A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE FOVRTH ARTICLE,* 1.1 OF THE SVPREMACIE. (Book 4)

The B. of Sarisburie.

Or that the Bishop of Rome was then called an vniuer∣sal Bishop, or the head of the vniuersal Churche.

M. Hardinge. The .1. Diuision.

BY what name so euer the Bishop of Rome was called within sixe hundred yeres after Christes Ascension, this is cleare, that his Primacie, that is to say, Supreme power, and auctoritie ouer and aboue al Bishoppes, and chiefe gouernement of al Christes flocke, in maters pertei∣ninge to Faithe, and Christen Religion, was then 93* 1.2 acknowleged and confessed. VVhiche thinge beinge so, whether then he were called by either of those names that you denie, or no: it is not of greate importance. And yet for the one of them somwhat, and for the other, an infinite number of good auctorities may be alleged. But thereof hereafter.

The B. of Sarisburie.

Touchinge these glorious Names, and Titles wherewith the Bishop of Rome hath longe sithence fournished, and bewtified his estate, M. Hardinge sée∣meth in parte willingly to yéelde: claiminge neuerthelesse the Supreme Power, and Uniuersal Authoritie vnto the Sée of Rome, and that euen from the A∣postles time: notwithstandinge it was as easie a mater for Christe to geue Peter the power and Title bothe togeather, as to geue him the power alone without the Title. But to auoide errour that might grow by mistaking of woordes, him wée cal the Vniuersal Bishop,* 1.3 or the Head of the Vniuersal Churche, that hath authoritie a∣boue al General Councels, and fulnesse of power to expounde the Scriptures: to whose determinations the whole Churche of God must of necessitie submitt•• it selfe without contradiction:* 1.4 whome neither Emperour, nor Kinge, nor Clergie, nor the whole Uniuersal people, in any wise may control, what so euer he doo: vn∣to whome al Appeales ought to lie from al places of the worlde: and who, where∣soeuer he happen to be, hath the ful Iurisdiction of a Bishop. That euer any suche Superioritie, or Uniuersal power was geuen by Christe to the Sée of Rome, it wil be to muche for M. Hardinge wel to prooue.

But, where as the Bishop there so ambitiousely craueth to be knowen, and taken for the Uniuersal Bishop, and Head of the Uniuersal Churche, happy is he, if he doo the dewtie of one particular Bishoppe, and be founde but a member of Christes Churche. S. Gregorie* 1.5 saith, Aduersus quem portae praeualent Inferorum, ille né{que} petra dicendus est, supra quam Christus aedificat E••clesiam, né{que} Ecclesia, neque pars Ecclesiae. He, against whom the gates of Hel doo preuaile (as they haue often a∣gainst the Bishop of Rome) neither may be called the Rocke, wherevpon Christe dooth builde his Churche, nor the Churche, nor any parte of the Churche.

Certainely, touchinge these vaine Titles, the same Auncient Father S. Gre∣gorie saith, Ego fidenter dico: quisquis se Vniuersalem Sacerdotem vocat,* 1.6 vel vocari de∣••iderat, in elatione sua Antichristum praecurrit: I speake it boldly: who so euer, either cal∣leth him selfe the Vniuersal Bishop, or desireth so to be called, in his pride he is the ••orerenner of Antichriste.

M. Hardinge. The .2. Diuision.

Now concerninge the chiefe pointe of this Article, whiche is the Primacie of the Pope Peters

successour,* 1.7 First, it hath beene set vp and ordeined by God,* 1.8 so as it standeth in force Iure diuino, by Goddes law, and not onely by mans law, the Scriptures leadinge therto. Next, commended to the worlde, by decrees of Councels, and confirmed by edictes of Christen Emperours, for auoiding of Schis∣mes. Furthermore, confessed and witnessed by the holy Fathers. Againe, founde to be necessary by reason. Finally, vsed and declared by the euente of thinges, and practise of the Churche. For proufe of al this, so muche might easely be saide, as shoulde serue to a whole volume.

The B. of Sarisburie.

Here M. Hardinge saith, He wil Trippe, & Daunce lightly ouer this Article. And therefore notwithstanding he woulde seeme to holde De Iure diuino, that is by the Scriptures, yet for haste he allegeth not any one woorde of the Scriptures, as of him selfe, but onely vpon the reporte and credite of others. Howbeit Pope Zosimus in al that longe contention,* 1.9 he had with the Bishoppes of Aphrica, tou∣chinge these maters, neuer alleged any woorde of the Scriptures, but onely the Councel of Nice, whiche he him selfe had falsified. And Meltiades writing here∣of to the Bishoppes of Spaine,* 1.10 séemeth to claime onely by Custome, and not by any right of Goddes Woorde.

Neuerthelesse sithence that time, they haue founde out sundrie places of the Scriptures to auouche their Title,* 1.11 and haue forced the same to serue their purpose. Christe saithe,* 1.12 Al power is geuen to me: Hereof Stephanus the Bishop of Patraca concludeth thus:* 1.13 Ergo in Papa est omnis potestas supra omnes potestates tam Coeli, quàm terrae. Therefore in the Pope is al power aboue al powers, as wel of Heauen, as of earth. Some others there be that reason thus:* 1.14 Peter entred into the Graue before Iohn: Peter drew his Net ful of Fishe: vnto Peter Christe saide, Confirme thy brethren: Ergo, The Pope is head of the Churche. Bonifacius the eight saith, In principio creauit Deus Coelum, & terram: non in principijs: God made Heauen, and earth, in the beginninge: and not in the beginninges, as in manie: And againe, Spiritualis omnia dijudicat, He that is spiritual iudgeth al thinges: Ergo, The Bishop of Rome ought to haue an Vniuersal power ouer al the worlde. By these, and other like authorities of the Scriptures they conclude, that the Pope holdeth his authoritie, not by any ordinance of man, but De Iure diuino, That is, euen by the right of Goddes vndoubted Lawe. And therefore Pope Bonifacius determineth the mater in this wise to holde for euer: Declaramus, Dicimus, Definimus, Pronuntiamus, omninò esse de necessitate salutis omni humanae creaturae,* 1.15 subesse Romano Pontifici. Wee declare, say, determine, and pronounce, that vndoubtedly it standeth vpon the necessitie of Saluation, for euery mortal creature,* 1.16 to be subiecte to the Bishop of Rome. Likewise saith the Glose vpon the same: Quicquid saluatur, est sub summo pontifice. What so euer is saued, is vnder the highest Bi∣shop. If ••••ese claimes be good, it is no harde mater to holde by Scriptures.

But,* 1.17 for as muche as they seeme to make greatest accompte of these woordes of Christe,* 1.18 Thou art Peter, and vpon this rocke I vvil builde my Churche, Therefore for answeare herevnto,* 1.19 vnderstande thou good Christian Reader, that the Olde Catholique Fathers,* 1.20 haue written & pronounced, not any Mortal man as Peter was,* 1.21 but Christe him selfe, the Sonne of God to be this Rocke. Gregorius Nyssenus saith, Tu es Petrus &c. Thou arte Peter, and vpon this Rocke I vvil builde my Churche. He meaneth the Confession of Christe: for he had saide be∣fore: Thou arte Christe, the Sonne of the liuinge God. So saith S. Hilarie, Haec est vna fo••lix fidei Petra,* 1.22 quam Petrus ore suo confessus est. This is that onely Bles∣sed Rocke of Faithe, that Peter confessed with his mouthe. Againe he saith: Vpon this Rocke of Peters Confession,* 1.23 is the buildinge of the Churche. So Cyrillus, Petra nihil a∣liud est, quàm firma, & inconcussa Discipuli Fides. The Rocke is nothinge els, but the stronge,* 1.24 and assured Faithe of the Disciple. So likewise Chrysostome, Super hanc Pe∣trā,

id e••t, In hac Fide, & Confessione aedificabo Ecclesiam meā. Vpon this Rocke, that is to say,* 1.25 vpon this Faithe, and this Confession I wil builde my Churche. Likewise S. Au∣gustine, Petra erat Christus, super quod fundamentum etiam aedificatus est Petrus. Christe was the Rocke, vpon which ••undation Peter him selfe was also builte. And addeth further bisides, Non me aedificabo super te: sed te aedificabo super me. Christe saithe vnto Peter, I wil not builde mee selfe vpon thee: but I wil builde thee vpon mee. Al these Fathers be plaine: but none so plaine as Origen. His woordes be these, Petra est, quicun{que} est Discipulus Christi: Et super talem petrā construitur omnis Ecclesiastica Do∣ctrina. Quod si super vnū illum Petrum tantùm existimas aedificari totā Ecclesiā▪ quid di∣cturus es de Iohanne Filio Tonitrui, & Apostolorum vnoquo{que}? Num audebimus dicere, quòd aduersus Petrum vnum non praeualiturae sint portae Inferorum? An soli Petro dan∣••ur a Christo Claues Regni Co••lorum? He is the Rocke, who so euer is the Disciple of Christe: And Vpon suche a Rocke al Ecclesiastical learninge is builte. If thou thinke, that the whole Churche is builte onely vpon Peter,* 1.26 what then wilt thou say of Iohn, the Sonne of the Thunder, and of euery of the Apostles? Shal wee dare to say, that the Gates of Hel shal not preuaile onely against Peter? Or are the keyes of the Kingedome of Heauen geuen onely vnto Peter? By these few it may appeare, what right the Pope hath to claime his authoritie by Goddes woorde, and as M. Hardinge saith, De Iure diuino. In déede touchinge the same woordes of S. Mathew,* 1.27 S. Hierome writeth thus, Istum locum Episcopi, & Presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt su∣percilio. Bishoppes and Priestes not vnderstandinge this place, take vpon them some parte of the proude lookes of the Phariseis. And againe he saithe, Nouerint Episcopi, se magis consuetudine, quàm dispositionis Dominicae veritate, Presbyteris esse maiores. Let Bi∣shoppes vnderstande, that they are greater then the Priestes, more of Custome, then of the truthe of Goddes ordinance. By this it appeareth, that the Bishop of Rome holdeth by Custome, and not, as M. Hardinge saith, De Iure diuino.

As for the Decrées of Councels, the Edictes of Princes, the saieinges of holy Fathers, the Necessitie of Reason, and the Practise of the Churche, how iustly they be auouched by M. Hardinge, they shalbe seuerally examined, as they come.

M. Hardinge. The .3. Diuision.

But I in this treatise seekinge to auoide prolixitie, hauinge purposed to say somewhat to this number of the other Articles, and knowinge this matter of the Primacie to be already largely, and learnedly,* 1.28 handeled of others: wil but Trippe, as it were, lightly ouer at this time, and not set my fast footinge in the deepe debatinge and treatinge of it.

First, as concerning the right of the Primacie by Goddes lawe, by these auncient authorities it hath beene auouched. Anacletus that holy Bishop, and Martyr, S. Peters Scholar, and of him Con∣secrated Priest, in his Epistle to the Bishops of Italie, writeth thus. In Nouo Testamento post Christum &c. In the New Testament the order of Priestes beganne after our Lorde Christe of Pe∣ter, bicause to him Bishoprike was first geuen in the Churche of Christe, where as our Lorde saide vnto him, Thou arte Peter, and vpon this Rocke I vvil builde my Churche, and the gates of Hel shal not preuaile against it: and vnto thee I vvil geue the keyes of the kingedome of Heauen. VVherefore this Peter receiued of our Lorde first of al, power to binde and to loose: and first of al he brought people to the faithe by vertue of his Preachinge. As for the other Apostles, they receiued honour and power in like felowship with him, and willed him to be their Prince, or chiefe gouernour.

In an other Epistle to al Bishops, alleging the same texte, for the Primacie of the see of Rome, speakinge of the disposition of Churches committed to Patriarkes, and Primates, saith thus moste plainely. This holy and Apostolike Churche of Rome, hath obteined the Primacie, not of the Apostles▪ but of our Lorde and Sauiour him selfe, and hath gotten the preeminence of power ouer al Churches, and ouer the whole flocke of Christen people, euen so as he saide to blessed Peter the Apostle: Thou arte Peter, and vpon this Rocke &c.

The B. of Sarisburie.* 1.29

The authorities here alleged are full of Fogge, and false grounde, and can a∣bide no falt footinge: and therefore M. Hardinge Trippeth them so lightly ouer.

Touchinge this Epistle of Anacletus, and other like Epistles Decretal, I wil onely geue a taste, and leaue the iudgement thereof vnto the Reader.

First one Petrus Crabbe the compiler of the Councelles complaineth muche, that the examples, from whence he tooke them, were woonderfully corrupted, and not one of them agreeing with an other,* 1.30 and expresseth the same by these woordes, Exemplarium intolerabilis nimia{que} differentia, & deprauatio.

Againe, Gratian him selfe vpon good aduise is driuen to say, that al suche Epi∣s••les ought to haue place, rather in debatinge of mater of Iustice in the Consistorie, then in de∣termininge, and weighing the truthe of the Scriptures.

Bisides this, neither S. Hierome, nor Gennadius, nor Damasus, nor any o∣ther olde Father, euer alleged these Epistles, or made any accompte of them: nor the Bishops of Rome them selues, no not when suche euidence might haue stande them in best steede, namely in their ambitious contention for the Superioritie o∣uer the Bishops of Aphrica.

The contentes of them are such, as a very childe of any iudgement, may soone be hable to discrie them.

Clemens informeth S. Iames of the order,* 1.31 and manner of S. Peters death: yet it is certaine,* 1.32 and Clement vndoubtedly knew it, that Iames was putte to death seuen yeeres b••••ore S. Peter.

Antherus maketh mention of Eusebius Bishop of Alexandria,* 1.33 and of Felix Bishop of Ephesus: yet was neither Eusebius, nor Felix, neither Bishoppe, nor borne al the time, that Antherus liued.

Marcellinus saith,* 1.34 The Emperour might not attempte to presume any thinge against the Gospel: Yet was there then no Emperour aliue, that vnderstoode Christe, or knew the Gospel.

Marcellus writeth to the Emperour Maxentius,* 1.35 and chargeth him straitely with the authoritie of Clement: yet was Maxentius an Infidel, a cruel Tyran, and a persequutor of the Churche: and neither knew, nor cared for the name of Clement.

Zephyrinus saithe,* 1.36 Christe commaunded his Apostles to appointe the threescore and twelue Disciples:* 1.37 Yet S. Luke saith, Christe him selfe appointed them.

S. Luke saithe,* 1.38 Iohn the Baptist gaue this counsel to the Souldiers, Be ye contented with your wages &c.* 1.39 Yet Meltiades quite altereth the whole storie, and nameth Christe in steede of Iohn.

It woulde be tedious, and needlesse, to open al: these few notes may suffice for a taste.

Now touchinge this Anacletus,* 1.40 whom M. Harding hath fournished with his titles, as though it were the very true Anacletus in déede, First he saith, Clemens was his predecessour:* 1.41 Contrary wise, Irenaeus that liued immediatly afterwarde, and Eusebius saie, Anacletus was predecessour vnto Clement. Whereby it may appeare, that Anacletus wrote this Epistle, after that he him selfe was deade.

He maketh mention of S. Peters Churche: yet was there no churche built in the name of Peter,* 1.42 within thrée hundred yeeres after Anacletus.

Againe,* 1.43 he allegeth the Decrées and Canons of the olde Fathers: His woordes be these, Haec ab antiquis Apostolis, & patribus accepimus: These thinges haue we re∣ce••ued of the Olde Apostles, and auncient Fathers, as if the Apostles had béene longe be∣fore him: notwithstanding S. Iohn the Apostle was yet aliue, and Anacletus him selfe was one of the oldest Fathers.

Although by that, I haue thus shortly touched, the likelyhoode hereof may soone appeare, yet I beseeche thee, good Christian Reader, consider also these, and other like phrases, and manners of speache, whiche in these Epistles are very familiar, and may easily be founde. Persequutiones patiēter portare: pe••o vt pro me orare debeas: Episcopi obediendi sunt, non insidiandi: Ab illis omnes Christiani se cauere debent. Here is not so muche, as the very congruitie, and natural sounde of the Latine Tongue. And shal wee thinke, that for the space of three hundred yeeres, and more, there was not one▪ Bishop in Rome, that coulde speake true Latine? And specially then, when al the whole people there, bothe wemen, and children were hable to speake it naturally without a teacher?* 1.44 Uerily, the Pope him selfe saith, Falsa Latinitas vitiat rescriptum Papae. False Latine putteth the Popes owne write out of credite.

As for the substance and contentes of these Epistles, they touche nothing, nei∣ther of the state of the Churche in that time, nor of Doctrine, nor of Persequution, nor of Heresie, nor of the office of the Ministers, nor of any other thinge, either agreable vnto that age, or in any wise greatly worthy to be considered.

Al their drifte is, by salsi••ieinge of the Scriptures, & by al other meanes, onely to stablishe the state,* 1.45 and Kingdome of the See of Rome. Anacletus thus inter••a∣ceth the woordes of Christe, Super hanc Petram, id est, super Ecclesiam Romanam, aedi∣fieabo Ecclesiam meam. Vpon this Rocke, that is to say, vpon the Churche of Rome, I wil builde my Churche. And againe, Romana Ecclesia Cardo, & Caput est omnium Ec∣clesiarum. Vt enim Cardine ostium regitur,* 1.46 ita huius sanctae Sedis authoritate omnes Ec∣clesiae reguntur. The Churche of Rome is the Hooke, and ye Head of al Churches. For as the doore is ruled by the Hooke: so al Churches are ruled by th▪ authoritie of this holy See (of Rome).

Pope Stephanus saith,* 1.47 Hae•• Sacrosancta Domina nostra Romana Ecclesia. This holy our Lady the Churche of Rome.

And what néeded M. Hardinge to allege onely Anacletus, beinge so wel stoa∣red of sundrie others? For Pope Euaristus, Alexander, Sixtus, Teles••horus, Higinus, Pius, Anicetus, Soter, Eleutherius, Uictor, and al the reast of the an∣cient Bishops of Rome, whose names haue beene abused to this purpose, agrée in one. Al they are made to say, Wee are the Vniuersal Bishops: wee are the headdes of the Vniuersal Churche: Al appeales ought of right to lie to vs: wee cannot erre: wee may not be controlled: For it is written, The Scholer is not aboue his Maister. If these authorities were sufficient, then were the case cleare of M. Hardinges side. But he saw, they were forged, & ful of vntrueth: and therefore he thought it best to trippe so lightly ouer them. As for Anacletus him selfe, that was Peters Scholar, and the reast of the ancient Bishoppes of Rome, they were holy men, and godly Fathers: and liued in continual persecution: and were daily taken, and put to death: and had no leisure to thinke vpon these ambitious, and vaine titles.

M. Hardinge. The .4. Diuision.

S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople, am∣bitiousely claiminge, and vsurpinge the name of an vniuersal Bishop, prooueth the Bishop of Rome succeedinge in Peters Chaier, to be Primate, and to haue charge ouer al the Churche of Christe, by Scriptures, thus: Cunctis Euangelium scientibus liquer &c. It is euident to al that know the Gospel, that the Cure, and charge of the whole Churche, hath beene committed by the woorde of our Lorde to the Holy Apostle Peter,* 1.48 prince of al the Apostles. For to him it is saide, Peter, louest thou mee?* 1.49 Feede my sheepe. To him it is saide: Beholde Sathan hath desired to sifte you as it were wheate, and I haue praied for thee, Peter, that thy faith faile not. And thou beinge once conuerted, strengthen thy brethren. To him it is saide, Thou arte Peter, and vpon this Rocke wil I builde my Churche: and the Gates of Hel shal not preuaile against it.* 1.50 And vnto thee I wil geue the Keies of the kinge∣dome

of Heauen. And what so euer thou bindest vpon earth, shalbe bounde also in Heauen, and what so euer thou lowsest on earth, shalbe lowsed also in Heauen. Beholde he receiueth the keyes of the hea∣uenly Kingdome:* 1.51 the power of bindinge and lowsing is geuen to him: the charge of the whole Church and principalitie is cōmitted to him. Thus farre Gregorie.* 1.52 But bi••ause our adu••rsaries though with∣out iust cause, refuse the witnesse of the Bishoppes of Rome in this Article, as vnlawful witnesses in their owne cause, vvere they neuer so holy Martyrs, or learned Confess••urs: they may vnderstande vvee are hable to allege sundrie other authorities to the confirmation hereof, that be aboue al ex∣ception.

The B. of Sarisburie.

If S. Gregorie were now aliue, he woulde charge M. Hardinge with open in∣iurie: not onely for alteringe his whole meaninge, but also for manglinge, and maiming his very woordes. M. Harding to prooue, that the Bishop of Rome was called the Uniuersal Bishop, allegeth these woordes of S. Gregorie:* 1.53 Ecce, Petrus claues Regni Coelorum accipit:* 1.54 Et potestas ei ligandi, soluendi{que} tribuitur. Cura ei totius Ecclesiae, & principatus committitur. Beholde Peter receiueth the keyes of the Kingedome of Heauen. To him is geuen power bothe to binde, and to loose. The charge and chiefe rule of the Churche is committed vnto him. Thus farre Gregorie, saith M. Hardinge.

And why no farther? was he staied with the Choynecough, and forced to breake of his tale in the middest? But marke wel, gentle Reader, and thou shalt see S. Gregorie set to Schoole, and keapte in awe, and not suffred to vtter one woorde more, then M. Hardinge wil geue him leaue. The next woordes that immediatly folow in the same sentence, are these, Tamen Petrus Vniuersalis Apostolus non vo∣catur. Yet Peter is not called the Vniuersal Apostle.* 1.55 M. Hardinge saith, The Bishoppe of Rome was called the Vniuersal Bishop. But S. Gregorie euen in the selfe same sentence, that M. Hardinge hath here so hastily broaken of, saithe, Peter him selfe beinge the Apostle of Christe, yet was not called the Vniuersal Apostle. And woulde M. Hardinge haue the worlde beléeue, that the Popes power is greater, and more vniuersal then S. Peters? These woordes M. Hardinge thought good to nippe of in the middes. Suche is his dealing in the allegation of the Auncient Fathers. If I liste to vse his owne termes, I might wel cal this Foystinge, or Cogging, or, I know not what. Certainely the holy Fathers in the Councel of Constantinople saie thus, Non conuenit orthodoxis,* 1.56 ita circumtruncatas Sanctorum Patrum voces deflorare. Hae∣reticorum potiùs hoc proprium est.* 1.57 It is n••t meete for Catholique men, thus to choppe, and to pare the s••••einges of the holy F••thers. It is rather the very propertie of Heretiques.

M. Hardinge wil say, Gregorie mis••iked this name of Uniuersal Bishop, onely in Iohn the Bishop of Constantinople, that so ambitiousely, & so greadily sought for it: and yet neuerthelesse claimed the same vnto him selfe, as a title onely be∣longinge to the Sée of Rome: and that wee therefore doo wrongefully racke S. Gregorie, forcinge his woordes otherwise, then he euer meante. For answeare hereunto it shal behooue vs to consider, bothe what S. Gregorie hath written in general of this title, and also what special claime he hath layde vnto it for him selfe.

Thus therefore generally he writeth of it. Ego fidenter dico, quisquis se vniuer∣salem sacerdotem vocat,* 1.58 vel vocari desiderat, in elatione sua Antichristum praecurrit: quia superbiendo se coereris praeponit.* 1.59 I speake it boldely, who so euer calleth him selfe, Vniue••∣s••l Bishop, or desireth so to be called, is in his pride the Forer••nn••r of Antichriste: bicause in his pride he setteth him selfe before others.

Hac in re à fratre, & Con••acerdo••e meo contra Euangelicā sententiam &c. Herein my Brother and felow Bishop dooth against the meaning of the Gospel:* 1.60 against S. Peter the Apo∣s••le: against al Ch••rches:* 1.61 and againste the ordinance of the Canons. In this pride of his, what o∣ther

thinge is there tokened, but that the time of Antichrist is euen at hande? For he foloweth him, that despisinge the equalitie of ioye amonge the Angels, laboured to breake vp to the toppe of singularitie,* 1.62 saieing thus, I wil auance my throne aboue the starres of Heauen: I wil sit in the Mounte of the Testament: euen in the corners of the Northe: I wil geate me vp aboue the light of the cloudes,* 1.63 and wilbe like vnto the highest. Againe, Rex superbiae in foribus est,* 1.64 &c. The kinge of pride is euen in the Gates: and, a horrible thinge to speake, an armie of Pri••stes is made ready. For now they play the Souldiers, and beare then heades on high, that were ordeined to be Captaines of humilitie.

Againe,* 1.65 I woulde haue al men to be greate, and honorable: so that there honour be no de derogation to the honour of God. For who so wil be honoured against God, shal not be honou∣rable vnto me. Againe, Neither may you say, that the vsinge of this Title is nothinge. For, if wee beare this mater quietly, wee ouerthrow the Faith of the whole Church. The agreeing vnto this wicked Title, is the loosinge of the Faith.* 1.66 Thus therfore S. Gregorie iudgeth generally of the name of Vniuersal Bishop:* 1.67 whiche name not withstanding the Bi∣shoppes of Rome haue sithence chosen,* 1.68 and taken to them selues: that is to say, That it is Vaine, and Hurteful: the Confusion, the poyson, and Vtter, and Vniuersal destru∣ction of the Churche: The corruption, and loosinge of the Faithe: against the holy Canons: against S. Peter the Apostle: against the very sense, and meaninge of the Gospel: against al the Churches of God, and against God him selfe: that neuer good, or holy man woulde vse suche titles: that who so euer vseth them, in so dooinge foloweth Lucifer, and is the very Forerenn••r, and Messinger of Antichriste.

Perhappes M. Hardinge wil say, This name belonged peculiarly, and onely to the Bishop of Rome: and therefore Gregorie reprooued Iohn the Bishop of Con∣stantinople, for that he so presumptuousely, and by way of intrusion, claimed the same, as a right, and interest, that was not his. But S. Gregorie calleth the same title of Uniuersal Bishop,a 1.69 Typhum superbiae:b 1.70 Nomen nouum:c 1.71 Vocabulum Te∣merarium, Stultum,d 1.72 Superbum, Pompaticum,e 1.73 peruersum,f 1.74 Superstitiosum, Profanū, g 1.75 Scelestum:h 1.76 Nomen erroris:i 1.77 Nomen singularitatis:k 1.78 Nomen vanitatis:l 1.79 Nomen Hypocriseos:m 1.80 Nomen Blasphemiae. That is to say, A puffe of Arrogancie: A new name: a R••she, a Poolishe, a Proude, a Pompouse, a Peruerse, a Superstitious, an Vngodly, and a Wicked title: A name of Erroure: a name of Singularitie: a name of Vanitie: a name of Hyprocrisie: and a name of Blasphemie. And doothe M. Harding thinke, or woulde he haue the worlde beléeue, that S. Gregorie woulde euer take these names and ti∣tles from Iohn the Bishop of Constantinople, to the intent to lay them vpon his owne Sée of Rome? Or is it likely, that M. Harding knoweth S. Gregories minde, better then euer S. Gregorie knew it him selfe? U••rily, S. Gregorie not onely mis∣liketh these titles in others, but also disclaimeth the same from him selfe, and from his Sée of Rome for euer.* 1.81 For thus he writeth, and his woordes be plaine: Nul∣lus Romanorum Pontificum hoc Singularitatis nomen assumpsit. None of the Bishoppes of Rome ••uer receiued this name of singularitie. Nullus decessorum meorum hoc tam pro∣fano vocabulo vti consensit. None of my predicessours euer consented to vse this vngodly name.* 1.82 Nos hunc honorem nolumus oblatum sucipere. Wee, beinge Bishoppes of Rome, wil not take this honour beinge offered Vnto Vs.

And the reason that he forceth against the Bishoppe of Constantinople, may serue as wel against the Bishop of Rome.* 1.83 For thus he saith, Quid tu Christo Vni∣uersalis Ecclesiae Capiti, in extremi Iudi••ij dicturus es examine, qui cuncta eius membra¦••••bimet conaris Vniuersalis appellatione supponere? what answeare wilt thou make vnto Christe, that in deede is the Head of the Vniuersal Church, at the trial of the last Iudgement, yt thus goest about vnder the name of Vniuersal Bishop, to subdue al his members vnto thee? This is the very definition of an Uniuersal Bishop. Thus the Bishop of Rome attemp∣teth to subdue, the whole Churche of God, & al y^e members of Christ vnto him selfe.

Therefore by S. Gregories iudgement,* 1.84 he is the Forerenner of Antichriste.

And writing vnto Eulogius the Patriake of Alexandria, he vseth these woordes: Sanctitas vestra mihi sic loquitur,* 1.85 Sicut iussistis: Quod verbum Iussionis, Pe••o, a meo auditu remouete. Quia scio, quis sim, & qui sitis: Loco mihi fratres estis: moribus patres. Your holinesse writeth thus vnto me, As you commaunded. This woorde of Com∣maunding, I beseeche you, take away from my hearing. For I know bothe what I am, and also what you are.* 1.86 In place (or dignitie) ye are my brethren, in life and manners, ye are my Fa∣thers. Againe he saith, Ecce in praefatione Epistolae &c. Beholde euen in the very pre∣face of the Epistle, that you sent vnto me, you haue written the name of that Presumptu∣ous title, calling me the vniuersal Pope, notwithstandinge I haue forbidden it. I beseche your holinesse to doo it no more. For you doo defraude your selfe, when you geue an other more, then reason woulde. The selfe same meaninge M. Hardinge might haue founde twise written, euen in the same place of S. Gregorie that he here allegeth, if it had pleased him to consider, either what went before, or els what folowed immediatly after.* 1.87 Before, he writeth thus, Non mea causa, sed Dei est. Nec solus ego, sed to••a tur∣batur Ecclesia.* 1.88 Quia piae Leges: quia venerandae Synodi: quia ipsa Domini nostri Iesu Christi manda••a Superbi, atque Pompatici cuiusdam sermonis inuentione turbantur. It is Gods cause, it is not mine: Neither onely I, but also the whole Churche is troubled. For both the godly Lawes, and the Reuerende Councels, and the very cōm••undementes of our Lorde Iesus Christe, are com••red with the diuise of this proude pompous Title. Immediatly af∣ter it foloweth thus: Nunquid ego in hac re pijssime Domine propriā cau••am defendo? O my most Gratious Sou••raine, doo I herein defende mine owne right? By these it may ap∣peare, that S. Gregorie being Bishop of Rome, woulde not suffer the name of vni∣uersal Bishop to be geuen, neither to any other Bishop, nor to him selfe.

And where as S. Gregorie saithe, The charge and chieftie of the whole Churche is committed vnto Peter,* 1.89 in the sense, it is spoken in, wée denie it not. S. Paule like∣wise saith of him selfe in like sense: Incumbit mihi quotidiana cura omniū Ecclesiarū. There lieth vpon me the daily charge of al Churches:* 1.90 And further saith, I recken me selfe to be nothing inferiour in trauaile to the highest Apostles. And wil M. Harding hereof rea∣son thus,

Peter had the charge of the whole Churche:
Ergo, The Pope is an vniuersal Bishop?

Certainely S. Gregorie saith,* 1.91 Peter him selfe, notwithstandinge he receiued the whole charge,* 1.92 yet is he not called the vniuersal Apostle. And can the Pope be that thinge, that S. Peter him s••lfe coulde not be?* 1.93

S. Gregorie driueth his reason thus: If this title of vniuersalitie might belonge to any man, it should chiefely belonge vnto S. Peter: But it belongeth not vnto S. Peter: There∣fore it can belonge to no man.

Hereby it is plaine, that the Bishop of Rome challengeth this day, a title that S. Peter neuer had: that no holy, nor godly man woulde euer take vpon him: that S. Gregorie vtterly refused, and detested, and called blasphemie. And yet wil he séeme to mainteine his estate by the authoritie of this holy Father. If S. Gregorie* 1.94 wer•• now aliue, he woulde crie out, as he did to the Emperour Mauritius, O tem∣pora: O Mores.* 1.95 O what a time is this? O what manners are these? Thus muche is M. Hardinge furthered by the authoritie of S. Gregorie.* 1.96

M. Hardinge. The .5. Diuision.

S. Cyprian declaringe the contempte of the 93 High Priest Christes Vicar in earthe, to be cause of Schi••mes and Heresies, writeth thus to Cornelius Pope, and Martyr. Neque enim aliunde Hae∣reses obortae sunt &c. Neither haue Haeresies, or Schismes risen of any other occasion, then of that, the Prieste of God is not obeied, and that one Priest for the time in the Churche, and one Iudge for the

time in steede of Christe, is not thought vpon. To whom if the whole brotherhead, (95* 1.97 that is the whole number of Christian people whiche be brethren togeather, and were so called in the Primitiue Churche) woulde be obedient accordinge to Goddes teachinges:* 1.98 then no man woulde make a doo against the Colledge of Pries••es: no man woulde make him selfe Iudge, not of the Bishop nowe, but of God, after Goddes iudgement, after the fauour of the people declared by their voices at the election, after the consent of his felow bishoppes: No man through breache of vnitie, and strife, woulde diuide the Churche of Christe: No man standinge in his owne conceite, and swelling with pride, woulde set vp by him selfe abroade without the Churche a new Heresie.

The B. of Sarisburie.

I•• M. Hardinges cause were true, he woulde not auouche it with suche vn∣trueth, and so often corruption of the holy fathers. If S. Cyprian writing this E∣pistle to Cornelius the Bishop of Rome, once name him either the Highe Pri••ste: Or Christes Vicar General in earth: Or Vniuersal Bishop: Or Head of the Vniuersal Churche: Or say, that the vvhole Brotherhoode of al Christian people ought to be obedient vnto him, As M. Hardinge vntruely, and contrary to his own•• knowledge expoundeth it: or if either his woordes, or his purpose of writinge, may seeme any way to leade to that ende, then may M. Hardinge séeme to haue some honest colour for his defence. Otherwise wée may iustly say, He rac∣keth the Doctours, and forceth them to speake, what him listeth, to s••rue his t••rne.

First, it is certaine, that in al that Epistle, S. Cyprian neuer gaue vnto C••r∣nelius any suche ambitious Title, but onely calleth him by the name of Brother. For thus he saluteth him.* 1.99 Cyprian vnto his Brother Cornelius sendeth greetinge: And maketh his entrie in this wise: Deere Brother, I haue readde your letters. Thus S. Cyprian beinge Bishop of Carthage claimeth brotherhoode, and equalitie with the Pope. One special occasion of his writinge vnto Cornelius, was this e∣mongst others: Cornelius being Bishop of Rome, and hauinge Excommunicate certaine notorious wicked men, and afterwarde beinge threatened, and il vsed at their handes, began to fainte, and to be weary of his office. S. Cyprian hearinge thereof, wrote comfortably vnto him, & willed him in any wise to procéede, and to deale boldly, & not to yéelde, consideringe it was Gods cause, and not his aw••e.

Amonge other woordes he saith thus: Christiani non vltrà aut durare, aut esse possu∣mus, si ad hoc ventum est, vt perditorum minas & insidias pertimescamus. Wee can no lenger continue, or be Christian men, if wee beinge Bishoppes, once beginne to shrinke at the threates, and fetches of the ••icked.

Upon occasion hereof he sheweth, what hurte and confusion of Sectes, & Schis∣mes, insueth in any Prouince, or Diocesse, w••ere as the Bishops Authoritie, and Ecclesiastical Discipline is despised. For euery Bishop (saith S. Cyprian) within his owne Diocese, is the Priest of God, and for his time, is a Iudge appointed in the place of Christe: and as the Churche is one, so ought he likewise to be but one. And thus he writeth generally of the authoritie of al Bishops, & not onely of the authoritie of the Bi∣shop of Rome. And notwithstandinge he directeth his Epistle onely to Cornelius, yet are al his reasons general, and touche bothe him selfe, beinge Bishop of Car∣thage, and also al other Bishoppes what so euer.

Now therefore to drawe that thinge by violence to one onely Bishop, that is generally spoken of al Bishops, it is a guileful fetche to mis••eade the Reader, and no simple, or plaine dealinge.

But M. Hardinge séemeth to grounde his errour, vpon the mistakinge of these woordes of S. Cyprian,* 1.100 Vnus Sacerdos, and Fraternitas vniuersa: That is, One Bi∣shop, and, The whole Brotherhoode. For where as S. Cyprian saith, There must be one Bishop in a Churche, he imagineth, there must be one Bishop to rule ouer the whole

vniuersal Church.* 1.101 And where as againe S. Cyprian saith, The whole Brotherhoode must obey one Bishop, He geathereth that al Christian people throughout the whole worlde, which he vntruely calleth The whole Brotherhoode, must be obedient vnto one vniuersal Bishop. And thus he buildeth one errour vpon an other. But mista∣kinge of the Doctour maketh no sufficient prou••e.

It maye soone appeare, S. Cyprian meante, that for the auoiding of Schismes, and diuisions, there ought to be onely one Bishop within one Diocese: and not one Bishop to rule ouer al the worlde.* 1.102 For thus he expoundeth his owne meaninge.

Cùm post primum esse non possit quisquam, qui post vnum, qui solus esse debet, factus est, iam non secundus ille, sed nullus est. Seeing that after the first Bishop is chosen, there can be none other, who so is made Bishop after that one, whiche must needes be alone, is nowe not the seconde Bishop, but in deede is no Bishop.

So likewise, when the Heretique Nouatus had by wicked practise diuided the people of Rome into Sectes, and had solemnely sworne them, that gaue eare vnto him, that they should no more returne vnto Cornelius the Bishop there, and so had rent one Bishoprike into twoo, and made twoo Bishoppes in one Citie: Cor∣nelius complaining thereof vnto Fabius the Bishop of Antioche,* 1.103 and informinge him of the same,* 1.104 writeth thus vnto him: Nouatus nescit, vnum Episcopum in Catho∣lica Ecclesia esse debere. Nouatus knoweth not, that there oughte to be but one Bishop in a Catholique Churche: not meaning thereby the whole vniuersal Churche throughout the worlde, but onely his owne particular Churche of Rome.

So when Chrysostome the Bishop of Constantinople,* 1.105 sawe Sisinius beare him self as Bishop within the same Citie,* 1.106 he saide vnto him, One Citie may not haue twoo Bishoppes.

So likewise S. Hierome saithe,* 1.107 that notwithstanding the power of al priestes by the authoritie of Goddes woorde be one, and equal, yet menne by policie to auoide contention, appointed one prieste in euery Citie, to order and to directe his brethren.

Thus was the vnitie of the whole Churche preserued: Thus were al Churches as one Churche: And all Bishoppes as one Bishop. For who so dissented from one,* 1.108 dissented from al. So saithe S. Cyprian: Ecclesia cohaerentium sibi inuicem Sa∣cerdotum glutino copulatur.* 1.109 The churche is coupled, and ioined in one, by consent of Bishops agreeing togeather.

Likewise againe he saithe,* 1.110 Hanc vnitatem firmiter tenere, & vendicare debemus, maximè Episcopi,* 1.111 qui in Ecclesia praesidemus: vt Episcopatum quoque ipsum vnum, & in∣diuisum probemus. This vnitie must we keepe and defende, specially that be Bishoppes, and beare rule in the Churche: that we may declare in deede, that our Bishoprike is one, and not diuided. And therefore S. Hierome saithe, Episcopi nouerint in commune debere se Ec∣clesiam regere. Let Bishoppes vnderstande, that they ought to gouerne the Church in common▪ or, as al in one.

In this sense is euery Bishop for his time, as S. Cyprian saithe, in the steede of Christe: & to euery suche Christe saithe,* 1.112 He that heareth you, heareth me: and he that despiseth you,* 1.113 despiseth me. And therefore Ignatius saithe, The Bishop in his Churche, is the forme of God the Father of al: And so muche as is possible, resembleth (in his office) Christe our God.* 1.114 For this cause S. Cyprian saithe: Hereof spring Schismes, and Heresies, for tha•• the priest of God (in euery seueral Diocese) is not obeied.* 1.115 As likewise againe he saithe to like purpose, Qui cum Episcopo non sunt, in Ecclesia non sunt. They that be not with the Bishop,* 1.116 be not in the Churche. So likewise Ignatius, They that be of Christe, are with the Bishop.* 1.117

Thus S. Cyprian spake these woordes generally of the authoritie of al Bishops in their seueral dioceses: and not of any special authoritie of the Bishop of Rome: as ••t is here vntruely affirmed by M. Hardinge.

