by Bishoppes before any Emperour was Christened As those whiche were kepte by S. 〈◊〉 Hierusalem mentioned in the Actes of the Aposties in the time of victor the Pope in Palestina and other places concerning the kepinge of Easier At Rome about the time of Pope Fabian against the Nouatian Heresie At Antioche againste Paulus Samosatenus and many others Al whiche 〈◊〉 were kepte not onely without the presence of the Emperoures person but also without his Power or Authoritie And yet if he were head of the Churche it coulde not haue benne donne without him If you saie He was not then Christened I answeare that Christianitie is no parte of his Imperial Power It is a spiritual Power whereby he is made the sonne of God He maie thereby be ruled by a Christian Bishop But verely he hath no Power geeuen to him whereby he maie rule Bishoppes Baptisme maketh a man the Childe of the Churche But * it is Imposition of handes in consecratinge a Christian Priesie to be a Bishop that geueth him rule ouer others and not the Sacramente of Baptisme Therefore Emperours were not the holders or kepers of Councelles the firste fiue hundred yeares Yea three hundred were fully expired before the Emperoure professed openly the Christian Faithe So mutche the lesse maie you marueile that nowe the Bishop of Rome calleth and kepeth Councelles chiefely by his owne authoritie For he succedeth Peter not Nero. He tooke his authoritie of Christe imm◠diatly not of the people of Rome Be the Emperoure Christian or not Christian the Bishop of Rome by nature of his Bishoppes office is not onely alwaies a Christian man but also a chiefe Prieste VVhere you saie the Bishop of Rome in summoning the late Councel did besides good consideration in that he made a man that is Prince of the whole world no other wise partaker thereof then he would make his owne seruainte you forgette your selfe fouly and seeme to recke litle what you speake so you vtter your malice For who is that whome you cal Prince of the whole worlde VVhat contradiction is this Saide you not in the same sentence before that kinges are nowe fully possessed in the seueral partes of the whole Empire Howe then cal you Ferdinande Prince of the whole worlde VVel this is but one of the common ornamentes of your Rhetorique Sir the Emperour Ferdinande of famous memorie was not so abused of Pius the fourth that blessed man Bishop of Rome in these our daies Ye rather are they who abuse the Emperours Maiestie For ye depose him cleane from his seate ye finde faulte that euer Leo the thirde made an Emperoure in the VVeste Ye complaine openly that the Emperial Maiestie had not continued stil at Constantinople Bilike to the intent the Turke might nowe haue had it who is knowen to suffer in his Dominions al Faithes and Religions for whiche cause it maie seeme ye fauer him As for Pope Pius that nowe is he deferred the olde priuilege of honoure vnto the Emperoure Ferdinande
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
the more encrease Notwithstandinge it is noted by the Learned of your owne side that these Epistles bitweene the Emperoure the Pope in the Oldest Allovved Bookes are not founde and therefore are suspected to sauoure of somme Romaine forgerie Hereby it is easy to vnderstande that vntil the time of the Emperoure Iustinian which was welneare six hundred yeeres after Christe the Bishoppes of the Easte Churche were not subiecte to the Bishop of Rome and that for so longe time the Pope was not yet knowen for the Heade of the Vniuersal Churche of God One of your owne Allowed Doctours saithe thus Dicere quo'd Princeps non potest facere Leges vel eis vti quousque fuerint approbatae per Papam falsum est To saie that the Prince cannot either make or vse his Lawes before the Pope haue allowed them it is plainely false Abbate Panormitane to qualifie the mater saithe thus Lex Principis Praeiudicialis Ecclesijs non extenditur ad Ecclesias nisi expressè approbetur per Papam Sed si fauet Ecclesijs intelligitur approbata nisi expressè reprobetur The Princes Lawe if it be Preiudicial or hurteful to the Churche is not extended vnto the Churche onlesse it be expressely allowed by the Pope But if it be profitable for the Churche wee muste thinke it is allowed onlesse it be expressely disallowed But here M. Hardinge this