But he wil replie,* 1.118 S. Cyprian saith, Vniuersa fraterni••as, That is, The whole Brotherhoode ought to be obedient to that one Bishop. And that whole brotherhoode must needes be the whole companie of al Christian people. Notwithstanding this expo∣sition seeme very large, yet if S. Cyprian him selfe had not opened his owne mea∣ninge otherwise,* 1.119 perhaps some man either of simplicitie, or of ignorance might so take it. But S. Cyprian, that doubtles best knewe his owne minde, vnderstan∣deth these woordes, Fraternitas vniuersa, not of al the vniuersal companie of al Christian people, throughtout al the world, as M. Harding doothe, but of the vvhole brotherhoode within euery Seueral, and Particular Diocese. For thus he wri∣teth in the nexte Epistle folowinge.* 1.120 Ferè per prouincias vniuersas tenetur, vt ad ordi∣nationes ritè celebrandas, ad eam plebem cui praepositus ordinatur, Episcopi* 1.121 ••iusdem pro∣uinciae proximi quique conueniant, & Episcopus deligatur plebe praesente, &c. Quod & apud nos factum vidimus in Sabini Collegae nostri ordinatione: vt de vniuersae fraterni∣••atis suffragio Episcopatus ei deferretur. This order is in māner keapte in al Prouinces, that vnto the dewe orderinge, or installinge of a Bishop, the Bishoppes of the same prouince that dwel nearest come togeather to the people of that Citie, vnto whiche a newe Bishop is appoin∣ted: and that the Bishop be chosen in the presence of the people. Whiche thinge we sawe donne in the Election and orderinge of our felow Bishop Sabinus, that the Bishoprike was be∣stowed vpon him by the consent, and voices of the vvhole brotherhoode. Here, vni∣uersa fraternitas, vndoubtedly is vsed for the whole faithful companie of one Ci∣tie. In like manner he writeth vnto Cornelius of certaine, that were returned from Schismes,* 1.122 and Errours vnto the vnitie of the Churche. Meritò illos reuer∣••entes, summo gaudio & Clerus,* 1.123 & plebis fraternitas omnis excepit. When they came againe, bothe the Clergie, and the vvhole brotherhoode of the people, woorthily recei∣ued them with great ioye.* 1.124 So likewise the Emperour Honorius writeth vnto Bo∣nifacius, If twoo Bishoppes through ambition and contention happen to be chosen,* 1.125 we wil, that neither of them be allowed as Bishop. But that he onely remaine in the Apostolique See, whome out of the number of the Clergie, godly discretion, and the consent of the vvhole brotherhoode shal choose by a newe Election.

In these places M. Hardinge cannot denie, but these woordes Vniuersa fraterni∣tas, Omnis fraternitas, and Vniuersitatis consensus, muste néedes be taken for one whole particular Brotherhoode within one Prouince, or Diocese. In the same sense Origen saithe,* 1.126 Qui vocatur ad Episcopatum, vocatur ad seruitutem Totius Ec∣clesiae. He that is called vnto a Bishoprike,* 1.127 is called vnto the seruice of the VVhole Churche. Likewise againe he saithe: Plus à me exigitur, quàm à Diacono: plus à Diacono, quàm à Laico: Qui verò Totius Ecclesiae arcem obtiner, pro Omni Eccle∣sia reddet rationem. There is more required of me (beinge a Priest) then of a Deacon: more of a Deacon, then of one of the people: But he, that keepeth the watche, or Castel of the vvhole Churche (whiche is euery Bishop in his Diocese) shal yeelde a reckeninge for the whole.

In these places, euery particular Churche is called the vvhole Churche. And therefore Ignatius saithe,* 1.128 Quid aliud est Episcopus, quàm quidam obtinens principa∣••um, & potestatem suprà omnes?* 1.129 What is a Bishop, but one hauinge al rule, and power ouer al?

These thinges wel weighed, bisides the manifest corruption and falsifieinge of S. Cyprians bothe woordes, and minde, I doubte not, but the weakenes also of M. Hardinges reason may soone appeare. For vpon this place of S. Cyprian vntruely reported, he woulde seeme to reason thus: There must be one Bishop in one Churche, or Diocese: Ergo, there must be one Bishop ouer al the worlde. Or thus, The whole Bro∣therhoode in euery Diocese ought to herken onely to one Bishop: Ergo, al Christian people through∣••ut the worlde, ought to be in subiection to the Bishop of Rome.

These argumentes bewraie themselues, and therefore néede no further openinge.

Al this notwithstandinge, if M. Hardinge wil saie, S. Cyprians woordes must néedes importe one Uniuersal Bishop, & the same of necessitie muste be the Bishop of Rome, let him then voutchesafe to reade the Epistle, that the same S. Cyprian wrote vnto Florentius Pupianus: There shal he finde, that S. Cyprian euen in like forme and order, speaketh these selfe same woordes of him selfe, beinge, as M. Hardinge knoweth, the Bishop of Carthage in Aphrica, and not the Bishop of Rome.* 1.130 His woordes be these: Vnde Schisma••a, & haereses obortae sunt, & oriuntur, nisi dum Episcopus,* 1.131 qui vnus est, & Ecclesiae praeest, superba quorundam praesump∣tione contemnitur, & homo dignatione Dei honora••us, ab hominibus indignis iudicatur? Wherehence haue Schismes and Heresies spronge heretofore, and whereof springe they nowe, but that the Bishop, vvhiche is one, and gouerneth the Churche, by the presump∣tuous disdaine of certaine, is despised, and a man prefe••red by Goddes allowance, is examined, and iudged by vnwoorthy menne. Al this S. Cyprian speaketh plainely, and namely of him selfe, beinge B. of Carthage. Therefore it is greate ouersight, to force the same onely to the B. of Rome, and stoutely to say, It can be applied vnto none other.

M. Hardinge. The .6. Diuision.

Of al other authorities, that of Athanasius and of the Bisshoppes of Egypte and Libya ga∣thered togeather in a Synode at Alexandria, is to be regarded. Who makinge humble sute to Felix then Bishop of Rome,* 1.132 for ayde and succoure againste the Arrians through•• the whole Epistle, confessinge the supreme auctoritie of that Apostolike See,* 1.133 vtter these very woordes. Vestrae Apostolicae sedis imploramus auxilium &c. We humbly beseeche you of the healpe of your Apostolike See. Bi∣cause (as verily we beleeue) God hath not despised the praiers of his seruauntes offered vp to him with teares, but hath constituted and placed you, and your predecessours, who were Apostolike Pre∣lates, in the highest tower,* 1.134 or supreme state, and commaunded them to haue cure and charge of al Churches, to thintent you helpe and succour vs, and that defendinge vs (as to whome iudgement of Bishoppes is committed) you forslowe not through negligence, to deliuer vs from our enemies.

Now if the Apostolike Churche of Rome, hath obteined the primacie, and preeminence of power ouer al Churches, and ouer the whole flocke of Christen people of our Lorde Sauiour himselfe as A∣nacletus saithe:* 1.135 if it be euident to al that knowe the Ghospel, that the cure and charge of the whole Churche, hath beene committed to the holy Apostle Peter, Prince of al the Apostles, by the woord•• of our Lorde,* 1.136 as Gregorie witnesseth: if the whole Brotherhed (that is to saye, al Christen folke) ought to obeye the one highe Priest or Bishop of God, and the one Iudge that is Christes Vicar, or in steede of Christe for the time,* 1.137 accordinge to the preceptes and teachinges of God, as Cyprian writeth: if it be God, that hath placed and ordeined the Bishop of Rome in the highest state of the Churche, as Athanasius, with al the Fathers of that Alexandrine Councel recordeth: If this, I saye, be true: then is it easely seene, vpon howe good grounde this doctrine standeth, whereby it is affirmed, that the Bishop of Rome his primacie hath his force by Goddes Lawe, and not onely by mans Lawe, muche lesse by vniuste vsurpation. The Scriptures, by whiche as wel these, as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours, were partely suche, as Anacletus and Gregorie here allegeth, and Cyprian mea∣neth as it appeareth by his thirde treatise De simplicitate praelatorum, and sundry moe of the Newe Testament,* 1.138 as to the learned is knowen: of whiche to treate here largely, and pi••h••hely, as the weight of the matter requireth, at this time I haue no leysure: neither if I had, yet might I conueniently performe it in this treatise, whiche othervvise vvil amounte to a sufficient bignesse, and that matter throughly handled, wil ••il a right great volume. VVherefore, referringe the rea∣ders to the credite of these woorthy Fathers, who so vnderst••••de the Scriptures, as thereof they were perswaded the primacie to be attributed to Peters successour by ••od him selfe: I wil proceede, keepinge my prefixed order.

Where at the preeminence of power and auctoritie, whiche to the Bishop of Rome by special

and singular priuilege God hath graunted, is commended to the worlde by many and sundrie Coun∣celles: for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe. Amonge the Ca∣nons made by three hundred and eightene Bishops at the Nicene Councel, which were in number. 70 and 96* 1.139 al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97* 1.140 was kepte diligently in the Churche of Rome in the original it selfe, sent to Syluester the Bishop there from the Councel,* 1.141 subscribed with the saide. 318. Fathers handes: the. 44. Canon whiche is of the power of the Patriarche, ouer the Metropolitanes and Bishops, and of the Metropolitane ouer Bishops, in the ende hath this Decree. Vt autem cunctis ditionis suae nationibus, &c. As the Patriarke beareth rule ouer al Nations of his iurisdiction, and geueth lawes to them, and as Peter Christes Vicare, at the beginninge sette in auctoritie ouer Religion, ouer the Churches, and ouer al other thinges pertei∣ning to Christe,* 1.142 was 98 Maister and Ruler of Christian Princes, Prouinces, and of al Nations: so he whose Principalitie or Chieftie is at Rome, like vnto Peter, and equal in auctoritie, obteineth the rule and soueraintie ouer al Patriarkes. After a fewe woordes it foloweth there. If any man repine againste this Statute, or dare resist it, by the Decree of the whole Councel he is accursed.

Iulius that woorthy Bishop of Rome, not longe after the Councel of Nice, in his epistle that he wrote to the. 90. Arriane Bishops, assembled in the Councel at Antioche against Athanasius Bishop of Alexandria, reprouinge them for their vniuste treatinge of him, saithe of the Canons of the Nicene Councel, then freshe in their remembrance: that they commaunde, Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari, nec Episcopos damnari. That without the auctoritie of the Bishop of Rome, neither Councelles ought to be keapte, nor Bishoppes condemned. Againe that nothinge be Decreed without the Bishop of Rome. Cui haec & maiora Ecclesiarum negotia, tam ab ipso Domino, quàm ab omnibus vniuersorum Conciliorum Fratribus, speciali priuilegio contradita sunt. To whom, these and other the weightie matters of the Chur∣ches, be committed by special Priuilege, as wel by our Lorde him selfe, as by al our Brethern of the whole vniuersal Councelles. Amonge other principal pointes, whiche he reciteth in that Epistle of the Nicene Councelles Canons, this is one. Vt omnes Episcopi &c. That al Bishoppes who su∣steine wronge, in weightie causes, so often as neede shal require, make their appeale freely to the See Apostolike, and flee to it for succour, as to their Mother, that from thence they may be charitably su∣steyned, defended, and deliuered. To the disposition of whiche See, the auncient auctoritie of the Apostles, and their successours, and of the Canons, hath reserued al weightie, or great Ecclesiastical causes, and iudgementes of Bishoppes.

Athanasius, and the whole companie of Bishoppes of Egypte, Thebaida, and Lybia, assembled togeather in Councel at Alexandria, complaininge in their Epistle to Felix the Pope, of great iniuries and griefes they susteined at the Arrians: allegeth the determination of the Nicene Councel touching the Supreme auctoritie, and power of that See Apostolike ouer al other Bishoppes. Similiter & à su∣pradictis Patribus est definitum consonanter &c. Likewise (say they) it hath beene determined by common assent of the foresaide Fathers (of Nice) that if any of the Bishoppes suspecte the Metro∣politane, or their felowe Bishoppes of the same Prouince, or the Iudges, that then they make their ap∣peale to your holy See of Rome,* 1.143 to whome by our Lorde himselfe power to binde and louse, by special priuilege aboue other hathe been graunted. This muche alleged out of the Canons of the Nicene Councel, gathered partely out of Iulius Epistle, who wrote to them that were present at the makinge of them (whiche taketh away al suspicion of vntrueth) and partely out of Athanasius and others, that were a great parte of the same Councel.

The B. of Sarisburie.

A scarcrowe stufte with strawe, and set vpright, may séeme a farre of to be a man. Euen so a forger of lies and fables, prickte vp in the apparel of auncient names, may séeme to the ignorant an Olde Catholique Father. No maruel though this authoritie like M. Hardinge beste aboue al others: for it is moste vaine, and shameles aboue al others: and therefore méetest to helpe vp a shameles Doctrine. It is no newe practise in the Churche of Rome, to forge euidence in the name of

Olde Fathers:* 1.144 as, God willinge, hereafter it shal better appeare. But as for this Epistle and certaine others, that are carried aboute vnder the name of that Godly Bishop Athanasius, I wil onely rippe vp the stuffinge, and open some parte of the contentes of them: and so wil not refuse M. Hardinge him selfe, to be the Iudge.

First, that they were neuer written in Gréeke, and therefore not by Athana∣sius, it may appeare by sundrie tokens, and namely by the allusion of these two La∣tine woordes, Vertex, and, Vertuntur: Romana Sedes est sacer vertex, in quo omnes ver∣••untur. The Latine is rude, and barbarous, and many times vtterly voide of sense. The manner of vtterance is childishe, and bablinge, emptie of mater, and ful of woordes without measure. The substance of the whole is nothinge els but flatteringe, and auancinge of the Sée of Rome, farced vp, and set out with lies without shame.

The authour hereof speaking of y^e Churche of Rome, saith, Inde Ecclesiae sump∣sere Praedicationis exordium. From Rome the Churches receiued the first preachinge of the Gospel.* 1.145 But God him selfe saithe, Ex Sione exibit lex, & Verbum Domini de Hieru∣salem: From Sion the Lawe shal proceede,* 1.146 and the Woorde of the Lorde from Hierusalem. And therefore Tertullian calleth Hierusalem,* 1.147 the Mother of Religion. And Ni∣cephorus saithe,* 1.148 that Simon Zelotes ranne ouer al Aphrica, and preached the Gospel.* 1.149 Eusebius saithe, that S. Marke the Euangelist firste erected Congrega∣tions, and taught the Gospel at Alexandria:* 1.150 And Nicephorus saithe further, that S. Marke wente preachinge ouer al Egypte,* 1.151 and Lybia, and Cyrene, and Penta∣polis, & the whole Countrie of Barbarie,* 1.152 in the time of the Emperour Tiberius, whiche was at the least, sixe yéeres before Peter came to Rome. S. Augustine saithe, the Religion of Christe was firste brought into Aphrica out of Graecia, and not from Rome. Therefore, that M. Hardinges Athanasius saithe, the Churche receiued from Rome the first preachinge of the Gospel, is an open flaterie, and a manifest vntrueth.

Further, this authour saithe, that in al cases there lay appeales from the Metropo∣litane to the Bishop of Rome: and that by the authorit••e of the Nicene Councel. But that thinge in the Councel of Carthage,* 1.153 S. Augustine beinge then present, was vtterly denied by al the Bishoppes of Aphrica, Numidia, Mauritania, Byzancena, and Tripolis, to the number of two hundred and seuentiene, and by the witnesse of the three Patriarkes of Antiochia, Constantinopolis, and Alexandria, was founde vntrue.

This authour saithe, Fuit semper vestrae Sanctae & Apostolicae Sedi licentia, iniustè damnatos, vel excōmunicatos potestatiuè sua authoritate restituere, & sua eis omnia red∣dere. Your holy Apostolique See had euermore a special Prerogatiue by your owne authoritie, and by waie of power, to relieue menne vniustly condemned, or excommunicate, and to restoore them to their owne. But it shal hereafter appeare, that the Bishop of Rome at that time had no suche power: and that it was not he, that restored any man in that case by his power, but onely the Emperour.

S. Paule saithe,* 1.154 Other foundation none canne be layde, but onely that is layde al∣readie, whiche is Christe Iesus. And findeth greate faulte with the Corinthians that saide, I holde of Apollo: I holde of Paule: I holde of Peter. But M. Hardinges Athanasius saithe, Tu es Petrus, & super fundamentum tuum Ecclesiae columnae, hoc est, Episcopi, sunt confirmatae. Thou arte Peter, and vpon thy fundation the pillers of the Churche, vvhiche are the Bishoppes, are surely sette: and thus he diuiseth an other foun∣dation bisides Christe, and, contrary to S. Paules Doctrine, woulde haue al the Bishoppes of the worlde to holde of Peter.

But, to leaue al other vntruethes, wherewith these Epistles be stuffed ful, marke, gentle Reader, onely this ouersight, and thou shalt plainely see with thine ••tes, that M. Hardinges Doctour is an impudent, and an open lier. For the true

Athanasius him selfe, of whome we make no doubte, saithe, that the Arrians at Alexandria burnte the Catholique mennes bookes,* 1.155 and therewithal the Canons of the Councel of Nice,* 1.156 in the time of the Emperour Constantius, Iulius beinge then Bishop of Rome: whiche obseruation of time, appeareth also by Socrates in his storie. But M. Hardinges Athanasius is either so forgeatful of his lies, or so impudent, & carelesse what he saie, that he maketh piteous complainte of the saide burninge vnto Marcus, that was Bishop in Rome before Iulius, and was dead at the least niene yéeres before the Canons were burnte. By suche Doctours M. Har∣dinge vpholdeth the state of Rome.

As for Athanasius him selfe, he neuer vnderstoode, the Bishop of Rome had any suche prerogatiue power, nor neuer named him by greater title, then The Bi∣shop of Rome. And whereas this Epistle alleged in the name of Athanasius, soundeth farre otherwise, it is no maruel. For it was dated at Alexandria, and made in Rome.

Nowe, if the Decretal Epistle, whiche M. Hardinge hath brought in vnder the name of Anacletus, be nothinge els but forged euidence, as it is sufficiently decla∣red: If M. Hardinge haue vncourteously vsed S. Gregorie, cuttinge of his tale in the middest,* 1.157 and purposely leauinge out those woordes, Tamen Petrus vniuersalis A∣postolus non vocatur, yet is not Peter called the Vniuersal Apostle, which was the onely mater,* 1.158 that S. Gregorie had then in hande: If S. Gregorie saye, None of my Predecessours Bishoppes of Rome, woulde euer take vpon him the name of Vniuersal Bishop: If S. Gregorie saie,* 1.159 It is the puffe of arrogancie: the woorde of pride: a newe, a pompouse, a peruerse, a foolishe, a rashe, a superstitious, a profane, an vngodly, and a wicked name: a name of singularitie: a name of errour: a name of Hypocrisie: a name of Vanitie: and a name of Bla∣sphemie: and that who so euer calleth him selfe, or desireth to be called by that arrogant name, in the pride of his harte is the forerenner of Antichrist:* 1.160 and that the quiet, and indifferent bea∣ringe of the same is the Destruction of the Faith of the Vniuersal Churche: If M. Hardinge haue witingly,* 1.161 and openly falsified the woordes of S. Cyprian, and that twise to∣geather in one sentence, as he him selfe cannot denie: If the Epistle, that he alle∣geth vnder the title of Athanasius, be nothinge els, but a shameles counterfeite, ful of vile flatteringe, and apparent lies, Then is this former parte hitherto but weakely proued, neither can M. Hardinge truely saie, his Doctrine standeth vpon good and sure grounde.

O, what lucke hath M. Hardinge to suche authorities, hauinge choyse, as he saithe, of so many, and trippinge ouer so lightly, to spéede so il? His Amphilochius lieth at Uerona: His Clemens in Candie: His Martial in a Caue vnder grounde: His Canon of the Councel of Ephesus againste Nestorius was neuer seene: and others otherwise miscaried: The Councel of Nice, wherein was the whole staie of the Primacie of Rome,* 1.162 is burnte by the Arrians, and, sauinge onely in Rome, no where els in the worlde to be founde.* 1.163

For answeare hereunto,* 1.164 me thinketh, these woordes spoken generally by S. Cyprian, had then, and haue yet a special place in the See of Rome: Ambitio dor∣mit in sinu Sacerdotum. Ambition sl••apeth in the bosome of Priestes. For, to passe ouer the greate contention, that euen at the beginninge happened there betwéene Da∣masus, and Ursinus, whether of them twoo should be Bishop, in which contention a great number of either parte was slaine, S. Augustine also complaineth, that euen the Deacons of Rome in his time,* 1.165 auaunced them selues farre aboue their estate.* 1.166 These be his woordes: Falcidius duce stultitia, & Ciuitatis Romanae iactantia, Diaconos presbyteris aequare contendit. Falcidius leadde by folie, and by the courrage of the Citie of Rome, woulde haue Deacons to be nothinge inferiour vnto Priestes. Likewise S. Hierome saithe, The Romaines are noted of Courteisie, and stoutenesse of minde: And

therefore S. Paule gaue this aduertisement specially vnto them aboue al others,* 1.167 Noli altum sapere, sed time. Be not highe minded, but stande in awe. Wherefore it is the lesse to be marueled, if they haue so ambitiousely at al times attempted dominion ouer others.

But M. Hardinge saithe, the preeminence of power, and authoritie of the Bi∣shop of Rome is commended to the worlde by many and sundrie Councelles. Wherein I maruel, he allegeth not the Councel of Carthage, of Hippo Regius, and of Aphrica, in whiche it was decreed thus, Vt primae sedis Episcopus non appel∣letur Princeps sacerdo••um,* 1.168 aut Summus sacerdos, aut aliquid huiusmodi: sed tantùm pri∣mae Sedis Episcopus.* 1.169 That the Bishop of the firste See be not called the chiefe of Priestes, or the highest Prieste,* 1.170 or by any other like name, but onely the Bishop of the firste See: Or the Councel of Aphrica,* 1.171 where, toutchinge appeale to Rome, it was specially pro∣uided thus: Si prouocandum putauerint, non prouocent, nisi ad Aphricana Concilia, vel ad primates prouinciarum suarum. Ad transmarina qui putauerit appellandum, à nul∣lo intra Aphricam in Cōmunionem suscipiatur. If they thinke it needeful to appeale from their owne Bishoppes, let them not appeale but onely vnto Councelles to be holden within the countrie of Aphrica. But who so euer shal thinke it needeful to appeale to the iudgement of any beyonde the Sea, (that is, to the Bishop of Rome) let no man within Aphrica receiue him to his Communion. Why doothe M. Hardinge so warily leaue these Councelles, that be ertant, and to be séene, the authoritie whereof was neuer doubted of, and al∣lege onely a patche of the Councel of Nice, whiche he him selfe confesseth was burnte, and al the Bishoppes of the East parte, who are supposed to haue made it, protest openly vnder their handes and seales, it was neuer made? But M. Har∣dinge herein doothe muche like vnto the Arrians, that accused Athanastus: who were not ashamed to bringe in the names of certaine menne,* 1.172 as beinge aliue, to witnesse againste him, and yet not withstandinge, charged Athanasius with the same menne, that he had slaine them.

Neither doo I sée, wherefore M. Hardinge shoulde néede in this case to leane to the authoritie of any Councel. For his Anacletus thought it better to make men beleeue,* 1.173 he had his superioritie, Not from the Apostles, but from Christe him selfe. And Faustinus Episcopus Potentinus, claiminge for the Bishop of Rome in the Councel of Carthage, and findinge him selfe to haue smal holde in this Canon of the Ni∣cene Councel, alleged rather Custome and prescription. These be his woordes, Tractandum est cum vestra beatitudine de Nicenis Canonibus,* 1.174 vt conseruentur, & consti∣tuta eorū, & Consuetudo. Quia aliqua ordine, & Canone tenentur: aliqua Consuetudine firmata sunt▪ We must deale with your holines of the Canons of the Councel of Nice, that thei maie be keapte, both the Constitutions thereof, and also the Custome. For certaine thinges are holden by order, and by Canon: and certaine thinges are made good by Custome. But Pope Nicolas the first, vtterly refuseth, not onely the Councel of Nice, and al other Councelles in this behalfe, but also the authoritie of Prescription and Custome.

For thus he saithe,* 1.175 Animaduertendum est, quia non Nicena, non denique vlla Syno∣dus quicquam Romanae contulit Ecclesiae priu••legij: quae in Petro nouerat eam totius iura potestatis pleniter meruisse, & cunctarum Christi ouium regimen accepisse. Ye muste con∣sider, that neither the Councel of Nice, nor any other Councel euer gaue any priuilege to this Churche of Rome: For this Churche knoweth, that in Peter she hath fully deserued the right of al power, and hath atteined the gouernement of al the sheepe of Christe.

But touchinge the forgerie of this Councel of Nice, the very beginninge of the quarel, and the whole storie standeth thus: One Apiarius a Priest of the Churche of Sicca in Aphrica, as it appeareth, a very il man, beinge iustly excommunicate, bothe by his owne Bishop, and also by a great number of other Bishoppes togea∣ther in the Councel there, appealed from them al vnto Zosimus then Bishop of

Rome. Zosimus without further knowlege of the cause,* 1.176 neuer hearinge the other partie, pronounced Apiarius to be innocent, & restoared him to the Cōmunion. And vnderstandinge there was a Councel geathered in Aphrica touchinge the same, sent thither Faustinus the Bishop of Potentia, with twoo other priestes of Rome, Philippus, & Asellus, not onely to sée, that the saide Ap••arius without any further trial might be restoared vnto his right, but also to make plea in the open Councel, that it should be lawful for any prieste to appeale from his owne ordinarie, or Me∣tropolitane, or Councel, vnto the Apostolique See of Rome. The Bishoppes of Aphrica answeared,* 1.177 there was no law it shoulde be so. Faustinus laide foorth this Canon of the Councel of Nice, not made by the authoritie of the Bishops there, but onely diuised by the Bishop of Rome. The Bishops there, emonge whome was S. Augustine that famous learned Father,* 1.178 thought it was a forged mater, & therfore saide,* 1.179 they woulde sende vnto Alexandria, Antioche, & Constantinople, for the very Original copies of the saide Councel,* 1.180 and desired the Bishop of Rome to doo the same:* 1.181 and saide, that in the meane while they woulde doo, as they had done before. Upon this Message, and returne of the answeare with the true Authentique copies from Cyrillus the Bishop of Alexandria, & Atticus the Bishop of Constantinople, it appeared plainely vnto the worlde, that the Canons were corrupted, & that the Pope had falsified y^e holy Councel: and to thintent to auaunce his Apostolique Sée of Rome, had diuised Priuileges, and Prerogatiues of his owne. Here might•• M. Hardinge wel bestowe his termes: Here mighte he truely say, The Pope coggeth and foisteth the die, The Pope bombasteth the Canons of Councelles, and the De∣crees of holy Fathers vvith his counterfeite stuffinge. The Bishoppes in the Coun∣cel of Aphrica,* 1.182 hauinge thus throughly examined the trueth hereof, wrote vnto Coelestinus beinge then Bishop of Rome, in this wise: Decreta Nicena &c. The De∣crees of the Councel of Nice, haue committed both the inferior Clerkes, and also the Bishopes, vnto their Metropolitanes. For it was discreetely, and rightly considered, that al maters are to be determined, in the places where they began: and that no Prouince canne lacke the Holy Goste, whereby the Bishoppes of Christe may be hable, bothe wisely to see, and also constante∣ly to mainteine the right: and specially, for that it is lawful for euery man, that shal mislike the discretiō of his Iudges, to appeale either to a Particular Councel within the same Realme, or elles to the vniuersal Councel of the whole worlde. Onles perchaunce some man wil saie, God is hable to inspire the trial of Iustice into one man alone, (bicause he is Bishop of Rome) and vvil not inspire the same into a great number of Bishoppes meetinge togeather in Councel. And howe may suche beyondesea Iudgement be thought good, whereunto the personnes of the witnesses, which in trial of trueth are thought necessary, either for that thei be wemen, or for the infirmitie of their age, or for many other incident lettes, cannot be brought? Now that any should be sente abroade, as it were from your holmes side, we finde it not decreed in any Councel. As for that you sent vs lately by our Brother Faustmus, as parte of the Councel of Nice,* 1.183 we must doo you to wite, that in the true Councelles whiche we haue receiued from our Holy Felowbishop Cyrillus of Alexandria, and the Reuerende Father Atticus the Bishop of Constantinople, taken out of the very Originalles, it cannot be founde. And sende you not any your Clerkes hither to execute Iustice at any mannes request: leaste we seeme to bringe the smokie puffe of the worlde,* 1.184 into the Churche of Christe. Thus farre the woordes of the Councel.

The Bishop of Rome, when he sawe he was taken with the manner, and found an open falsarie, for that the Canons of his makinge disagreed from the very Ori∣ginalles, thought it good policie, to saye, the Originalles were burnte by the Ari∣ans, and so no true copie nowe remaininge, but his onely. And therefore he ima∣gined

a letter to be written in the name of Athanasius, and other Bishops of Ae∣gypte, vnto Marcus the Bishop of Rome, wherein they besought him a copie of the Nicene Councel, for that al their Bookes were vtterly destroyed. But this shifte was to simple. For it were harde for M. Hardinge to shewe, what helpe A∣thanasius coulde haue founde in any of those Canons, that are nowe presumed to be burnte, wherewith either to relieue him selfe in that case, or els to molest and greeue his aduersaries.

But, bothe Iulius the Bishop of Rome, and also Athanasius the Bishop of Alexandria make men∣tion hereof. Therefore, there is no cause (saith M. Hardinge) why this mater shoulde be suspe∣cted of any vntruethe. This remouinge of suspition, I know not howe, séemeth som∣what to increase suspicion. If there were not a soare, what shoulde it thus neede to be salued?* 1.185 In deede, Iulius allegeth a Canon of the Councel of Nice: But M. Hardinges Canon he allegeth not. And the compiler of the Councelles, gaue this note in the Margine touchinge the same. Hoc Statutum solùm reducibile est ad quin∣tum, & sextum Caput Niceni Concilij: Verùm apertè non inuenitur. This Decree maye onely be reduced to the fifth and sixth Chapter of the Councel of Nice: But expressely it is not founde. Suche credite is to be geuen to this Iulius in his allegations.

As for M. Hardinges Athanasius,* 1.186 his tale is so simple, that it wil soone be∣wray it selfe.* 1.187 For, as I noted before, he writeth vnto Marcus the Bishop of Rome, of the burninge of the Bookes: and yet Athanasius him selfe certainely knewe, that Marcus was deade, at the least nine yéeres before that burninge happened.

Euen so, the vaine forger of the Emperour Constantines greate Dotation, imagineth him to Decrée, that the Bishop of Constantinople shoulde be subiecte vnto the See of Rome. And yet neither was the Citie of Constantinople at that time builte, nor any suche name yet knowen in the worlde, nor any Bishoprike there erected. A man might saye, Non satis commodè diuisa sunt temporibus ti∣bi Daue haec.

Againe the same Athanasius writinge vnto Foelix,* 1.188 saithe, The Arianes had falsified the Nicene Councel: but writinge vnto Marcus of the same mater, as a man that had vtterly forgotten him selfe, he saith, The Arrianes had burnte the Councel of Nice. But if it were burnte, howe was it fal∣sified? If it were falsified, how was it burnte? These tales hange not wel together. But, for as much as M. Harding woulde so faine haue the Pope to holde by burnte euidence, if it may please thée (gentle Reader) discretely to weigh the whole cir∣cumstance of the mater, thou shalte soone finde, that al this great adoo was no∣thinge els but a greate fable.* 1.189 For firste it appéereth by Theodoretus, that the whole Actes,* 1.190 and Copies of the Councel of Nice, were sente abroade vnto al Bi∣shops that were awaye. And Marius Uictorinus writinge against Arius, saith, that the same Actes were sente abroade into the whole worlde, & that many thou∣sande Bishops subscribed and agréed vnto them. Whiche thing being vndoubted∣ly true, it were very muche for M. Hardinge to saye, that al these copies, in al par∣tes of the worlde, coulde be destroyed vpon the suddayne: and that altogeather in one place, and with one fyer, and at one commaundement. The Arianes neither were so mightie to atchieue it: nor so foolishe to attempte it. Cetainely, the like neuer happened to any other Councel. But what néedeth woordes, where y^e mater is plaine?* 1.191 The Bishoppes of Aphrica had the very copies of these Canons. Alypius the Bishop of Tagasta, in this conference with Faustinus, saide, Adhuc tamen me mouet, quoniam cùm inspiceremus Graeca exemplaria huius Synodi Nicenae, ista ibi nescio qua ratione, minimè inuenimus. But this one thinge muche moueth me, that confer∣ringe, and examininge the Greeke examples of this Nicene Councel, these maters (of the su∣perioritie

of the See of Rome, that is alleged) I know not how, we founde not there. And Cy∣rillus the Bishop of Alexandria, beinge desired for trial of this mater, to sende the true Original of this Councel, made answeare in this sorte, Necesse habui fidelissi∣ma exemplaria ex authētica Synodo vestrae charitati dirigere.* 1.192 I thought it needeful to sende vnto you the true examples of the very authentique Councel.* 1.193 Likewise Atticus y^e Bishop of Constantinople to the same request answeareth thus, Canones sicut statuti sunt in Nicaea Ciuitate à Patribus in integro ad vos direxi. I haue sente vnto you the Canons in the whole, euen as they were made, and ratified by the Fathers in the Citie of Nice. Nowe if these Canons were quite burnte, as M. Hardinge saith, how were they afterwarde founde whole, as y^e godly Father Atticus, and the learned Bishop Cyrillus saithe? And if they were afterwarde founde whole, how then were they quite burnte be∣fore? Or howe is it, that no man, neither in Aphrica, nor in Europa, nor in Asia: neither in the East Churche, nor in y^e Weast, was euer hable to sée these Canons, but onely the Bishop of Rome, that so ambitiously claimeth by them? And if he haue them in déede, and that of suche authentique recorde, vnder the handes of the thrée hundred and eightéene Bishops, as it is boldely auouched, why are they not shewed? Why haue they béene for the space of these thertéene hundred yeeres still kepte inuisible? Uerily the Councel of Nice were wel woorthe the shewinge.

Al these thinges rightly weighed, may seeme sufficient to discrie a Forger. Yet (gentle Reader) the better to satisfie thy minde, marke how earnestly, & with what cunninge M. Hardinges Athanasius forceth on his fable. He thought it not suffi∣cient to say, The Canons al were quite burnte, whiche thinge he onely saith, and no man els, but bicause he sawe, Wise men woulde replie, There vvere no suche Canons e∣uer made, therefore he tooke paines further to shew the considerations, and causes, and the whole order, and circumstance of the making, whereat, he saith, he him selfe was present.* 1.194 Fourscore Canons, he saith, were diuised in the whole: whereof fourtie were laide in in Latine by the Latines: and fourtie other in Greeke by the Grecians. Of this whole number of Canons, saith he, the Fathers there tooke of tenne Canons, and diuided them as they might, moste handesomely emonge the rest, and so made vp onely the number of threescore and tenne Canons: therby mystically to represent the threescore and tenne Disciples: or els the num∣ber of the threscore and tenne Tongues, that be knowen in the worlde. Thus of wholesome and Godly rules of Faith, and manners, M. Hardinges Athanasius hath leasure to fansie preatie Mysteries.

But, for better viewe hereof, I remember, Cardinal Cusanus touchinge the Famous Donation of Constantine,* 1.195 writeth thus: In ipsa scriptura reperi manifesta argumenta falsitatis: Euen in the writinge of it, I haue founde manifest tokens of falsehoode. The like maye be saide of these M. Hardinges newe Canons: Euen in the vtte∣terance, and vvritinge of them, vve may finde plaine contrarietie, and therefore vn∣doubted tokens of vntruthe. For the former twentie Canons, whereof there is no question, were made in the Councel of Nice: But the rest, whereof S. Augu∣stine, and the Bishops of Aphrica moued doubte, & whereby the Bishop of Rome woulde seeme to claime, were diuised at Rome, and not at Nice. This newe Ca∣non here alleged saithe, The Bishop of Rome hath the rule, and soueraintie ouer al Patri∣arkes: But the very true, and vndoubted Councel of Nice saithe farre otherwise: Antiqua consuetudo seruetur per Aegyptum, Lybiam, & Pentapolim: vt Alexandrinus Episcopus horum omnium habeat potestatem:* 1.196 quia & vrbis Romae Episcopo parilis mos est. Let the auncient custome be keapte throughout Aegypte, Lybia, and Pentapolis: that the Bishop of Alexandria haue the gouernement ouer al these. For the Bishop of the Citie of Rome hathe the like order. But this Canon the Bishoppe of Rome hath no soueraintie ouer other Patriarkes, as M. Hardinge fantasieth, but onely a felowshippe, and equalitie with the reste, to walke carefully within his

owne diuision,* 1.197 as others were bounde to doo within theirs. And in this Ca∣non these twoo woordes, Parilis mos, are specially to be noted: whiche cannot other∣wise be expounded, but onely of like manner, order, and authoritie of Iurisdiction. M. Hardinges Canon saithe, S. Peter was Maister, and ruler ouer al Christen Princes: and yet is not M. Hardinge hable to prooue, that while S. Peter liued, there was any one Prince Christened in the whole worlde. And if Peter had had power ouer Kinges, & Princes, it is not likely, he woulde haue taken vp his lodginge with Cornelius the poore Tanner.* 1.198 In the ende he concludeth with a terrour: If any man repine against this statute, accursed be he. Wherein he dooth great wronge bothe to S. Augustine, and also to al the Bishoppes of Aphrica, Numidia, Mau∣ritania, Pentapolis, and Bizancena: who not onely repined openly against this Canon, but also saide, It was falsified: and rebuked the Pope of pride, and ambi∣tion for the same.

To be shorte, what leadeth M. Hardinge to saie, The Bishop of Rome hath these three scoare and tenne Canons in safe keepinge? Why dooth he thus dissemble, & mocke the world? Certainely the Bishop of Rome himselfe vtterly disclaimeth it, and saith, He hath them not. For thus he writeth touchinge the same: Viginti tantùm capitula Nice∣nae Synodi in Sancta Romana Ecclesia habentur:* 1.199 sed quo neglectu alia defecerint, ambi∣guum est. There are in the Churche of Rome onely twentie Canons of the Councel of Nice. But by what negligence the rest are loste, it is not knowen. The Pope saithe, There are but twentie Canons extant: M. Hardinge saithe, There are threscore and tenne Canons. I trowe, It is no reason, we should beléeue M. Harding, & leaue the Pope.

But Steuin the Bishop of Rome saith, There were sometime in Rome the ful thréescore and tenne Canons: whiche thinge he geathereth onely vpon this for∣gerie of M. Hardinges Athanasius. And the same beinge the euidence whereby he holdeth his whole title, and suche euidence, as was not to be founde els where in al the worlde, yet cannot he tel neither how he came by it, nor how longe he keapte it, nor how he loste it. But a thinge is wel loste, that can not be auoutched, and shewed without shame.

M. Hardinges Athanasius saithe, Power to binde, and loose, is geuen to the holy See of Rome by special priuilege aboue al others. And yet the olde Catholique Fathers coulde neuer vnderstande any suche special priuilege. S. Cyprian saithe, Quamuis Dominus Apostolis omnibus post Resurrectionem suam parem potestatem tribuat,* 1.200 tamē vt vnitatem manifestaret,* 1.201 vnitatis eiusdem originem ab vno incipientem sua authoritate disposuit. Hoc erant vtique & coeteri Apostoli, quod fuit Petrus, pari consortio praediti & Honoris, & Potestatis. The Lorde after his Resurrection gaue vnto his Apostles like power: yet to declare vnitie, he disposed by his authoritie the Original of vnitie, beginninge of one. The rest of the Apostles were euen the same, that Peter was: endewed with like felowshippe bothe of Honour, and of Power.

Origen saithe,* 1.202 An verò soli Petro dantur à Christo Claues Regni Coelorum, nee alius beatorum quisquam eas accepturus est? Hoc dictum, Tibi dabo Claues Regni Coelorum, coeteris quoque est commune. What, hath Christe geuen the Keies of the Kingedome of Heauen vnto Peter onely? and shal no holy man els receiue them? Verily this saieinge, To thee vvil I geue the keies of the kingedome of Heauen, is common also to the rest.* 1.203 S. Cyril saithe, Apostolis, & ••orum in Ecclesijs Successoribus, plenam con∣cessit potestatem.* 1.204 Christe gaue ful power vnto the Apostles, and vnto others that succeeded them in the Churches. And S. Basile saithe, Christus Petrum post se suae Ecclesiae Pa∣storem constituit, & consequenter omnibus Pastoribus, & Doctoribus ••andem tribuit po∣testatem: Cutus signum est, quòd omnes ex aequo & ligant, & absoluunt, quemadmodum ille. Christe appointed Peter to be Pastour of his Churche after him: and so consequently gaue the same power vnto al Pastours, and Doctours. A token whereof is this, that al Pastours doo equally bothe binde, and loose, as wel as he.