one thinge yee maie note by the waie that notwithstandinge you cannot finde by any shifte or coloure whereof ye lacke no stoare that the Pope hath Authoritie to allovve the Emperours Lavves yet of the other side wee are hable readily to finde that the Emperoure hath Authoritie to allovve the Popes Lavves For so the Emperoure Iustinian him selfe saithe A praecedentibus nos Imperatoribus à nobis ipsis rectè dictum est Oportere Sacras Regulas pro Legibus valere It is wel saide bothe by other Emperours our Predecessours and also by vs that the Holy Canons muste be holden for Lawes Likewise saithe Pope Honorius 3. Imperator Iustinianus decreuit vt Canones Patrum vim Legum habere oporteat The Emperoure Iustinian hath decreed that the Canons of the Fathers shal haue the force of Lawes But what can be so plaine as that Iustinian hereof writeth him selfe These be his woordes Nisi intra praescriptum tempus ad Ecclesias suas redeant deponantur alij in illorum locum surrogentur idque Authoritate vi huius Praesentis Legis Onlesse Bishoppes and Priestes repaire againe vnto their Churches by a daie appointed let them be depriued from their liuinges and let others be placed in their roumes not by the Authoritie of the Pope but by the force and Authoritie of this Presente Lavve So saithe S. Augustine Reges in Terris seruiunt Christo faciendo Leges pro Christo Kinges in the worlde serue Christe in that they make Lawes for Christe Likewise saithe Iustinian Legum Authoritas Diuinas Humanas res bene disponit By the Authoritie of the Emperours Lawes bothe Heauenly and worldly thinges are wel ordered And againe Nullum genus rerum est quod non sit penitùs quaerendum Authoritate Imperatoris Is enim recipit à Deo communem gubernationem Principalitatem super omnes homines There is no kinde of thinge but it maie be thorowly examined by the Authoritie of the Emperoure For he receiueth from God a General Gouernemente and Principalitie ouer al menne that is as wel of the Cleregie eas of the Laitie So saithe Paulus the Bishop of Apamea vnto the same Emperoure Iustinian vpon the deathe of Agapetus the Bishop of Rome Transtulit ipsum Dominus vt Plenitudinem directionis Vestrae custodiret Serenitati Our Lorde hath taken the Pope awaie that he mighte reserue the whole fâ—lnesse of order vnto your Maiestie Touchinge the Depriuation of the twoo Popes Syluerius and Vigilius yee saie It was donne onely by Theodora the Empresse and not by the Emperoure Iustinian and therein yee thinke yée haue taken vs in somme greate aduantage Notwithstandinge in your owne Pontifical it is written thus Belisarium interrogauit Imperator quomodò se haberet cum Romanis vel quomodò in loco Syluerij statuisset Vigilium Tunc gratias ei egerunt Imperator Augusta The Emperoure demaunded of his Captaine Belisarius howe he had donne with the Romaines and howe he had deposed Pope Syluerius and placed Vigilius in his steede Vpon his answeare bothe the Emperoure and the Empresse gaue him thankes Nowe yee knowe it is a Rule in Lavve Ratihabitio retrotrahitur mandato comparatur The Allovvance of a thinge donne is as good as a Commission for the dooinge Somme of your Frendes haue saide Totus Mundus non potest Deponere aut Iudicare Papam The whole worlde cannot Depose or Iudge the Pope Yet Eutropius saithe Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If the Emperours Embassadoure had coÌ„maunded the Bishop of Rome to appeare at Constantinople before the Emperoure he wente streight waie without excuse Yea although he certainely knevve that he shoulde be bannished Here I leaue sundrie Examples of Emperours that by their Authoritie haue Deposed not onely other Bishoppes but also Popes As the Example of Honorius that Deposed Pope Bonifacius Of Theodoricus that Deposed Pope Symmachus Of Otho that Deposed Pope Iohn 12 Of Henrie that Deposed Pope Benedictus 9. and that as it is recorded not by wilful might or Tyrannie but Imperiali Canonica Censura By his Emperial and by the Canonical Censures Yea one of your owne Frendes saith thus Populus commendabiliter Zelo Fidei commotus Constantinum Papam qui erat Ecclesiae in scandalum priuauit oculis Deposuit The people of Rome moued with the Zele of Faithe tooke Pope Constantine and pulled out his eies and Deposed him for that he was sclaunderous vnto the Churche and they deserued greate Praise for the same How be it yée saie these twoo Popes Syluerius and Vigilius were Good Menne and Godly Fathers and therefore the remouinge of them was Violence and Tyrannie And hereto yee apply the vnsauerie Similitude of your Homely Puddinges Notwithstandinge what Vertue or Holinesse was in either of these menne it maie soone appeare by the storie Pope Syluerius was chosen Pope by Corruption and Simonie contrarie to the wil of the Cleregie Pope Vigilius accused him of Treason for that he woulde haue betraied the Cittie of Rome to the Gotthians As for Pope Vigilius youre Pontifical saithe He was a False Witnesse againste his Predecessoure Pope Syluerius He sought vndewe meanes to remoue him and to place him selfe He keapte him in Prison and sterued him for hunger He gaue a greate somme of monie to procure the Popedome to him selfe He killed
Prophetes Euangelistes Shepeherdes and Teachers as is before mentioned In aedificationem Corporis Christi To the buildinge vp of the Bodie of Christe which is his Churche Ye shall pardon vs if we beleue S. Paule before you VVe see what is the marke ye shoote at that the lawfull successours of the Apostles Prophetes and Euangelistes and the lawfull Shepeherdes and Doctours being put from the buildinge of Christes Body the Churche your selues maie take the woorke in hande and gouerne all set your hartes as reaste it shal not be so The B. of Sarisburie In déede Christe hath ordeined Apostles Prophetes Euangelistes Pastours Teachers for the gouernmente of his Churche notwithstandinge y◠same be not alwaies allowed to sitte in Councelles nor be alwaies knowen by Rochetes or Miters If God had not prouided other Pastours Feeders bisides your Prelates the whole Churche might sterue for hunger S. Paules Woordes be true but your idle Constructions are vntrue Wée finde not faulte with Goddes Ordinance but wée reioice in Goddes Mercie for that it hath pleased him to visite his people and to discouer the multitude of these Vanities wherewith you haue so longe and so vncourteously beguiled the worlde Therefore wée correcte not Magnificat M. Hardinge as you saie but rather wee humbly singe Te Deum laudamus and reioice in God our Saueoure The right onely waie of buildinge Goddes House is to laie the Fundation thereof vpon y◠Euerlastinge vvoorde and vvil of God S. Paule saithe Other Fundation noman can laie but the same that is saide already whiche is Christe Iesus The Prophete Esaie saithe To the Lavve of God and to the Testimonie If they speake not accordinge to this Woorde they shal haue no morninge Lighte Therefore S. Hilarie saithe as it is alleged in the Apologie Aliter extruenda aliter custodienda Ecclesia est Fundamentum eius super Prophetas Apostolos collocandum est Ecclesia ita à Deo id est Doctrinis Dei aedificata non concidet Otherwise muste the Churche be builte and otherwise muste it be keapte The Fundation of it must be saide vpon the Apostles and Prophetes The Churche beinge thus builte by God that is to saie by the Doctrine of God shal neuer false The Apologie Cap. 19. Diuision 1. But marueilous notable to very good pourpose for these daies bee S. Hieromes woordes VVhom so euer saithe he the Deuil hathe deceiued and entised to fal asleepe as it vvere vvith the svveere and deadely enchauntementes of the Maremaides the Sirenes those persones doothe Goddes VVoorde avvake vp saieing vnto them Arise thou that sleapest lifte vp thee selfe and Christe shal geeue thee light Therefore at the comminge of Christe of Goddes VVoorde of the Ecclesiastical Doctrine and of the ful destruction of Niniue and of that most bevvtiful Harlot then shal the people vvhiche heretofore hadde benne cast in a traūce vnder their Maisters be raised vp and shal make haste to goe to the Mountaines of the Scriptures and there shal thei find hilles Imeanemoses and losua the Sonne of Nun other Hilles also vvhiche are the Prophetes and Hilles of the Nevve Testament vvhiche are the Apostles the euangelistes And vvhen the people shal flee for succoure to sutche Hilles and shal be exercised in the readinge of this kinde of moūtaines though thei finde not one to teache them for the haruest shal be greate but the labourers fevv yet shal the good desire of the people be vvel accepted in