Nowe, if Christe gaue like power to al his Apostles: If the reast of the Apo∣stles were the same, that Peter was, endewed al with like honour, and like power: If Christes woordes were common to al the reast: If al Pastours doo equally bothe binde, and loose as wel, as Peter: What a fable then is this, that M. Harding with his Athanasius hath brought in, That power to binde and loose, is geuen to the holie See of Rome, by special priuilege aboue al others?

Nowe, gentle Reader, shortely and simply, to laie al the effecte hereof before thine eyes: M. Hardinges Canons were burnte, before they were euer made.

They were burnte: and yet were they falsified: They were falsified: and yet were they burnte too. This Athanasius informeth Marcus the Bishop of Rome of the burninge of them, niene yéeres before the fiere was made.

The Pope is founde in manifest forgerie, and that by the witnesse of the Pa∣triarkes of Constantinople, and Antioche, and of al the Bishopes, and the whole Councel of Aphrica, S. Augustine him selfe beinge presente.

M. Hardinge saithe, The Pope hath the custodie of these Inuisible Canons:

The Pope himselfe saieth, he hath none of them.

Theise Canons be plaine contrarie, not onely to the olde Catholique fathers, but also to other Canons of the same Councel.

The Bishoppes in the Councel of Aphrica openly mislike the Popes attempt in this behalfe, and cal it worldly pride, and vaine ambition.

Suche warrant hath M. Hardinge, to auaunce the state of the See of Rome.

M. Hardinge. The .7. Diuision.

For further declaration of this matter,* 1.205 it were easie here to allege the Councel of Sardica, the Councel of Chalcedon,* 1.206 certaine Councelles of Aphrica, yea some Councels also holden by Heretiques, and sundrie other: but suche store of authorities commonly knowen, these may suffice.

The B. of Sarisburie.

These Councelles are brought foorthe, al in a mummerie, saieinge nothinge. Therefore I might safely passe them ouer, vntil they had learned to speake some∣what. Yet, for as muche as these menne thinke it good policie to huddle vp their maters in the darke, it wil not be amisse to rippe them abroade, and to bringe them foorthe into the light.

In the Councel of Chalcedon it is decréed thus:* 1.207 Teneat & Aegyptus, vt Episco∣pus Alexandriae omnium habeat potestatem: quoniam & Romano Episcopo haec est con∣suetudo. Similiter &, qui in Antiochia constitutus est. Let Aegypte holde this order, that the Bishop of Alexandria haue the Iurisdiction of al thinges there: For the Bishop of Rome holdeth the same order (within his Diuision) So likewise let the Bishop of Antioche. By this Councel, euery of these Patriarkes had his power limited within him selfe: and none of them to haue dominion ouer other.

The Fathers in the Councel of Aphrica, wherein M. Hardinge would séeme to haue some affiance,* 1.208 haue decréed thus: Ne primae Sedis Episcopus appelletur Princeps Sacerdotum, aut Summus Sacerdos, aut aliquid huiusmodi: sed tantùm Primae Sedis Epis∣copus. That the Bishop of the First See be not called the chiefe of Priestes, or the highest Priest,* 1.209 or by any other like title: but onely the Bishop of the First See. And againe, If any shal thinke it good to appeale, let them appeale onely to Councelles to be holden within A∣phrica: or els to the Primates of their owne Prouinces. But who so euer shal appeale beyonde the Seas (that is, to the Bishop of Rome) let no man within Aphrica receiue him to his Communion. Thus muche onely for a taste. I thinke M. Hardinge wil not gea∣ther hereof, that the Bishop of Rome was called vniuersal Bishop, or the Heade of the vniuersal Churche.

M. Hardinge. The .8. Diuision.

The Christen Princes,* 1.210 that ratified and confirmed with their Proclamations and Edictes, the Decrees of the Canons concerninge the Popes primacie, and gaue not to him firste that auctoritie, as the Aduersaries doo vntruly reporte, were 99* 1.211 Iustinian, and Phocas the Emperours. The woordes of Iustinians edicte be these:* 1.212 Sancimus secundum canonum definitiones, Sanctissimum senio∣ris Romae Papam, primum esse omnium Sacerdotum. VVe ordeine accordinge to the determi∣nations of the Canons, that the most holy Pope of the elder Rome, be formest, and chiefe of al Priestes.

About three scoare and tenne yeeres after Iustinian, Phocas the Emperour in the time of Bonifa∣cius, to represse the arrogancie of the Bishop of Constantinople,* 1.213 as Paulus Diaconus writeth, who vainely,* 1.214 and as Gregorie saithe, contrary to our Lordes teachinges, and the Decrees of the Canons, and for that, wickedly, tooke vpon him the name of the Vniuersal, or oecumenical Bishop, and wrote him selfe chiefe of al Bishoppes: made the like Decree, and ordinance, that the holy See of the Romaine and Apostolike Churche, shoulde be holden for the Heade of al Churches.

The B. of Sarisburie.

Emperours, Princes, and others haue béene fauourably inclined sometime to the parties in respect of their places: sometime to the places for the admiration and reuerence of the parties.* 1.215 Theodosius Themperour saide, He neuer saw Bishop, that bare him selfe as a Bishop in deede, but onely S. Ambrose. Constantinus Themperour said of Eusebius the Bishop of Caesaria,* 1.216 Dignus est qui sit Episcopus, non tantùm vnius Ciuitatis, sed etiam propè Vniuersi Orbis. He is woorthy to be the Bishop, not onely of one Citie,* 1.217 but also in a manner of the whole worlde.

In respecte of places, they were moued either for their Antiquitie: or for their Authoritie and Ciuile power: or for the commoditie of the situation: or for some o∣ther good consideration, and circumstance, to fauour them, and to graunte them pri∣uileges aboue others. Thus the Emperour Iustinian had a special inclination to the Citie of Constantinople, for that it was now growen in wealth, and pui∣sance, and for the state,* 1.218 & nobilitie thereof called Noua Roma, Newe Rome: And for that it was, as he saithe, Mater pietatis nostrae, & Christianorum Orthodoxae Religi∣onis omnium. That is, The Mother of his Maiestie, and of al Christian menne of the Ca∣tholike Faithe. For like consideration the Emperour gaue out this special priuilege in fauour of the See of Rome. Sancimus secundum Canonum definitiones, sanctissi∣mum Senioris Romae Papam primum esse omnium Sacerdotum.* 1.219 We Decree, accordinge to the determinations of the Canons, that the most holy Pope of the Elder Rome, be the firste, or formest of al Priestes. And by the waye, leaste any errour happen to growe of this woorde, Papa, it behooueth thée, good Reader, to vnderstande, that, Papa, in olde times in the Gréeke tongue signified a Father, as appeareth, by that, Iuppiter the greate Idole, that was honoured as God in Bithynia, was called Papa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iuppiter Papa. And further, that in S. Augustines time, and before, the same name was geuen,* 1.220 not onely, or specially, to the Bishop of Rome, but also generally to al Bishoppes. The Priestes, and Deacons of Rome write thus vnto S. Cyprian the Bishop of Carthage, Cypriano Papae: Vnto Pope Cyprian. And Ga∣lerius the Iudge, hauinge S. Cyprian in examination for the Christian Faithe, saide thus vnto him, Tu es, quem Christiani Papam suū nominant? Art thou he, whome the Christians cal their Pope?* 1.221 So likewise S. Hierome intitleth his Epistles vnto S. Augustine being Bishop of Hippo. Hieronymus beatissimo Papae Augustino. Hierome vnto Augustine the most holy Pope. Thus muche onely by the waye.

But to returne to the mater, M. Hardinge may not of euery thinge, that he readeth, conclude, what he listeth. This priuilege graunted vnto the Bishop of Rome, to be the firste of al Priestes, was not, to beare the whole swaye, and to ouer rule al the worlde: but onely in General méetinges, & Councelles to sitte in plac••

aboue al others, and for auoidinge of confusion, to directe,* 1.222 and order them in their dooinges.* 1.223 Themperours woordes be plaine, Praerogatiua in Episcoporum Concilio, vel extra Concilium ante alios residendi. A prerogatiue in the Councel of Bishoppes, or without the Councel to sit in order aboue others. This prerogatiue in Gréeke is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the priuilege of the first place. And these phrases in that tongue be knowen, and common: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Like as also these in the Latine Tongue, Obtinere primas, secundas, tertias: That is, To haue the preeminence of the First, Seconde, or Thirde place. And that the Emperour Iusti∣nian meante onely thus, and none otherwise, it is manifest euen by the selfe same place, that M. Hardinge hath here alleged. His woordes stande thus, Sancimus &c. Senioris Romae Papam,* 1.224 primum esse omnium Sacerdotum: Beatissimum autem Archi∣episcopum Constantinopoleos Nouae Romae secundum habere locum. Wee ordeine, that the Pope of the Elder Rome shalbe the first of al Priestes: and that the most holy Arche∣byshop of Constantinople, whiche is named New Rome, haue the Seconde place. Hereby it is plaine, that this priuilege standeth onely in placinge the Bishop of Rome in the first seate aboue others. But I beseeche thée, gentle Reader, weigh wel the woordes, that folow in the same Lawe, & thou shalt sée, bothe that M. Hardinges dealinge herein is not vpright, and also, that the Bishop of Rome was then exclu∣ded by plaine woordes from that Uniuersal power, which he now so deepely drea∣meth of. It foloweth immediately, Beatissimum Archiepiscopum Primae Iustinianae Patriae nostrae habere semper sub sua Iurisdictione Episcopos Prouinciarū Daciae, & Da∣niae, & Dardaniae, & Mysiae, at{que} Pannoniae: Et ab eo hos ordinari: ipsum verò a proprio ordinari Concilio: & in subiectis sibi prouincijs locum obtinere eum Sedis Apostolicae Romae. Wee ordeine, that the most holy Archebishop of Iustiniana the first, whiche is in oure Countrie, shal haue for euer vnder his Iurisdiction the Bishoppes of the Prouinces of Dacia, Dania, Dardania, Mysia, and Pannonia: and that they shalbe inuested by him: and he onely by his owne Councel: and that he in the Prouinces subiecte vnto him, shal haue the place of the Apostolique See of Rome. Here wée sée, The Bishop of Iustiniana set in as high Authoritie, and power within his owne Iurisdiction, as the Bishop of Rome within his.* 1.225 In like sorte the Emperour Iustinian saith, Ecclesia vrbis Constanti∣nopolitanae Romae veteris praerogatiua laetatur. The Churche of the Citie of Constantino∣ple enioyeth nowe the Prerogatiue of Rome the Elder.

Now, if the Bishop of Iustiniana, and the Bishop of Rome, in their seueral diuisions, haue like authoritie: And if the Church of Constantinople in al preroga∣tiues, and priuileges be made equal with the Citie of Rome, then is not the Bi∣shop of Romes power Uniuersal,* 1.226 neither can he iustly be called the Head of the U∣niuersal Churche. Uerily Iustinian him selfe writinge vnto Epiphanius the Bishop of Constantinople, calleth him the Vniuersal Patriarke: whiche thinge he woulde not haue doone, if he had thought, that title of right had belonged to the Bishop of Rome.* 1.227

The argument, that M. Hardinge geathereth of Iustinians woordes, is this: The Bishop of Rome had the first place in General Councels, Ergo, he was an Uniuersal Bishop. Whiche argument what weight it beareth, I leaue to M. Har∣dinge to consider.

But the Emperour Phocas gaue this special graunte to the Sée of Rome, that the Bishop there should be called The Head of al Churches. But M. Harding kno∣weth, this graunte was made vnto Bontfacius the thirde, whiche was Byshop in Rome in the yeere of our Lorde si••e hundred and .viii.* 1.228 euen at the same very time, that Mahomet first began to plante his Doctrine in Arabia: and therefore maketh nothinge to this purpose, as being without the compasse of sixe hundred yeeres. Notwithstandinge bothe Platyna,* 1.229 and Sabellicus say, that Bonifacius hardly, and with muche a doo gotte the same then to be graunted.* 1.230 How be it, for as muche

as M. Hardinge woulde séeme to founde his supremacie, vpon some godly man, it may please thee, good Reader, to vnderstande, that this Phocas being but a Soul∣deour, by treason, and conspiracie layed handes vpon his liege Lorde, and Maister the Emperour Mauritius, & in cruel sorte did him to death. The manner whereof was this:* 1.231 First he commaunded foorthe the Emperours yongest sonne, and cau∣sed him to be slaine, euen in the sight of his Father: and so the seconde: and then the thirde: and afterwarde the wife: Mauritius heauily lookinge on, and lamen∣tinge, and saieinge vnto God, O Lorde, thou arte iuste, and iust is thy iudgement. Last of al, he vsed the like tyrannie vpon him also, and laide the Emperour, his wife, and his children,* 1.232 in a heape togeather. Afterwarde, duringe the time of his Pho∣cas, God séemed vtterly to withdraw his blissing:* 1.233 Fraunce, Spaine, Germanie, Lombardie, and the greatest parte of the East, fel from the Empier for euer: such a wrecke to y^e state, as neuer had been séene before. After he had thus liued, and com∣mitted sundrie Murders, and other greate mischiefes (Post multa homicidia, & alia malefacta) the people tooke him, and slew him, and threw him into the fier. This was he, that first proclaimed the Bishop of Rome, to be heade of the Uni∣uersal Churche.

M. Hardinge. The .9. Diuision.

Of the Doctours what shal I say? Verily, this mater is so often, and so commonly reported of them, that their saieinges laied togeather, woulde scantly be comprised within a greate volume. The recital of a few shal here geue a taste, as it were of the whole, and so suffice.

Ir••naeus hauinge muche praised the Churche of Rome,* 1.234 at length vttereth these woordes, by which the soueraintie thereof is confessed. Ad hanc Ecclesiam propter potentiorem principalitatem, necesse est omnem conuenire Ecclesiam, hoc est, eos, qui vndi{que} sunt fideles. To this Church (of Rome) it is necessary, al the Churche, that is to say, al that be faithful any where, to repaire, and come togeather, for the mightier principalitie of the same: that is to witte, for that it is of mightier power and auctoritie then other Churches, and the principallest of al.

The B. of Sarisburie.

Touchinge the Doctours, M. Hardinge findeth him selfe much troubled with the number of them: yet can he not finde any one of them al, that calleth the Bi∣shop of Rome the Uniuersal Byshoppe, or Head of the Uniuersal Churche.

Ireneaeus speaketh neither of Supremacie, nor of Headship of the Churche, nor of any other Uniuersal power. Therefore M. Hardinge mistelleth his authours tale, and auoucheth that, he neuer meante. For Irenaeus in that place writeth onely against Ualentinus, Cerdon, and Marcion, which, contrary to the Doctrine of the Apostles, had diuised sundrie strange Heresies, & Fantasies of their owne. For trial whereof, he biddeth them to beholde the Churches, whiche the Apostles had planted.* 1.235 The Churche of Ephesus (saith he) first instructed by S. Paule, and after∣warde continued by S. Iohn, is a sufficient witnesse of the Apostles learninge. Polycarpus beinge conuerted, and taught by the Apostles, instructed the Churche of Smyrna: and al the Churches of Asia folow it. Yet none of al these Churches euer allowed, or receiued your strange doctrine.* 1.236 yea the very wilde Barbarous nations, that haue receiued the faithe of Christe at the Apostles handes onely by hearinge, without any booke, or letter, if they should heare of these Heresies, they would stoppe their eares. Thus Irenaeus calleth foorth these Heretiques, as wée doo now our Aduersaries, to be tried by the Doctrine, and Churches of the Apostles. But he saith, Valde longum est, in hoc tali volumine omnium Ecclesiarum enumerare successiones. It woulde be very longe in suche a booke as this is, to recken vp the successions of al Churches. Therefore he reasteth specially vpon the example of the Churche of Rome, whiche he calleth Maximam, antiquissimam, & omnibus cognitam:

The greatest, most auncient, and knowen to al men. And saith, By the example of this Churche, wee confounde al peruerse Doctrine: And addeth further, Ad hanc Ecclesiam, propter potentiorem principalitatem, necesse est omnem Ecclesiam conuenire: quia in hac semper conseruata est ea, quae est ab Apostolis Traditio. Vnto this Churche of Rome euery other Churche must agree: The reason is, For that in this Churche the Tradition of the Apos••les hath euer been keapte.* 1.237 So the Emperours Gratian, Ualentinian, and Theodosius Commaunded al them to be called Catholiques,* 1.238 that folow the Faithe, that S. Peter deliuered to the See of Rome. For the Apostles Doctrine is the trial, and rule of Faithe. This Doctrine at the beginninge was exactly obserued in Rome without corruption: and therefore was that Churche in reuerence, and estimation aboue others.

But they wil replie: Irenaeus saith, Propter potentiorem principalitatē. Of these woordes groweth their errour. They dreame of a Kingdome, and Principalitie. But Christe saith to his Disciples,* 1.239 The kinges of Nations rule ouer them: Vos autē non sic:* 1.240 But you may not so. And Origen saith, Qui vocatur ad Episcopatum, non voca∣tur ad principatum,* 1.241 sed ad seruitutem totius Ecclesiae. He that is called to be a Bishop, is not called to a principalitie,* 1.242 but vnto the Seruice of the whole Churche. The Princi∣palitie, that Irenaeus meante, was the Ciuile Dominion, and temporal state of y^e Citie of Rome, in whiche God had then planted the Empier of the worlde, and made al Nations subiecte vnto it. And therefore the Churche of God beinge once inkendled there, was more notable, and better knowen vnto al Nations. As for the Bishops of Rome that then were, they had neither landes, nor rentes: but liued stil vnder the swearde in continual persecution: as S. Paule saithe, The of∣shauinge of the worlde, and the vilest of al people, Farre from any shew, or colour of Principalitie. Yet that notwithstandinge, the Churche there was called a prin∣cipal, and a chiefe Churche aboue others, bicause of the Dominion, and Principa∣litie of the Citie. And in this sense, Ecclesia principalis, Is sometime vsed in the Olde Fathers.* 1.243 In the Councel of Carthage it is written thus: Placuit, vt nemini sit facultas, relicta principali Cathedra, ad aliquam Ecclesiam in Dioecesi constitutam se conferre. Wee thinke it good, it be lawful for no man, leauinge the principal Cheyre, or Churche,* 1.244 to goe to any other Churche within the Diocese. Likewise Paulinus vnto Aly∣pius, Dominus in suis te ciuibus principalem cum principibus populi sui, sede Aposto∣lica meritò collocauit. The Lorde hath woorthily placed thee in the See Apostolique, a principal one emonge his Citizens, with the Princes of his people. Thus the Principa∣litie, that Irenaeus meaneth, stoode not in the preachinge of the Gospel, but in the Ciuile estate, and worldly Dominion: not in the Bishop that professed Christe, but in the Emperour, that was an Heathen: not in the Churche, but in the perse∣cutors, and enimies of the Churche. Therefore M. Hardinge reasoninge thus, Rome had the power, and Princehoode of the worlde: Ergo, The Bishop there was Head of the Vni∣uersal Churche, séemeth not wel to weighe his owne Conclusion. For of the same groūdes wée might wel reason thus: Rome now hath loste that power, and Princehoode of the worlde: Ergo, The Bishop there, is not now the Head of the Vniuersal Churche.

To be shorte, If the Churche of Rome woulde now faithfully kéepe the Tradi∣tions, and Doctrine of the Apostles, wée would frankely yelde her al that honour, that Iraeneus geueth her. But she hath shaken of the yoke of Christe, and wilfully breaketh Gods commaundementes, to thintent to vpholde her owne Traditions. For proufe wherof, to passe ouer an infinite number of other disorders, the Bishop there presumeth now to intitle him selfe,* 1.245 The Vniuersal Bishop. But S. Gregorie saith,* 1.246 Nemo decessorum meorum hoc tam profano vocabulo vti consensit. None of my predecessours euer consented, to vse this vngodly name. Therefore like as Irenaeus saithe of his time, The Churche of Rome hath euer hitherto keapte the Tradition, and Doctrine

of the Apostles:* 1.247 Ergo, al Churches ought to take her for an example, and to agree vnto her: So may wée in contrary wise say of our time, The Churche of Rome hath now broken the Traditions and Doctrine of the Apostles: Ergo, No Churche ought to folow her example, and to agrée vnto her.

M. Hardinge. The .10. Diuision.

Androw folowed our Sauiour before that Peter did.* 1.248 Et tamen primatum non accepit An∣dreas, sed Petrus: And yet Androw receiued not the Primacie, but Peter, saith Ambrose.

The B. of Sarisburie.

This errour holdeth onely of the missevnderstandinge of this woorde, Prima∣tus: which by M. Hardinges ••••dgement, must néedes signifie an Uniuersal power ouer the whole worlde. B••t it is easy to be shewed, that, Primatus, emonge the Olde Fathers, is farre 〈…〉〈…〉I meane, for any superioritie, or preferre∣ment before others.* 1.249 And first to beginne with S. Ambrose, thus he writeth, Esau pe•• 〈…〉〈…〉Primatus amisit.* 1.250 〈…〉〈…〉of Rise potage lost the hon•••••• of 〈…〉〈…〉.* 1.251 In like sorte writeth S. Augustine, Esau Primatus suos, non prop∣•••••• 〈◊〉〈◊〉, sed 〈…〉〈…〉perdidit.* 1.252 Likewise the Councel of Chalcedo•• in the condemnation of the Heretique Abbate Eutych••s,* 1.253 vseth these woordes, De∣••••••imus eum extraneum esse ab omni officio 〈◊〉〈◊〉,* 1.254 & a nostra Communione, & a Primatu Monasterij. Wee decree, that he shalbe remooued from his office of Priesthoode, and from our 〈◊〉〈◊〉, and from the Primacie of 〈◊〉〈◊〉Abbie. So the Councel of To∣ledo, Prim•••••• 〈◊〉〈◊〉honorabiles hab••ntur in palatio: They are counted hono••able in the Courte, 〈…〉〈…〉Primacie of their dignitie. In these places, I recken, wée néede not to take, 〈◊〉〈◊〉 for an Uniuersal, or infinite Gouernement.

Likewise the same woorde, Primatus, is often taken for the Superioritie of e∣uery 〈…〉〈…〉, and not onely for the dominion, that is claimed by the By••••••p of Rome.* 1.255 In the Councel of Constantinople it is written thus, A∣lexand•••••• Episcopi solius Orienti•• curā gerant, seruatis honoribus Primatus Ecclesiae An∣•••••••••• Let the Bishops of Alexandria haue the charge onely of the East, the honour of 〈…〉〈…〉to the Churche of Antioche. In like manner it is written in the 〈…〉〈…〉Chalcedon:* 1.256 Episcopus qui in A••••iochia cōstitutus est, & qui in ••••••••eris pro∣uincijs, 〈…〉〈…〉ampliorum. The Bishop that is appointed for Antioche, 〈…〉〈…〉Prouinces, let them haue the P••••••acies of the grea∣ter Cities. So the Emp•••••••••• 〈◊〉〈◊〉, and Ualentinian wrote vnto ••••••••••∣rus the Bishop of Alexandria,* 1.257 〈…〉〈…〉reported in the Councel of Chalcedon, Au∣thoritatem, & Primatum tuae praebemus Bea••••••••••.

Now, if this woorde, Primatus, must néedes signifie that power▪ and gou••••••••∣ment, that M. Harding fantasieth, then must it folow of 〈◊〉〈◊〉, that Esau, Eu∣••••••••, the Bishop of Antioche, and the Bishop of Alexandri••▪ had the Uniuer∣sal Power, and gouern••ment of the whole worlde. But if it may wel be taken for any manner prefer••ement, or preeminence, or prioritie before others, then is M. Hardinges argument muche acra••ed, and concludeth not so much, as is pretended. Uerily Tertullian saith,* 1.258 〈…〉〈…〉Eccle•••••• vna est illa ab Apostolis prima, ex q•••• omnes. Sic omnes primae, & omnes Aposto••••••••••, dum vnam omnes probant vnitatem. So many and so greate Churches, are al that F•••••••• one Ch••••che erected by the Apostles, fr•••• whence came al. And so are al Churches bothe the first, and also the Apostolique Churches, for as muche as they al allow one truthe.

As touchinge S. Peters preeminence,* 1.259 Cyprian saith, Hoc erant alij quod Pe∣trus, pari consortio praediti, & Honoris, & Potestatis. The reast of the Disciples were euen the same that Peter was, al endewed with like felowship, bothe of honoure

and also of power. Euen so saith S. Ambrose too, and that in the very same place that M. Hardinge hath alleged. Inter Petrum, & Paulum, quis cui praeponatur, incer∣••um est. Of Peter, and Paule, whether ought to be preferred before other, it is not knowen.

Certainely, if Peter had had the Uniuersal soueraintie ouer al the Apostles, he shoulde haue had the like ouer S. Paule. And so perhaps M. Hardinge wil say: notwithstandinge S. Ambrose by plaine woordes denieth it:* 1.260 and although S. Gre∣gorie saye,* 1.261 Petrus Vniuersalis Apostolus non vocatur: Peter is not called an Vniuersal Apostle.

Of S. Ambrose woordes, M. Harding reasoneth thus: Peter was the chiefest of the Apostles: Ergo, The Pope is Head of the Uniuersal Churche. This ar∣gument woulde be better considered: for as it is, it holdeth but weakely.

M. Hardinge. The .11. Diuision.

In the Epistle of Athanasius,* 1.262 and the Bishoppes of Egypte to Liberius the Pope, in whiche they sue for healpe against the oppressions of the Arianes: wee finde these woordes. Huius rei gratia, vniuersalis vobis a Christo Iesu commissa est Ecclesia &c. Euen for this cause the Vniuersal Churche hath been committed to you of Christe Iesus, that you should trauaile for al, and not be neg∣ligent to healpe euery one.* 1.263 For whiles the stronge man beinge armed keepeth his howse, al thinges that he possesseth are in peace.

The B. of Sarisburie.

This Epistle vnder the name of Athanasius, bisides that it is vaine and chil∣dishe, and ful of needelesse, and idle talke, hath also euident tokens of manifest for∣gerie. For further answeare hereunto, I referre me selfe vnto that is before an∣sweared vnto the Epistle written vnder the name of Athanasius vnto Felix.

M. Hardinge. The .12. Diuision.

Hilarius speakinge muche to the extollinge of Peter,* 1.264 and his 100* 1.265 Successour in that See, saithe, Su∣pe•• eminentem bearae fidei suae confessione locum promeruit: that for the Confession of his blessed faithe, ••e deserue•• a place of preeminence 101.* 1.266 aboue al other.

The B. of Sarisburie.

Hilarius by M. Hardinges reporte, speaketh muche to the extollinge of S. Pe∣ter, and his successour in that See. Here is firste a great vntrueth. For Hila∣rius in that whole place, speaketh not one woorde neither of Rome, nor of the See, nor of the Successour of Peter. Onely he commendeth S. Peters faith, wherein 〈◊〉〈◊〉confessed that Christe is the sonne of the liuinge God:* 1.267 and saith, Haec fides est fundamentum Ecclesiae: Super ha••e Confessionis Petram, Ecclesiae aedificatio est. This fai••h is the fundation of the Churche: Vpon this Rocke of Confession the Churche is builte. And ••••deth further.* 1.268 By the Confession of his blessed Faithe, he obteined a place of preemi∣nenc••, as M. Harding addeth of his owne,* 1.269 aboue al other. Wherein also he committeth an other vntrueth.* 1.270 For Hilarius saithe onely, He obteined a special place, and spea∣keth not one woorde of any other.* 1.271 S. Augustine saith, Petrus pro omnibus dixit, & cum omnibus accepit:* 1.272 Peter spake for al the reast: and receiued promise with al the re••st. As the Confession was one,* 1.273 so the place of preeminence was al one. The preeminence was,* 1.274 that they shoulde be the first fruites of Goddes Sainctes: The vessels of E∣lection: The Fathers of the people:* 1.275 The Light of the worlde: The pillers of the Churche:* 1.276 and the Angels of God. That they shoulde sit vpon twelue seates, and iudge the twelue Tribes of Israel.* 1.277 This was the special préeminence of the Apo∣stles of Christe,* 1.278 and was equally geuen vnto them al.

But M. Hardinge cannot beléeue, there is any place of Preeminence, but onely

in Rome: and therefore imagineth, that vpon this confession, Christe saide vnto Peter, Blissed arte thou Simon Bariona: for thou shalt be Pope: and shalt be exalted aboue thy Bretherne: and shalt be fournished with al worldely power: and al the Princes of the worlde shal stoope vnto thee This is the preeminence that by M. Hardinges fantasie, Christ promised vnto S. Peter.

Of these woordes of Hillarie, M. Hardinge seemeth to reason thus, Peter ob∣teyned a place of Preeminence: Ergo, The Bishop of Rome is heade of the Uni∣uersal Churche. This argument is open, and sheweth it selfe.

M. Hardinge. The .13. Diuision.

S. Ambrose confessinge him selfe to beleue that the largenes of the Romaine Empire was by Goddes prouidence prepared, that the Gospel might haue his course, and be spreadde abrode the better, saith thus of Rome:* 1.279 Quae tamen per Apostolici Sacerdotij principatum amplior facta est Arce Religionis, quàm solio potestatis. VVhiche for al that, hath beene aduaunced more by the chieftie of the Apostolike Priesthood in the Tower of Religion, then in the Throne of temporal power.

The B. of Sarisburie.

These woordes of S. Ambrose be true, and not denied, and further no parte of M. Hardinges purpose. But here is a whole sentence ouerhipte, that quite o∣uerthroweth his whole purpose. The woords that immediately go before, are these. Quamuis gratia Christiana non contenta sit, eosdem limites habere, quos Roma, mul••os∣que iam populorum sceptro Crucis Christi illa subdiderit, quos armis suis ista non do∣muit: Howbeit the grace of Christe is not content to haue the same limites that Rome hath: but hath subdued moe Nations by the scepter of Christes Crosse, then Rome euer subdued by force of warre. If the Grace and Saluation of God haue larger limites, and reache further then the power of Rome, howe then claimeth the Bishop of Rome his Uniuersal power? Many that liue without the compasse or obedience of Rome, are notwithstandinge partakers of the Grace of Christe: howe then is it, that Bonifacius the Bishop there saithe,* 1.280 Subesse Romano Pontifici omni humanae creatu∣rae declaramus, dicimus, definimus, pronuntiamus, omninò esse de necessitate salutis. We declare, saye, determine, and pronounce, that to be subiecte vnto the Bishop of Rome, is vndoubtedly of the necessitie of Saluation.

S. Ambrose, that the Glorie of the Gospel of Christe might the better appéere, compareth it with the power, and puisance of the Empire of Rome, whiche then ouerrea••ched a great parte of the worlde. One saide, Romanos rerum Dominos. S. Ambrose saithe,* 1.281 R••ma principatum & Caput obtinet Nationum. Rome hath the Empire and soueraintie of al Nations. Thus he séemeth to compare the Churche, with the Citie: the power of the Gospel, with the power of the Empier: the Scepter of the Crosse, with the Scepters of the Prince: and the Glorie of the one side, with the Glorie of the other. Although Rome were glorious for the Empire, yet was she muche more glorious for the Gospel. The Emperour there with his power sub∣dued Nations: but the Gospel of Christe subdued the Emperour. Constantinus, Theodosius, Ualentinianus, and other Emperours of Rome, with al their power confessed them selues to be subiectes vnto Christe. And S. Ambrose writeth vnto Ualentinian the Emperour,* 1.282 Quid honorificentius, quàm vt Imperator dicatur Filius Ecclesiae? What canne be more honorable, then that the Emperour be called a childe of the Churche? This was the whole, and onely meaninge of S. Ambrose. And in that sense S. Augustine saithe,* 1.283 Ostendatur mihi Romae in honore tanto Templum Rom••∣li, in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur, nisi ille defunctus pro nobis? Sumus enim Christiani, non Petriani. Shewe mee the Temple of Romulus in Rome, in so great honoure, as I wil shewe you there the memorie of Peter. And who is ho∣noured in Peter, but he that died for vs? For we are Christian menne, and not Peters menne.

So likewise Chrysostome,* 1.284 Contigit primùm Antiochiae Discipulos appellari Christi∣anos. Hoc autem Ciuitatum,* 1.285 quae sunt in mundo cunctarum habet nulla, nec ipsa Ro∣muli Ciuitas. It chaunced, that the Disciples in this Citie of Antioche were first called Chri∣stians. Of al the Cities, that be in the worlde, none euer had this giste, no not the Citie of Ro∣mulus. Therefore S. Ambroses meaning is, that Rome was neuer so noble before for the Empier of the worlde, as it was afterwarde for the Gospel of Christe. But S. Ambrose saith, Apostolici Sacerdo••ij principa••um, The principalitie of the Apostolique Priesthoode, With whiche woordes worldely eyes may soone be daseled. But M. Hardinge knoweth, that S. Peter, beinge in Rome, had no manner shew, or state of Princehoode. His whole power was spiritual, and stoode onely in the Prea∣chinge of the Gospel,* 1.286 with whiche armour God is hable to pul downe Kinges and Princes to the obedience of his Christe.* 1.287 Thus saith God vnto Hieremie, Constitui ••e super Gentes, & Regna. I haue set the ouer Nations, and Kingedomes. And S. Peter speakinge generally vnto al Christian people,* 1.288 saith, Vos estis Regale Sacerdotium. You are that kingely Priesthoode. This principalitie and tower of Religion was not onely in Rome, but also in euery place, where the name of Christe was receiued. Albeit, I graunte, bothe for the multitude of Idoles that there had beene honou∣red, and also for the nobilitie of the Empier, the Uictorie of Christe in Rome ap∣peared most glorious.

Now let vs consider M. Hardinges reasoninge. The state of Rome was more famous for the Gospel, then euer it had beene before for the Empier: Ergo, The Pope was called the Head of the Vniuersal Churche. This argument is suche, as néedeth no answeare.

M. Hardinge. The .14. Diuision.

S. Augustine in his .162. Epistle saith, In Ecclesia Romana semper Apostolicae Cathedrae viguit principatus. The primacie, or principalitie of the Apostolike Chaier, hath euermore beene in force in the Romaine Churche.* 1.289 The same S. Augustine speakinge to Bonifacius Bishop of Rome, This care (saith he, complayning of the Pelagians) is common to vs al, that haue the office of a Bishoppe, albeit therein thou thy selfe hast the preeminence ouer al, beinge on the toppe of the pastoral watche∣tower. In an other place he hath these woordes.* 1.290 Caeterum magis vereri debeo, ne in Petrum contumeliosus existam.* 1.291 Quis enim nescit, illum Apostolatus principatum, cuilibet Epis∣copatui praeferendum? But I ought rather to be afraide, least I be reprocheful towarde Peter. For who is he that knoweth not, that that principalitie of Apostleship, is to be preferred before any Bisshoprike that is? An other most euident place he hath in his Booke De Vtilitate credendi ad Honoratum. Cum tamen auxilium Dei &c. Whereas (saith he) wee see so greate healpe of God, so greate profite and fruite, shal wee stande in doubte whether wee may hide our selues in the lappe of that Churche, whiche (though Heretikes barke at it in vaine rounde aboute, condem∣ned partly by the iudgement of the people them selues,* 1.292 partly by the sadnesse of Councelles, and partly by the maiestie of miracles euen to the confession of mankinde) for the Apostolike See by successions of Bishoppes, hath obteined the toppe, or highest degree of auctoritie? To whiche Churche if wee wil not geue, and graunte the Primacie, soothly it is a pointe either of moste high wickednesse, or of headlonge arrogancie.

The B. of Sarisburie.

These places of S. Augustine may soone be answeared. For here is neither Uniuersal Bishop: nor Head of the Uniuersal Churche: nor superioritie, or domi∣nion ouer al others: nor any other woorde tendinge to that ende. M. Hardinge knoweth,* 1.293 that S. Augustine was present at the Councel of Carthage, and gaue his consente, That the Bishop of the first See, should not be called neither the Prince, or Chiefe of Priestes, nor the Highest Priest, nor by any other like title.

He knoweth also that S. Augustine afterward confirmed the same in a Councel

holden at Hippo Regius in his owne Diocesse.* 1.294 Likewise he knoweth, that the same S. Augustine Decréed amonge other Bishoppes to the number of.* 1.295 217. in the Councel of Aphrica, that it shoulde not be lawful for any man of those countreis, to seeke for ayde ouer the Seas, and to appeale to the Bishop of Rome: and that whosoeuer so appealed, shoulde stande Excommunicate: and so vtterly condemned that Infinite Dominion, and Uniuersal Power, that so many haue sithence drea∣med of.* 1.296 Againe, writinge vpon the Gospel of S. Iohn he saith, Petrus erat ocu∣lus in Capite, Peter was an eye in the Heade: He saith not, Peter was the Heade. In these woordes appeareth plainely S. Augustines certaine, and vndoubted iudge∣mente touchinge this mater. The reast, that is here brought in, standeth onely vpon M. Hardinges geatheringe.

It is true, that as wel S. Augustine, as also other Godly Fathers, rightly, and wel, in olde times yelded greate reuerence to the See of Rome, bothe for the Antiquitie of the Churche: and for the honour and memorie of S Peter: and for the constancie of the Holie Martyrs, that there had suffred: and also for the puritie of Religion, whiche was preserued there a longe tyme without spotte, and might be a standerde vnto others. But the greatest increase of outwarde estimation in y^e worlde vnto that See,* 1.297 was the Imperial Seate, and Presence of the Prince, as no∣tably appeareth by the firste Councel of Constantinople.* 1.298 For these causes S. Au∣gustine saith, The See of Rome had the highest place, and chiefe preeminence aboue others.

Perhaps M. Hardinge wil presse me further with this woorde, Principatus: whiche he expoundeth, The Principalitie. Howbeit, I beleue, he wil not saye, P••in∣cipatus, signifieth an Uniuersal power, or Supreme gouernement: and so his ad∣uauntage of this woorde is not so greate. Uerily Princeps, in the Latine tongue, is often vsed for a man, that for his vertue, or roome, or any singular qualitie, is to be had in estimation aboue others.* 1.299 So Cicero saith, Socrates princeps Philoso∣phorum: Grauitate dicendi princeps Plato:* 1.300 princeps orbis terrarum Pompeius. Like as also Chrysostome saithe,* 1.301 Caput Prophetarum Elias: Elias the Heade of the Prophetes. In these places, Princeps is taken, not for a Prince, or Gouernour, but onely for a man, that for his qualities is to be estéemed aboue the reaste. And in this sense S. Augustine calleth the See of Rome, as it was in his time, Principa∣tum Sedis Apostolicae, and not in respecte of any Supreme gouernement: for that he himselfe in the Councel of Aphrica, as it is alreadie prooued, vtterly denied him. I graunte, as S. Augustine saith, The Bishop of Rome truely, and diligently doo∣inge the parte of a Bishop, he that then woulde haue denied him the chiefe preemi∣nence, for the respectes aboue touched, had béene wicked, or arrogant. But the same Bishop of Rome nowe claiming to him selfe the title of Uniuersal Bishop, as S. Gregorie saithe,* 1.302 Is the Forerenner of Antichriste: and the consenting to the same, as the same Gregorie saithe, Is the renouncinge and forsaking of the faithe.

I coulde further saye, that M. Hardinge in these authorities of S. Augustine hath leafte out, and transposed what he thought good: and so hath shewed no sim∣ple dealinge. In the first place, S. Augustines woordes be these, Episcopus vide∣bat se Romanae Ecclesiae, in qua semper Apostolicae Cathedrae viguit principatus, per Communicatorias literas esse coniunctum: He sawe him selfe by Letters of Confe∣rence to be ioyned with the Churche of Rome,* 1.303 in which Churche the chiefe preeminence of the Apostolique See had euer flourished. S. Augustine saith, The Bishop there was ioy∣ned with the Churche of Rome, not by waye of Obedience, or Subiection, but by Letters of Cōference, wherin is implied an equalitie, or a felowship. And afterwarde in y^e same Epistle S. Augustine saith, That Meltiades the Bishop of Rome with certaine other Bishops, hearde the mater betwéen Caecilianus and Donatus A casis nigris, not by any his Uniuersal, or Supreme Power, as M. Harding imagineth, but by

special Commission from the Emperour. And so was the Bishop of Rome the Em∣perours Delegate: and that, not in any Soueraine Authoritie, but felowlike, and equally ioyned with other Bishops: and, That afterwarde the same cause vpon complainte, and mislikinge of Donatus, was by the Emperour taken out of the Bishop of Romes handes, and by a new Commission was put ouer to the hearing of the Bishop of Arle in Fraunce. But where was then the Bishop of Romes supreme gouernement?

In the seconde place M. Hardinge hath notably falsified,* 1.304 bothe S. Augustines woordes in the Latine,* 1.305 and also his owne Translation in the Englishe. S. Au∣gustines woordes be these,* 1.306 Cōmunis est nobis omnibus, qui fungimur Episcopatus of∣ficio, quamuis ipse in eo praeemineas celsiore fastigio, Specula pastoralis. Which woordes M. Hardinge by wilful deprauation hath altered thus, Celsiore fastigio speculae pa∣storalis: And so hath leafte the Adiectiue, Communis, without a Substantiue, and y^e principal Uerbe, Est, without a Nominatiue Case: And, to serue his turne, hath caused S. Augustine to speake false Latine. This place of S. Augustine may be Englished thus, The pastoral Watche Tower is common to vs al, that beare the office of Bishops: albeit thy preeminence is greater, as sittinge in the higher roome. M. Hardinges Translation is thus, Thou thy selfe hast the preeminence ouer al, being in the toppe of the pastoral Tower: Wherein these woordes (Ouer al) are not sounde in S. Augustine, but onely diuised at pleasure by M. Hardinge. In the thirde place, bisides other corruption,* 1.307 he dissembleth the woordes that S. Augustine in the very same place allegeth out of S. Cyprian,* 1.308 very wel seruing to this purpose. The woords be these, Nec Petrus vindicauit sibi aliquid, aut arroganter assumpsit, vt diceret se primatum tenere, & obtemperari sibi a nouellis, & posteris potius debere. Neither did Peter chalenge any thinge, or proudely presume of him selfe, to say, that he had the primacie, and that therefore others as Nouices, and vnderlinges should be obedient vnto him. Al these thinges M. Har∣ding dissembleth, and so to fournishe out his mater, and to smouthe his Reader, he leaueth out, what he listeth.

M. Hardinge. The .15. Diuision.

The notable saieing of S. Hierome may not be let passe.* 1.309 Ecclesiae salus a summi Sacerdotis dig∣nitate pendet: cui si non exors quaedam, & ab omnibus eminens detur potestas, tot in Ec∣clesiis efficientur schismata, quot Sacerdotes. The safetie of the Churche hangeth of the worship of the high Priest (103* 1.310 he meaneth the Pope Peters successour) to whom if there be not geuen a power peereles, and surmounting al others, in the Churches we shal haue so many schismes, as there be priestes.

The B. of Sarisburie.

This place of S. Hierome is notably wel noted. But if it might haue pleased M. Hardinge, to note but the twoo lines that wente before, he should soone haue séene, that this note was not woorthe the notinge. For it is certaine, that S. Hie∣rome there speaketh generally of al Bishops: and not one woorde specially of the Bishop of Rome. He intreateth there of y^e order of Confirmation, which, he saith, by the vsage of the Churche for quietnesse, & vnitie, in many places was ministred onely by the Bishop, and not by any other Priest: and that, he saith, Ad honorem magis Sacerdotij, quàm ad necessitatem Legis. More for the honour of the state of Bishops, then for the necessitie of the Law. And this (as I saide) he speaketh generally of al Bi∣shops. Immediatly after he addeth these woordes that M. Harding here allegeth, Ecclesiae salus &c. The safetie of the Church hangeth of the dignitie of y^e high priest. Herein S. Hierome agréeth throughly with S. Cyprian, that is, That for auoi∣ding of Sectes, and Schismes, one high Priest, that is to saye, one Byshop, was by good policie appointed in euery Diuision, to whose dooinges and Doctrine, the reast of the Clergie should c••nforme them selues. And by this order, the vnitie of y^e Churche was wel preserued. S. Cyprian saith,* 1.311 Ecclesia cohaerentium sibi inuicem Sacerdotū glutino copulatur. The

Churche is ioined togeather by the consent of Bishops agreeinge in one.* 1.312 So saith S. Hie∣rome. Singuli Ecclesiarū Episcopi: singuli Archiepiscopi: singuli Archidiaconi: & omnis ordo Ecclesiastic{us} suis Rectorib{us} nititur. There be seueral Bishops of Churches: seueral Arch∣bishops: and seueral Archedeacons: and al the Ecclesiastical order is staied by the gouernours.

And the Glose therevpon saith thus,* 1.313 Hieronymus probat h••c, plures praelatos non de∣bere esse in vna Ecclesia:* 1.314 sed singulos debere esse in singulis Eccles••s. S. Hierome here proueth, that there may not be twoo, or mo Byshops in one Churche: But that a seueral Bi∣shop must be in euery seueral Churche. To the like purpose S. Hierome writeth vpon the Epistle vnto Titus. Haec proptereà, vt ostenderemus, apud veteres ••osdem fuisse Presbyteros, quos & Episcopos. Paulatim verò, vt dissensionum plantaria euelleren∣tur, ad vnum omnèm sollicitudinem esse delatam. These thinges haue I spoken to the intent to shew, that in olde time Priestes, and Bishoppes were al one: and that in processe, and by degrees, the whole charge was brought vnto one man (he meaneth within one Diocese) that the occasions of dissension might be rooted out.* 1.315 And therefore, as it is before declared▪ S. Cyprian saith,* 1.316 Hereof springe Schismes, for that the Priest of the Lorde is not obeyed. And therefore also saith S. Hierome, Vnlesse the Byshop haue a special power aboue others, there wil be as many Schismes in the Church, as there be Priestes. But al these thinges thus vttered generally of al Bishops, M. Hardinge wreasteth, and forceth onely vnto one Bishop: and thus, that is General, he maketh Special: and, that is Special, he maketh General, at his pleasure: and as before he misreported S. Cyprian, euen so dooth he nowe likewise misreporte S. Hierome, and so shoareth vp a ruinous mater with the falsification of his Doctours.

But M. Hardinge wil say, S. Hierome vseth these special woordes, Summus Sacerdos, The highest Priest: whiche can not otherwise be taken, but onely of the Pope. And therefore he gaue this note with a special Parenthesis (He mea∣neth the Pope Peters successour.) Yet M. Hardinge knoweth, there is no suche necessitie,* 1.317 wherefore these woordes shoulde so be taken. His owne Amphi∣lochius calleth S. Basile, Summus Sacerdos: and yet he knoweth, S. Basile was neuer Bishop of Rome. Euery Bishop within his owne Diocesse may be called the highest Priest,* 1.318 in respecte of other Priestes, that liue vnder him. And in this sense Lactantius séemeth to cal euery Bishoprike Maximum Sacerdotium.

As for the Bishop of Rome, S. Hierome auaunceth him not so high, as M. Hardinge woulde séeme,* 1.319 but rather maketh him equal, and leuel with al other Bishoppes. For thus he writeth vnto Euagri••s, Si authoritas quaeritur, Orbis maior est Vrbe. Vbicunque fuerit Episcopus, siue Romae, siue Eugubij, siue Constanti∣nopoli, siue Rhegij &c. eiusdem est meriti, eiusdem Sacerdotij. If wee seeke for Authori∣tie, the Worlde is greater, then the Citie of Rome. Wheresoeuer there is a Bishoppe, whe∣ther he be at Rome, or at Eugubium, or at Constantinople, or at Rhegium, &c. He is of like woorthinesse, and of lyke Priesthoode.

Here S. Hierome specially, and by name, rekeneth the Bishoppe of Rome a∣monge others, and maketh him equal vnto the rest. And againe he saithe, Quid mihi profers Vnius Vrbis consuetudinem? What shewest thou mee the order, or manner of one Citie? So muche S. Hierome seemeth to set by the Sée of Rome. And to this ende S. Cyprian saith,* 1.320 Hoc erant coeteri Apostoli, quod fuit Petrus, pari consortio praediti, & Honoris, & Potestatis. The reast of the Apostles were the same that Peter was, al indewed with like felowship bothe of Honour, and also of Power. And so S. Cyprian calleth Cornelius Bishop of Rome,* 1.321 his Brother: and Cyrillus calleth Coelestinus likewise Bishop of Rome, his Felowseruant. And therefore, when I heare M. Harding by his strange interpretation,* 1.322 geue vnto the Bishop of Rome A power peereles, and surmounting al others, Me thinketh I heare Doctour Durandus say, Hic est Melchise∣dech, cuius Sacerdotium non est coeteris comparatum: Ille est Caput omnium Pontificū, a quo illi, tanqu••m a capite membra, descendunt, & de cuius plenitudine omnes accipiunt.

This is Melchised••••••, whose priesthoode is not comparable vnto others. He is the Head of al Bishoppes, from whom al they grow, as members grow from the head, and of whose fulnesse al they receiue. Me thinketh I heare, that is written by the Canonistes,* 1.323 Dominus 〈…〉〈…〉Our Lorde God the Pope. And where as he further saithe, The safetie of the Church hangeth of the high priest, whom he supposeth, to be y^e Bishop of Rome. Uerily S. Gregorie saith, Quando is, qui appellatur Vniuersalis, cadit, vni∣uersa Ecclesia 〈…〉〈…〉suo corruit. When so euer he, that is called the Vniuersal Bishoppe, falleth, the whole Churche from her state must needes fal to the grounde.

M. Hardinge. The .16. Diuision.

There is an Epistle of Theodoretus Bishop of Cyrus extant in Greeke, written to Leo Bishop of Rome: wherein we finde a worthy witnesse of the primacie of the See Apos••••like. His woordes may thus be engli••••ed. If P••ule (saith he) the preacher of the truthe, and trumpet of the ••oly Ghoste, ranne to Peter, to bringe from him a determination, and declaration, for them, who at An∣tioche were in argument, and contention concerninge liuinge after Moyses law: muche more wee, who are but smal, and vile, shal runne vnto your throne Apostolike, that of you wee may haue salue for the sores of the Ch••••ches, (there folow these woordes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.324 Id est, per omnia enim vobis conuenit primas tenere: That is to say, For in al thinges (perteininge to Faith, or Religion, so he meaneth) it is meete, that you haue the chiefe doo∣inges, or that you haue the Primacie. For your high seate, or throne is endewed with many preroga∣tiues, and priuileges.

The B. of Sarisburie.

Here might I say,* 1.325 That this Theodor••t was a deadly enimy of S. Cyrillus, and a Nestorian Heretique, and condenmed by that name in the General Councel of Constantinople: as appeareth by Euagrius, Nicephorus, and others. Uerily although he were brought into the Councel of Chalcedon by the authoritie, and fa∣uour of the Emperour Martianus, yet the Byshoppes of Illyricum, Egypte, and Palestine cried out against him,* 1.326 Fides perit: istum Canones eijciunt: Mitte hunc fo••as, magistrum Nestorij: Nolite istum dicere Episcopum: Non est Episcopus: Im∣pugnatorem Dei foras mitte:* 1.327 Haereticum foras mitte: Iudaeum foras mitte. The Faith is loste: this man the Canons throw out: Out with this felow: out with Nestorius Scholemai∣ster: Cal him not Bishop: He is no Bishop: Out with him that fighteth against God: Out with this Heretique: Out with this Iewe.

But I wil not vse this aduantage. I iudge rather, that this Theodoretus, as he was a man of déepe learninge, and great renoume, so he was also a careful, and godly Bishop. As for the Nestorian Heresie, he defied it in the Councel of Con∣stantinople, and openly pronounced,* 1.328 Anathema Nestorio, Accursed be Nestorius.

In these woordes that M. Hardinge hath here alleged, he saith nothing, that of our parte is denied. Certainely, here is not one woorde, neither of the Head of the Churche, nor of Uniuersal Byshop.

But if Theodoretus thinke, S. Paule wente vp to Hierusalem, either to visite Peter, as the Head of the Churche, as M. Hardinge seemeth to gheasse, or els to be better resolued of his Doctrine, as standing in some doubt, whether he had thither∣to preached y^e truthe, or no, then dooth he quite ouerthrow S. Paules whole mea∣ninge. For it is plaine, that S. Paule knoweth not Peter for his Head, but con∣trary wise taketh him as his equal:* 1.329 For thus he saith, Videbant mihi concreditum esse Euangelium praeputij, sicut petro Circuncisionis. They saw, that I was put in truste with the Gospel ouer the Heathens,* 1.330 euen as Peter was ouer the Iewes. And againe, Iames, Peter, and Iohn, that seemed to be the pillers, gaue vnto me, and B••rnabas the right handes of felowship. Here wée sée betweene Peter, and Paule a Couenante of equalitie, and neither superioritie, nor subiection.

And therefore S. Ambrose saith,* 1.331 as it is before noted, Inter Petrum, & Paulum, quis cui praeponatur, incertum est: Between Peter, and Paule, whether ought to be pre••••rred before other, I can not tel.

Neither wente he vp,* 1.332 to be better informed of the Trueth, as beinge doubtful of his owne Doctrine. Al his reasoninge, and the whole drifte of that 〈◊〉〈◊〉is to the contrary.* 1.333 For thus lie his woordes: I neuer 〈◊〉〈◊〉with Fle••she, and Bloud (that is to say, with any man) neither did I returne to Hierusalem to them, 〈◊〉〈◊〉had beene Apo∣stles before me: I receiued not the Gospel, that I haue preached, of any man, but by the reuela∣tion of Iesus Christe. If any preache vnto you any other Gospel, then that I haue preached, ac∣curse•• be he.* 1.334 They that were in chiefe regarde emonge the Apostles, touchinge the Trueth of the Gospel, added nothing vnto mee. I withstoode Peter euen in the face, and spake vnto him before al the people: for he walked not vprightly, but was woorthy to be blamed. Hereby it may sufficiently appeare, that S. Paules goeinge to Hierusalem was, not to bringe from Peter a determination of any mater of Trueth, that la•• in Question; as it is here supposed.* 1.335 And therfore S. Hierome saith, Ad hoc iuit Hierosoly mā. vt videret Apostolum (Petrum) non discendi studio, qui & ipse eundem praedica••o••s ha∣bere•• authorem: sed honoris priori Apostolo deferendi. Paule wente to Hierusalem, to the intent to see Peter the Apostle, not to learne any thinge of him, as hauing the same ••uth••ur of his preachinge that Peter had: ••ut to shew reuerence vnto him, th••t had been Apostle before h••m. And againe,* 1.336 Proptereà quindecim ponit dies, vt ostendat non fuisse grande tempus, quo po••uerit aliquid à Petro discere: vt ad illum sensum, a quo coepit, cuncta referantur, se non ab homine doctum esse, sed a Deo. Therefore he nameth fifteen daies, to shew, th••t he had no longe time, that he might learne any thinge of Peter: to the intente to driue al his woordes to that sense, wherewith he beganne, That he was t••ught, not by man, but by God. Likewise saith Hugo Cardinalis a barbarous writer,* 1.337 Secundum Literam ••strui∣mur de mutua dilectione, quam deberent habere praedicatores, & doctores: quia Paulus venit videre Petrum, quoniam bona audierat de eius doctrina. Accordinge to the l••tter wee are here instructed of mutual loue, whiche ought to be between al preachers and Doctours. For Paule went to visite Peter, bicause he had hearde good of his Doctrine. But what can be so plaine, as that is written by Chrysostome touchinge the same? His woordes be these:* 1.338 Paulus nihil opus habebat Petro, nec eius egebat voce: sed hono••e par erat ill••: nihil enim hîc dicam amplius. Pau••e had no neede of Peter: neither needed he to be taught at his mouthe: but he was equal to him in honour: I wil say no more. And immediatly after, Sicut nunc multi fratrum nostrorū ad viros sanctos proficiscuntur•• ••odem affectu tunc Paulus ad Petrum profectus est. Like as now a daies many of our Brethren goe to holy men, so then with like affection wente Paule vnto Peter.

As for the reast, that the Bishop of Rome had an estimation, and a credite, and a prerogatiue before others, it is not denied. For of the foure Patriarkes he had the first place, bothe in Councel, and out of Councel: and therefore the grea∣test authoritie, & direction of maters in al assemblies. And this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To haue the firste, or highest roume: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A dign••tie, or priuilege: Whiche woordes M. Hardinge hath noted in the Margin.

Here M. Hardinge séemeth to reason thus, The Bishoppe of Rome had a priuilege or dignitie aboue others:

Ergo, He was an Vniuersal Bishop.

This Argument concludeth A genere ad speciem affirmatiuè: and, as M. Har∣dinge knoweth, was neuer allowed in any Schooles.

Likewise he séemeth to say, Paule wente vp to Hierusalem to visite Peter: Ergo, The Bishop of Rome is Head of the Churche.

Suche weake geare M. Harding hath brought foorthe. And yet with his furni∣ture of woordes, it séemeth somewhat. By the same reason he may prooue, that S.

Iames also was Heade of the Churche,* 1.339 as wel as Peter: for Paule saithe, he visi∣ted him,* 1.340 as wel as Peter. And S. Hierome saithe of 〈◊〉〈◊〉selfe, That he purposely went to Alexandria, to see Didymus: yet was not Didymus therefore Heade of the Churche.

In déede Hugo Cardinalis saithe,* 1.341 Hereof it first began, that Bishoppes, and Arche∣bishops made a vowe to visite the Pope 〈◊〉〈◊〉Paule w••nt to Hierus••lem to see Peter: And saith further, that Custome hath added to the same, this Commandemēt written in the Deu∣teronomie. Non appa••ebis in conspectu Domini vac••••s. Thou shalt not appeare in the presence of the Lorde without some what.

M. Hardinge trippinge, as he saithe, so nicely ouer the Doctours, hath not yet once touched that thinge, that was lookte for, and that ••e hath onely, & with suche affiance taken in hande. For not withstanding•• a great pompe of ••oordes, and the names of many holy Fathers, yet hath he not hith••rto shewed, that the Bi∣shop of Rome within the space of sixe hundred yéeres after Christe, was euer cal∣led the Uniuersal Bishop, or the Heade of the Uniuersal Churche. Whiche thinge if he coulde haue shewed, I beleeue, he woulde not s•• lightly haue tripte it ouer.

M. Hardinge. The .17. Diuision.

Now let vs see, whether this chiefe auctoritie may be f••••nde necessary by 〈◊〉〈◊〉. That a mul∣titude whiche is in it selfe one, cannot continue one, onlesse it be 〈◊〉〈◊〉, and holden in by one, bothe learned philosophers haue declared, and the common nature of thin••es 〈◊〉〈◊〉. For euery multitude of their owne na••ure goeth a sunder into many: and from an other it comm••••h that it is one and that it continueth one. And that whereof it is one, and is keapte in vnion or 〈◊〉〈◊〉, it is necessarie that it be one, elles that selfe also, shal neede the helpe of an other, that it be 〈◊〉〈◊〉. For whiche cause that saieinge of Homere was alleged by Aristotle,* 1.342 as most notable. It is not good to haue many rulers, let one be ruler. Whereby is meante that pluralitie of soueraine rulers, is not fitte to conteine and keepe vnitie of a multitude of subiectes. Therefore, sithe that the Churche of Christe is one▪ (for as there is one Faithe, one Baptisme, one callinge, so there is one▪ Chur••he▪ yea al we are one Bodie, and members one of an other, as S. Paule saithe: and in our Crede we al prof••sse to beleeue one holie Ca∣tholike and Apostolike Churche) therefore I say, it hath neede of one Prince and ruler, to be keapte, and holden in. If i•• be otherwise, vnitie mustneedes foorth with be sparkled and broken a sunder. And therefore it behoued that the rule and gouernement of the Churche shoulde be committed to one.

The B. of Sarisburie.

Al this is prooued by Aristotle the Philosopher, by one verse of the Poete Ho∣mere, and by M. Hardinges drifte of reason, and none otherwise. Aristoteles and Homeres authoritie in this case cannot be greate. And yet they speake onely of one Captaine General in one fielde, and of one Kinge in one Realme: where as number, or felowship must of necessitie breede confusion. But neither of them euer dreamed this newe fantasie, that one Kinge shoulde rule ouer the whole worlde.

M. Hardinges reasons woulde weigh the more, if either Christe, or Peter, or Paule, or any olde Doctour, or Catholique Father had euer vsed the same. Otherwise S. Augustine speakinge of discourse of Reason in the vnderstandinge of the Scriptur••s,* 1.343 saithe thus, Haec consuetudo periculosa est. Per Scripturas enim diuinas multò tutiùs ambulatur. This manner of expoundinge is very dangerous. The saf••r way is to walke by the Scriptures. The force of M. Hardinges reason caused Alexander the ambitious Kinge of Macedonie to say, As the Heauens can h••ue but one Sunne, so may the whole worlde haue but one Kinge: And likewise Pope Boni∣fac••us the eighth to say,* 1.344 as is before, In principio creauit Deus coelum, & terram: non in principijs, In the be••inninge, as in one, God made Heauen, and Earth, and not in the be∣ginninges, as in m••ny: Ergo, the Pope is heade of the Churche.

But, saithe M. Hardinge, euery multitude naturally goeth a sunder: and the thinge that kee∣peth

it togeather, m••st needes be 〈◊〉〈◊〉. That is to say, It is the Pope onely, that preser∣ueth the vniti•• of the 〈◊〉〈◊〉, and mak••th it one. And therefore the Pope him selfe must needes be one: otherwise beinge twoo, or moe, saith M. Hardinge, they shoulde néede some other thinge, to make them 〈◊〉〈◊〉. And yet he rem••mbreth, that the Councel of Syrmium▪ to take vp the contention betwéene Felix,* 1.345 and Liberius, that ambiti••usely stroue togeather for the S•••• of Rome, willed them to be Bi∣shoppes there bothe togeather▪* 1.346 whiche thinge notwithstandinge, they meante not therefore, neither to dissolue the vnitie of the Churche, nor to make the Churche a Monster with twoo Heades.* 1.347 And so Roffensis saithe, The Churche is one, not bicause of Christe, but bicause of the Pope; that keepeth it in one. This reason that M. Hardinge vseth, is newly diuised, and was neuer r••membred of any of the Olde Fathers. S. Gregorie saithe,* 1.348 None of ••y predecesso••••s: woulde euer take vpon him, to vse this vn∣godly name▪ 〈◊〉〈◊〉be 〈◊〉〈◊〉▪ the V••iuersal Bishop: And yet it appeareth not, but the Churche was then 〈◊〉〈◊〉in vnitie.

Neither ••••nne 〈◊〉〈◊〉infini••e power, that is imagined, stande without infinite great dangers. And, for as muche, as it pleaseth M. Hardinge to auoutche the gouernement of Christes Churche by Philosophers, and Poetes, that neuer knew Christe, it may also please him to remember, that his Poetes likewise saie, That when Phaeton an vndiscrete, and a fonde younge man woulde néedes leape into Phebus his fathers Charet▪ to carrie the Sunne Beames aboute the Heauens, for lacke of skil, he soone set a ••ier the whole worlde. It may not muche displease M. Harding, that I compare the Bishop of Rome, with Phaeton, a rashe yo••nge man: For S. Gregorie,* 1.349 for the same attempte, and enterprise, as it plainely appeareth by his woordes, compareth him with Lucifer, and with Antichriste. And further saithe, Si hanc causam acquanimi••er portamus, vniuersae Ecclesiae Fidem corrumpimus▪ If we take this mater quietly,* 1.350 we destroy the faithe of the whole Churche.

This reason standeth thus:

The Churche of Christe is one,
Ergo,* 1.351 the Pope is an Uniuersal Bishop.

If any man denie this sequele, I maruel, by what Logique M. Hardinge wil euer be hable to make it good.

M. Hardinge. The .18. Diuision.

And where as these Gospellers say, that Christe is the gouernour of the Churche, and that he be∣inge one keepeth the Churche in Vnitie: we answeare, that, although the Churche be firste and princi∣pally gouerned by Christe, as al other thinges are, yet Goddes highe goodnesse hath so ordeined, as eche thing may be prouided for, according to his owne condition and nature. Therfore, where as mankinde dependeth most of sense, and receiueth al learninge, and institution of sensible thinges, therefore it hath neede of a man, to be a gouernour and ruler, whome it may perceiue by outwarde sense. And euen so the Sacramentes, by whiche the Grace of God is geuen vnto vs, in consideration of mannes nature, beinge so made of God, as it is, are ordeined in thinges sensible. Therefore it was behooueful, this gouernement of the Churche to be committed to one man, whiche at the firste was Peter, and after∣warde ••che successour of Peter for his time, as is afore declared. Neither can this one man haue this power of any consent,* 1.352 or companie of men, but it is necessarie he haue it of God .104 For, to ordeine and appointe the Vicare of Christ, it perteineth to none other, then to Christe. For where as the Churche, and al that is of the Churche, is Christes, as wel for other causes, as specially for that we are bought with a greate price,* 1.353 euen with his Bloude, as S. Paule saithe: howe can it perteine to any other, then to him, to institute and appointe to him selfe a vicare, that is, one to doo his steede?

The B. of Sarisburie.

M. Hardinge standeth very longe, in discoursinge this mater by natural rea∣son▪ And for that he knewe, S. Augustine saithe, Si ratio contra Diuinarum Scriptu∣rarum

authoritatem redditur,* 1.354 quamlibet acuta sit, fallit verisimilitudine: Nam veta esse non potest. If natural reason be alleged against the authoritie of the holy Scriptures, be it ne∣uer so suttle, it beguileth menne by a likenes, or colour of the Trueth: for true it cannot be. And for that he also sawe, the reasons he hath brought, are very simple, and carrie no weight, he hath therefore thrust a great many of them in a thronge togeather, bothe to fil the Hearers senses, & also, that the one might the better aide the other.

For his entrie, in mirthe, and game, he calleth vs Gospellers. God open the eies of his harte, that he may sée the brightnesse of Goddes Gospel, and consider, what it is, y^t he hath refused. Surely, it is an horrible thing, for a Christian man, thus to make mockerie of the Gospel of Christe.* 1.355 S. Paule saithe, Si opertum est E∣uangelium, in illis, qui pereunt, est opertum: If the Gospel be couered, it is couered from them, that perishe.

It misliketh him that we builde the vnitie of the Churche vpon Christe onely, and not also vpon the Pope: and this he calleth these New Gospellers Doctrine. God be thanked: these Gospellers haue good warrant for their Doctrine. S. Paule saithe,* 1.356 Eum dedit Caput super omnia ipsi Ecclesiae, quae est Corpus eius. God hath geuen Christe to be Heade ouer al,* 1.357 euen to the Churche, whiche is his Bodie. And againe, Ille est Caput, qui dat salutem Corpori. Christe is the Heade, that geueth health vnto the Bodie. Christe is our peace:* 1.358 Al we are one in Christe Iesu. Therefore S. Gregorie saithe, Nos quoque à vobis non longè sumus:* 1.359 quoniam in illo, qui vbique est, vnum sumus. Agamus ergo ••i gratias, qui solutis inimicitijs in Carne sua, fecit, vt in omni orbe terrarum vnus esset Grex, & vnum Ouile, sub se Vno Pastore. We are not farre away from you: bicause in him, that is euery where, we are al one. Therefore let vs geue him thankes, that enemitie be∣inge broken in his Fleashe,* 1.360 hath caused that in al the worlde there shoulde be one Flocke, and one Folde vnder him selfe, beinge the one Shepehearde. These places, and infinite other like, are good warrantes of our Doctrine.

Nowe, if M. Hardinge be hable by the Scriptures, or Holy Doctours, to say as muche for the Bishop of Rome, that he is the Heade of the Churche, that is to say, the Heade of Christes Bodie: or that the Church receiueth influence, or health from him: Or that he is our Peace: or that we are al one in him: or that al the worlde is one Flocke,* 1.361 and one Folde, and he the one Sheepehearde: Or that S. Paule, as he saide, There is one Lorde, one Faithe, one Baptisme, so he saide also, There is one Pope: then haue we some cause, to thinke accordinge to M. Hardinges fantasie, that the vnitie of the whole Churche is founded, and builte vpon the Pope. Cer∣tainely, it seemeth, S. Augustine woulde not geue this priuilege vnto S. Paule. His woordes be plaine,* 1.362 Nec Paulus radix eorum erat, quos plantauerat: sed ille potius, qui ait, Ego sum vitis: vos estis Sarmenta. Caput etiam eorum quomodo esse poterat, cum dicat, Nos omnes vnum esse Corpus in Christo, ipsumque Christum Caput esse vni∣uersi Corporis? Neither was Paule the roote of them, whome he had planted: but rather he, that saith, I am the vine, and you are the sprigges. But the Heade of them how coulde he be,* 1.363 seeinge he him selfe saithe, Al we in Christe are one Bodie: and, That of the whole Bodie Christe him selfe is the Heade? If S. Paule, as S. Augustine saithe, coulde not be Heade of the Churche, howe may we then thinke, that the Bishop of Rome may be Heade of the Churche?

But mankinde, saithe M. Hardinge, dependeth moste of sense: Therefore the whole Churche must haue one man to rule and gouerne ouer it: and that man is Peters successour, and Christes Vicare in Earthe. I maruel that none of the Olde Fathers coulde euer vnderstande, either the necessitie of this reason, or this special name, and title of Christes Uicare. How be it, one true woorde M. Harding hath vttered amongst many others: that is, that to apointe Christe Uicare, it perteineth onely vnto Christe, and to none other. Of whiche grounde we may wel reason thus: Christe neuer ordeined, nor appointed, nor once named, the Bishop of Rome, or his Successoure to be his Uicare, that is,

to be an Uniuersal Bishop ouer the whole Churche:* 1.364 therefore by M. Hardinges owne position, the Bishop of Rome hath of longe time vsurped a power againste Christe, without Commission, and in déede is not Christes Uicare. S. Hierome saithe generally of al Bishoppes,* 1.365 Nouerint Episcopi, se magis Consuetudine, quàm dispositionis Dominicae Veritate, Presbyteris esse maiores. Lette Bishoppes vnderstande, that they be greater then the priestes by order, and Custome (of the Churche) and not by the trueth of Goddes ordinance. If Christe, as S. Hierome saithe, appointed not one priest aboue an other, howe then is it likely, he appointed one Priest to be, as M. Har∣dinge saithe, Prince and ruler ouer al Priestes throughout the whole worlde?

As for the Uniuersal supplieinge of Christes roome, Tertullian saithe, The Holy Ghoste is Christes Vicare.* 1.366 For thus he writeth, Sedet ad dextram Dei Patris: misit Vicariam vim Spiritus Sancti, qui credentes agat. Christe sitteth at the right hande of God the Father: and insteede of him selfe, sent the power of the Holy Ghoste as his Vicare, to di∣recte them that beleeue.

But bicause we are not onely ledde inwardely by Goddes Sprite, but also out∣wardely by our senses, therefore hath Christe appointed, not one man to be his Ui∣care General ouer al, but euery of his Apostles, and so euery Priest to be his Uicare within his Diuision.* 1.367 So saithe Eusebius Bishop of Rome, Caput Ecclesiae Chri∣stus est: Christi autem Vicarij Sacerdotes sunt, qui vice Christi, legatione funguntur in Ecclesia. Christe is the Heade of the Churche: and his Vicares be the Priestes, that doo their Message in the Churche,* 1.368 in the steede of Christe. Therefore saith S. Hierome, Potentia di∣uitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit▪ Caeterum omnes Apostolorum successores sunt. The stoutnes of ri••ches, or the humilitie of pouertie, maketh a Bishop neither higher, nor lower: But al Bishoppes be the Apostles suc∣cessours. Other vniuersal Uicar of Christe, there is none named in the Scriptures, onlesse it be he,* 1.369 of whom S. Paule forewarneth vs, Homo ille sceleratus, filius per∣ditus &c. That wicked man, that Childe of perdition, that setteth him selfe vp against God, and that so farre foorthe, that he wil sitte in the Temple of God, and shewe him selfe, as if he were God. But this Uicare Christe shal destroie with the spirite of his mouthe.

To conclude, M. Hardinge séemeth to reason thus, Mankinde dependeth moste of sense: Ergo, the Pope is the Heade of the vniuersal Churche. Here is a very vnsensible ar∣gument: nor sense, nor reason can make it good. By as good sequele he might say,

Mankinde dependeth most of sense: Ergo, one Kinge must rule ouer the whole worlde.

M. Hardinge. The .19. Diuision.

Wherefore to conclude, excepte we woulde wickedly graunte, that Goddes prouidence hath lacked, or dothe lacke to his Churche, for loue of whiche he hath geuen his onely begotten Sonne, and whiche he hath promised neuer to forgeate, so as the woman can not forgeate the Childe, she bare in her wombe:* 1.370 reason may soone induce vs to beleeue, that to one man, one Bishop, the chiefe and highest of al Bishoppes, the successour of Peter, the rule and gouernement of the Churche by God hath beene deferred. For elles if God had ordeined, that in the Churche shoulde be sundrie heades and rulers, and none constituted to be ouer other, but al of equal power, eche one amonge their people: then he shoulde seeme to haue set vp so many Churches, as he hath appointed gouernours. And so he shal ap∣p••are to haue brought in amonge his faitheful people, that vnruly confusion, the destruction of al common weales, so muche abhorred of Princes, whiche the Greekes cal Anarchian, whiche is a state, for lacke of order in gouernours, without any gouernement at al. VVhiche thinge, sithe that the wise, and politike men of this worlde doo shunne and detest in the gouernement of these earthly Kingedomes, as most pernicious and hurteful, to attribute to the highe wisedome of God, and to our Lorde Christe, who is the auctor of the moste ordinate disposition of al thinges in earthe, and in Hea∣uen: it were heynous, and prophane impietie. VVherefore if the state of a Kingedome, can not con∣tinewe salfe, onlesse one haue power to rule, how shal not the Churche spredde so farre abroade, be

in danger of great disorders, corruption, and vtter destruction, if, as occasion shalbe geuen, amonge so great strifes and debates of men, amonge so many fier brandes of discorde, tossed to and fro by the Diuelles, enemies of vnitie: there be not one heade and ruler, of al to be consulted, of al to be hearde, of al to be folowed, and obeyed? If strife and contention be stirred about matters of Faith, if controuersie happen to arise about the sense of the Scriptures, shal it not be necessary, there be one supreme iudge, to whose sentence the parties may stande? If neede require (as it hath been often seene) that General Coun∣cels be keapte, how can the Bishops, to whome that matter belongeth, be brought togeather, but by the cōmaundement of one heade gouernour, whome they owe their obedience vnto? For elies beinge summo∣ned, perhaps they wil not come. Finally, how shal the contumacie and pertinacie of mischieuous per∣sones be repressed, specially if the Bishops be at dissension within them selues: if there be not a supreme power, who towardes some may vse the rodde, towardes other some the spirite of lenitie, 〈◊〉〈◊〉su••he discrete temperament, as malice be vanquished, right defended, and concorde procured: leaste, if the smal sparkes of strife be not quenched by auctoritie at the beginninge, at length a greate flame of Schismes and heresies flashe abroade, to the great danger of a multitude? Therefore as there is one Bodie of Christe, one Flocke, one Churche, euen so is there one head of that his mystical bodie, one shepe∣herde, and one chief seruant made stewarde, ouerseer, and ruler of Christes householde in his absence, vntil his comminge againe.

The B. of Sarisburie.

Who so denieth the Bishop of Romes supreme gouernement, saithe M. Har∣dinge, he vtterly denieth Goddes prouidence: & thus the great prouidence of God, is brought foorthe to serue M. Hardinges simple reason. The like consideration, as may be supposed, moued Petrus Bertrandus to write this special Glose vpon the Decretalles,* 1.371 Non videretur Dominus discretus fuisse, vt cum reuerentia eius lo∣quar, nisi vnicum post se talem Vicarium reliquisset.* 1.372 Otherwise Christe shoulde not seeme to haue dealte discreetely, sauinge his reuerence, onlesse he had lefte some one suche Vicare b••h••nde him: And therefore he saithe further, Christo data est omnis potestas in Coelo, & in terra: Ergo Summus Pontifex, qui est eius Vica••ius, habet eandem potestatem. Al manner power bothe in Heauen and Earth is geuen to Christe, Therefore the highest Bishop, whiche is his Vicare, hath the same power. Likewise they say,a 1.373 Papa potest facere omnia, quae Christus ipse potest. The Pope may doo, what so euer Christ him selfe may doo. And, b 1.374 Papae, & Christi, est vnum Tribunal. The Pope and Christe haue one Consistorie, and keepe one Courte.

Upon occasion hereof, M. Hardinge seemeth to reason in this sorte: Onles there be one appointed by God to be the Vniuersal Bishop of the worlde, hauinge Omnia iura in scrinio c 1.375 pectoris sui, al manner lawe, and right in the closet of his breaste:d 1.376 Cui sit pro ratione vo∣luntas, whose pleasure may stande in steede of lawe: Unto whome, what so euer he doo, noman may say,e 1.377 Domine cur ita facis? Sir, why doo you so? And the same neither ex∣horte, nor teache, nor minister Sacrament, nor exercise Discipline, nor doo the dewtie either of Bishop, or of Priest, or of Deacon, or any other the meanest officer of the Churche, but onely take vpon him to rule, and gouerne the whole Churche: Onles there be some suche one, then, saith M. Harding, God hath no prouidence, neither is careful for his Churche.

If controuersie growe, aboute the vnderstandinge and sense of Goddes woorde, if it be necessarie that a Councel be called, if contention fal out betwéene any other inferiour Bishoppes, then saithe M. Hardinge, it is necessary, there be one supreme Iudge, that may in fallibly declare Goddes meaninge, that may summon the Councel, that may heare, and deter∣mine maters betweene the Bishoppes. Touchinge the searchinge out of the sense of the Scriptures,* 1.378 S. Augustine geueth sundrie good rules: But this strange rule of re∣course to the Pope, he toucheth not, nor taketh it for any rule.

But they say, The Scriptures be darke: therfore we must séeke the meaning of them in the Doctours. The Doctours agrée not: Then must we weigh & trie them

by the Maister of the Sentences.* 1.379 The Maister of the Sentences him selfe some∣times is not holden: then muste we seeke further to the Schoole Doctours. The Schoole Doctours canne in no wise agrée: there is Scotus againste Thomas: and Occam against Scotus: and Alliacensis against Occam: the Nominales against the Reales: the Scholasticalles against the Canonistes: the contention is greater, & the doubtes darker, then euer they were before. Neither is there any resolution to be hoped for, but onely of the Bishop of Rome: whome M. Hardinge calleth the supreme Iudge:* 1.380 who, as one saithe, is Doctor vtriusque Legis, Authoritate, non Sci∣entia, Doctour of bothe Lawes, by Authoritie, not by knowlege. How be it, it appeareth his knowlege, and authoritie in suche cases are bothe like. For not withstandinge any his determination, the contention standeth stil as it did before. Truely Al∣phonsus de Castro,* 1.381 a Doctour of the same side, saithe, Cum constet plures Papas adeò illiteratos esse, vt Grammaticam penitus ignorent, qui fit, vt sacras Literas interpretari pos∣sint? Seeinge it is wel knowen, that many Popes be so voide of learninge, that they be vt∣terly ignorant of their Grammar, how may it be, that thei can expounde the holy Scriptures? Thus that supreme Iudge, at whose onely handes M. Hardinge woulde haue al the worlde to seeke for the very sense of Goddes woorde, as Alphonsus saithe, may goe to schoole to learne his Grammar. And what if the Pope be an Heretique, as Liberius was an Arrian:* 1.382 Honorius an Eunomian: Anastasius was a Photi∣nian: and as Lyra saithe, Multi Papae inuenti sunt Apostatae, Many Popes haue been rennegates of the Faithe:* 1.383 Or what if he be a ••orcerer, and haue league and conference with the Diuel, as had Syluester the seconde?* 1.384 Yet must we needes haue recourse vnto suche a one, as vnto the mouthe of God, for the certaine sense & meaninge of Goddes woorde? Uerily, in the olde times, menne that stoode in doubte of any ma∣ter of learninge, and woulde gladly be resolued, sought vnto the best learned, and not vnto the Pope.* 1.385 Pope Leo himselfe in a case of doubte, thought it good to con∣ferre with other Bishoppes. The Bishoppes of Numidia sente, not to the Bi∣shoppe of Rome to be resolued, but vnto S. Cyprian, and other Bishoppes within Aphrica.* 1.386 So likewise S. Hierome writeth of him selfe, Ob hanc causam vel maximè Alexandriam nuper perrexi, vt viderem Didymum,* 1.387 & ab eo in Scripturis omnibus, quae habebam,* 1.388 dubia omnia exquirerem. For this cause chiefely I wente of late to Alexandria, to thintent I might see Didymus, and be resolued by him in al suche doubtes, as I had founde in the Scriptures. And S. Ambross saieth, that certaine learned menne in mater of question, hauinge receiued answeare, and determination from the Bishoppe of Rome, yet not withstanding for their better satisfaction, sought further vnto him. Thus he writeth,* 1.389 Post Romanae Ecclesiae definitionem, meam adhuc expectant sen∣tentiam.* 1.390 After the discussinge of the Churche of Rome, they yet looke for my sentence.