that thei haue gotten them to sutche Hilles and the Negligence of theire Maisters shal bee openly reproued These be S. Hieromes woordes that so plaine as there needeth no Interpretour For they agree so iuste with the thinges we now see with our eies haue already comme to passe that wee maie verily thinke he meante to foretel as it were by the Spirite of Prophesie and to painte before oure face the Vniuersal state of oure time the fal of the moste gorgeous Harlot Babylon the repairinge againe of Goddes Churche the blindenesse and slouthe of the Bishoppes and the good wil forewardenesse of the people For who is so blinde but he seethe these menne be the Maisters by whome the people as saithe S. Hierome hath benne leadde into erroure lulled a sleepe Or who seeth not that Rome that is their Niniue whiche sometime was painted with fairest colours nowe her vizarde beeinge pulled of is bothe better seene and lesse sette by Or who seeth not that good menne beinge awaked as it were out of their deade sleepe at the lighte of the Gospel and at the voice of God haue resorted to the Hilles of the Scriptures waitinge not at al for the Councelles of sutche Maisters M. Hardinge Ye wreste the saieinge of S. Hierome to your purpose that is to saie so as it may seeme to be spoken against the Churche that now is wherein ye make him a Prophete And that this place mighte sounde the more against the Clergy to the commendation of the people and to stirre them to reade the Scriptures after your accustomed maner ye sticke not to adde some what of your owne in one place to take awaie a litle of the Doctour in an other place to alter the woordes in an other place VVho looketh so narrowly for trial of this as your secretarie thought maliciously when he wrote it by diligent conference of this Apologie with S. Herome he shall finde it Now concerninge the right sense of the place S. Hieromes intent was not to foretell and paint before our face as you saie the vniuersall state of our time but to tell and declare the meaninge of the Prophete Nalium signifiynge the state of the time now paste to witte the time of Christes firste comminge into the world for the woordes do expressely speake thereof After S. Hieromes exposition by Niniue that Prophete meaneth the worlde by the Assyrian Kinge the Deuill And there he prophecieth the ruine of the worlde and of the Deuill at the comminge of Christe S. Hierome speaketh neuer a woorde of your harlotte Babylon whereof ye and your vnlearned ministers haue neuer donne bablinge meaning thereby the Holy Romaine Churche First you Sir defender that penned this geare haue plaide a false parte by diuidinge the one member of the sentence into twoo Or rather by puttinge in one woorde and leauing out an other For where S. Hierome hath thus Et consummationis Niniue speciosissimae quondam Meretricis whereby he meante the vndoinge of the Deuils power in the worlde once that is to saie before the comminge of Christe a most beautiful harlotte that you might geue occasion of reproch to the Romaine Church which falsefiynge the doctours sense you vnderstand by Niniue you haue set it forthe thus Et consummationis Niniue speciosissimae meretricis Then you descant vpon it as though S. Hierome had so written and saie that he setteth before our face the falle of the most gorgeous
nor willed vs to haue recourse to the Bishop of Rome more then to any other seueral Bishop Therefore M. Harding we muste recken this emongest the reste of your Vntruthes It is true that you saie A member diuided from the Body cannot liue But youre Conclusion is Vntrue like the rest For Rome is not the Body but onely a Member of the Body Rome is not the Tree but onely a Boughe Rome is not the Heade but onely a Springe And therefore seeinge it is nowe diuided from that Body seeinge it is broken from that Tree seeing it is cut of from that Heade it is no maruaile thoughe it be sterued thoughe it be wethered thoughe it be leafte drie without either Sprite or life As this daie it appeareth to the eies of al them that wil beholde it The Apologie Cap. 22. Diuision 2. For of very truthe we haue departed from him whom we sawe had blinded the whole worlde this many a hundred yeere From him who too farre presumpteously was woonte to saie he could not erre and what so euer