As for General Councelles, it is wel knowen, and, God willinge, shal appeare hereafter more at large, that they were called and summoned by the Emperours onely, and not by the Bishoppes of Rome. Sozomenus saithe,* 1.391 Imperator praece∣perat, Concilium Mediolani celebrari. The Emperour had commaunded a Councel to be keapte at Millane.

Maters of variance betwéene Bishoppes were taken vp, not onely by the Bi∣shop of Rome, whose greatest practise these many yéeres hath beene to inflame, and mainteine discorde amonge Princes, but also sometimes by the Prince, sometimes by Councelles, sometimes by other Bishoppes, sometimes by some inferiour per∣sones, that were no Bishoppes.* 1.392 S. Ambrose was sent for into Fraunce, to paci∣fie the Bishoppes there. Bernarde beinge but an Abbate, compounded that greate dissension, that was betweene Pope Innocentius, and Peter in the Churche of Rome. Therefore to these purposes, it is nothinge needeful to erect

a new Uicare General, or to geue any man this Uniuersal power ouer the Church of God.

M. Hardinges reasons procéede thus, God is careful, and hath a special prouide••ce for his Churche: Doubteful places of the Scripture mus••e be expounded: General Councelles muste be summoned: Bishoppes beinge at variance muste be reconciled: Ergo, The Bishop of Rome is Christes Vniuersal Vicare, and Heade of the Vniuersal Churche. Otherwise, saithe he, the Churche canne neuer be rightly gouerned, nor preserued in Unitie. But Goddes name be blissed for euer. God is hable to gouerne his Churche, not onely with∣out suche a Uicare, but also maugr•• suche a Uicare. Miserable were Goddes Churche, if it stoode onely at the Bishop of Romes gouernement. Longe it were to open the loosenes, and dissolution of his owne Churche, that lieth before him. S. Bernarde speakinge of the same saithe thus,* 1.393 Mali ibi proficiunt: boni deficiunt. Il menne there goe foreworde: But good menne goe backewarde. A planta pedis, vsque ad verticem Capitis, non est in ea sanitas.* 1.394 From the sole of the foote, vnto the crowne of the heade, there is no whole parte in it. And againe, Serui Christi seruiunt Antichri∣sto. They woulde be called the Seruantes of Christe, and yet in deede they serue Antichr••st. If the Bishoppe of Rome can no better rule a fewe Churches in one Citie,* 1.395 howe then is he hable to rule the infinite multitude of the whole Uniuersal Churche of God?

But God hath other waies, and meanes, whereby he hath euer gouerned his Churche. S. Cyprian saithe,* 1.396 Ideò plures sunt in Ecclesia sacerdotes, vt vno haere∣sim faciente, coeteri subueniant. Therefore there be many Bishoppes in the Churche, that one runninge into Heresie, the rest may healpe.* 1.397 And againe, The Churche is preserued in vnitie,* 1.398 by the consent of Bishoppes agreeinge in one: And to this ende S. Hierome saith, as is before alleged, Nouerint Episcopi, se debere in commune Ecclesiam regere.* 1.399 Let Bishoppes vnderstande,* 1.400 that they ought to rule the Churche, as al in one.

As for the vnitie, that M. Hardinge meaneth, it is a vile subiection, and serui∣tude: it is no vnitie. S. Hierome saithe, Nomine vnitatis, & Fidei infidelitas scrip••a est:* 1.401 Nam illo tempore nihil tam pium, nihil tam conueniens seruo Dei videbatur, quàm vnitatem sequi, & à totius mundi communione non scindi. Infidelitie hath beene written vnder the name of Faithe, and Vnitie. For at that time, nothinge seemed either so godly, or so meete, for the Seruant of God, as to folow vnitie, and not to be diuided from the Com∣munion of the whole worlde. They séemed, saithe S. Hierome, to folowe vnitie, and yet notwithstandinge they honge in infidelitie. So likewise saithe the wise man, In tanto viuentes ignorantiae bello,* 1.402 ••ot, & tanta mala pacem appellabant, Where as they liued in suche a warre of ignorance, so many, and so greate mischiefes they called Vnitie.

M. Hardinge. The .20. Diuision.

But here perhappes some wil say, it can not appeare by the euente of thinges, and practise of the Churche, that the Pope had this supreme power, and Auctoritie ouer al Bishoppes, and ouer al Christes flocke in matters touchinge Faithe, and in causes Ecclesiastical. Verily, whosoeuer peruseth the Ecclesi∣astical stories, and vie weth the state of the Church of al times and ages, can not but confesse this to be most euident. And here I might allege first certaine places of the New Testament, declaring, that Peter practised this preeminence amonge the Disciples at the beginninge, and that they yelded the same, as of right apperteininge vnto him. As when he first,* 1.403 and onely moued them to choose one in the steede of Iudas, and demeaned him selfe, as the chiefe auctour of al that was donne therein: when he made an∣sweare for al, at what time they were gased,* 1.404 and wondered at, and of some mo••kte, as being dronken with new wine: for that in the .50. day thei spake with tonges of so many Nations: when hevsed that dreadful seueritie in punishing the falsehead, and hypocrisie of Ananias and Saphira his wife:* 1.405 when variance being risen about the obseruation of certaine pointes of Moyses lawe,* 1.406 he as chiefe, and head of the rest, saide his minde before al others. Amonge many other places lefte out for breuitie, that is not

of least weight, that Paule beinge returned to Damasco out of Arabia, after three yeeres wente to Ierusalem,* 1.407 to see Peter,* 1.408 and abode with him fiftene dayes.

105.* 1.409 But because our aduersaries doo wreathe and wreaste the Scriptures (be they neuer so plaine) by their Priuate and strange constructions, to an vnderstandinge quite contrary to the sense of the Catholike Churche: I wil referre the reader for further proufe of this matter to the stories bea∣ringe faithful witnesse of the whole state and condition of the Churche in al ages. In whiche sto∣ries, the practise of the Churche is plainely reported to haue ben suche, as thereby the primacie of Peters Successour may seeme to al menne sufficiently declared. For, perusinge the Ecclesiastical stories with writinges of the Fathers, beside many other thinges perteininge hereto, we finde these [ 1] practises, for declaration of this special auctoritie, and power. Firste, that Bishops 106* 1.410 of euery Nation haue made their appeale in their weightie affaires to the Pope, and alwaies haue sued to the see Apostolike, as wel for succour and healpe against violence, iniuries, and oppressions, as for [ 2] redresse of other disorders. Also that the malice of wicked persons hath beene repressed and chasti∣sed of that auctoritie by Excommunication, Eiection, and Expulsion out of their dignities, and roomes, [ 3] and by other censures of the Churche. Furthermore, that the ordinances, and elections of Bishoppes [ 4] of al Prouinces, haue beene confirmed by the Pope. Beside this, that the approuinge, and disallowinge [ 5] of Councelles haue perteined to him. Item, that Bishoppes wrongefully condemned, and depriued [ 6] by Councelles, by him haue beene assotled, and restored to their Churches againe. Lastly, that Bi∣shoppes and Patriarkes, after longe strifes and contentions, haue at lengthe vpon better aduise, beene reconciled vnto him againe.

The B. of Sarisburie.

Here M. Hardinge assaieth to prooue the Possession, and Occupation of this Uniuersal Authoritie, by the Practise bothe of S. Peter him selfe, and also of o∣ther Bishoppes in Rome, that folowed after him. And touchinge S. Peter, he thinketh it sufficient to saie thus, Peter beinge amonge the rest, shewed his aduise firste before al others: and at the sounde of his woordes, Ananias, and Saphira fel downe deade, Ergo, Peter was the Heade, and had an Vniuersal power ouer the whole Churche. Here be very weake proufes, to mainteine so greate a Title. I thinke M. Hardinge him selfe doothe not beleue, that who so euer firste vttreth his minde in any Councel, or woorketh any strange miracle by the power of God, is therefore the Heade of al the worlde. For oftentimes in greate Councelles, the yongest, or lowest beginneth firste: and the eldest, and Heade of al speaketh laste. Certainely, in this assemblie of the Apostles, after that S. Peter had opened his minde, & al the reast had donne, last of al, not S. Peter,* 1.411 but S. Iames pronounced the Sentence, whiche thinge belonged onely to the Heade, and President of that Councel. He must be very simple, that wilbe leadde with suche simple gheasses.

But who so euer wel, and throughly considereth S. Peters whole dealinge at al times emonge his Brethren, shal soone see, that neither he bare him selfe, nor the reast receiued, or vsed him, as the Heade of the Uniuersal Churche. He cal∣leth the reast of the Disciples, his Brethren:* 1.412 he calleth himselfe Compresbyterum, Felowe elder.* 1.413 He commaundeth not, nor chargeth any man, but heareth, and intreateth others,* 1.414 as his equalles, and felowes: Beinge sente into Samaria by his brethren, he repined not, as beinge their Heade, & gouernour: but went his way, as their Messenger: And beinge reproued for goeinge to Cornelius, and dealing•• with Heathens,* 1.415 he excused him selfe, and came to his answeare.

The reast of the Apostles, no doubte, honoured S. Peter, as the special mem∣ber of Christes Bodie, with al reuerence: But it appeareth not, that any of them euer tooke him, or vsed him, as their Heade, or yelded him this Infinite, or Uniuer∣sal power. S. Paule compareth him selfe with him in Apostleship, and saithe, Mihi concreditum est Euangelium Praeputij,* 1.416 sicut Petro Circuncisionis▪ To mee is com∣mitted

the Gospel amonge the Heathens, euen as vnto Peter emonge the Iewes. And Iames, Peter, and Iohn, which seemed to be the pillers, gaue vnto me, and Barnabas the right handes of felowship. And afterwarde he saithe, I withstoode Peter euen vnto the face: for that he was woorthy to be rebuked. And againe vnto the Corinthians, Arbitror me nihil inferiorem esse eximijs Apostolis.* 1.417 I take me selfe to be nothinge inferi∣our vnto the chiefe Apostles. Hereby, it plainely appeareth, that Paule estéemed and tooke Peter, as his Felowe, and not as his Heade.

Where as it liketh M. Hardinge to say, that we wreathe and wreast the Scri∣ptures, if it woulde haue pleased him also particularly to shewe, how, and where∣in, he might haue had the more credit. But it is commonly saide, Dolosus versatur in generalibus. He that walketh in generalities, meaneth not plainely. I truste the in∣different Reader séeth, the Scriptures are plaine yenough of our side, and neede no wreastinge. And therefore touchinge this case, S. Cyprian saithe,* 1.418 as is be∣fore alleged, Idem erant alij quod Petrus: The reast were the same, that Peter was: And Origen* 1.419 likewise, Nos quoque efficimur Petrus: & nobis dicetur illud, quod hunc sermonem sequitur, Tues Petrus, & super hanc Petram aedificabo Ecclesiam meam. Petra enim est, quisquis est Discipulus Christi. Euen we are become Peter: and vnto vs the same shalbe saide, that foloweth these woordes: Thou arte Peter, and vpon this Rocke I vvil builde my Churche. For he is the Rocke, who so euer is Christes Disciple. And so it is written in S. Augustine againste the Donatistes: Clarus à Mascula dixit,* 1.420 Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis, & ipsis solis potestatem à Patre sibi datam permittentis: quibus nos successi∣mus, eadem potestate Ecclesiam Domini gubernantes. The saieinge of oure Lorde Iesus Christe sendinge out his Apostles, and geuinge vnto them onely the same power, that he had receiued of his Father, is plaine: into whiche Apostles roomes we haue succeeded, gouerninge the Churche with the same power, that thei did. These be good witnesses that wée wreaste not Goddes woordes, but vse them simply, as they were spoken.

Nowe it were a longe labour to shewe at ful, howe M. Hardinge, with others of that side, haue dealte herein. The woordes that be specially, and onely spo∣ken of God him selfe, and of his Christe, it is lawful for them to applie the same vnto the Pope without any wreathinge, or wreastinge of the Scriptures.

Cornelius a Bishoppe in the laste Councel of Trident vseth these woordes,* 1.421 Papa lux venit in mundum: sed dilexerunt homines magis tenebras, quàm lucem. The Pope beinge the light, is come into the worlde: but menne loued the darkenes, more then the lighte. And Stephanus the Archebishop of Patraca, in the Councel of Laterane directeth these woordes vnto the Pope,* 1.422 Tibi data est omnis potestas in Coelo, & in terra. Vnto thee is al power geuen bothe in Heauen, and Earth. Likewise saithe Pope Bonifacius, Spiritualis à nemine iudicatur, The man, that is spiritual, is iudged of no man: Ergo, no man may iudge the Pope. And againe, Quae sunt potestates, à Deo ordinatae sunt: The powers that be, are ordeined of God: Ergo, The Pope is aboue the Emperour. Nowe, to passe by other like places whiche are innumerable, whether this be wreastinge of the Scriptures, or no, I leaue it to the discrete Reader to consider.* 1.423 Uerily, as I haue saide before, Camotensis thus reporteth of them, Vim faciunt scripturis, vt habeant plenitudinem potestatis.* 1.424 To thintent thei may haue the fulnes of power, they doo violence to the Scriptures,* 1.425 and diuise strange constructions contrary to the sense of the Churche of God.* 1.426

But,* 1.427 for as muche as M. Hardinge vtterly leaueth the Scriptures, wherein he séethe, he hath so simple holde, and referreth the whole right of his cause to the continual practise of the Churche, I truste it shal not seeme neither tedious, nor vnprofitable vnto the Reader, onely for a taste, and by the way, to touche some∣what

concerninge the same: nothinge doubtinge, but euen thereby it shal wel appeare, that within the compasse of sixe hundred yéeres after Christe, the Bi∣shop of Rome was neuer neither named, nor holden for the Heade of the Uniuer∣sal Churche.

Firste of al, The Bishoppes of other countries, writinge to the Bishoppe of Rome,* 1.428 cal him not their Heade, but their Brother, or Felowe. S. Cyprian vnto Cornelius writeth thus, Cyprianus Cornelio Fratri. Cyprian vnto Cornelius* 1.429 my Bro∣ther. The Bishoppes in the Councel of Carthage vnto Innocentius, Honoratis∣simo Fratri: To our most honourable Brother. And Iohn the Bishop of Constantino∣ple vnto Hormisda,* 1.430 Frater in Christo Charissime. My deere Brother in Christe. So likewise Dionysius the Bishop of Alexandria calleth Stephanus, and Sistus Bishoppes of Rome,* 1.431 his louing Brethren. So the Bishoppes of Aphrica cal Anastasius, Con∣sacerdotem, their felow Bishoppe:* 1.432 Like as Cyrillus also calleth Coelestinus: and Marcellus the Bishoppe of Ancyra calleth Iulius Comministrum,* 1.433 his Felowe seruant. These woordes, Brother, and Felowe, séeme rather to signifie an Equa∣litie betwéene Bishoppes,* 1.434 then any suche Soueraine Power, or Uniuersal Au∣thoritie, as the Bishop of Rome nowe claimeth.

Further,* 1.435 toutchinge the order of outwarde gouernement, the Councel of Nice limiteth vnto the Bishoppe of Rome, not the Iurisdiction of the whole worlde, but his owne seueral portion emonge other Patriarkes.* 1.436 The Councel of A∣phrica straitely forbiddeth, any man out of that Countrie to appeale to Rome. The foure Patriarkes of Rome,* 1.437 of Constantinople, of Antioche, and Alexandria, vsed to write letters of conference betweene them selues, thereby to professe their Religion one to an other:* 1.438 whiche was a token of Felowship, and not of Domi∣nion. The Councel of Alexandria committed ful authoritie to Asterius to visite, and to redresse al the Churches in the Easte Parte of the worlde,* 1.439 and to Eusebius, to doo the like in the Weast:* 1.440 and so seemed to haue smal regarde to the Bishop of Rome, or to acknowledge him as the Uniuersal Bishop. And what needeth many woordes?* 1.441 Aeneas Syluius beinge him selfe afterwarde Bishop of Rome, for certaine proufe hereof writeth thus, Ad Episcopos Romanos aliquis sanè, sed tamen paruus,* 1.442 ante Nicenum Concilium respectus erat. Some regarde there was vnto the Bishoppes of Rome before the Councel of Nice, although but smal. To be shorte, I truste it shal appeare euen by M. Hardinges owne proufes, that is to say, by the order of Appeales, by Excommunications, by the Allowance of Elections, by the Approuinge of Councelles, by restoaringe of Bishoppes, and by receiuinge of Schismatikes into fauoure, that the Bishoppe of Rome was not taken for the Heade of the Churche, nor had any suche absolute authoritie, as is supposed. And so M. Hardinges sixefolde proufe, whiche is noted in the Margin, in Conclusion wil appeare but single soulde.

M. Hardinge. The .21. Diuision.

Firste, for the appellation of Bishoppes to the see Apostolike, beside many other, we haue the knowen examples of Athanasius that woorthy Bishoppe of Alexandria, and light of the worlde: who hauinge susteined greate, and sundrie wronges at the Arianes, appealed firste to Iulius the Pope, and after his deathe to Felix: of Chrysostome, who appealed to Innocentius against the vio∣lence of Theophilus: of Theodoretus, who appealed to Leo. Neither made Bishoppes onely their appeale to the Pope by their Delegates, but also in certaine cases, beinge cited, appeared before him in their owne persons. Whiche is plainely gathered of Theodoretus his Ecclesiastical storie, who writeth thus. Eusebius Bishop of Nicomedia (who was the chiefe piller of the Arianes) and they that ioyned with him in that faction, falsely accused Athanasius to Iulius the Bishop of Rome.

I••••ius folowinge the Ecclesiastical rule, commaunded them to come to Rome, and caused the re∣uerende

Athanasius to be cited to iudgement, regulariter, after the order of the Canons. He came▪ The false accusers went not to Rome, knowinge right wel, that their forged lye might easily be de∣prehended. In the cause, and defence of Iohn Chrysostome, these Bishops came from Constantinople to Innocentius the Pope, Pansophus Bishop of Pisidia, Pappus of Syria, Demetrius of the seconde Gala∣tia, and Eugenius of Phrygia. These were suiters for Chrysostome. He him selfe treated his mater with Innocentius by writinge. In his Epistle emonge other thinges he writeth thus, Least this outragious confusion runne ouer al, and beare rule euery where, write (I pray you) and deter∣mine by your auctoritie, suche wicked actes doone in our absence, and when we withdrewe not our selues from iudgement, to be of no force, as by their owne nature truely they be voide, and vtterly none. Furthermore, who haue committed these euils, 107* 1.443 put you them vnder the Censure of the Churche. And, as for vs, sithe that we are innocent, neither conuicte, neither founde in any defaulte nor proued giltie of any crime: geue commaundement, that we be restored to our Churches againe, that we maie enioye the accustomed charitie, and peace with our bretherne. Innocentius, after that he vnderstoode the whole mater, pronounced, and Decreed, the iudgement of Theophilus, that was a∣gainst Chrysostome, to be voyde, and of no force. This whole tragedie is at large set foorthe by Palla∣dius Bishop of Helenopolis In vita Iohannis Chrisostomi, who liued at that time. By this Ap∣peale of Chrysostome, and by the whole handelinge of the mater, and specially by the purporte of his Epistle to Innocentius, The Superioritie of the Pope is euidently acknowleged. And so is it plainely confessed by Athanasius, and the Bishoppes of Aegypte, Thebais, and Lybia, assembled in Councel at Alexandria, by these woordes of their Epistle to Foelix, Vestrum est enim nobis manum porri∣gere &c. It is your parte (saye they) to streatche foorthe your helpinge hande vnto vs, because we are committed vnto you. It is your parte to defende vs, and deliuer vs: it is our parte to seeke helpe of you, and to obey your Commaundementes. And a litle after: For we knowe that you beare the cure, and charge of the Vniuersal Churche, and specially of Bishoppes, who in respecte of their contempla∣tion, and speculation, are called the eyes of our Lorde, as alwaies the Prelates of your See, firste the Apostles, then their Successours haue doone.

Theodoretus that learned Bishop of Cyrus, beside the Epistle he wrote to Leo for succour and helpe in his troubles, in an other, that he wrote to Renatus a priest neare aboute Leo, sayeth thus, Spolia∣runt me Sacerdotio &c. They haue violently robbed me of my Bishoprike, they haue caste me foorth of the Cities, neither hauinge reuerenced mine age spente in Religion, nor my hoare heares VVhere∣fore I beseeche thee, that thou perswade the most holie Archebishop (he meaneth Leo) to vse his A∣postolike auctoritie, and to commaunde vs to come vnto your Councel, or Consistorie. For this Holie See holdeth the Rudther, and hath the gouernement of the Churches of the whole worlde, partely for other respectes, but specially for that it hath euermore continued cleare from stinche of Heresie, and that none euer sate in it, who was of contrary opinion, but rather hath euer kepte the Apostolike grace vndefiled. In whiche woordes of Theodoretus, this chiefely is to be marked, that the holie See of Rome (as he saithe) hath the gouernment of the Churches of al the worlde, most for this cause, that it was neuer infected with Heresie, as al other Churches founded by the Apostles were.

The B. of Sarisburie.

It is certaine, that the Bishops of Rome, to atteine the preeminence, and ful∣nes of power ouer al the worlde, letted not to vse many ambitious, and impor∣tune meanes, and manifestly to falsifie the Canons of the Holie Councel of Nice. Sithence whiche time they haue not beene idle: but haue forged new Canons to this purpose vnder the name of Clemens, Anacletus, Euaristus, Telesphorus, Higinus, and other Martyrs: and bisides haue diuised other like Canons of their owne. The Decretal Epistle, that is abrode vnder the name of Iulius, séemeth to sauour of some corruption, bothe for sundrie other causes, and also for that it agrée∣eth not with the very true Epistle of Iulius, whiche Athanasius allegeth in his Apologie:* 1.444 and yet ought bothe these Epistles to be al one without difference. Wherfore we haue good cause to thinke, That al is not Gospel, that commeth from Rome.

Thus ambitiously to auance them selues, vnder pretence of suche Appeales,* 1.445 oftentimes not vnderstandinge the case, as it wel appeareth by that is written of Apiarius, and by the storie of Flauianus, and Eutyches, they founde faulte with good Catholique Bishops, and receiued Heretiques into their fauour: wherwith∣al the Bishoppes in the General Councel of Aphrica, fynde them selues muche gréeued.

Firste therefore I must shewe, that there laye no such ordinarie Appeale from al Countreis of the worlde to the Bishop of Rome, & that therefore the same is by M. Hardinge vntruely auouched. That doone, I trust, it shal not be harde to an∣sweare these places of Chrysostome, Athanasius, and Theodoretus here alleged. And that there laye not any suche Appeale to Rome, it is plaine by consent of Ge∣neral Councelles, by the authoritie of Holie Fathers, and by the Lawes, and Or∣dinances of Emperours, and Princes: By whiche groundes, it is easie to vnder∣stande the practise, and order of the Churche in those dayes.

In the Councel of Nice it is Decréed thus,* 1.446 Ab alijs excommunicati, ab alijs ad Com∣munionem ne recipiantur. Let not them that stande Excommunicate by one Bishop, be re∣ceiued againe to the Communion by any other. M. Hardinges Appeales, and these woor∣des can not wel stande togeather. But he wil saye, The Bishop eyther of igno∣rance, or of malice maye Excommunicate the partie wrongfully. In this case the same Councel hath prouided remedie of Appeale, not vnto the Bishop of Rome, but vnto a Prouincial Synode within the Countrey. These be the woordes, * 1.447 Ergo, vt haec possint digna examinatione perquiri, rect•• visum est, per singulos annos, in singulis prouincijs, bis in anno, Episcoporum Concilium fieri, vt simul in vnum con∣uenientes ex communi Prouincia, huiusmodi quaestiones examinent. Therefore that these thinges maye be wel examined, it is wel prouided, that euery yeere in euery Prouince, at two seueral times, there be holden a Councel of Bishops, that they meetinge togeather out of al partes of the Prouince, maye heare, and determine suche complaintes.

The Bishoppes in the Councel holden at Tela in Spayne, ordeined thus, Presbyteri, & Clerici, ne appellent, nisi ad Aphricana Concilia:* 1.448 Let it not be lawful for Priestes, or Clerkes, to Appeale (to Rome) but onely to the Councelles holden in Aphrica.

So in the Mileuitane Councel,* 1.449 Si ab Episcopis appellandum putauerint, non pro∣uocent, nisi ad Aphricana Concilia, vel ad Primates Prouinciarum suarum. Ad transma∣rina autem qui putauerint appellandum, à nullo intra Aphricam in Communionem reci∣piantur: If they thinke it meete to Appeale from their Bishops, let them not Appeale, but onely to the Councelles of Aphrica, or vnto the Primates of their owne Prouinces. But if they shal make their Appeale beyonde the Seas, (that is, to Rome) let no man in Aphrica re∣ceiue them to the Communion.

So likewise in the Councel of Aphrica,* 1.450 Si fuerit prouocatum, eligat is, qui prouo∣cauerit, Iudices, & cum eo & ille, contra quem prouocauerit, vt ab ipsis deinceps nulli li∣ceat prouocare. If Appeale be made, let him that shal Appeale, choose other Iudges of his side, and likewise letthe other doo the same against whom he Appealeth: that from them af∣terwarde, it be lawful for neither of them to Appeale.

And agayne in the same Councel, Non prouocēt, nisi ad Aphricana Concilia,* 1.451 Let them not appeale, but onely vnto the Councelles holden within Aphrica, and so foorthe woorde by woorde, as is alleged out of the Councel of Mileuita. But here I may not wel passe ouer Gratians Glose, touchinge this mater. For, where as the Councel hath determined, that if any man appeale beyonde the Seas, he stande Excommunicate, Gratian hath expounded, & salued it with this preatie exception. Nisi forte Romanam Sedem appellauerint, Onlesse they appeale to the See of Rome.* 1.452 And so by his construction, he excepteth that onely thinge out of the lawe, for whiche onely thing, the whole lawe was made. For it is plaine, and without al question, that the Councel of Aphrica specially, and namely meante to cut of al appeales to

the See of Rome. And yet those onely appeales, Gratian by his Construction woulde haue to be saued.

But what can be so plaine, as the Epistle of the twoo hundred, & seuentéene Bi∣shoppes in the Councel of Aphrica, sent vnto Coelestinus* 1.453 Bishop of Rome, decla∣ringe at length bothe the state, and conueyance of the cause, and also their griefe, and mis••iking of the whole mater. The woordes lie thus, Decreta Nicena siue infe∣rioris gradus Clericos &c. The Decrees of the Councel of Nice, haue euidently committed bothe the Clerkes of inferiour roumes, and also the Bishoppes them selues vnto their Metro∣politanes. For bothe iustly, and discretely they prouided, that al manner actions should be de∣termined in the same places, where they beganne: and likewise thought, that no Prouince should wante the Grace of the Holy Ghoste, whereby Christian Bishops, might be hable bothe wisely to consider, and also constantly to mainteine the right. And specially seeinge that liber∣tie is geuen, that if either partie mislike his Iudges order, he may lawfully appeale either to a Conuocation of Bishoppes within the same Countrie, or els to a General Councel. Onlesse any man wil thinke,* 1.454 that God is hable to inspire the Iustice of trial into one man alone (meaning thereby the Bishop of Rome) and wil denie the same to a greate number of Bishoppes, be∣inge in Councel altogeather. And how can your beyonde sea iudgement appeare good, see∣inge that the witnesses, whiche be parties necessarie, either for that they be wemen, or for that they be aged, and weake, or for many other incident impedimentes, cannot come vnto it? As for any Delegates, that should be sent, as from your side, wee finde no suche mater deter∣mined in any Councel. And touchinge that you sent vs of late by Faustinus our felowbishop, as parte of the Nicene Councel, in the very true Councelles of Nice, whiche wee haue receiued from holy Cyrillus the Bishop of Alexandria, and from Atticus the Bishop of Constantinople &c. wee finde no suche mater.* 1.455 Neither sende yee, nor graunte yee, your Clerkes to execute causes at any mannes request, least wee seeme to bringe a smokie puffe of worldly pride into the Churche of Christe, whiche vnto them that desire to see God, sheweth the light of simplicitie and humilitie &c.

The Byshoppes of the East parte of the worlde, beinge Arians, writinge vnto Iulius the Bishop of Rome,* 1.456 tooke it gréeuousely, that he woulde presume to ouer rule them: and shewed him, It was not lawful for him, by any sleight, or co∣lour of appeale, to vndoo that thinge, that they had doone.

S. Cyprian* 1.457 findinge faulte with suche renninge to Rome, and defeatinge of Iustice, writeth vnto Cornelius the Bishop there in this sorte: Cum aequum iu∣stum{que} sit, vt vniuscuius{que} causa illic audiatur, vbi crimen est admissum, & singulis pastori∣bus portio gregis sit adscripta, quam regat vnusquis{que}, & gubernet, rationem sui actus Do∣mino redditurus, oporte•• vti{que} cos, quibus praesumus, non circumcursare, nec Episcoporū concordiam cohaerentem sua subdola & fallaci temeritate collidere: sed agere illic causam suam, vbi & accusatores habere, & testes sui criminis possint: nisi paucis desperatis, & perditis, minor videtur esse authoritas Episcoporum in Aphrica constitutorum, qui iam de illis iudicauerunt &c. Seeinge, it is meete, and right, that euery mans cause be hearde there, where the faulte was committed, and seeinge, that euery Bishop hath a portion of the flocke allotted vnto him, whiche he must rule, and gouerne, and yelde accompte vnto the Lorde for the same, therfore it is not meete, that they, whom wee are appointed to ouersee, doo thus ren aboute (with their appeales) and so with their suttle, and deceiteful rashenesse, breake that concorde and consent of Bishoppes. But there ought they to pleade their cause, where they may haue bothe accusers, and witnesses of the faulte.* 1.458 Onlesse perhaps a few desperate, and lewde fellowes, thinke the authoritie of the Bishoppes of Aphrica, whiche haue already iud∣ged and condemned them, to be lesse, then is the authoritie of other Byshoppes.

Hereby it is cleare, that the godly Fathers, and Bishoppes in olde times, mis∣liked muche this shiftinge of maters to Rome, for that they saw it was the hin∣derance of right, the increase of ambition, & the open breache of the holy Canons.

And therefore the Emperour Iustinian, foreséeinge the disorders, that hereof

might grow, to bridle this ambitious oultrage, thought it necessary for his sub∣••••••••es, to prouide a straite Law in this wise to the contrary. Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer ••habeat, siue pro Eccle∣siastico iure, siue pro alijs quibusdam rebus,* 1.459 prius Metropolita eorum, cum alijs de sua Sy∣nodo Episcopis, causam examiner, & iudicet. Quod si vtra{que} pars rata non habuerit ea, quae iudicata sunt, tunc beatissimus Pa••riarcha Dioceseos illius inter eos audiat, & illa determi∣net, quae Ecclesiasticis Canonibus, & Legibus consonant, Nulla parte eius sententiae cō∣tradicere valente.* 1.460 If any of the moste holy Bishoppes, ••einge of one Synode, haue any ma∣ter of doubte, or question amonge them selues, whether it be for Ecclesiastical right, or any o∣ther maters, First let their Metropolitane with other Bishoppes of the same Synode, exa∣mine, and iudge the cause. But if bothe the parties stande not to his, and their iudgementes, then let the moste holy Patriarke of the same Prouince, heare, and determine their matter ac∣cordinge to the Ecclesiastical lawes, and Canons. And neither of the parties may vvith∣stande his determination. And immediatly after, Patriarcha secundum Canones, & Leges Praebeat finem.* 1.461 Let the Patriake accordinge to the Lawes, and Canons, make an ende. By these woordes al Appeales be quite cutte of from the Sée of Rome.

Likewise the Emperours Honorius, and Theodosius haue taken Appeales away from the Bishoppes of Rome, and haue commaunded the same to be entred before the Bishop, and Synode of Constantinople. The Lawe is written thus, Omni innouatione cessante,* 1.462 vetustatem, & Canones pristinos Ecclesiasticos, qui vs{que} tunc tenuerun••, per omnes Illyrici prouincias seruari praecipimus: vt si quid dubietatis emerse∣rit, id oportear, non abs{que} sententia viri Reuerendissimi Sacrosanctae Legis Antistitis Ec∣clesiae vibis Constantinopolitanae, quae Romae veteris praerogatiua laetatur, Conuentui Sacerdotali, & Sancto iudicio reseruari.* 1.463 Al innouation set aparte, wee commaunde, that the olde order, and the auncient Ecclesiastical Canons, whiche hitherto haue holden, be keapte stil through al the Prouinces of ••llyricum: that if any mater of doubte happen to arise, it be put ouer to be determined by the holy iudgement, and assemblie of Bishoppes, not without the discretion of the most Reuerende the Bishop of the Citie of Constantinople, which Citie now inioieth the Prerogatiue of Olde Rome. Here M. Hardinge may not forgeate, that the Churche of Constantinople had as greate prerogatiue in al respectes, of Preeminence, Superioritie, and Uniuersalitie of charge, as euer had the Churche of Rome. Wherfore if the Bishop of Rome were Head of the Uniuersal Churche, it must néedes folow, that the Bishop of Constātinople was likewise Head of the Uniuersal Churche.

And againe, the Emperour Leo in plainer woordes: Omnes qui vbicun{que} sunt, vel post hac fuerint,* 1.464 Orthodoxae Fidei Sacerdotes, & Clerici, cuiuscū{que} gradus sint, Mo∣nachi quoque, in causis ciuilibus, ex nullius penitus maioris, minorisue sententia Iudicis commonitoria, ad extraneaiudicia perirahātur, aut prouinciam, vel locum, vel regionem, quam habitant, exire cogantur. Al that be, or hereafter shal be, Priestes, or Clerkes, of the Catholique Faith, of what degree so euer they be, Monkes also, let them not in any Ciuile Actions be drawen foorth to f••ren Iudgement, by the summone, or commaundement of any Iudge, more, or lesse: neither let them be driuen to come foorthe of, either the Prouince, or the place, or the Countrie, where they dwel. Thus, whether the Action were Ecclestasti∣cal, or Ciuile, the partie was to be hearde within his owne Prouince, and coulde not be forced, to appeare abroade.

Certainely, what good likinge S. Bernarde had herein, it appeareth hy his woordes: For thus he writeth to Eugenius the Bishop of Rome. Quousque non euigilat consideratio tua ad tantam Appellationum confusionem? Ambitio in Eccle∣sia per te regnare molitur: praeter ius,* 1.465 & fas, praeter morem, & ordinem fiunt. Repertum ad remedium, reperitur ad mortem: Antidotum versum est in venenum▪ Murmur loquor, & querimoniam Communem Ecclesiarum. Truncari se clamant, & demembrari. Vel nullae, vel paucae admodum sunt, quae plagam istam aut non doleant, aut non timeant. When wil thy consideration ••wake to beholde this so greate confusion of Appeales? Am∣bition, and pride striueth through thee to reigne in the Churche. These Appeales be made bi∣side

al Lawe, and Right, biside al manner, and good order. It was diuised for a remedie: it is founde turned to deathe: That was Triakle, is chaunged into poison. I speake of the murmuringe, and common complainte of the Churches. They complaine, they be maimed, and dismembred. There be either no Churches, or very fewe, but either smarte at this plague, or stande in feare of it. This is that woorthy grounde, wherevpon M. Hardinge hath layde the firste fundation of his Supremacie: A Confusion, a Death, a Poyson, a Terrour, and Dismembringe of the Churches: practised against Lawe: against right: against manner: and against good order: misliked by the Holie Fathers: disallowed by godly Councelles: and vtterly abrogated, and abolished by sundrie woorthie, and noble Princes. This is M. Hardinges principall fundation of his Primacie.

But yet these men wil saye, Chrysostome, Athanasius, and Theodoretus be∣inge Godly Fathers, and holie Bishops, appealed to Rome, and acknowleged the Popes authoritie, and besought him to vse the same. For the true vnderstan∣dinge hereof, it shalbe necessarie to consider the state, that these godly Fathers then stoode in, and the miserable confusion of the East parte of the worlde in those daies. Chrysostome thereof writeth thus,* 1.466 Certamen est totius orbis: Ecclesiae vs{que} ad genua humiliatae sunt: populi dispersi: Clerus diuexatus: Episcopi exules: constitu∣tiones Patrum violatae. It is the contention of the whole worlde: The Churches are brought vpon their knees: the people is scatered: the ministerie is oppressed: the Bishops are bani∣shed: the constitutions of our Fathers are broken.* 1.467 The Emperours Captaine with a bande of souldiours besette the Churche, where Athanasius was prayeing: Of the people, that was with him,* 1.468 some were spoiled, and bannished, some trodden vnder the souldiours féete, some slaine where they went. Paulus the Bishop of Con∣stantinople was hanged: Marcellus the Bishop of Ancyra was depriued:* 1.469 Lucius the Bishop of Adrianopolis died in prison: Theodulus, and Olympius two Bi∣shops of Thracia, were commaunded to be murthered. The Emperour had com∣maunded Athanasius to be brought vnto him, either deade, or aliue.

These Godly Fathers, beinge thus in extreme miserie, and séeinge their whole Church in the East parte so desolate,* 1.470 were forced to séeke for comforte, wher∣soeuer they had hope to fynde any: and specially they sought to the Churche of Rome: whiche then, bothe for multitude of people, and for puritie of Religion, and Constancie in the same, and also for healping of the afflicted,* 1.471 and intreatinge for them, was moste famous aboue al others. In like sorte sometimes they fledde for healpe vnto the Emperour.* 1.472 So Athanasius beinge condemned in the Coun∣cel at Tyrus, fleadde to Constantinus the Emperour: Flauianus vnto the Em∣perours Theodosius, and Ualentinianus:* 1.473 Donatus à Casis Nigris vnto Con∣stantinus. And the Emperours sometimes called the parties, and hearde the mater them selues:* 1.474 Sometimes they wrote fauourable letters in their behalfe. The Emperour Constans wrote vnto his brother Constantius, to cal before him the Bishops of the Easte parte,* 1.475 to yelde a reckeninge of their dooinges against A∣thanasius. The Emperour Honorius gaue his endeuour that Athanasius might be restoared.* 1.476 Constantinus the Emperour vpon Athanasius complainte, com∣maunded the Bishops of the Councel of Tyrus to appeare before him. The woords of his Summon be these, Quotquot Synodum Tyri habitam compleuistis, sine mo∣ra ad pietatis nostrae Castra properetis:* 1.477 ac re ipsa, quàm sincerè, ac rectè iudicaueri∣tis, ostendatis: idque, Coram me, quem sincerum esse Dei ministrum, ne vos qui∣dem ipsi negabitis.* 1.478 As many of you, as were at the Councel of Tyrus, high you vnto our Campe, or Courte without delaie, and shewe vs, howe sincerely, and vprightly ye h••ue dealt: and that euen before me, whom you your selues can not den••e, to be the sincere Seruaunte of God.* 1.479

Thus Holie men beinge in distresse, sought healpe, wheresoeuer they had hope to finde it. This seekinge of remedy by waye of Complainte, as it declareth their miserie, so is it not sufficient, to proue an ordinarie App••ale.

But it is moste certaine, and out of al question, that Chrysostome Appealed vnto Innocenti∣us: for M. Hardinge hath here alleged his owne woordes. I graunte, M. Hardinge hath here alleged Chrysostome: but in suche faithful, and trustie sorte, as Pope Zosimus sometimes alleged the Councel of Nice. Good Christian Reader, if thou haue Chrysostome, peruse this place, and weigh wel his woordes: if thou haue him not, yet be not ouerhastie of beliefe. M. Hardinges dealinge with thée herein is not plaine. The very woordes of Chrysostome in Latine stande thus: Ne confusio haec omnem, quae sub Coelo est,* 1.480 nationem inuadat, obsecro, vt scribas, quod haec tam inique facta, & absentibus nobis, & non declinantibus iudicium, non habeant robur: Sicut ne{que} natura sua habent. Illi autem, qui iniquè egerunt, poenae Ecclesiastica∣rum Legū subiaceant. Nobis verò, qui nec conuicti, nec redarguti, nec habiti vt rei sumus, literis vestris, & charitate vestra, aliorum{que} omnium, quorum an••èsocietate fruebamur, frui concedite. Whiche woordes into Englishe maye truely be translated thus. Lest this confusion ouerrenne al nations vnder heauen, I pray thee write, (or signifie) vnto them, that these thinges so vniustely doone, I beinge absent, and yet not fleeynge iudgement, be of no force, as in deede of their owne nature they be of none: and (write) that they, that haue doone these thinges so wrongfully, be punished by the Lawes of the Churche: and graunt you, that we, that are neither conuicted, nor reproued, nor founde giltie, may inioy your letters, and your loue, and likewise the letters, and loue of al others, whose felowship we inioyed before. In these fewe woords M. Hardinge hath notably falsified thrée places, quite alteringe the woordes that he founde, & shufflinge in, and interlacinge other woordes of his owne. For these woordes in M. Hardinges translation, that séeme to signifie au∣thoritie in the Bishop of Rome, and to importe the Appeale,

VVrite, and determine by your authoritie:* 1.481 Put you them vnder the Censure of the Church: Geue commaundement, that we be restoared to our Churches:

These woorde, I saye, are not to be founde in Chrysostome, neither in the Gréeke, nor in the Latine: but onely are pretily conueied in by M. Hardinge, the better to furnishe, and fashion vp his Appeale. He séeth wel, this mater wil not stande vpright, without the manifest corruption, and falsifieinge of the Doctours. This therefore is M. Hardinges Appeale, and not Chrysostomes.

For, that Chrysostome made no suche Appeale to the Bishop of Rome, it may sufficiently appeare, bothe by Chrysostomes owne Epistles, and by the Bishop of Romes dealinge herein, and by the ende, and Conclusion of the cause. Touching Chrysostome him selfe, he maketh no mention of any Appeale: nor desireth the parties to be cited to Rome: nor taketh Innocentius for the Bishop of the whole Churche, or for the vniuersal Iudge of al the worlde: but onely saluteth him thus, Innocentio Episcopo Romae Iohannes: Iohn to Innocentius Bishop of Rome sendeth gree∣tinge. And againe in the same Epistle, he vtterly auoideth al such foren Iudge∣mentes, accordinge to the determinations of the Councelles of Carthage, Mileui∣tum, and Aphrica. These be his woordes, Neque congruum est, vt hi, qui in Ae∣gypto sunt, iudicent eos,* 1.482 qui sunt in Thracia. It is not meete, that they, that be in Egypte, should be Iudges ouer them, that be in Thracia.

Neither doo the Bishop of Romes owne woordes importe any appeale, but ra∣ther the contrary: for he vseth not his familiar woordes of biddinge, or commaun∣dinge, but onely in gentle, and frendely manner exhorteth them to appeare: and that not before him selfe, but onely before the Councel of sundrie Bishoppes sum∣moned specially for that purpose. For thus Iulius writeth vnto the Bishops of the East:* 1.483 Quae est causa offensionis? An quia adhortati vos sumus, vt ad Synodum occurreretis? What is the cause of your displeasure? Is it bicause wee exhorted you to come

to the Councel? Here he exhorteth, and intreateth them: he commaundeth them not: he calleth them to come, not before him selfe, but before the Councel. Againe he saith, Legati vestri Macarius Presbyter, & Hesychius Diaconus,* 1.484 Concilium indici po∣stulauerunt: Your owne embassadours Macarius beinge a Priest, and Hesychius beinge a Deacon, required that a Councel might be summoned. And againe,* 1.485 Vellem vos magis ad iam dictam Canonicam conuenire vocationem, vt coram vniuersali Synodo reddatis rati∣onem. I woulde you rather to come to this Canonical callinge, that ye may yelde your ac∣compte of your dooinges before the General Councel. So likewise S. Basile writeth to Athanasius by way of counsel in that heauie time of trouble:* 1.486 Viros igitur Eccle∣siae tuae potentes ad Occidentales Episcopos mitte, qui, quibus calamitatibus premamur, illis exponant. Sende some worthy men of your Churches (not vnto the Bishop of Rome, but) vnto the Bishopppes of the Weaste, that may let them vnderstande, with what mise∣ries wee are besette. Likewise againe he saith, Visum mihi est consentaneum,* 1.487 vt scri∣batur Episcopo Romae, vt ea, quae hic geruntur, consideret, det{que} Concilium: I thinke it good, yee write to the Bishop of Rome, that he may consider that is here doone, and may ap∣pointe vs a Councel.

Neither did the Bishop of Rome by his owne authoritie summon the Bishops of the East, but by the counsel, and conference of other Bishoppes.* 1.488 For so Atha∣nasius saith, Misit omnium Italicorum Episcoporū consilio Iulius ad Episcopos Orien∣tales, certum illis Synodi diem denuntians. Iulius sent vnto the Bishops of the East, by the counsel of al the Bishops of Italie, geuing them to vnderstande the certaine day of the Coun∣cel. Which thinge Iulius also him selfe auoucheth by these woordes,* 1.489 Tametsi solus sim, qui scripsi, tamen non meam solius sententiam, sed omnium Italorum, & omnium in his regionibus Episcoporum scripsi. Not withstandinge I alone wrote, yet it was not mine owne minde onely, that I wrote, but also the minde of the Bishoppes of Italie, and of al other Bishoppes of these Countries.

So likewise Innocentius the Bishop of Rome,* 1.490 being very desirous to restoare Chrysostome, and to recouer the vnitie of the Churche, not of him selfe, or by his owne authoritie, but by the Decrée, and consent of a Councel holden in Italie, sente Messingers into the East. And sittinge with others in the Councel, he tooke not vpon him that Uniuersal power, that is now imagined, but had his voice e∣qual with his brethren, as it appeareth by Meltiades Bishop of Rome,* 1.491 that satte with three Bishoppes of Gallia, and fourtéene other Bishoppes of Italie, to deter∣mine the controuersie betwéene Caecilianus, and Donatus a casis nigris.

Now, to come to the prosecution of the mater, M. Hardinge knoweth, that the Bishoppes of the East vnderstoode not this singular Authoritie, or Prerogatiue of the Bishop of Rome, and therefore beinge called, obeied not the summon, nor had any regarde vnto his sentence, as it is many waies easy to be séene. Therefore they returned vnto Iulius this answeare:* 1.492 Si nostris placitis assentiri volueritis, pacem vobiscum, & Communionem habere volumus. Sin verò aliter egeritis, & eis amplius, quàm nobis assentiri iudicaueritis, contraria celebrabimus: & deinceps nec vobiscum con∣gregari, nec vobis obedire, nec vobis, vestrisue fauere volumus. If you wil agree vnto oure orders, wee wil haue peace and communion with you. But if you wil otherwise doo, and rather agree vnto our aduersaries, then vnto vs, then wil we publishe the contrary: and hence∣foorthe neither wil wee ••itte in Councel with you, nor obey you, nor beare good wil either to you, or to any of yours.

This imperfection, and weakenesse of their owne dooinges, the Bishoppes of Rome them selues vnderstoode, and confessed. For thus Innocentius writeth vnto S. Augustine, Alypius, and others in Aphrica touchinge Pelagius:* 1.493 Si adhuc tali∣ter sentit, cvm sciat se damnandum esse, quibus acceptis literis, aut quandose nostro iudi∣cio committet? Quòd si accersendus esset, id ab illis melius fieret, qui magis proximi, & non Iongo terrarum spatio videntur esse disiuncti. If he continue stil in one minde, knowing

that I wil pronounce against him, at what request of letters, or when wil he commit him selfe to our iudgement? If it be good, he were called to make answeare, it were better some others called him, that are neare at hande &c.

And therfore Iulius the Bishop of Rome, findinge his owne infirmitie herein, wrote vnto the Emperour Constans,* 1.494 and opened vnto him the whole mater, and besought him to write vnto his brother Constantius, that it might please him, to sende the Bishops of the East, to make answeare to that, they had doone against Athanasius. Euen so the Cleargie of the Citie of Antioche, in the like case of trou∣ble, and spoile, wrote vnto Iohn the Patriarke of Constantinople,* 1.495 to intreate the Emperour in their behalfe. It appeareth hereby, that this Infinite Authoritie, and Prerogatiue power ouer al the worlde, in those daies was not knowen.

I thinke it hereby plainely, and sufficiently prooued, first that the Bishop of Rome had no authoritie to receiue appeales from al partes of the worlde, and that by the Councelles of Nice, of Tele, of Mileuitum, and of Aphrica: by S. Cyprian, and by the Emperours Martian, and Iustinian. Nexte, that M. Hardinge, the better to furnishe his mater, hath notoriousely falsified Chrysostomes woordes, thrée times in one place. Thirdely, that Chrysostomes letter vnto Innocentius conteined mater of complainte, but no appeale: whiche thinge is also prooued by the very woordes, and tenour of the letter: by the Bishoppes of Romes owne con∣fession: and by the imperfection, and weakenesse of their dooinges. For the lawe saith, Iurisdictio sine modica coerctione nulla est. Iurisdiction without some com∣pussion is no Iurisdiction.* 1.496

In déede by way of compromisse, and agréement of the parties, maters were sometimes brought to be hearde, and ended by the Bishoppe of Rome, as also by o∣ther Bishoppes: but not by any ordinarie processe, or course of Lawe. And so it ap∣peareth, this mater betwéene Athanasius, and the Arians was first brought vn∣to Iulius: for that the Arians willingely desired him, for trial therof, to cal a Councel. For thus Iulius him selfe writeth vnto the Bishoppes of the East, as it is before alleged.* 1.497 Si Macario, & Hesychio nullam Synodum postulantibus adhorta∣tor fuissem, vt ad Synodum, qui ad me scripsissent, conuocarentur, id{que} in gratiam fiatrum, qui se iniuriam pati conquerebantur, etiam ita iusta fuisset mea cohortatio: I am verò, vbi i••dem illi, qui a vobis pro grauibus viris, & fidedignis habiti sunt, authores mihi fuerint, vt vos conuocarem, cert•• id a vobis aegrè ferri non debuit. If I had geuen aduise vnto (your messingers) Macarius, and Hesychius, that they, that had written vnto me, might be called ••o a Councel, and that in consideration of our Brethren, whiche complained, they suffred wronge, although neither of them had desired the same, yet had mine aduise benne voyde of iniurie. But now, seeinge the same men, whom you tooke to be graue, and woorthy of credite, haue made suite vnto mee, that I should cal you, verily, ye should not take it in il parte.

Hereby it is plaine, that Iulius tooke vpon him to cal these parties, not by any suche Uniuersal Iurisdiction, as M. Hardinge fansieth, but onely by the con∣sent, and request of bothe parties. And therefore Iulius saith, He caused Athana∣sius to be cited Regulariter,* 1.498 that is, according to order: for the order of iudgement is, that a man be first called, and then accused, and last of al condemned: but he meaneth not thereby the order of the Canons, as M. Hardinge expoundeth it. For touchinge appeales to Rome, there was no Canon yet prouided. The counter∣feite Epistle of Athanasius to Felix is answeared before.

Theodoretus* 1.499 was deposed, and bannished, and cruelly intreated, as it appea∣reth by his letters vnto Renatus: and therfore, the woordes, that he vseth, are ra∣ther tokens of his miseries, and wante of healpe, then certaine testimonies of his iudgement. For euery man is naturally inclined to extolle him, and to auance his power, at whose hande he seeketh healpe.

But if it were graunted, it was lawful then for the Bishoppe of Rome, to re∣ceiue al manner appeales, in such order, as it is pretended, yet cannot M. Harding thereof necessarily conclude, that the Bishop of Rome was the Head of the Uni∣uersal Churche. For Ostiensis saith, Appeales may be made, not onely from the lower Iudge vnto the higher, but also from equal to equal: And in this order, as it shal after∣warde be shewed more at large, Donatus a Casis nigris,* 1.500 was by the Emperour lawfully remooued from the Bishop of Rome, to the Bishop of Arle in Fraunce.

Ostiensis woordes be these, Non nocebit error, si appelletur ad Maiorem, quàm debu∣erit, vel ad parem. The errour shal not hurte, if the appeale be made, either to a higher Iudge, then was meete, or to an equal. Where also it is thus noted in the Margin, Appellari potest ad parem, si de hoc sit consuetudo. Appeale may be made vnto the equal, if there be a custome of it. Hereby it is plaine, that the right of appeale by fine force of Law, concludeth not any necessarie superioritie: muche lesse this infinite power ouer the whole Uniuersal Churche.

But M. Harding might soone haue foreséene, that this his first principle of Ap∣peales woulde easily be turned against him selfe.

First, for that it is wel knowen, that Appeales then, euen in the Ecclestastical [ 1] causes, were made vnto the Emperours, and Ciuile Princes.

Secondely, for that the Bishop of Rome determined suche cases of Appeale, [ 2] by warrant, and Commission from the Emperour.

Thirdly, for that maters beinge once hearde, and determined by the Bishop [ 3] of Rome, haue béene by appeale from him remooued further vnto others.

As touchinge the first,* 1.501 that appeales in Ecclesiastical causes were lawfully made vnto the Prince,* 1.502 it is cleare by Eusebius, by Socrates, by Nicephorus, and by S. Augustine in sundrie places.* 1.503 Donatus beinge condemned by thréescore and tenne Bishops in Aphrica, appealed vnto the Emperour Constantinus, & was re∣ceiued. S. Augustine saith,* 1.504 Parmenianus vltrò passus est suos adire Cōstantinū: Parme∣nianus willingly suffered his felowes to goe vnto Themperour Constantinus. Againe he saith Infero adhuc & verba Constantini ex literis eius,* 1.505 vbi se inter partes cognouisse, & inno∣centē Caecilianū comperisse, restatur. Here I bringe in the woordes of Constantine out of his owne letters, wherein he confesseth, that he hearde the parties,* 1.506 and founde Caecilianus to be in∣nocent. Likewise he saith, An fortè de Religione fas non est, vt dicat Imperator, vel quos miserit Imperator? Cur ergo ad Imperatorē legati vestri venerunt? What, is it not lawful for ye Emperour, or for such as shalbe sent by the Emperour, to pronounce sentence of Religion?* 1.507 Wherefore then came your Embassadours vnto the Emperour? And so likewise againe, Si nihil debent in his causis Imperatores iubere, Si ad Imperatores Christianos haec cura pertinere nō debet,* 1.508 quis vrgebat maiores vestros causam Caeciliani ad lmperatorē mittere? If Emperours haue nothing to commaunde in these cases, or if this mater nothing touche a Chri∣stian Emperours charge, who then forced your predecessours to remoue Caecilianus mater vnto the Emperour? Therefore the Emperour Constantinus summoned the Bishops of the East, that had béene in the Councel of Tyrus, to appeare before him, to rendre accompte of their dooinges. His woordes be these,* 1.509 Vt re ipsa quàm sincerè, ac rectè iu∣dicaueritis, oftendatis: id{que} Coram me. I wil you, to make your appearance, and to shew in deede, how sincerely, and iustly, ye haue dealte: And that euen before me. By these few examples it may wel appeare, that appeales in Ecclesiastical causes in those daies were made vnto the Prince: and that it was thought lawful then, for y^e Prince to haue the hearinge of the same. Yet was not the Prince therefore y^e Head of y^e Uni∣uersal Churche. Certainely S. Gregorie thought it not amisse,* 1.510 to commit a Spiri∣tual mater, touching y^e purgation of a Bishop, to Brunichilda the Frenche Quéene. Notwithstanding it be noted thus in y^e Glose:* 1.511 Fuit tamen hic nimiū papaliter dispen∣sa••um: As touching the Bishop of Romes power herein, it is certaine, he hearde

suche maters of appeale, by warrant of the Emperours Commission, and not as haui••ge authoritie of him s••lfe. S. Augustine* 1.512 openinge the contention betweene Caecilianus, and Donatus a Casis nigris, vttereth this mater at large in this wise. An forte non debuit Romanae Ecclesiae Episcopus Mil••iades cum Collegis transmarinis Episcopis illud sibi vsurpare iudicium, quod ab Aphris septuaginta, vbi Primas Tigi∣si••anus praesedit, fue••at termina••um? Quid, quòd nec ipse vsurpaui••? Rogatus quippe Imperator Iudices misit Episcopos, qui cum eo sederent. But shoulde not the Bishop of Rome Mi••••icdes, with ot••er h••s fellowes, Bishop••es beyonde the seas, ioined togea∣t••er in Commission take vpon him t••e iudge••ent of that thin••e, that was determined be∣fore by thre••score and tenne Bishoppes of A••hrica, emongest whom the Primate of Tigi••ita s••te as President? And what if he never tooke it vpon him? (as of him selfe) For the Emperour beinge intre••ted by the partie, sente other Bishoppes to sitte with him. The very copie of this Commission is yet to be seene bothe in Eusebius,* 1.513 and also in Nicephorus.* 1.514 Neither was the Bishop of Rome alone in that Commission, but ioined togeather with Rheticius, Maternus, Marinus, and Marcus, whom the Emperour calleth his Commission fellowes.* 1.515 The woordes of the Commis∣sion be these: Constantinus Imperator Mi••tiadi Episcopo Romano, & Marco &c. Constant••nus the Em••erour vnto Miltiades the Bishoppe of Rome, and vnto Marcus. For as muche as, sundrie letters haue beene sente vnto mee, from Aml••inus ••ur moste Noble President of A••hrica, wh••••ein Caecilianus the Bishoppe of Carthage is ••ccused of many ma∣te••s, by ce••taine his f••lowes of the same Countrie &c. Therefore I haue thought it good, th••t the ••aide Caecili••nus togeather with tenne Bishoppes his accusers, and other tenne, such as he sh••l th••nke meete, sa••le to Rome: that there in your presence togeather with Rheticius, and M••ternus, and Mar••nus your Felow Commissioners, whom for that cause I haue w••lled to tr••vel to ••ome, he may be he••rde &c.

Here it is euident to be seene, that the Bishop of Rome was the Emperours Delegate, and in Ecclesiastical Iurisdiction had his authoritie, and power (not from S. Peter) but from the Emperour. Whereby it is easie to be geathered, that the Bishoppe of Romes power was not so Uniuersal then, as M. Hardings woulde séeme now to make it: and that the worlde then vnderstoode not this De∣crée of Pope Clemens the fifth,* 1.516 whiche, as it is reported, he afterwarde published in the Councel of Uienna, Omne ius Regum pendet a Papa: Al the right of the Prince is 〈◊〉〈◊〉fr••m th•• Pope.

Neither was the Bishop of Romes determination of suche force, but that it was lawful then for the partie greeued, to refuse his Iudgement, and to appeale further. And therefore Donatus beinge condemned before Miltiades appealed from him, and vpon his complaint vnto the Emperour, was put ouer vnto the Bi∣shop of Arle in Fraunce,* 1.517 and to certaine others. And in conclusion, vnderstan∣dinge, that iudgement there woulde passe against him, last of al he appealed to the Emperours owne p••rson.* 1.518 And the Emperour him selfe confesseth by his letters, that he sate in iudgement, and hearde bothe parties.

Now, if receiuing of appeales necessarily importe this Uuiuersal power, then was the Emperours power Uniuersal: for he receiued al appeales out of al Coun∣tries without exception, and that euen in Causes Ecclesiastical. Againe, then was the Bishop of Romes power not Uniuersal: for it was lawful then to refuse him, and to appeale to some other. And thus M. Hardinges reasons renne roundely against him selfe,

M. Hardinge. The .22. Diuision.

For whiche cause▪ that See hath euer hitherto of al Christian Nations, and now also ought to be hearde, and obeied in al pointes of Faith. For that See, though it hath failed sometimes in Charitie, and hath beene in case,* 1.519 as it might truely say the woordes of the Gospel, spoken by the foolishe Virgins,

Our Lampes be vvithout lighte: Yet it neuer failed in faithe, as Theodoretus witnesseth, and S. Augustine affirmeth the same. VVhiche special Grace, and singular Priuilege, is to be imputed vnto the praier of Christe, by whiche he obteined of God for Peter and his successoues, 108* 1.520 that their Faith should not faile. Therefore the euil life of the Bishops of Rome, ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome.

For better credite hereof, that is earnestly to be considered, whiche S. Augustine writeth, Episto∣la 165. where, after that he hath rehearsed in order al the Popes, that Succeeded Peter, euen to him, that was Pope in his time, he saithe thus, In illum ordinem Episcoporum &c. In to that rewe of Bishops, that reacheth from Peter him selfe to Anastasius, which now sitteth in the same Chayre, if any traitour had creapte in, it shoulde nothinge hurte the Churche, and the innocent Christen folke, ouer whom our Lorde hauinge prouidence, saithe of euil rulers:* 1.521 VVhat they saye vnto you, doo ye, but what they doo, doo ye not: For they saye, and doo not: to thintent the hope of a faithful person may be certaine, and suche, as beinge set not in man, but in our Lorde, be neuer scattered abroade with tem∣pest of wicked Schisme. And in his 166. Epistle (he satthe) Our Heauenly Maister hath so farre fore∣warned vs, to be ware of al euil of dissension, that he assured the people also of euil rulers, that for their sakes,* 1.522 the seate of holsome doctrine should not be forsaken, in whiche seate euen the very euil men be compelled to saye good thinges. For the thinges whiche they saye, be not theirs, but Goddes, who in the seate of vnitie, hath put the doctrine of veritie.

By this we are plainely taught, that al be it the successours of Peter Christes Vicares in earthe, be found blame woorthy for their euil life, yet we ought not to dissent from them in Doctrine, nor seuer our selues from them in Faithe. For as muche as, notwithstandinge they be euil, by Gods prouidence for the suretie of his people, they be compelled to saye the thinges, that be good, and to teache the truthe: the thinges they speake, not beinge theirs, but Gods, who hath put the doctrine of veritie, in the seate or chayer of vnitie: whiche singular Grace commeth specially to the See of Peter, eyther of the force of Christes prayer, as is saide before, or in respecte of place, and dignitie, whiche the Bishops of that See holde for Christe,* 1.523 as Balaam coulde be brought by no meanes to curse that people, whom God woulde haue to be blessed. And Caiphas also prophesied, bicause he was high Bishop of that yeere, and prophesied truely, beinge a man otherwise most wicked. And therefore the euil doo∣inges of Bishops of Rome, make no argument of discreditinge their Doctrine. To this purpose the example of Gregorie Nazianzene maye very fittely be applied, of the Golden, Siluerne, and Leaden Seale. As touchinge the value of Metalles, Golde and Siluer are better, but for the goodnesse of the Seale, as wel dooth Leade imprinte a figure in waxe, as Siluer or Golde. For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies, as Theodoretus saithe, and God hath al∣waies keapte in that Chaire of Vnitie, the doctrine of Veritie, as Augustine writeth: For this cause (I saye) it sitteth at the sterne, and gouerneth the Churches of the whole worlde: For this cause Bishops haue made their Appellations thither, iudgement in doubtes of Doctrine, and determination in al controuersies and strifes, hath bene from thence alwaies demaunded.

The B. of Sarisburie.

This is a very poore healpe in déede. M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine, to Balaam, to Caiphas, and to a Leaden Seale: and touchinge their liues, to confesse, they are Lampes without light. Yet (saithe he) al this notwithstandinge, we may not therefore departe from them.* 1.524 For Christe saith, The Scribes, and Phariseis sitte in Moses Charie: Doo ye, that they saye: but that they doo, doo ye not: for they saye, and doo not. For as muche, as it liketh M. Hardinge to vse these comparisons, it may not muche mislike him, if some man vpon occasion hereof happen to say, as Christe sayde in the like case, Wo be vnto you ye Scribes,* 1.525 and Phariseis: ye blinde Guides: ye painted Graues: Ye shutte vp the Kingedome of Heauen be∣fore men: ye neither enter your selues, nor suffer others, that woulde enter: Ye haue made the House of God, a Caue of Theeues.

Certainely Balaam, not withstandinge he were a False Prophete,* 1.526 yet he o∣pened his mouthe,* 1.527 and blissed the people of God: Caiphas, although he were a

wicked Bishop,* 1.528 yet he prophesied, and spake the trueth: A seale, although it be cast in leade, yet it geueth a perfit printe: The Scribes, and Phariseis, although they were Hypocrites, and liued not wel, yet they instructed the Congregation, and saide wel:* 1.529 The Manichées, although they were Heretiques, and taught not wel, yet outwardly in the conuersation, and sight of the worlde, as S. Augustine saith, they liued wel. But these, vnto whom M. Hardinge claimeth the Uniuer∣sal power ouer al the worlde,* 1.530 neither blisse the people of God: nor preache Goddes Trueth:* 1.531 nor geue any printe of good life, or Doctrine: nor instructe the Congre∣gation: nor say wel, as the Scribes, and Phariseis did: nor, by M. Hardinges owne Confession, liue wel, as the Manichees did. S. Augustine saith, Qui nec re∣giminis in se rationem habet,* 1.532 nec sua crimina detersit, nec filiorum culpam correxit, Ca∣nis impudicus dicendus est magis, quàm Episcopus. He that neither regardeth to rule him selfe, nor hath washte of his owne sinnes, nor corrected the fa••ltes of his Children, may ra∣ther be called a filthy dogge, then a Bishop.

Yet, al this corruption of life notwithstandinge, M. Hardinge saithe, The Sée of Rome can neuer faile in Faithe.* 1.533 For Christe saide vnto Peter, I haue praied for thee, that thy Faithe may not faile. The like confidence, and trust in them selues the Priestes had in the olde times, as it may appeare by these woordes of the Prophete Micheas:* 1.534 Sacerdotes in mercede docuerunt, & Prophetae in pecunia Pro∣phetauerunt, & super Dominum requiescebant, dicentes: nonne Dominus est in medio nostri? The Priestes taught for hiere, and the Prophetes Prophesied for monie: and yet they rested them selues vpon the Lorde, and saide: Is not the Lorde in the middest emongst vs? With like confidence the Priestes saide,* 1.535 as it is written in the Prophet Hie∣remie, Non peribit lex a Sacerdote, nec consilium a Seniore. The Law shal not decaye in the Priest, nor counsel in the Elder. But God answeareth them farre otherwise, Nox vobis erit pro visione,* 1.536 & tenebrae pro diuinatione. Yee shal haue darke night in steede of a vision: and yee shal haue darkenesse in steede of prophecie. Certainely, the very Glose vpon the Decretalles putteth this mater vtterly out of doubte: These be the woordes,* 1.537 Certum est, quòd Papa errare potest. It is certaine, that the Pope may erre.

And Alphonsus de Castro, Omnis homo errare potest in Fide, etiamsi Papa sit. Euery man may erre in the Faithe:* 1.538 yea although it be the Pope. And for proufe hereof he saith, De Liberio Papa, constat fuisse Arianum. Touchinge Pope Liberius, it is certaine, he was an Arian Heretique. Pope Honorius was an Heretique, of the secte of them, that were called Monothelitae,* 1.539 condemned for the same in the sixth Councel holden at Constantinople. Pope Marcellinus openly made Sacrifice vnto an Idole.

Pope Iohn the .22. helde a wicked heresie against the Immortalitie of the Soule, and for the same was reprooued, not by his Cardinalles, but by Gerson, and the Schoole of Sorbona in Parris.

Pope Syluester the .2. was a Sorcerer,* 1.540 and had familiar conference with the Diuel, and by his procurement was made Pope. Pope Anastasius Commu∣nicated with Photinus the Heretique, and therefore was forsaken of his Cleregie. Pope Hildebrande, that firste of al others in these Countries forbadde the law∣ful mariage of Priestes, bethe for his life, and also for his Religion, is set out at large in a Councel holden at Brixia:* 1.541 where he is called, and published to the worlde, to be a Uitious man: a burner of houses: a Robber of Churches: a main∣teiner of Murders, and Periuries: an Heretique against the Apostolique Doc∣trine: the olde Disciple of Berengarius: a Sorcerer: a Necromancer: a man possest with the Diuel: and therefore out of the Catholique Faith. The Fathers in the Councel of Basile say,* 1.542 Multi pontifices in errores, & Hereses lapsi esse leguntur. wee reade, that many Bishoppes of Rome, haue fallen into errours, and Heresies. And the Bi∣shop of Rome him selfe saith, Notwithstandinge the Pope draw innumerable companies of

people by heapes with him into Helle, yet let no mortal manne once dare to reproue him, Nisi deprehendatur à Fide deuius, Onlesse it be founde, that he straye from the Faithe. To conclude, Nicolaus Lyra is driuen to saie, Multi Papae inuenti sunt Apostatae.* 1.543 Wee finde, that many Popes haue forsaken the Faithe.

Al this notwithstandinge, by M. Hardinges resolution, the See of Rome neuer failed from the Faith, nor neuer can faile. The Ualentinian Heretiques, as Irenaeus reporteth, were wonte to say of them selues, that they were natural∣ly made of a Heauenly substance, and therefore néeded not to slee from sinne, as as others néeded. For liued they neuer so wickedly, yet saide they,* 1.544 We are spiritual stil: no sinne canne hurte vs. For we are as pure tried Golde, whiche not withstandinge it be laide in a heape of donge, yet keepeth it stil the brightnes, and nature of Golde, and receiueth no com••ption of the donge. Euen so these men séeme to saie, that whatsoeuer the Pope either beléeue, or speake, or doo, his Faithe stil remaineth sounde, and canne neuer faile, bicause he sitteth in Peters Chaire: as if he had a lease of the Churche of God, without any manner Empeachement of Waste. And therefore they saie, Quod si totus mundus sententiet in aliquo aduersus Papam,* 1.545 tamen videtur, quòd magis standū est sentētiae Papae, If al the worlde geue sentence in any thinge contrary to the Pope, it seemeth, we ought rather to stande to the Popes iudgement, then to the iudgement of al the worlde. Againe they saie, In Papa si desint bona acquisita per meritum, sufficiunt ea quae a loci praedecessore praestantur. If there wante in the Pope good things gotten by merite, yet the thinges that he hath of (Peter) his predecessour in that place, are sufficient.

Likewise againe, Papa Sanctitatem recipit à Cathedra: The Pope receiueth his holines of his Chayre.a 1.546 And Pope Sixtus saith,* 1.547 that S. Peter dwelleth in the Bishop of Rome,* 1.548 and directeth him in his dooinges,* 1.549 and beareth al Burthens.

Thus they feaste,* 1.550 and cheare them selues, and smouthe the worlde with vaine talke.* 1.551 But S. Iohn saithe, Nolite dicere, Patrem habemus Abraham, Neuer saye (Peter or) Abraham was our Father. S. Paule speakinge of his successours, saithe thus, Equidem scio, quòd post discessum meum, ingressuri sint ad vos lupi graues, non parcentes gregi. I knowe, that after my departure from you, there shal raueninge woulues come amongste you, that shal not spare the flocke. And S. Hierome saithe, Non sunt Sanctorum Filij,* 1.552 qui tenent Ioca sanctorum. They be not euermore the children of holy menne,* 1.553 that sitte in the roomes of holy menne.

Nowe, where as M. Hardinge saithe, Christe praied for Peter, that his Faithe shoulde not faile, that praier perteined to al the reaste of the Apostles, and not onely vnto Peter. Origen saithe, Num audebimus dicere &c.* 1.554 Shal wee dare to say, that the Gates of Helle preuailed not onely against Peter▪ but shal preuaile a∣gainst the reast? Why maie we not rather saie, that the woordes, that Christe spake, were verified in euery of them, of whome they were spoken? Nam &, quae prius dicta sunt, & quae sequuntur, velut ad Petrum dicta, sunt omnium communia. For bothe the thinges that were spoken before, and also the thinges that folowe, as spoken vnto Peter, are com∣mon to al.* 1.555 So likewise Beda expoundeth the same generally of al the faitheful, & not of Peter onely. And so Christe him selfe expoundeth his owne woordes, For thus he praieth vnto his Father,* 1.556 Pater Sancte, serua cos per nomen tuum &c.

O holy Father, saue them for thy names sake. I praie not for them onely, but for al them, that by their preachinge shal beleeue in mee.

But (saith M. Hardinge) be the Bishop of Romes life neuer so wicked, yet may we not seuer our selues from the Churche of Rome. How be it, S. Cyprian saithe otherwise,* 1.557 Plebs ob∣sequens praeceptis Dominicis, & Deum metuens,* 1.558 a peccatore Praeposito separare se debet: The people obeieinge Gods commaundementes, and fearinge God, must seuer them selues from the wicked, that ruleth ouer them. And Pope Nicolas hath straitely commaunded vpon paine of Excommunication, that no man shoulde be present,* 1.559 to heare Masse

saide by a Priest, that he knoweth vndoubtedly to liue in aduoutrie. How be it in déede, it is not their life onely, that the Churche of God is offended withal, but also, and specially the filthe, and corruption of their Religion, the oppressinge of Gods Woorde, the open deceiuinge of the people, and the manifest maintenance of Idolatrie.* 1.560 And what if the Syluer of Rome be turned into Drosse? What if the Citie that was Faithful, be become an Harlot? What if they can abide no sounde Doctrine?* 1.561 What i•• they haue made the House of God, a Caue of Theeues? What if Rome be become the greate Babylon,* 1.562 the Mother of Fornication, im∣brewed, and dronken with the Bloud of the Sainctes of God?* 1.563 And what if Abo∣mination sit in the holy Place,* 1.564 euen in the Temple of God? Yet may wee not de∣parte from thence?* 1.565 Yet must that be the Rule, and Standarde of Gods Religion? Truely Christe saithe,* 1.566 Take heede of the leauen of the Scribes and Phariseis: And God him selfe saith,* 1.567 Exite de illa populus meus, ne participes sitis delictorum eius, & de plagis eius ne accipiatis.* 1.568 O my people, come away from her, least yee be partakers of her sinnes, and so receiue parte of her plagues. Irenaeus saith, Presbyteris illis, qui sunt in Ec∣clesia, obaudire oporter, qui successionem habentab Apostolis: qui cum Episcopatus suc∣cessione charisma Veritatis certum,* 1.569 secundum placitum Patris acceperunt. Wee ought to obey the Bishoppes in the Churche, that haue their Succession from the Apostles, which to∣geather with the Succession of the Bishoprike, haue receiued the certaine gifte of the Truthe, accordinge to the wil of the Father. This holy Father saith, Bishops must be heard, and obeied with a limitation, that is, not al, what so euer they be, or what so euer they say, but that haue the vndoubted gifte of Goddes Truthe. And, for that M. Hardinge séemeth to claime by the Authoritie of the Scribes, and Phariseis, sayeinge, They sit in Moses Chayre: and that therefore wee ought to doo, that they say, S. Augustine* 1.570 expoundeth the same place in this sorte: Sedendo in Cathedra, Legem Dei docent: Ergo per illos Deus docet. Sua verò si illi docere velint, nolite audire, nolite facere. By sittinge in the Chayre (is meante) they teache the law of God: Therefore it is God, that teacheth by them. But if they wil teache any thinge of their owne (as the Churche of Rome hath doone, and yet doothe aboue number) then, saith S. Augu∣stine, heare it not, then doo it not.

M. Hardinge. The .23. Diuision.

Now, that the Bishop of Rome had alwaies cure, and rule ouer al other Bishops, 109.* 1.571 speacially of them of the East (for touchinge them of the weast Churche it is generally confessed) beside a hun∣dred other euident argumentes, this is one very sufficient, that he had in the East to doo his steede, three Delegates, or Vicares, now commonly they be named Legates. And this for the commoditie of the Bishoppes there, whose Churches were farre distant from Rome. The one was the Bishop of Constantinople, as wee finde it mentioned In Epistola Simplicij ad Achatium Constantino∣politanum. The Seconde was the Bishop of Alexandria, as the Epistle of Bonifacius the Seconde to Eulalius recordeth. The thirde was the Bishop of Thessalonica, as it is at large declared in the 82. Epistle of Leo, ad Anastasium Thessalonicensem. By perusinge these Epistles euery man may see, that al the Bishoppes of Grece, Asia, Syria, Egypte, and to be shorte of al the Orient, rendred and exhibited their humble obedience to the Bishop of Rome, and to his arbitrement referred their doubtes, complaintes, and causes, and to him onely made their appellations.

The B. of Sarisburie.

What wée may thinke of the other Hundred proufes, whiche M. Hardinge, as he saith, hath leafte vntouched, it may the sooner appeare, for that this one proufe that is here brought foorth in stéede of al, is not onely vntrue, but also vtterly with∣out any shadow, or coloure of truthe. These authorities of Leo, Symmachus, and Bonifacius, for as muche as they are alleged without woordes, may likewise be

past ouer without answeare. Howbeit this Bonifacius the seconde, in defence of this quarel, is forced to saye, that S. Augustine that Godly Father, and al other the Bishops of Aphrica, Numidia, Pentapolis, and other countreis adioyninge, that withstoode the proude attempte of the Bishops of Rome, and founde out their open forgerie in falsifieinge the Nicene Councel, were altogeather inflamed, and leadde by the Diuel.

But howe doothe this appeare to M. Hardinge, that the Bishop of Rome had al the Bishops of the East in Subiection, to vse, and commaunde them, as his Seruantes? In what Councel was it euer Decréed it shoulde be so? who subscribed it? who recorded it? who euer sawe suche Canons?* 1.572 The best Plea, that Pope Ni∣colas can make in this behalfe, is, that Peter was firste Bishop of Antioche, and after of Rome: and S. Marke his Scholar Bishop of Alexandria. Hereof, he thin∣keth, it may verie wel and substantially be geathered, that the Bishops of Rome ought to haue al the worlde in Subiection. In déede in the counterfaite Chartar▪ or Donation of the Emperour Constantine, authoritie is geuen to the Bishop of Rome ouer the other foure Patriarkes, of Antioche, of Alexandria, of Constan∣tinople, and of Hierusalem. But the Bishops of Rome them selues, and of them selues diuised and forged this Chartar, and that so fondely, that a verie Childe maye easily espie the folie. For biside a greate number of other vntruethes, at that very time, when it is imagined, that Chartar was drawen, there was neither Patriarke, nor Bishop, nor Priest, nor Churche in Constantinople, nor the Citie it selfe yet builte, nor knowen to the worlde by that name. This notwithstan∣dinge, the Bishop of Rome vpon this simple title, hathe besette his Miter with thrée Crownes, in token, that he hath the Uniuersal power ouer the thrée Diuisi∣ons of the worlde, Europa, Asia, and Aphrica. And so as the Kinge of Persia in olde tymes intitled him selfe, Frater Solis, & Lunae, euen so Pope Nicolas* 1.573 calleth him selfe, The Prince of al Landes and Countreis.

But what dutie the Bishops of the East partes owed to the Bishops of Rome, whosoeuer hath read, and considered the storie and practise of the times, may soone perceiue. Firste the Councel of Nice appointed euery of the thrée Patriarkes to his seueral charge, none of them to interrupte, or trouble other: and willed the Bi∣shoppe of Rome, as Rufinus reporteth the storie, to ouersee Ecclesias Suburbanas, which were the Churches within his Prouince:* 1.574 and therefore Athanasius calleth Rome, the Chiefe, or Mother Citie of the Romaine Iurisdiction. And for that cause, the Bishops of the East in their Epistle vnto Iulius, calle him their Fe∣lowe Seruante: and Cyrillus the Bishop of Alexandria, writinge vnto Coelesti∣nus, calleth him his Brother. Felowes, and Brothers be titles of Equalitie, and not of Subiection.

Certaine it is,* 1.575 that sundrie of the Bishops of Rome, beganne verie rathe, to séeke this Preeminence, euen with manifest forgerie, and corruption of Councels, as is alreadie proued.* 1.576 But the Bishops of other countreis neuer yelded vnto them, nor vnderstoode these vaine titles. The Bishops of the East, writinge vnto Iu∣lius, allege that the Faithe, that then was in Rome, came firste from them,* 1.577 and that their Churches, as Sozomenus writeth, ought not to be accompted inferiour to the Churche of Rome: And as Socrates further reporteth, That they ought not to be or∣dred by the Romaine Bishop. Gennadius the Bishop of Constantinople, togeather with the Councel there, thus writeth vnto the Bishop of Rome, Curet sanctitas tua vniuersas tuas custodias, tibique subiectos Episcopos:* 1.578 Let thy Holines see vnto thine owne charge, and vnto the Bishops appointed vnto thee.

The Councel of Alexandria committed the Uisitation, and Reforminge of al the Churches in the East, vnto Asterius:* 1.579 and of al the Churches in the Weast,

vnto Eusebius the Bishop of Uercellae.* 1.580 By Authoritie of whiche Commission, Eusebius togeather with Hilarius, Uisited, & corrected al the Churches of Illyri∣cum, Fraunce, and Italie. A man might saye, where was then the Uniuersal power of the Bishop of Rome? S. Basile saith,* 1.581 The state and safetie of the Churche of Antioche, dependeth of Athanasius the Bishop of Alexandria, and not (as M. Hardinge here saith) of the Bishop of Rome. And therefore he desireth Athanasius, to sée vnto it.