he did no mortal man had power to condemne him neither Kinges nor Emperoures nor the whole Clergie nor yet al the people in the worlde togeather no thoughe he shoulde carrie away with him a thousande Soules into Hel From him who tooke vpon him power to commaunde not onely menne but euen the Angelles of God to goe to returne to leade Soules into Purgatorie to bringe them backe againe when he liste him selfe who Gregorie saithe without al doubte is the very forerenner and standerd bearer of Antichriste and hath vtterly forsaken the Catholique Faith From whom also these ringleaders of ours who now with might and maine resiste the Gospel and the truthe whiche thei knowe to be the truthe haue ere this departed euery one of their owne accorde good wil and would euen now also gladly departe from him againe if the note of inconstancie and shame their owne estimation among the people were not a let vnto them In conclusion wee haue departed from him to whom we were not bounde and who had nothinge to laie for him selfe but onely I knowe not what vertue or power of the place where he dwelleth and a continuance of Succession M. Hardinge As yee confesse youre departinge so woulde God yee vnderstoode youre gylte Those reuerent Fathers and Godly learned menne whose romes ye holde wrongfully whom it liked your interpreter to cal Ringleaders resiste not the Gospel but suffer persecution for the Gospel Your Gospel that is to saie your vile heresies and blaspemies worthely thei detesâ—e Your newe trouth that is to saie your false and wicked lies thei abhorre Neither euer departed they from any parte of the dutie of Catholique menne by their owne accorde and good wil as ye saie But wherein they slepte aside they were compelled by sutche feare as might happen to a right constant man I meane the terrour of death whiche as Aristotle saithe of al terrible thinges is most terrible Nowe bicause yet they finde the terroure of a gilty conscience more terrible then death of their persons thei entende by Gods grace assisting them neuer so to steppe aside againe but rather to suffer what so euer extremities VVhose bloude or the bloude of any of them if God to his honour shal at any time permitt mitte you to drawe whiche so mutche ye thirst sone after looke ye for the retourninge of the Israelites againe that texte beinge then fulfilled Complerae sunt iniquitates Amorrhaeorum VVere not thei wel assured of the trouthe moste certaine it is what so euer ye saie thei would not make so foolishe a bargaine as your selues doo as to buye vaine estimation among the people with the certaine losse of their soules The B. of Sarisburie Certaine of youre frendes whom yee cal Reuerende Fathers suffer imprisonement yee saie and persequution for the Gospel Notwithstandinge it is not so longe sithence the saide Reuerende Fathers were them selues the Burners and Persequutours of the Gospel Sutche complainte sommetime made Arius the wicked Heretique For thus he writeth I Arius that suffer persequution for the Truthe that euer preuaileth Ruffinus notwithstandinge he were a greate fauourer of the Origenian Heretiques yet he saide euen as you saie Nostra Fides persequutionis Haereticorum tempore cùm in Sancta Alexandrina Ecclesia degeremus in carceribus Exilijs quae pro fide inferebantur probata est While wee liued in the Holy Churche of Alexandria in the time of the persequution of Heretiques Our Faithe was proued in prisones and Banishementes whiche were laide vpon vs for the Faithes sake Vnto whom S. Hierome in his pleasante manner answeareth thus Miror qu'd non adiecerit Vinctus Iesu Christi Liberatus sum de ore Leonis Alexandriae ad bestias depugnaui Cursum Consummaui Fidem seruaui Superest mihi corona Iustitiae I maruaile mutche that he saide not further Ruffinus the Prisoner of Iesus Christe I was deliuered out of the Lions mouthe I was throwen amongeste wilde beastes at Alexandria I haue paste my Course I haue keapte the Faithe Nowe there remainethe for mee the Crovvne of Righteousnesse Thus the Woulfe when he is restreined from spoile and rauen maie likewise complaine of Persequution S. Hierome writinge vnto Apronius of the state of the Easte Churches where he then liued saithe thus Hîc quieta sunt omnia Etsi enim venena pectoris non amiserint tamen os impietatis non audent aperire Sed sunt sicut aspides surdae obturantes aures suas Al thinges here are quiete For al be it they haue not leafte the poison of theire bartes yet they dare not open theire wicked mouthes But they are as the deafe Serpentes shuttinge vp theire eares and wil heare nothinge The saide Reuerende Fathers that as nowe sitte so firmely of your side not longe agoe were wel contented bothe to mainetaine and to publisshe the contrarie as wel as you Howe be it al this you saie they did not of good wil but onely of feare and of sutche feare as maie happen vpon a constant man that is to saie of mere Hypocrisie and Dissimulation and by open flatteringe of theire Prince And thus to saue your Fathers from beinge Schismatiques yee are wel contente to make them Hypocrites Thus saie you But youre saide Reuerendes them selues woulde haue tolde you farre otherwise Doctour Gardiner of him selfe saith thus In the discussing and trial of the truthe I did not so easely contente me selfe But I so framed me selfe that as it had benne in askinge the iudgemente of al my senses onlesse I perceiued that I firste of al hearde them vvith mine eares smelled them vvith my nose savve them vvith mine eies and felte them vvith my handes I thought I had not seene yenough Againe he saithe This aduised consideration hathe pulled avvaie al scrupulous doubtes And by the vvoorkinge of Goddes Grace hathe conueighed and brought
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
King 403. The Pope is al and aboue al. 619. The Popes iudgemente aboue al the iudgemeÌ„t of the vvorld â–ª 482. The encreasing of the Popes temporal povver 403. Pope Victor poisoned in the Chalice 40â— The Pope is more then God 397. The Popes stoole of Porphyris stoane 410. Kinges and Princes svveare obedience to the Pope 396. The Pope placeth him self aboue the Empier 398. The Pope him selfe vvoulde not be called the vniuersal Bishop 45â— The Pope can haue no Superioure 424. The Pope is Christe 461. The Pope and his Clergie fallen from God 453. Departing froÌ„ the Pope 430. 431. The Pope had no authoritie to summone Councels 671. The Popes honor preiudicial to to the honor of God 398. The Pope is the onely Lorde of temporal thinges 426. Pope Syluester dead before the Councel of Nice 666. The Emperours place in Councel at the Popes feete 635. A priuate maÌ„ saieing the truthe is to be heard before the Pope 431. Popes and Cardinalles entangled vvith vvorldly affaires 640. It is sufficient for vs to doâ—â—es the Pope vvilleth vs. 431. The Ambition of the Pope 426. The Pope is the light that came in to the vvorlde 619. The Pope is not the head of al Churches 451. 452. The Pope hath inuaded the right of al inferiour Bishoppes 452. Pope Adrian confessâ—th that al euil grevve from the See of Rome 454 455. The Pope and his Clergie Spoilers and Traiâ—â—â—rs 462. 463. Praier in a strange tonge 516. The Pride of Rome 110. 119. Moses a Prieste 651. Priestes Concubines allowed 363. 367 370. Priestes take vpoÌ„ theÌ„ the proude lookes of the Phariseis 153. 154. Laie men in a certaine sense to be called Priestes 652. The Priestes povver in remittinge sinne 158. 159. Priestes or elders 603. Prince of Priestes or hiest Bishop â–ª a title geueÌ„ to many Bishops 121 Godly Princes careful for Goddes causes 34. 35. The Prince the Supreme gouernoure in Ecclesiastical causes 643. 644. 645. 647. The Prince touchinge his obedience tovvardes God is a priuate man 394. The Prince bounde to vvrite out the booke of the Lavve 648. 649. Flatteringe of Princes 591. Priuate Masse coldely auouched by M. Hardinge 225. 226. 227. The Prophetes of God called Heretiques 233. The Popes power ouer Purgatorie 299. Old fantasies of Purgatorie 299. 300. Praier for the dead importeth not Purgatorie 300. Vaine proues for Purgatorie 301. The Bloude of Christe is our true Purgatorie 301. 305. 306. There is no Purgatorie 302. Scriptures disprouing Purgatotie 304 Purgatorie Imagined by the Heathens 305. Contrarie opinioÌ„s of Purgatorie 306. Roffensis confesseth that the olde Fathers made little mention of Purgatorie 307. The Greekes neuer beleeued Purgatorie 302. 307. S. Augustine doubteth of Purgatorie 305. M. Hardinge imagineth double fire in Purgatorie 306. S. Augustine denieth Purgatorie ibid. Paule and Peter muste passe through Purgatorie 301. Q. QuodaÌ„modo miscetur mihi 242. 