The Emperours Honorius,* 1.582 and Theodosius appointed ouer al maters of doubte arisinge within the Countrie of Illyricum, to be hearde, and ended before the Bi∣shop of Constantinople, and not before the Bishop of Rome. And the very Close vpon the Decrées, expoundinge that same Lawe of Honorius, & Theodosius, hath these woordes,* 1.583 Imperator dicit, quòd Patriarcha Constantinopolitanus habet idem in suis subditis, quod Papa habet in suis. The Emperour saith, the Patriarke of Constantino∣ple hath the same authoritie ouer the people of his Prouince, that the Pope hath ouer his. The Emperours woordes be these,* 1.584 Constantinopolitana Ecclesia Romae veteris praerogati∣ua laetatur: The Churche of Constantinople enioyeth nowe the Prerogatiue of olde Rome. And therefore, for more proufe hereof, whensoeuer any Patriarke, in any of these foure principal Sees,* 1.585 was newely chosen, he wrote letters of Conference, and Freendship vnto the other Patriarkes: wherein euery of them declared vnto other their Religion,* 1.586 & consent of Faith. Thus did the Bishop of Rome vnto others: and thus did others vnto him. This is an vnfallible tokē, y^t their authoritie was equal, and none of them had power, and gouernement ouer his fellowes. And therefore, when Eulogius y^e Bishop of Alexandria had written thus vnto Gregorie, beinge then Bishop of Rome, Sicut iussistis, as ye commaunded, Gregorie vtterly shunned, and refused that kinde of writinge:* 1.587 for thus he answereth him. Hoc verbum Ius∣sionis, quaeso, à meo auditu remouete. Scio enim quis sim, & qui sitis. Loco mihi Fra∣tres estis: Moribus patres. Non ergo Iussi, sed quae vtilia visa sunt, indicare curaui. I pray you, haue awaye this woorde of Commaundinge from my hearinge. For I know, bothe, what I am, and also, what you are. Touchinge your place, you are my Bretherne: touchinge manners, you are my Fathers. Therefore I Commaunded you not: but onely shewed you what I thought good.

Finally, for that Michael Palaeologus the Emperour of the East partes, in the Councel holden at Lions,* 1.588 aboute the yéere of our Lorde. 1442. after greate in∣treatie made vnto him by the Bishop of Rome, had acknowleged the Bishops of the Easte to be subiecte vnto him, after he returned home againe into his Empire, and was deade, his Cleregie woulde not suffer him to be buried. Yet, saith M. Hardinge, Al the Bishops of Graecia, Asia, Syria, Aegypte, and to be shorte, al the Orient, ren∣dred, and exhibited their humble obedience to the Bishop of Rome.

M. Hardinge. The .24. Diuision.

Of the Bishop of Rome his punishinge of offenders, by Censures of the Churche, and otherwise, as by Excommunication, Eiection, Deposition, and enioyninge penance for transgressions: we haue more examples then I thinke good to recite here. They that haue knowlege of the Ecclesiastical sto∣ries, maye remember, howe Timotheus Bishop of Alexandria was Excommunicated with Peter his Deacon, by Simplicius the Pope: Nestorius Bishop of Constantinople, by Coelestinus: Theophilus Bi∣shop of Alexandria with Arcadius the Emperour, and Eudoxia the Empresse, by Innocentius, for their wicked demeanour towarde Chrysostome: Howe Dioscorus Bishop of Alexandria was de∣posed, though the whole 2. Ephesine Councel stoode in his defence: Howe Peter Bishop of Antioche, was not onely put out of his Bishoprike, but also of al Priestly honour: Howe Photius was put out of the Patriarkeship of Constantinople, into whiche he was intruded by fauour of Michael the Emperour, at the sute of his wicked vnkle, by Nicolas the first.

For proufe of this authoritie, the Epistle of Cyprian whiche he wrote to Stephanus Pope in his time, against Martianus the Bishop of Arelate in Gallia, maketh an euident argument. For that this Martianus became a mainteiner of the Heresie of Nouatianus, and therewith seduced the faithful people. Cyprian hauinge intelligence of it by Faustinus from Lions, aduertised Stephanus of it, and moued him earnestly to directe his letters to the people of Arle, by auctoritie of whiche, Martianus shoulde be deposed, and an other put in his roome, to the intent (saith he there) the flocke of Christe. whiche hitherto by him scattered abroade and wounded, is contemned, maye be gathered togeather. Whiche S. Cyprian woulde not haue written, had the Bishop of Rome had no suche auctoritie.

The B. of Sarisburie.

This reason maketh no greate proufe. For it was euer lawful, not onely to the Bishop of Rome, but also to al other Bishops, bothe to rebuke, and also to Ex∣communicate wicked dooers.* 1.589 Anthymus with his felowes was Excommuni∣cate by euery of the Patriarkal Sees:* 1.590 Paulus Samosatenus, as Nicephorus saithe, by al the Bishops vnder Heauen: Auxentius, and Iouinianus, by S. Am∣brose: Dioscorus, and Eutyches by the Councel of Constantinople: Cyrillus, albeit he were a Catholique,* 1.591 & a Godly Bishop, by al the Bishops of the East. Yet were none of these,* 1.592 that thus vsed the right of Excommunication, either Bishops of Rome,* 1.593 or Heades of the Uniuersal Churche. And, whereas M. Hardinge saith, we may remember by the Ecclesiastical stories, that Innocentius the Bishop of Rome Excommunicated Arcadius the Emperour,* 1.594 it maye please him also to re∣member, by the same Ecclesiastical stories, that S. Ambrose Excommunicated the Emperour Theodos••us:* 1.595 and Anastasius the Bishop of Antioche, bothe by Pri∣uate letters reproued the Emperour Iustinian for his Heresie, and also oftentimes saide of him openly in the Churche,* 1.596 Whosoeuer folowe any other Gospel, accursed be he. Yet was neither S. Ambrose, nor Anastasius the Bishop of Rome.

As for the Execution of Sentence,* 1.597 and Depriuinge, or Deposinge of Bishops, M. Hardinge knoweth, the Bishop of Romes authoritie was to weake. And ther∣fore Innocentius saithe of Pelagius,* 1.598 Quibus acceptis literis, aut quando committer se nostro Iudicio? Vpon what letters, or when, wil he yelde him selfe to my iudgemente? For this cause Felix the Bishop of Rome,* 1.599 praied ayde of the Emperour Zeno: And the Emperour answeared, Admisimus depositionem Anthymi. We haue admitted the Deposition of Anthymus:* 1.600 Otherwise the Popes sentence had béene in vayne. And therefore the Emperour Constantinus saith of him selfe, Si quis Episcoporum inconsultè tumultuatus sir,* 1.601 Ministri Dei, hoc est, mea executione, illius audacia coercebi∣tur. If any Bishop vndiscretely reare tumulte, his rashenesse shalbe repressed, by the handes of Goddes Minister,* 1.602 that is, By my Execution. And likewise the Emperour Iusti∣nian hath set out a lawe in this sorte, Si quis Episcopus definitum tempus emanserit &c. If any Bishop tarie out his time appointed, and beinge called home refuse to come, let him be depriued, and put from his Churche, and an other better chosen in his roome, (he addeth) by the vertue of this present Lavve. By the force of this Lawe Bishops were depo∣sed: For without it, the Pope was not hable to put his sentence in execution.

Nowe, if M. Hardinge wil reason thus,

The Pope excommunicated other Bishoppes,
Ergo, He was Heade of the Churche:

Then of the same principle we may wel to the contrary reason thus:

The Pope him selfe was Excommunicate by other Bishoppes:
Ergo, The Pope was not the Heade of the Churche.

For the Antecedent, That the Pope was pronounced Excommunicate by other Bishoppes, it is out of question. For it is recorded in the Ecclesiastical storie, that Iulius beinge Bishoppe of Rome,* 1.603 was Excommunicate by the Bishoppes of the

Easte:* 1.604 Pope Leo was excommunicate by Dioscorus: Pope Uigilius was Ex∣communicate by Menna the Bishop of Constantinople: And Pope Honorius was Excommunicate by the sixthe Councel holden at Constantinople.* 1.605

Or if M. Hardinge repose more force in deposinge of Bishoppes, then in Ex∣communication, then let him likewise remember,* 1.606 That Pope Iulius was deposed by the Bishoppes of the East, as it is recorded by Sozomenus: Pope Hildebrande, by the Councel of Brixia:* 1.607 Pope Iohn, by the Councel of Constance: Pope Euge∣nius, by the Councel of Basile: and two Popes togeather, Syluerius, and Uigi∣lius, by the Emperour Iustinian.* 1.608 Thus M. Hardinges owne groundes ouer∣throwe his whole buildinge, and conclude plainely against him selfe.

M. Hardinge. The .25. Diuision.

For the Popes auctoritie concerninge Confirmation of the Ordinations and Elections of 110* 1.609 al Bi∣shoppes, many examples might easely be alleged,* 1.610 as the request made to Iulius by the .90. Ariane Bishoppes assembled in Councel at Antioche against Athanasius, that he woulde voutchsafe to ratifie and confirme those, that they had chosen in place of Athanasius, Paulus, Marcellus, and others, whome they had condemned, and depriued.

Also the earnest sute, whiche Theodosius the Emperour made to Leo for confirmation of Anato∣lius, and likewise that Martianus the Emperour made to him, for confirmation of Proterius, bothe Bishoppes of Alexandria, as it appeareth by their letters written to Leo in their fauour. And as for Anatolius, Leo woulde not in any wise order and confirme him, onlesse he woulde firste pro∣fesse, that he beleeued, and helde the doctrine, whiche was conteined in Leo his Epistle to Flauia∣nus, and woulde further by writinge witnesse, that he agreed with Cyrillus, and the other Ca∣tholike Fathers, againste Nestorius. For this, if nothinge elles coulde be alleged, the testimonie of holy Gregory were sufficient to make good credite. Who vnderstandinge, that Maximus was or∣dred Bishop of Salonae a Citie in Illyrico, without the auctoritie and confirmation of the See Aposto∣like, standinge in doubte, least perhappes that had beene donne by commaundement of Mauritius the Emperour, who did many other thinges wickedly: thereof writeth to Constantina the Empresse thus, Salonitanae ciuitatis Episcopus, me, ac responsali meo nesciente, ordinatus est. Et facta est res, quae sub nullis anterioribus Principibus euenit. The Bishop of the Citie of Salonae (saith he) is ordred, neither I, nor my deputie made priuie to it. And herein that thinge hath beene done, which neuer happened in the time of any Princes before our daies. Thus it appeareth, that before a thou∣sande yeeres pas••e, Bishoppes had their Ordination and Election confirmed by the See Apostolike.

The B. of Sarisburie.

If this reason may stande for good, and who so euer hath the allowinge of the Election, or Consecration of Bishoppes, muste therefore be taken as Heade of the Churche, then must the Church of necessitie haue many Heades. For it is certaine, the allowance hereof perteineth to many.a 1.611 S. Ambrose saithe, that al the Bishoppes bothe of the East, and of the Weast, gaue their Consent, and Allowance to his Election. Theodosius the Emperour standinge in the defence of Flauianus the Bishop of Constantinople, saith,b 1.612 That al the Bishops of the East, of Asia, Pontus, Thracia, and Illy∣ricum, had allowed his Election.c 1.613 Eudoxius entred into the Bishoprike of Antioche, without the allowance, and Consent of Georgius the Bishop of Laodicea, and of Marcus the Bishop of Arethusa, and of other Bishoppes, that had interest there∣in: and is reproued for the same.d 1.614 Gregorius Presbyter saithe, for that the E∣lection, and Installation of Gregorie Nazianzene was paste, before the Bishoppes of Egipte, and Macedonia were come, and so made without their consent, that therefore they vtterly refused to allowe him, or to admitte him as Bishop there, not for any mislikinge in the partie, but for that they thought them selues defrau∣ded of their voices.

Anacletus* 1.615 decreeth thus, Episcopus non minus, quam à tribus Episcopis, reliquis∣que omnibus assensum praebentibus, vllatenus ordinetur. Let a Bishop in no wise be or∣dred of lesse then three Bishoppes, al the rest geuinge their assent to the same.

Hereby it appeareth, that to the ratifieinge of the Election of any one Bishop, the consent of al other Bishoppes within that Prouince was thought necessary. Whiche Consent they testified emonge them selues, by writinge letters of confe∣rence one to an other. And therefore, when Iohn the Bishop of Constantinople had intitled him selfe the Uniuersal Bishop,* 1.616 Gregorie counselled Eulogius the Bishop of Alexandria,* 1.617 and other Bishoppes of the East, neither to write to him, nor to receiue letters from him by that title. Likewise the Bishoppes of the East, when they had Excommunicate Iulius the Bishop of Rome,* 1.618 gaue commaunde∣ment, that no man shoulde either receiue his letters, or write vnto him, in token they helde him for no Bishop.

Neither did onely Bishoppes allowe such Elections, but also bothe the Prince, and the people.* 1.619 When S. Ambrose beinge once chosen, and appointed Bishop of Millane, beganne roughly to deale with the nobles of the Courte, and to rebuke their faultes, the Emperour Ualentinian saide, Al this I knew before: and therefore I not onely saide not naie, but also gave my Voice, and Assent to his Election.

Touchinge the Election of N••ctarius, Sozomenus writeth in this wise: The Bishoppes that were present at the Election, gaue vnto the Emperour in writinge sundrie names of suche,* 1.620 as they thought meete for that roome: The Emperour weighinge the persons, set his seale vpon Nectarius name, and elected him.

Gratianus the Emperour at his comminge to Constantinople embraced Gre∣gorie Nazianzene, and after some conference with him had,* 1.621 saide vnto him, O Fa∣ther, vnto thee, and vnto thy labours, God through vs, committeth this Churche. Beholde I geue vnto thee this Holy House, and the Stal. And the people besought the Emperour, to set the Bishop in his Chaire.* 1.622 The like might be saide of the Consent, and Allowance of the people. Anacletus, as he is commonly alleged, writeth thus: Sacerdotes à pro∣prio ordinentur Episcopo: ita vt Ciues, & alij Sacerdotes assensum praebeant. Let Prie∣stes be ordred by their owne seueral Bishoppes:* 1.623 so that the people, and other Priestes geue their assent thereunto. S. Cyprian saithe likewise, The people beinge obedient vnto Goddes commaundementes, hath power specially, either to choose woorthy Priestes, or to refuse the vnwoorthy.

Thus many voices were then thought necessary to the Admission of any Bi∣shop.* 1.624 Therefore,* 1.625 this seemeth no sufficient grounde, to prooue that the Bishop of Rome is Heade of the Churche.* 1.626 For M. Hardinge might soone haue seene, that the Bishop of Rome him selfe, touchinge his owne Election, was wonte to be allowed by other Bishoppes. Uerily S. Cyprian writeth thus of the Allowance of Corne∣lius Bishop there:* 1.627 Vt Cornelium noueris Coepiscoporum testimonio, quorum nume∣rus vniuersus per mundum concordi vnanimitate consensit.* 1.628 That thou maiste know Cor∣nelius by the testimonie of his Felowbishoppes, the whole number of whome throughout the worlde hath agreed (to the allowinge of his election) with one consent. Afterwarde in an Epistle vnto Cornelius himselfe,* 1.629 he writeth thereof more at large: Ad compro∣bandam ordinationem tuam,* 1.630 facta authoritate maiore, placuit vt per Episcopos omnes omninò in ista Prouincia positos, literae fierent, vt te vniuersi Collegae nostri, & Commu∣nicationem tuam, id est, Ecclesiae Catholicae vnitatem, pariter, & charitatem probarent pa∣riter, & tenerent. To allowe thy Consecration, more authoritie beinge geathered, I thought it good, that letters shoulde be sente vnto al the Bishops of this Prouince, that al our bretherne might bothe allowe, and holde, bothe thee, and thy Communion, that is to say, the Vnitie of the Catholique Churche. If M. Hardinge wil say, This was not the Confirmation of the Election of Cornelius, it foloweth immediatly: Sic Episcopatus tui veritas,

pariter & dignitas, apertissima luce, & manifestissima, & firmissima confirmatione, fun∣data est. Thus is the trueth, and dignitie of thy Bishoprike founded in the open light, and with moste manifest, and most certaine Confirmation. Thus when so euer any Bishop was eyther installed, or deposed, knowledge thereof was geuen vnto the other Bishops, and the same either allowed, or disallowed by his brethren.

But that the Bishop of Rome ordered, and admitted al the Bishops through∣out the worlde, bysides that it hath no possibilitie, or coloure of trueth in it selfe, it is also easie by good recorde, and authoritie to be reproued. Agapetus Bishop of Rome, about the yeere of our Lorde. 540. after he had vpon occasion Consecrate Menna, the Bishop of Constantinople, he vttered these woordes in commendation of the partie,* 1.631 Et hoc dignitati eius (Mennae) accedere credimus, quòd à temporibus Pe∣tri Apostoli. nullum alium vnquam Orientalis Ecclesia suscepit Episcopum manibus no∣strae Sedis ordinatum. And this is an augmentation of Mennaes dignitie, that fithens the time of Peter the Apostle, the East Churche neuer receiued any other Bishop Consecrate by the handes of our See. Nowe aduise thée selfe (good Reader) whether thou wilt beleue Pope Agapetus, or M. Hardinge.

And let not M. Hardinge finde faulte, for that I place the Orderinge of Bi∣shops, in stéede of their Confirmation. For he him selfe séemeth to make Confir∣mation, and Ordering bothe one thinge: or, at least, to ioine them bothe togeather. These be his woordes, Leo woulde not in any wise order, and Confirme Anatolius.

Truely Liberatus* 1.632 saithe, the manner was in Alexandria, that who so euer was chosen Bishop there, shoulde come to the Beare, and laye his Predecessours hande vpon his heade, and put on S. Markes Cloke: and then was he sufficiently Con∣firmed Bishop, without any mention made of Rome. And S. Cyprian writeth vnto the Bishops of Spaine,* 1.633 that Sabinus, whom they had lawfully chosen Bi∣shop, shoulde so continue stil,* 1.634 yea notwithstandinge Cornelius, beinge then Bi∣shop of Rome, misliked him, and woulde not Confirme him. And that very Counterfeite Decrée of Anacletus▪ that requireth al Bishops once in y^e yéere to pre∣sent them selues in Rome, extendeth not his commaundement throughout al the world, but onely to the Bishops of the Prouince of Rome. Thus stāde the woordes, Omnes Episcopi,* 1.635 qui huius Apostolicae Sedis ordinationi subiacent &c. Al Bishops, that be bounde to haue their Orders Confirmed by this Apostolique See &c. Whereby it maye be geathered, y^e other Bishops were not subiecte to the Ordinaunce of that See. And this was y^e faulte, that Gregorie founde in the Bishop of Salonae, that being with∣in y^e Iurisdiction of his Prouince, he was Consecrate without his knowledge. And that Gregorie meant it not of al Bishops, but onely of y^• Bishop within his owne charge, it is euident by his woordes. For thus he writeth, Episcopi mei: Episcopi mihi commissi.* 1.636 My Bishops: Bishops beinge within my Cure. And that the Citie of Salonae standinge in Illyricum,* 1.637 was sometime within the Prouince of Rome, it is plaine by the Epistle, that Damasus the Bishop of Rome sent vnto the Bishops of Illyricum.* 1.638 These be his woordes, Par est, omnes, qui sunt in orbe Romano magi∣stros, consentire. It is meete, that al the teachers, that be within the precinctes of the Ro∣maine Iurisdiction, agree togeather.* 1.639

Where as it is alleged, that the Bishop of Rome was required to ratifie the Election of Flauianus, Anatolius, and of the Arrian Bishops, that was meante of a General allowance, suche as was common to al Bishops, specially to the foure Principal Patriarkes, and not onely to the Bishop of Rome. Neither was the Bishop of Romes Admission thought so necessarie, as if he onely had a Uoice Ne∣gatiue, to take in, and to put out whom he listed: but onely of Congruitie, and Con∣sent, that it might appeare, there was no Bishop in the Churche, but was liked, and allowed of al his Brethren. For otherwise the Bishoppes of the East wrote

thus vnto Iulius,* 1.640 Si ordinatos à nobis Episcopos &c. If you wil allowe the Bishoppes, that we haue ordred, we wilbe at peace, and Communicate with you: If not, we wil proclaime the contrary.* 1.641 And the Emperour Gratian made Nectarius Bishop of Constantino∣ple, contrarie to the mindes of the most parte of the Bishoppes. Therefor M. Har∣dinges argument might better haue benne framed thus: The Bishop of Rome Confirmed the Bishoppes withein his owne Prouince: and had no other special authoritie to cō∣firme al other Bishoppes in the worlde, no more then others had to Confirme him: Therefor he was not then taken for the Heade of the Churche, nor was thought to haue this Vniuersal Power.

M. Hardinge. The .26. Diuision.

That the Bishoppes of Rome by accustomed practise of the Churche had auctoritie to approue or disproue Councelles, I nede to saie nothinge for proufe of it, seeinge that the Ecclesiastical rule (as we reade in the Tripartite storie) commaundeth (111)* 1.642 that no Councel be celebrate and keapte,* 1.643 without the aduise and auctoritie of the Pope. Verily, the Councelles holden at Ariminum, at Seleucia, at Syr∣mium, at Antiochia, and the seconde time at Ephesus, for that they were (112.)* 1.644 not summoned, nor ap∣proued by the auctoritie of the Bishop of Rome, haue not ben accoumpted for lawful Councelles: but as wel for that reiected, as also for their Heretical determinations. The Fathers assembled in the Councel of Nice,* 1.645 sente their Epistle to Syluester the Pope, beseechinge him with his con∣sent to ratifie, and confirme, what so euer they had ordeined. Isidorus witnesseth, that the Nicene Councel had set forth rules, the whiche (saithe he) the Curche of Rome receiued, and confirmed. The seconde general Councel holden at Constantinople, was likewise allowed and approued by Damasus, specially requested by the fathers of the same, thereto. So was the thirde Councel holden at Ephesus ratified, and confirmed by Coelestinus, who had there, for his Vicares, or deputes, Cyrillus the famouse Bishop of Alexandria, and one Arcadius a Bishop out of Italie. As for the fourthe Councel kepte at Chalcedon, the fathers thereof also in their Epistle to Leo the Pope, subscribed with the handes of .44. Bishoppes, made humble request vnto him, to establishe, fortifie, and allowe, the Decrees, and ordi∣nances of the same. This beinge founde true, for the fower first chief Councelles, we nede not to saie any thinge of the rest that folowed. But for the suer proofe of al this, that chiefly is to be alleaged, that Constantius the Arian Emperour made so importune, and so earnest sute to Liberius the Pope, to confirme the Actes of the Councel holden at Antioche by the .90. Arian Bishoppes, wherein Atha∣nasius was depriued,* 1.646 and put out of his Bishoprike. For he beleued, as Ammianus Marcellinus writeth, that, what had ben done in that Councel, sholde not stande, and take effecte, onlesse it had ben approued, and Confirmed by the Authoritie of the Bishop of Rome, whiche he termeth the Eternal Citie.

The B. of Sarisburie.

Here M. Hardinge hathe auouched two greate vntruethes: the one in his Translation in the Englishe: the other in the allegation of the storie. Touching the first,* 1.647 Cassiodorus in his Latine Translation writeth thus, Canones iubent, extra Romanum nihil decerni Pontificem: Socrates in the Greeke, out of whiche the Latine was taken,* 1.648 writeth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Englishe hereof is this, It is prouided by the Canons, that rules to binde the Churche, be not made, without the consent of the Bishop of Rome.

Wherein M. Harding hath purposely corrupted, & falsified altogeather both the Greeke, & the Latine, not reporting one woorde, that he founde in the original. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Decernere, he Englisheth to Keepe, or, as he termeth it, to Celebrate a Councel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Praeter sentētiā, or, as Cassiodorus turneth it, Extra, he Englisheth, without y^e aduise, & Authoritie. No, he would not suffer, no not him, in whose quarel he thus fighteth, to passe without a venewe: for where he sawe him

named in the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.649 and in the Latine Romanum Pontificem, The Romaine Bishop, he thought it beste to leaue bothe the Greeke, and the La∣tine, and to cal him the Pope. And thus to increase the Popes authoritie, he hath altered, and corrupted the whole place, and not translated one woorde as he founde it.

Touchinge the storie, he saith, The Arians Councelles were not allowed, for that they were not Summoned by the Pope. And yet he knoweth right wel, it was no parte of the Popes office in those daies, to Summon Councelles. For it is euident euen by the policie, and practise of that time, that Cōstantinus the Empe∣rour Summoned the Councel of Nice: Theodosius the first, the Councel of Con∣stantinople: Theodosius the .2. the Councel of Ephesus: and Martianus, the Councel of Chalcedon.* 1.650 And Socrates in his storie saithe thus, Id••irco Imperatores in historia complexus sum, quia ex quo tempore coeperunt esse Christiani, Ecclesiastica ne∣gotia pendent ab illis,* 1.651 & maxima Concilia de illorum sententia & facta sunt, & fiunt. Therefor I haue comprised the Emperours within my Storie, for that sithence they beganne to be Christened, the state of the Churche dependethe of them, and the greatest Councelles haue benne keapte, and be stil keapte by theire aduise. And the Bishoppes in the Councel of Constantinople, witnes that they were summoned to come to the Romaine Coun∣sel by Damasus the Bishop of Rome: but they adde withal, by warrant of the Em∣perours letters: not by any his owne authoritie. And likewise in their Epistle to the Emperour Theodosius thei write thus, Literis, quibus nos cōuocasti, Ecclesiā honore prosecutus es. Your Maiestie hath honoured the Churche, by the letters, wherewith ye Sum∣moned vs togeather.

As for the Bishop of Rome, he was not yet of Authoritie hable to cal a general Councel. For the worlde as yet had no skil of his Uniuersal power ouer al others: neither woulde they haue appeared vpon his Summon. Gregorius beinge Bishop of Rome, coulde not cause the Bishop of Salonae beinge but one man, to come be∣fore him. Thus he writeth by waie of complainte vnto the Empresse Constantia: Contempto me atque despecto,* 1.652 ad me venire secundum iussionem Dominorum noluit. He despised me,* 1.653 and set me at naught, and wolde not come vnto me, accordinge to my lordes the Emperours commaundement. Therefore Leo findinge this weakenes in him self, wrote vnto the Cleregie,* 1.654 and people of Constantinople, and willed them to craue a general Councel at the Emperours hande. Exposcite, vt petitioni nostrae, qua plena∣riam indici Synodum postulamus, Clementissimus Imperator dignetur annuere. Make your request, that the Emperours Maiestie wolde voutchsaue to graunte my humble petition, wherein I besought him to Summone a general Councel.* 1.655 Liberatus saithe, y^t Leo the Bi∣shop of Rome, with other moe Bishoppes of Italie, fel vpon their knees, and desired the Emperoure Ualentinian, and the Empresse Eudoxia to appointe a Councel:* 1.656 and yet coulde not obteine it. Afterwarde he desired the Empe∣rour Theodosius, that he woulde cal a Councel to some place within Italie: and the Emperour, contrary to the Bishoppe of Romes petition, appointed it to be holden at Ephesus.* 1.657 After that, he made the same request to the Emperour Mar∣tianus: and the Emperour likewise,* 1.658 contrarie to the Bishops humble request, com∣manded the Councel to be keapte at Chalcedon.* 1.659 And, where as Leo had besought bothe these Emperours, that it might please them to take a longer daie for the Councel, for that the time of the Summon seemed very shortie, and the waies were laide with enimies, and therefore dangerous for the Bishoppes to trauel, yet woulde neither of them alter one daie, but charged eche man to appeare, as they were Summoned. And Leo the Bishop of Rome with al his Uniuer∣sal power, was faine to yeelde. Hereby we maye soone coniecture, howe true it is, either that Pope Gelasius writeth, That onely the Apostolique

See of Rome decreed by her Authoritie,* 1.660 that the Councel of Chalcedon should be Summo∣ned: Or els, that M. Hardinge woulde haue vs beléeue, That al Councelles were sum∣moned by the Pope.

Neither was the Bishop of Rome, nor his legate in his absence, euermore the President, or Chiefe of the Councel. For it is knowen, y^t in the Councel of Nice, Eustathius y^e Patriarke of Antioche was the president, and y^e Bishop of Romes Legates, Uitus, and Uincentius sate in the fourth roome beneath. In the Councel of Constantinople Menna was y^e chiefe: In the Councel of Sardica, Osius of Cor∣duba in Spaine: In the Councel of Aquileia, S. Ambrose of Millane: In the Councel of Carthage, Aurelius the Bishop there. In the Councel of Chalcedon, Leo the Bishop of Romes Legate had chiefe roome, but by way of intreatie onely, and by y^e Emperours special graunte, & not of dew right, or Uniuersal Authoritie.

But (saith M. Hardinge) the Bishop of Rome allowed General Councels. This is not de∣nied. So did others, not onely Patriakes, or Bishops, but also Ciuil Princes. In the Councel of Chalcedon it is written thus,* 1.661 Diuae memoriae Theodosius confirma∣uit omnia, quae iudicata sunta Sancta, & Vniuersali Synodo Generali Lege. Theodosius the Emperour of godly memorie, hath confirmed al thinges by a General Law, that were de∣termined in the Vniuersal Councel.* 1.662 So likewise y^e Emperour Martianus, Sacro nostrae Serenitatis edicto, venerandam Synodum confirmamus. By the holy Edicte of our Ma∣••estie wee confirme that reuerende Councel. So Eusebius witnesseth, that the Empe∣rour Constantinus confirmed the Determinations of the Councel of Nice.* 1.663 So the Bishoppes in the Councel of Constantinople wrote vnto the Emperour Theodo∣sius by these woordes,* 1.664 Rogamus tuam clementiam, vt per literas tuae Pietatis ratū esse ••ubeas, confirmef{que} Concilij Decretum. Wee desire your fauour, by your Highnesse letters to ratifie, and Confirme the Decree of the Councel.

Now, seinge it was lawful for Princes, and Ciuile gouernours to confirme the Decrées, & Determinations of Councels, how can wée doubt, but it was law∣ful for Bishoppes also,* 1.665 to doo the same? Therefore Theodoretus saith, The Conclu∣sions of the Councel of Nice, were sente abroade to other Bishoppes, that were away. And Uictorinus saith, That many thousandes of Bishoppes allowed that same Councel, and a∣greed vnto it.

Aboue al others, the Subscription, and Confirmation of the foure Principal Patriarkes was specially required, for that bothe their charge, and also their Countenance, and Credite was greater then others. Emonge whiche foure, the Bishop of Rome was euer the first, and therefore his consent séemed to beare grea∣test weight.* 1.666 And for that cause the Emperour Martianus required Leo the Bi∣shop of Rome, to write vnto y^e Councel of Chalcedon, and to declare, that he gaue his consent to the Rule of Faith, that was there determined.* 1.667 And in like sorte the Emperour Theodosius requireth al Bishoppes, to Subscribe, and to geue their assente to the Councel of Nice. For it is a rule agréeable vnto Law, and Reason, Quod omnes tangit,* 1.668 ab omnibus debet approbari. The thinge that toucheth al, ought to be allowed by al. And therefore Iulius beinge Bishop of Rome pronounced, that al the Actes of the Councel of Antioche were voide, and of no force, for that he, being one of the foure Patriarkes, was not called thither, as wel as others. For it ap∣peareth by Eusebius,* 1.669 Theodoretus, and others, that to al General Councels, al Primates, and Metropolitanes were specially summoned. And this séemeth to be that Canon,* 1.670 that Iulius allegeth, that it was not lawful to make rules, and orders for the whole Churche, without the consent of the Bishop of Rome, beinge one of the foure chiefe Patriarkes, and hauinge in his Prouince one greate portion of the Churche. And therefore Leo Bishop of Rome testifieth his consente to the Councel of Chalcedon by these woordes,* 1.671 Fraternitas vestra nouit, me definitionem

Sanctae Synodi toto corde complexum esse. Your brotherhoode knoweth, that I haue em∣braced with my whole harte the Determ••nation of that holy Councel. And likewise vnto the Emperour Martianus he writeth thus,* 1.672 Constitutionibus Synodalibus libens ad∣ieci sententiam meam. Vnto these Constitutions of the Councel, I haue gladly geuen my as∣sent. The ende hereof was not to shewe his Soueraine Power aboue al others, but that the Decrees so ratified by him, & others, might be had in more estimation. So Leo him selfe writeth,* 1.673 Clementia vestra arbitratur, malum faciliùs delendum, si per vniuersas Ecclesias, Definitiones sanctae Synodi Apostolicae Sedi placuisse doceantur. Your Highnes thinketh this ••uil wil the rather be suppressed, if it be declared throughout al Churches, that the Decrees of the holy Councel be wel liked of the Apostolique See.

But, that the whole ratification of Councelles depended, not onely of the Bi∣shop of Rome, but also of others, no lesse then of him, it is easie to be prooued. The Bishops in the Romaine Councel in the time of Damasus,* 1.674 condemned the Coun∣cel of the Arians holden at Ariminum, for that, neither the Bishop of Rome, whose minde shoulde haue béene knowen before al others, nor Uincentius, nor any of the reaste had agreed vnto it. Likewise the Councel of Carthage, and of Aphrica are allowed for good, not withstandinge the Bishop of Rome woulde not allow them. The Councel of Chalcedon decreed, that the Bishop of Constantinople should be in dignitie nexte vnto the Bishop of Rome, and shoulde Consecrate the Metropo∣litanes of Asia,* 1.675 Pontus, and Thracia. This decree Leo the Bishop of Rome ve∣ry muche misliked, and would neuer assent vnto it: yet that not withstandinge, it is in force, and continueth stil.* 1.676 Liberatus thereof writeth thus, Cùm Anatolius consentiente Concilio Primatum obtinuisset, Legati verò Romani Episcopi contradice∣rent, à ludicibus, & Episcopis omnibus, illa contradictio suscepra non est. Et licet sedes Apostolica nunc vsque contradicat, tamen quod a Synodo firmatum est, Imperatorio pa∣trocinio permanet. When Anatolius by consent of the Councel had obteined the primacie, and the Bishoppe of Romes Legates stoode against it, their gaine saieinge of the Iudges, and Bishoppes there was not receiued. And al be it the Apostolique See of Rome euen hitherto stande ••gainst it, yet the Decree of the Councel by the maintenance of the Emperour standeth stil in force.* 1.677 Whiche thinge séemeth agreeable to that S. Hierome writeth, Maior est authoritas orbis, quàm vrbis. The authoritie of the worlde is greater, then the authoritie of one Citie: meaninge thereby the Citie of Rome.

It may appeare by that, I haue thus shortly touched, that the Bishop of Rome had authoritie neither to Summone Councelles, nor to be President, or chiefe in Councelles, nor to ratifie, and Confirme the Decrées of Councelles, more then any other of the foure Patriarkes: and last of al, that Councelles may stand in force, al∣though the Pope mislike them, & allow them not. I thinke it wil be harde hereof to¦geather M. Hardinges Conclusion, That the Bishop of Rome was Heade of the Vniuersal Churche.

M. Hardinge. The .27. Diuision.

Now, what auctoritie the Bishoppes of Rome haue euer had, and exercised in the assoilinge of Bishoppes vniustly condemned, and in restoringe of them againe to their Churches, of which they were wrongefully thrust out by Heretiques, or other disorder: it is a thinge so wel knowen of al that reade the stories, in whiche the auncient state of the Churche is described, that I neede not but rehearse the names onely. Athanasius of Alexandria, and Paulus of Constantinople, depriued and thrust out of their Bishoprikes by the violence of the Arians assisted with the Emperour Constantius, appealed to Rome, to Iulius the Pope, and Bishop there, and by his 113* 1.678 auctoritie were restoared to their roomes againe.* 1.679 So Leo assoiled Flauianus the Bishop of Constantinople excommunicated by Dioscorus. So Nicolaus the firste restoared Ignatius to the See of Constantinople, though Michael the Emperour wrought al that he coulde against it. Many other Bishoppes haue been in al ages assoiled, and re∣stoared to their Churches by the auctoritie of the See Apostolike, who haue been without deserte

excommunicated, depriued, and put from al their dignities. But to haue rehearsed these fewe, it may suffice.

The B. of Sarisburie.

Athanasius, and Paulus, saithe M. Hardinge, beinge deposed by the Arians, assisted with the Emperour Constantius, appealed to the Pope, and by the Popes authoritie were restoared. Here I Appeale vnto the iudgement, and discretion of the Reader, that canne consider the state of that time: how likely it may seeme, ei∣ther that Athanasius shoulde Appeale from the Emperour to the Pope: or that the Popes commaundement should be of sufficient force, & authoritie against the Em∣perour. For neither was Pope Bonifacius the. 8.* 1.680 yet borne, y^• determined, That y^e Emperour should be inferiour to y^e Pope: nor Pope Innocentius y^e. 3. or his Glose, that rated the mater by good Geometrical proportion, & pronounced, that the Pope is fiftie and seuen degrees aboue the Emperour, euen iuste as muche, as the Sunne is aboue the Moone: Nor Pope Alexander the thirde, that sette his foote in the Em∣perours necke.

Uerily, the Pope then by his authoritie was hable, neither to depose, nor to re∣stoare, nor to cal before him any Bishop:* 1.681 as appeareth by that I haue already alle∣ged of Pope Innocentius, and Pope Gregorie, by their owne Confessions.* 1.682 No, Pope Leo him selfe confesseth, that he was not hable to remoue a poore Monke Abbate Eutyches from his Abbie: but was faine to desire the Empresse Pulche∣ria to sée him remoued.* 1.683

As touchinge Athanasius,* 1.684 it was the Emperour Constantinus the great, that by his authoritie remoued,* 1.685 and bannished him, as it appeareth by Socrates:* 1.686 and therefore the Emperour Iustinian saithe, If any Bishop offende herein, let him be de∣priued by force of this Lawe.* 1.687 And as he was bannished by the Emperour Constan∣tinus the Father, so by his Sonne Constantinus the Emperour, and not by the Pope, he was restoared:* 1.688 whiche thinge is testified, not onely by Socrates, that wrote the storie, but also by sundrie Epistles, and letters, taken out of the Empe∣rours Recordes concerninge the same.

Firste it is knowen, that the Emperour Constans, that ruled the Weast parte of the worlde,* 1.689 vnto whom Athanasius beinge deposed, flead for ayde, wrote in his behalfe vnto his Brother Constantius, that then was the Emperour of the East, & besought him, to sée Athanasius restoared vnto his roome.* 1.690 Otherwise he threate∣ned, that he him selfe woulde come with his power to Alexandria, & restoare him.* 1.691 Upon the sight of whiche letters, the Emperour Constantius wrote vnto Athana∣sius, and willed him to repaire with speede vnto his Courte, that he might be re∣stoared vnto his Countrie: and at his comminge, he directed out his letters vnto y^e Cleregie, and people of Alexandria, commaundinge them to receiue him with fa∣uour, and to abolishe al suche Actes, as they had before made against him. To re∣porte the whole letters at large, it woulde be tedious. Emonge other woordes the Emperour Constantius writeth thus,* 1.692 Recipiat voluntate Dei, nostro{que} indicio Patriā suum, pariter & Ecclesiam. And againe, Omnes Episcopū superno iudicio, nostra{que} sen∣tentia destinatum, libenter, & pie suscipite. Let him bothe by Goddes appointement, and by our Decree recouer both his Coūtrie, and his Churche &c. Further saith Cassiodorus,* 1.693 His literis cōfidens Athanasius, redijt in Oriētem. Athanasius vpon trust of these letters returned againe into the East. Likewise the Bishopes in the Councel of Hierusalem wrote a∣broade letters of gratulation vpon his returne, in this forme:* 1.694 Debetis ergo etiā &c. You ought also continually to praie for the Emperours Maiesties, for that, vnderstanding your desires, they haue restoared Athanasius againe vnto you. And Theodoretus touchinge the same, writeth thus, Procerū Senatorum{que} Coniuges &c.* 1.695 The Lordes, and Counsellours

wiues be sought their husbandes, to intreate the Emperours Maiestie, that he woulde restoare Athanasius vnto his flocke: and saide further, onlesse they woulde so doo, they woulde forsake them, and goe to him.

So likewise the Bishoppes, that the Arians had deposed with Flauianus, were restoared againe by the Emperour, and not by the Pope. For Pope Leo him selfe thereof writeth thus vnto the Empresse Pulcheria:* 1.696 Vos Sacerdotes Catholicos, qui de Ecclesijs suis iniusta fuerunt eiecti sententia, reduxistis. Your Maiesties haue restoared home againe the Catholike Bishoppes, whiche by wrongeful sentence were thrust from their Churches.

Pope Nicolas, as vpon occasion I saide before, was the second Bishop in Rome after Pope Iohane the Woman, whiche was almoste. 900. yéeres after Christe. Wherefore his authoritie might wel haue beene spared. It is wel knowen, that as the Popes power increased, so the Empire abated. Therefore was Platyna forced to say:* 1.697 Perijt & potestas Imperatorum, & virtus Pontificum. Nowe the Emperours haue lost their Ciuile power, and the Popes haue lost their holines. In olde times the Empe∣rour confirmed the Pope: Now the Pope confirmeth the Emperour. In olde times the Emperour called the Pope to the Councel: now contrarywise the Pope calleth the Emperour.