243 R. Readers 98. Readinge of the Scriptures vvithout praier 195. Children of xiiij yeres of age admitted to be Readers in the Churche 602. Rebellion 16. The Boures RebellioÌ„ in Germanie 388 Recourse to Rome 702. 703. 704. Reconciliation of dissensions 354. Regimente of vveemenne 389. Relikes or dead mennes boanes 705. The Kinge determineth cases in Religion 12. The cause of Resurrection 324. 325. The good man vvoorketh good things vvithout hope of Revvard 320 Our perfection of Righteousnesse is vnperfit 317. 318. The Romaine Religion in many pointes agreable vvith the Manichees 17. The Romaine cleregie deceiuers false teachers and Pilates 461. The Romaine Faith shal neuer faile 22 The Romaine Faithe spoken of thorough the vvorlde 436. The filthie life of the Romaine Clergie 367. 368. Erroures and abuses in the Romaine Churche confessed 24. Rome is Babylon 719. 720. Fond questioÌ„s resolued at Rome 704. The Tragedies of Rome 79. Rome the roote of euil 455. Departure from the Churche of Rome 17. S. Tvvo Sacramentes 202. 214. Sacramentes ministred vvithout vnderstandinge 203. Sacramentes sanctifie and conteine grace 203. 204. Sacramentes be signes 205. Vehement phrases of the SacrameÌ„tes 246. The grace of the Sacramentes 235. The number of Sacramentes 212. 213. Sacramentes be vvoordes visible 145. Sacrament turned into a Diuine substance 252. The Breade and VVine of the Sacrament doo nourishe 205. The Scaramentes of the olde Lavve the nevve 206. The visible partes of Sacramentes are thinges corruptible 257. 260. Goddes special vvoorking in al Sacramentes 254. The Sacrament is a figure 244. Goddes omnipotente povver in the Sacramentes 245. In the Sacramente or by the Sacramente 232. Sacramentes are Seales of Gods promisses 134. SacrameÌ„ts necessarie hovv 149. 150 The diuiding or breaking of the Sacrament 521. Nature Povver Vertue in SacrameÌ„ts 253. 254. M. Harding referreth the Iudgement of Sacramentes to his senses 255. Disdaineful speaches of the SacrameÌ„ts vsed by M. Hardinge 268. Christe is crucified and dieth in the Sacramente 269. The Sacramente changed into the substance of our fleashe 259. Sacramentes are signes 73. Vehement speeches of the Sacrament 239. The Bread changed into a Sacrament 244. The Sacramente vnder bothe kindes of Christes Institution 229. 230. The Sacramentes of the nevve Lavve geue grace in vvhat sense 062. The difference bitvveene the Sacrament and the substance of the Sacramente 222. 224. The Sacramentes vvoorke in vs the hope of Resurrection 221. 222. The carieing about of the Sacrament 293. 295. The Sacramente dependeth not on the Minister 215. The Sacramente is one thinge and Christes Body is an other thing 222 230. 232. 268. The Sacrifice of Melchisedeth 434. Sainctes offices distincted 313. Sale of Masses and of Merites 292. Certaintie of Saluation 75. The Schoole Doctours 19. The Scripture a deade letter 473. 474 The Scriptures translated into diuers tonges 588. 589. The Scriptures preserued by Goddes prouidence 478. The people ought to reade the Scriptures 506. The Scriptures preserued by the Iues 478. The Scriptures inferioure to the Churche 474. The Scriptures take theire force of the Churche of Rome 456. 593. Ignorance of Scriptures is sinne 590. The Scripture standeth in the sense not in the vvoordes 54. 72. 194. Hovve knovve you that these be the Scriptures a fonde question 200. Scriptures at diuerse times diuersely expounded 78. Scripture receaueth authoritie of the Churche 77. The old translation of the Scriptures corrupted 598. The Scriptures fovvly abused 53. 77. 467. Scriptures onely to be read in Churches 519. Scriptures folovve the Churche and not the Churche the Scriptures 78. VVee maie not heare an Angel of God against the Scriptures 485. The Heretiques alleged the Scriptures 72. The simplest of the people in olde times disputed of the Scriptures 507 The Scriptures disclose al errours 481 Grace to discerne Scriptures 201. Boastinge of the Holy Ghoste vvithout the Scriptures 65. Gods Scriptures levvdely scorned 193. Scriptures forged 201. The authoritie of the Scriptures 69. The simple people maie reade the Scrip 〈◊〉 589. 590. The people cannot iudge of the Scriptures because the Scholar is not aboue his