As touching the restoaring of Athanasius, Pope Iulius intreated Themperour in his behalfe: whiche, as it appeareth, was his greatest request: For thus he wri∣teth vnto Liberius,* 1.698 Precamur vt vestris exhortationibus, tam per vos, quàm per Apo∣crisiarios vestros adiuuemur. We beseche you, that through your good exhortations, bothe by your selfe, and by other your agentes we may be holpen. More ouer, for that he was a Patriarke, he summoned a particular Councel, and laboured the Bishoppes. For the Arians saide:* 1.699 There was on Ecclesiastical Canon, That noman beinge once deposed should be restoared againe, onlesse he had first cleared him selfe before a Councel: and that the Bishoppes that woulde restoare him, ought to be moe in number, then were they, that had de∣posed him.* 1.700 And therfore Chrysostome was muche blamed of his aduersaries, for that he, beinge once deposed, had recouered his roome without a Councel of other Bishoppes.* 1.701 And therefore Flauianus beinge wrongefully put from his Bishop∣rike, offred vp his Bille of Appeale, not vnto the Bishop of Rome alone, but vnto him with other Bishoppes. The trueth hereof may wel appeare by these woordes of Leo Bishop of Rome vnto the Emperour Theodosius:* 1.702 Omnes partium nostrarum Ecclesiae, omnes mansue••udini vestrae cum gemitibus, & lachrymis supplicant Sacerdotes, vt, quia eisdem Libellum Appellationis Flauianus Episcopus dedit, generalem Synodum iubeatis intra Italiam celebrari. Al the Churches of these our countries, and al the Priestes with sighes, and teares beleeche your highnes, that, for as muche, as Flauianus hath offred vp his Bille of Appeale vnto them, it may please you to commaunde, a General Councel to be keapte in Italie.

In suche Councelles the Bishop of Rome beinge sometimes the chiefe, pro∣nounced the partie woorthy, either to be restoared, or to be deposed. But that Sentence was not alwaies put in Execution.* 1.703 The Councel of Antioche deposed Pope Iulius: yet was not Iulius therfore deposed. The Councel of Basile deposed Pope Eugenius:* 1.704 yet Eugenius continued Pope stil. The Decree of Bishoppes in suche cases without the Emperours authoritie was then of smal force.* 1.705 And ther∣fore Athanasius him selfe reporteth, that the Emperour gaue his consent to the determination of the Councel of Sardica, and so commaunded him to be sente for home.

But, M. Harding wil saie, The woordes be plaine, that Iulius restoared Atha∣nasius. It is true, and not denied. But the meaninge of these woordes is, that Iu∣lius pronounced him cleare in that, he was accused of, and therefore woorthy to be

restored. For it is certaine, and M. Hardinge wel knoweth,* 1.706 that Athanasius vpon Pope Iulius letters was not restoared. The like is also written of others. Cas∣siodorus* 1.707 saith, Maximus quo{que} restituit beato Athanasio, & Communionem, & dignita∣tem. Maximus also restoared vnto Athanasius, bothe his Communion, and also his di∣gnitie: That is to say, pronounced him worthy, to be restored. For Maximus was not the Bishop of Rome.

These thinges considered, M. Hardinge may make vp his reason thus: The Pope had no authoritie to restore them, that were deposed: Ergo, The Pope was not Head of the Churche.

Or thus, The Emperour restoared suche as were deposed: Ergo, The Em∣perour was Head of the Churche.

M. Hardinge. The .28. Diuision.

Concerninge the Reconciliation of the Prelates of the Churche, bothe Bishoppes, and Patriarkes to the Bishop of Rome, 114* 1.708 whereby his Primacie is acknowledged, and confessed, I neede not say much, the mater beinge so euident. After that the whole Churche of Aphrica had continued in❧ 1.709 Schisme, and withdrawen them selues from the obedience of the See Apostolike, through the entisement of Au∣relius Archebishop of Carthago, for the space of one hundred yeeres,* 1.710 during which time by Goddes punishement they came into captiuitie of the Barbarous and cruel Vandales, who were Arians: at the length when it pleased God of his goodnesse, to haue pitie on his people of that Prouince, sending them Bellisarius the valiant Captaine, that vanquished, and destroied the Vandales, and likewise Eulalius that godly Archebishop of Carthago, that brought the Churche home againe, and ioined the diuided members vnto the whole body the Catholike Churche: a publike instrument conteininge the forme of their repentance, and of their humble submission, was offred, and exhibited solemnely to Bonifacius the seconde then Pope, by Eulalius in the name of that whole Prouince, whiche was ioi∣fully receiued, and he therevpon foorthwith reconciled. Of this reconciliation, and restoaringe of the Aphricane Churches to the Catholike Churche, the mystical body of Christe, Bonifacius writeth his letters to Eulalius Bishop of Thessalonica, requiringe him, with the Churches there aboute, to geue almightie God thankes for it.

But here, if I woulde shew what Bishoppes diuidinge themselues through Heresie, Schisme, or other enormitie, from the obedience of the See of Rome, haue vpon better aduise submitted them selues to the same againe, and therevpon haue beene reconciled: I had a large fielde to walke in. As inferiour Bishops of sundrie prouinces haue doone it, so haue the greate Patriarkes doone likewise. Amonge them, that, to satisfie the malicious minde of Eudoxia the Empresse, practised their wicked conspiracie against Chrysostome, through whiche he was deposed, and caried away into bannishe∣ment, Alexander Bishop of Antioche, and Primate of the Orient, was one: 115* 1.711 who at lengthe stro∣ken with repentance, for that he had beene bothe a consenter, and a promotour of that wicked acte, submitted him selfe humbly to Innocentius the Pope, and by al meanes sought to be assoiled and recon∣ciled. And therefore sent his Legates to Rome, to exhibite to Innocentius a solemne instrument of his repentance and lowly submission, and to accepte what should be enioyned. By whiche his humble∣nesse Innocentius mooued, graunted to his petitions, receiued him into the lappe of the Catholike Churche againe, and thus was he reconciled. Sundrie the like reconciliations of the Patriarkes of Alexandria, and Hierusalem to the See the Rome in like cases, might easely be recited: whiche for a∣uoidinge of tediousnesse I passe ouer, as likewise of the Patriarkes of Constantinople, whiche, as wee reade in auncient stories, haue forsaken the Churche of Rome twelue times, and haue been reconciled to the same againe.

The B. of Sarisburie.

First, M. Hardinge supposeth, that this Latine woorde, Reconciliatio, can in no wise stande emongst equalles: and bisides that, touching the Reconciliation of the Churche of Antioche, as it shal appeare, he misreporteth the whole storie.

Upon suche groundes these proufes be builded. For M. Harding knoweth, that, as Submission is made by the subiecte towardes his Prince, so Reconciliation* 1.712 in pro∣per manner of speache, is made bitwéene equal frendes.

Concerning that is here touched of Eulalius, the mater néedeth no longe an∣sweare. The storie beinge truely knowen, is sufficient to answeare it selfe. It is certaine, as wée haue before declared more at large, and as it plainely appea∣reth by the Actes of the Councel of Aphrica, that Zosimus the Bishop of Rome, to the intente to auance him selfe ouer al other Bishoppes, manifestly falsified the Nicene Councel. This forgerie in the Councel of Aphrica was disclosed, & laide abroade to the eyes of al the worlde. The Bishoppes there beinge in number twoo hundred and seuentiene, saw, that one Apiarius a Priest, whom they for his open oultrage, and wickednesse had Excommunicate, was without any further exami∣ninge of the mater, onely vpon his bare complainte, admitted againe vnto the Communion, and receiued into fauour, in despite of al their dooinges, by the Bi∣shoppe of Rome.

They saw, that the accusers, and witnesses, without whom no ordinarie iudgement can procéede, either for age, or for sickenesse, & other causes, coulde not wel trauel so farre. Therefore they desired the Bishop of Rome by their letters, that he woulde bringe no suche ambitious puffe of vanitie into the Churche:* 1.713 and made a straite Decrée in y^e Councel emonge them selues, that it should not be law∣ful for any man, to appeale out of Aphrica to any foren Bishop. An hundred yéeres after that, this Eulalius the Bishop of Carthage, if it be true that is repor∣ted of him, and not forged at Rome, as were many thinges moe, reconciled him selfe to the Churche of Rome, in the time of Bonifacius the Seconde, as it is recor∣ded in the Pontifical: for other recorde therof to my remembrance there is none. The woordes of the Reconciliation be these,* 1.714 Hanc professionem meam manu mea subscripsi &c. This profession I haue subscribed with mine owne hande, and haue directed the same to Bonifacius the holy, and Reuerende Pope of the Cittie of Rome, vtterly con∣demninge my Predecessours, and Successours, and al others that shal goe aboute to frustrate the Priuileges of the Apostolike See of Rome. Likewise Bonifacius writeth hereof vn∣to Eulalius the Bishoppe of Alexandria in this wise, Aurelius Carthaginensis Ec∣clesiac olim Episcopus cùm Collegis suis,* 1.715 instigante Diabolo, superbire temporibus prae∣decessorum nostrorum contra Romanam Ecclesiam coepit: Aurelius sometime Bishop of Carthage togeather with his felowes (his felowes were S. Augustine, Alypius, and twoo hundred and fifteene other Bishoppes) beinge set on by the Diuel, in the time of my predecessours, beganne to beare him selfe disdainefully against the Churche of Rome.

The one of these by a publique instrumente vnder his hande and seale, vtterly condemneth and accurseth S. Augustine,* 1.716 with twoo hundred and sixtéene o∣ther godly Bishoppes, togeather with foure General Councelles, of Aphrica, Carthage, Mileuitum, and Hippo: the other saithe, they were al sette a woorke, and prickte foorthe by the Diuel, and liued out of the Churche of God, and died in Schisme.

If this be true, then ought S. Augustine no longer to be holden for a Saincte, neither to haue any roome in the Calendar.

But if al these godly Fathers,* 1.717 that iustly and truely defended the holy Councel of Nice, were leadde with the Diuel: with what sprite then was he leadde, that openly, and in the sight of al the worlde, durste to corrupte, and falsifie the same Councel? Uerily, Dionysius the Bishop of Corinthe complaineth thus, Rogatu fra••rum meorum scripsi Epistolas:* 1.718 sed illas Apostoli Diaboli alia eximentes, alia interse∣rentes, impleuerunt Zizanijs: quibus vae reponitur. At the request of my brethren, I wrote certaine Epistles: but the Diuels Apostles by puttinge to, and takinge fro, haue filled them

ful of Tares and Cockle. But woe be vnto them.

But in the meane while (saith M. Hardinge) the Countrie of Aphrica euen by the punishment of God, was Brought into subiection, and spoiled by the Vandales. Here M. Hardinge entreth into Goddes Iudgementes, and pronounceth, that al this Miserie happened vnto that Countrie, for leauinge the See of Rome, whiche thinge he reckeneth al one, with the leauinge and forsakinge of God him selfe. Howbeit M. Hardinge might soone knowe, that aboute the very same time,* 1.719 while Aphrica was thus afflicted, the Citie of Rome it selfe was sixe times taken by wilde, and Barbarous enimies, the Visigotthi, Ostrogotthi, Heruli, Vandali, Hunni, and Longobardi, with∣in the space of an hundred, & fourtie yéeres. The Walles were rased: the Towers throwen downe: the Howses burnte: the Nobilitie taken captiue: the People spoiled, and banished: the Citie it selfe a longe time leafte waste, and desolate with∣out inhabiter.* 1.720 If M. Hardinge can gheasse so rightly of the miseries of Aphrica, howe happeneth it, that he can gheasse nothinge of sixefolde greater miseries, that at the same time befel vpon Rome? If the Bishoppes, and people of Aphrica were thus plagued for their Schisme, wherefore then were the Bishops, and peo∣ple of Rome plagued, that, as it is supposed, continued stil, without Schisme? Notwithstandinge Possidonius saithe, That God of special mercie graunted S. Augustine, who then was beséeged by the enimies, that duringe his life, his Cit∣tie of Hippo shoulde not be taken. And yet was the same S. Augustine the grea∣test discloaser of the forgerie, and pride of the Bishop of Rome, that is to saye, the greattest authour, and mainteiner of al this Schisme.

Touchinge the Reconciliation of Alexander the Bishop of Antioche, M. Har∣dinge for the better furniture of the tale, hathe wouen in, and interlaced many woordes of his owne. For in al that is written thereof by Innocentius, there is no manner mention, neither of Solemne Instrument of Repentance: nor of accep∣tinge of Penance: nor of Subiection, or humble Submission. In déede this A∣lerander at his firste entrie into the Bishoprike of Antioche, findinge his Churche ful of Diuision, by meane of one Eustathius, by his wisedome, and Godly exhor∣tations, brought the whole people there vnto vnitie:* 1.721 and afterwarde wrought the like Godly policie in other Churches,* 1.722 and ceased al the strife that had longe conti∣nued for the condemnation of Chrysostome: and caused his name, that his enimies had rased out, to be inrolled againe amonge other Catholique Bishops: and like∣wise wrote vnto the Emperour Theodosius the yonger, and to the Bishoppes of other Countries, to doo the like. In the ende, hauinge appeased al contentions, in token, not of subiection, as M. Hardinge surmiseth, but of ful consent, and agrée∣ment, he desired that his Churche might be ioyned in Communion, and felowship with the Churche of Rome, and other Churches of the Weast, from whence before by reason of their Dissentions, they had béene diuided. Whiche thinge also appée∣reth by the woordes of Innocentius him selfe vnto Alexander touchinge the same. Gratias agens Domino Communionem Ecclesiae vestrae ita recepi,* 1.723 vt prae me feram, A∣postolicae Sedis Condiscipulos primos dedisse caeteris viam pacis: I geuin••e God thankes, so receiued the Communion, and felowship of your Churche, that I professe, that you beynge our Schoolefelowes of the Apostolique See, haue firste opened vnto others the way of peece. Here Innocentius calleth Alexander his Schoolefelowe, not his Subiecte, or Un∣derlinge. And therefore he calleth him his Schoolefelowe of the Apostolique See, for that S. Peter sate first at Antioche, and after that in Rome, and for that cause, bothe these Sees of Peter the Apostle, were called Apostolique.

Againe in an other Epistle vnto the same Alexander he writeth thus,* 1.724 Voluit Compresbyter noster Cassianus, hanc amicitiarum nostrarum paginulam, quasi primitias pacis nostrae, conscribi &c. Cassianus our felowepriest, woulde haue this instrument of our

frendship to be written, as the firste fruites of our peace. Therefore I greete wel your brother∣hoode, and al others of that Churche, that are of your minde. Here Innocentius him selfe calleth this Composition an Instrument of Frendship, or felowship, not of Repen¦tance, or Humble Submission, as it pleaseth M. Hardinge vntruely to translate it. Neither dooth this woorde, Reconciliation, necessarily importe a Superioritie, or a Ma••stership: but also, and that moste commonly, a Felowship, or Equalitie, as it is saide before.* 1.725 So saithe S Paule, Christe hathe reconciled bothe the Iewe, and the Gentile in one Bodie. And what is meante by that Reconciliation, he expoundeth thus: Omnes vnum sumus in Christo Iesu: We are al one in Christe Iesu. So saithe Plinie the yonger,* 1.726 Principis est reconciliate aemulas Ciuitates. It is a Princes parte to reconcile Citties, that contende for the Soueraintie: Not that the one may be brought in∣to Subiection to the other: but that they may be made frendes, and liue in peace. So likewise saith Christe,* 1.727 Vade, Reconcilieris Fratri tuo. Goe, and be reconciled vnto thy Brother.

Thus therefore was the Patriarke of Antioche reconciled to the Bishoppe of Rome: not as a Subiecte vnto his Prince, but, as in a Bodie one member vnto an other:* 1.728 and (for as muche as Innocentius him selfe vseth this woorde Condisci∣puli) as in a Schoole, one Scholar vnto his felowe.

So, where as there was mater of dissension betwéene the Churche of Rome, and the Churche of Alexandria,* 1.729 it séemed good to the Fathers in the Councel of A∣phrica, to intreate bitwéene them, not that the Churche of Alexandria shoulde sub∣mitte her selfe, as vnto her Heade, and liue in Subiection, but that they might be reconciled,* 1.730 and liue in peace togeather. So Liberatus saithe, Petrus Moggus was reconciled vnto Asatius: not as vnto his Superiour, but as vnto his Brother. In this sense writeth Hormisda Bishop of Rome vnto Epiphanius the Bishop of Con∣stantinople: A equale studium,* 1.731 & aequalem curam sus••ipiam••s, quibus vna est in Com∣munione, & fide amicitia: Seeinge we haue one frendship in Communion, and in faithe, let vs therefore take like studie, and like care.

This manner of Reconciliation is largely set foorthe by Socrates in his storie, and maye be abbridged in this sorte.* 1.732 The Macedonian Heretiques hauinge forsa∣ken their Heresies, sent their messingers Eustathius, Syluanus, and Theophilus vnto Liberius the Bishop of Rome, and to other the Bishoppes of the Weast. Li∣berius vnderstandinge, that their Faithe agreed fully with the Councel of Nice, and with the Faithe that he him selfe, and al the other Bishoppes of the Weaste Churche professed, receiued them vnto the Communion, and wrote fauourably vnto the Bishoppes of the East in their behalfe. These Messingers departinge thence went into Sicilie, and in a Councel of the Bishoppes there likewise Recon∣ciled them selues vnto them: and beinge returned home, they sent abroade into al the Churches of those countries, and willed them to consider the letters sent from Liberius the Bishop of Rome, and from other Bishops of Italie, Aphrica, France, Sicilie, and al the Weast, and to agrée, and to Communicate togeather with them.

An other like example of Reconciliation we haue made by one Arsenius the Bi∣shop of Hipsilitae vnto Athanasius the Bishop of Alexandria. The woordes of the Reconciliation are these:* 1.733 Nos volentes Ecclesiastico Canoni &c. We desiringe to be subiecte to the Ecclesiastical Canon, accordinge to the auncient order, dooe write these vnto you (Dilecte Papa) beloued Pope, and like wise doo promise in the name of our Lorde, that wee hencefoorthe wil not Communicate with any Schismatikes, or with any, that haue not peace with the Catholique Churche, whether they be Bishops, Priestes, or Deacons. This Sub∣mission, or Reconciliation was made vnto Athanasius: yet was not Athanasius the Bishop of Rome.

This then was the manner of Reconciliation of Churches, without any suche

Humble Subiection, as M. Hardinge fansieth, or knowlege, or token of Supre∣macie, or any manner Uniuersal Power.

M. Hardinge. The .29. Diuision.

Thus hauinge declared the Supreme auctoritie, and Primacie of the Pope by the Common pra∣ctise of the Churche, I neede not to shewe further, howe in (116)* 1.734 al questions, doubtes, and contro∣uersies, touchinge Faithe and Religion, the See of Rome hath alwaies beene consulted, howe the decision of al doubtful cases, hathe beene referred to the iudgement of that See: and to be shorte (117)* 1.735 howe al the worlde hath euer fetched light from thence. For proufe whereof, bicause it cannot be here declared briefely, I remitte the learned reader to the Ecclesiastical stories, where he shal finde this mater amply treated.

The B. of Sarisburie.

As Rome hauinge atchieued the Empier of the whole worlde, bothe for re∣noume, & honoure, and also for wisedome, & learninge, which commonly folowe the Empier, was the noblest, and most famouse of al other Citties, so for commoditie of accesse out of al Kingdomes, and Countries, bothe of the East, & of the Weast, and also out of Aphrica, and Aegypte, and other countries of the Sowthe, and also for receiuinge of Questions, and Resolution of doubtes, it seemed to be planted in the fittest place of al the worlde.* 1.736 For as Thucydides calleth the Cittie of Athens, Graecia of al Graecia: so some called the Cittie of Rome in those daies of hir honoure, Epitome orbis terrarum, The abbridgemēt of the whole worlde. The Admiration of this glorie drewe such resorte of people thither, that Beda a learned man of this Coun∣trie beinge there, and seeinge the multitude of strangiers, that came onely ot gase, and to see newes, expounded these foure solemne letters S. P. Q. R. in this wise. Stultus populus quaerit Romam. Foolishe Folke Flee to Rome. Therefore for opportu∣nitie of the place, and expedition of answeare, many maters of question, and doubt∣ful cases were brought thither. Many, I say, but not al. For menne that wanted Councel, wrote, and sought vnto them, that had the fame of learninge, and were thought best hable to make them answeare. So Marcellinus, Dulcitius, Bonifa∣cius, Euodius, and others, sent their questions to S. Augustine, and desired his Counsel. S. Ambrose saithe,* 1.737 as it is before alleged, that many that had beene with the B. of Rome,* 1.738 woulde afterwarde for their better satisfaction sende to him. And Leo* 1.739 him selfe beinge B. of Rome, & therefore as M. Hardinge thinketh, the Oracle of al the worlde, thouht it not amisse to submitte him selfe, and to aske counsel of o∣ther Bishoppes. Therefore this saieinge of M. Hardinges neither is vniuersally true, nor prooueth his purpose. For if he wil saye, Some menne in cases of doubte sought to Rome for counsel: Ergo, the Bishop there was called the Heade of the Churche, this Conclusion will hardely folowe.

Kinge Iosias in a greate case of Religion,* 1.740 sent to a woman named Olda, the wife of Sellum, to knowe her Counsel: And it was a prouerbe emonge the Iewes, Qui interrogat,* 1.741 interroget in Abila. Who so wil seeke Councel,* 1.742 let him seeke it in Abila. Yet neither was Olda the Heade of the Churche: nor Abila the chiefe towne in Israel, or Iuda.

But al the worlde saithe M. Hardinge, hath receiued lighte from Rome. But al the worlde seethe, this is an other manifest vntrueth: and neuerthelesse beinge graun∣ted, yet woulde it not conclude of his side.

In deede in a kinde of speache bothe Rome, and Antioche, and Alexandria, and any other greate Cittie famous for Religion, maie be called the Heade, or Springe of the Gospel.* 1.743 So. S. Iohn callethe Babylon. Magna mater fornicationū, & abomina∣tionum terrae. The greate mother of the Fornications, and of the Abominations of the earthe.

And so Arnobius calleth Hethruria,* 1.744 which is y^e countrie wherein Rome standeth: and S. Ambrose calleth Rome it selfe, Caput superstitionis, The Heade of Superstition.

But if we seeke the place it selfe,* 1.745 from whence the light of Religion firste sprange foorthe, we must néedes confesse, it was Hierusalem, and not Rome. For so it is written in the Prophete Esaie,* 1.746 De Sion exibit lex, & verbum Domini de Hie∣rusalem: The Lawe shal proceede from Sion, and the Woorde of God from Hierusalem. And therefore the Bishops of the East beinge in a Conuocation at Constantino∣ple,* 1.747 cal Hierusalem, The Mother of al Churches. Yet neuerthelesse, euery greate Metropolitane Cittie within her owne Prouince, maye be honoured with the like Title. So saithe Nazianzenus of the Cittie of Caesarea, where S. Basile was Bi∣shop, Caesarea prop•• Mater est omnium Ecclesiarum &c•• Caesarea is in a manner the Mo∣ther of al Churches:* 1.748 and the whole Christian Common wealth so embraceth, and beholdeth it, as the Circle embraceth, and beholdeth the Center. So Chrysostome likewise auaunceth the Citie of Antioche, Cogita Vrbis magnitudinem, quòd non de vna, vel de duabus, vel de tribus, vel de decem animabus, nunc nobis est consideratio: sed de millibus infini∣tis, de totius Orbis Capite. Consider the greatnesse of this Citie: wee haue to deale not for one, two, three, or tenne soules: but for infinite thousandes, euen for the Head of the world. Thus Chrysostome calleth Antioche, the Head of the worlde, for that, in that Pro∣uince of Syria it was the Head: like as Rome also was the Head Citie, and prin∣cipal Churche of the Weast.

M. Hardinge. The .30. Diuision.

Now for a briefe answeare to M. Iuel, who denieth, that within. 600. yeeres after Christ the Bishop of Rome was euer called an Vniuersal Bishop, or Head of the Vniuersal Churche, and maketh him selfe very suer of it: although it be a childishe thing to sticke at the name any thing is called by, the thing by the name signified being sufficiently prooued: yet to th'intente good folke may vnderstande that al is not trueth of the olde Gospel, which our new Gospellers either affirme, or denie: I wil bring good and suf∣ficient witnesse, that the bishop of Rome was then called bothe Vniuersal Bishop, or Oecumenical Pa∣triarke, which is one, to witte, Bishop, or principal father of the whole worlde, and also Head of the Church. Leo that worthy B. of Rome, was called the Vniuersal Bishop, and Vniuersal Patriarke, of sixe hundred and thirtie Fathers assembled togeather from al partes of the worlde in General Councel at Chalcedon: whiche is bothe 118* 1.749 expressed in that Councel, and also clearely affirmed by S. Gregorie in three sundrie Epistles to Mauritius the Emperour, to Eulogius Patriarke of Alexandria, and to Ana∣stasius Patriarke of Antioche. Thus that name was deferred vnto the Pope by the Fathers of that greate Councel: whiche by them had not beene doone, had it beene vnlawful. In very deede neither Leo him selfe, nor any other his successour, euer called or wrote him selfe by that name, as S. Gregorie saith, muche lesse presumed they to take it vnto them: But rather vsed the name of humilitie, callinge them selues eche one Seruum Seruorum Dei, The Seruant of the Seruantes of God. Yet sundri•• holy Mar∣tyrs Bishops of Rome vsed to cal them selues Bishops of the vniuersal Churche (119)* 1.750 which in effecte is the same, as the fathers of Chalcedon vnderstoode.* 1.751 So did Sixtus in the time of Adrianus the Empe∣rour, in his Epistle to the Bishops of al the worlde. So did Victor writing to Theophilus of Alexandria. So did Pontianus writing to al that beleeued in Christe, before. 1300. yeeres past. So did Stephanus in his Epistle to al Bishops of al Prouinces, in the time of S. Cyprian. And al these were before Constan∣tine the greate, and before the Councel of Nice, whiche times our aduersaries acknowlege and con∣fesse to haue been without corruption. The same title was vsed like wise after the Nicene Councel, by Felix, by (120)* 1.752 Leo, and by diuers others, before the sixe hundred yeeres after Christ•• were expired. Nei∣ther did the Bishops of Rome vse this title and name onely them selues to their owne aduauncement, as the aduersaries of the Churche charge them, but they were honoured there with also by others▪ as namely Innocentius, by the Fathers assembled in Councel at Carthago, and Marcus by Athanasius, and the Bishoppes of Egypte.

The B. of Sarisburie.

Here M. Hardinge secretely confesseth, that in al, he hath hitherto alleged, he

hath not yet founde, that the Bishop of Rome was knowen in the worlde within the space of the first sixe hundred yéeres after Christe, by the name either of the U∣niuersal Bishop, or of y^e Head of the Uniuersal Churche: notwithstandinge he hath muche gheassed aboute the mater, bothe by misreportinge the practise of gouerne∣ment, that then was vsed, and also by wreasting••, and misconstruinge the woordes of the Holy Fathers. Thus hitherto he hath taken greate paines to smal purpose.

But hereunto he putt••th his Rhetorical Correction, and saith, It is a Childis he thinge, to sticke at the name of any thinge. And so al this longe talke is driuen in the ende to a Childishe Conclusion. How be it, it appeareth, S. Gregorie was not so perswaded of it, not thought the mater to be so childish. For after y^• Iohn of Con∣stantinople had intitled him selfe the Uniuersal Bishop, Gregorie* 1.753 being then Bi∣shop of Rome withstoode him earnestly, & wrote against him in this wise: Deus ab vnitate,* 1.754 at{que} humilitate Ecclesiae hoc malum Superbiae, & Confusionis auertat. God turne away this mischiefe of Pride, and Confusion from the vnitie, and humilitie of the Churche.

Againe, Omnibus viribus prouidendum est, ne in vnius Veneno Sermonis, viuentia in Christi Corpore membra moriantur. Wee must labour, and prouide with al that wee can doo, least the members that liue in Christes Body, happen to perishe in the Poyson of one woorde. Moreouer, as it is before at large declared, he calleth it a New, a Peruerse, a Superstitious, an arrogant, an vngodly, an Antichristian name: a name of Sin∣gularitie: a name of Errour: a name of Confusion: a name of Blasphemie: against the Canons, against the whole Churche, against S. Peter, & against y^e Gospel. Yet saith M. Harding, To sticke at this name, it is but a childis he mater. How be it, if y^e thing it selfe, that this name importeth, had béene lawful, then had this name not béene so horrible. But contrary wise, the very vsurpation of the name is horrible: There∣fore the thinge it selfe thereby signified, must of necessitie be muche more horrible.

Now for a briefe answeare, M. Hardinge hath founde sixe hundred and thirtie Bishops, that gaue this title to Leo Bishop of Rome, in the Councel of Chalcedon, and called him the Uniuersal Bishop: whiche thinge (as he saith) is recorded by S. Gregorie in thrée sundrie places. Here, good Christian Reader, by the way, this one thinge (I trust) thou wilt consider of thée selfe. If the name of Uniuersal Bishop were geuen to the Bishop of Rome in y^e Councel of Chalcedon, which was holden in the yéere of our Lorde. 488. then by M. Hardinges owne graunte, & by the wit∣nesse of this Councel, the Bishop of Rome before that time had not the name of U∣niuersal Bishop. Otherwise, how coulde either they geue, that they had not to be∣stowe: or he receiue, that he had already? In déede suche bestowinge of giftes had béene very childishe. Thus of the whole number of sixe hundred yéeres, M. Har∣dinge fréely, euen at the sight, hath yelded vs backe foure hundred, foure score, and eight yeeres towardes the reckening. Before wee passe further, let vs 〈◊〉〈◊〉, what credit the Pope him selfe geueth to this Councel of. 630.* 1.755 Fathers, holden at Chalcedon. Pope Gelasius saith, The Apostolique ••ee of Rome in parte allowed it not: for that, thinges were there borne out by inordinate presumption. Pope Leo accuseth the whole Councel of Ambition, and wilful Rashenesse. And S. Hierome in the case of Matrimonie Inter Raptorē, & Raptam, is receiued against al those .630. Bishops, & against y^e Determination of y^e whole Councel. In such regarde they haue y^e Coū∣cels when they list. But y^• law saith, Absurdū videtur, licere eidem partim comprobare iudiciū defuncti, partim eue••••ere.* 1.756 It is against reason, that one man shoulde in parte allow the wil of the dead (so farre foorthe, as it maketh for him) and in parte ouerthrow it (where it seemeth to make against him.)

But M. Hardinge wil say,* 1.757 Of what credite so euer this Councel ought to be, it gaue Leo the name of Vniuersal Bishop. And what if al this be vtterly vntrue? What if there were no suche title either geuen, or offred in y^e Councel? Certainely, y^e whole Coun∣cel of Chalcedon is extant abroade, bothe written, and printed, & may soone be séen.

why dooth not M. Hardinge allege, either the place, or y^e Canon, or the woordes? At y^e least, why geueth he no note in y^e Margine, where this authoritie may be founde?

Perhaps he wil say, This Canon was burnte by some Heretiques, as he saide before of the Councel of Nice. How be it, it were muche for him to say, That of that whole Councel, onely sixe Lines should be burnte, and that in al the examples throughout the worlde: and yet al the reast of the same Councel remaine safe: Or that the woords, wherby the Pope claimeth his title, should so negligently be lost, and that in Rome it selfe, in the Popes owne Librarie: and yet the woordes that the Pope reprooueth, and condemneth, shoulde stande whole. M. Hardinge hath no other Councel within sixe hundred yéeres after Christe to holde by, but onely this. And yet the same cannot be founde. But S. Gregorie is witnesse suffici∣ent: He saith, that .630. Bishops in the Councel of Chalcedon, named the Bishop of Rome the Vniuersal Bishop. This is an vntrueth to beguile the Reader. For Gregorie saith not, the Bishoppes in that councel Saluted, Intitled, Proclaimed, or Called the Bishop of Rome by that name. Onely he saith, Romano pontifici Vniuersitatis nomen oblatum est.* 1.758 The name of Vniuersal Bishop, was offered by the Councel of Chalce∣don to the Bishop of Rome. He saith, they offered to cal him so: but that they called him so in déede, he saith not. Therefore M. Harding herein ouerreatcheth, & mis∣telleth his authours tale. But S. Gregorie saith further, That neither Leo, nor any o∣ther of his Predecessours Bishoppes of Rome,* 1.759 woulde euer receiue that Arrogant, and Vngod∣ly name, or suffer him selfe to be so called: not withstanding it were offered by the Councel.

The Bishops of Rome neuer vsed that name, notwithstandinge it were offered them: Therefore, they ought to loose it by non vsure.

M. Hardinge wil say, This was onely their humilitie, and not wante of right. And ther∣fore they chose rather to be called Serui Seruorum Dei, The Seruantes of Gods Seruantes. Uerily it may wel be thought, that Gregorie, who first vsed these woordes, as his familiar stile, named him selfe so without Hypocrisie, onely in respecte of his into∣lerable paines, and continual trauailes. For so he him selfe complaineth, Veni in altitudinem Maris,* 1.760 & tempestas demersit me. I ••m come into the deepe of the Sea, and the rage of tempest hath drowned me vp. So S. Augustine longe before S. Gregories time, for that he was likewise troubled, vsed sometimes the like stile. For thus he wri∣teth of him selfe,* 1.761 Augustinus Episcopus Seruus Christi, Seruorum{que} Christi. Augustine Bishop, the Seruante of Christe, and the Seruant of Christes Seruantes. But he that nei∣ther féedeth the flocke: nor ploweth y^e Lordes grounde: nor dresseth his Uine•• nor ministreth the Sacramentes: nor conforteth, nor exhorteth, nor teacheth: that is caried on high through the stréetes on noble mens backes, and may not touche the grounde for holinesse: that causeth that noble Prince, the Frenche Kinge, to holde his stirrup: the Emperour of al Christendome, to leade his horse by the raine: and the Princes, and gouernours of the worlde of kisse his shue: that dooth no manner of Seruice, or ministerie in Christes Churche, how can he cal him selfe, either the Seruant of Christe, or the Seruant of Christes Seruantes without Hypocrisie?

This in déede is open dissimulation, & a childish plaieing with woordes, & an open mocking of the worlde.* 1.762 So one writeth of Iulius Caesar, Deposuit nomē Dictaturae, at vim retinuit. He refused the name of Dictator: but the power, and force thereof he keapt stil.* 1.763 So likewise saith Appianus, The Princes of Rome name them selues, Imperatores, Emperours, which was a name of gouernement in y^e fielde, & lasted but for y^• while: but Kinges they wil in no wise be called, for y^t the name of a Kinge emonge them then was odious.* 1.764 How be it (he saith) in deede thei are very Kinges. So Augustus Caesar, not∣withstanding he were a Tyran, & had oppressed y^e people, yet the chose to be called Tribunus plebis, The Defender, and Patrone of ye people. And Uerres, notwithstanding he had miserably wasted,* 1.765 and consumed the whole Ilelande of Sicilie, yet in his ti∣tle

he woulde be called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.766 that is, The Keper, and Saueour of that Ile∣lande. Thus they dissemble openly, and as one saith, With faire names they couer foule faultes.* 1.767 But it was not any suche Dissimulation, or countenaunce of Hu∣militie, that moued Leo, Gregorie, or any other Godly Bishop of Rome, to refuse this name, as M. Hardinge imagineth:* 1.768 but the very iniquitie, and iniurie there∣in conteined. For thus saith S. Gregorie, Si vnus Patriarcha Vniuersalis dicitur, Patri∣archarum nomen cocteris derogatur &c. If one be called the Vniuersal Patriarke, then is the name of Pa••riatkes taken from others. But God keepe it farre••from any Christian minde, that any man should take so muche vpon him.* 1.769 The consenting vnto this wicked name, is the loosinge of the Faith. Therefore in the Councel of Carthage it is decréed thus: Primae sedis Episcopus ne appelletur Princeps Sacerdotū,* 1.770 vel Summus Sacerdos, vel aliquid hu∣iusmod••▪ sed tantùm Primae Sedis Episcopus. Vniuersalis autem nec etiam Romanus pon∣tifex appelletur. Let not the Bishop of the first See be called the chiefe of Bishoppes, or the Highest Bishop, or by any other like name. But the Bishop of Rome him selfe may not be called the Vniuersal Bishop.* 1.771 This later clause of that Canon (Vniuersalis autem Epis∣copus nec etiam Romanus pontifex appelletur) one Peter Crabbe the setter foorth of the Councels, of purpose, and contrary to good Faith dissembled, & least out. How be it, the fraude is soone discouered. For y^• same Clause is to be founde whole, bothe in written examples of the Councels,* 1.772 and also in Gratian, that compiled the De∣crées: and in the very Barbarous Glose vpon the same, by these woordes, Hîc dici∣tur, quòd Papa non debet vocari Vniuersalis. Here it is saide, that the Pope may not be cal∣led, The Vniuersal Bishop. M. Harding saith, The Pope was called by that name: and for prouse thereof allegeth a Councel without a Canon. But the whole General Councel of Carthage saith, The Bishop of Rome may not in any wise be so called: and the Canon therof is apparent, and may be seene. Now let the Christian Reader iudge, to whether he wil geue greater credite.

This Councel (saith M. Harding) woulde not haue offered this name vnto Leo, onlesse it had beene lawful. Yet he knoweth, al is not law, that is mooued in Councel. Leo, & Gela∣sius, as it is before said,* 1.773 condemned certaine Decrées of this same Coūcel of Chal∣cedon, as Unlawful: notwithstanding the Determination of .630. Bishops. The Fathers in the Councel of Nice attempted, contrary to Gods commaundements, to breake the lawful Matrimonie of Priestes, & Bishops. But their attempte, bi∣cause it was vnlawful,* 1.774 was reprooued, & staied by Paphnutius. M. Harding there∣fore might better conclude thus, Leo, Gregorie, & other holy Fathers Bishops of Rome refused the name of Uniuersal Bishop, as it appeareth by their woordes, for that it was iniurious vnto other Bishops, & a corruption of the Faith: and for the same cause the General Councel of Carthage determined, that y^e Bishop of Rome should not, ne might not so be called: Therefore that name was not lawful.

Al this notwithstanding,* 1.775 true it is, that M. Harding saith, Leo in that Councel of Chal∣cedon was thus called. The places be knowen: and may not be denied. He is so saluted in thrée sundrie Epistles: the one sent by one Athanasius a Priest: the other by one Ischyrion a Deacon: the thirde by one Theodorus likewise a Deacon. But of that whole number of sixe hundred, and thirtie Bishoppes there assembled, I trow M. Hardinge is not wel hable to shew, that any one euer saluted, or called him so.

Therefore, whereas M. Hardinge, the better to put his Reader in remem∣brance, hath sette this note in the Margine, that the Bishop of Rome was called the Uniuersal Bishop, and Heade of the Churche aboue a thousand yéeres sithence, he mighte with more truethe, and muche better haue noted his booke thus: S. Gregories vvoordes misalleged: The Councel falsified: This onely Canon lost: al the reast vvhole and safe: A straunge Priest, and tvvo poore Deacons, in their Priuate suites for their goodes,

and Legacies, named Leo the Vniuersal Bishop▪* 1.776 But of the sixe hundred and thirtie Bishops, that had voices in the Councel, not one euer named him so. Thus muche M. Hardinge mighte truely haue no∣ted in the Margine.

Yet (saithe M. Hardinge) the Bishops of Rome▪ that were godly Fathers and holy 〈◊〉〈◊〉 vsed this name, as it appeareth by their Epistles. And here are brought in the titles of letters vnder the names of Sixtus, Pontianus, and certaine others, written, as it is be∣fore declared, a longe time after the writers were deade. Suche ruinous funda∣tions M. Hardinge hath chosen to builde vpon.

But what are these Olde Fathers taught to saye? Or howe is M. Hardinge relieued by their woordes? In the Salutation before their letters they write thus, Sixtus, Pontianus, Victor, Bishop of the Vniuersal Churche. This (saithe M. Hardinge) is euen alone thinge with, Vniuersalis Episcopus▪ there is no manner difference. O what ranginge, and huntinge here is, to beate vp that thinge, that wil not be founde. M. Hardinge, bicause he can not finde the Uniuersal Bishop, that he sought for, therefore he hath sought out the nexte of kinne, that is, The Bishop of the Uni∣uersal Churche: and these two, he saithe, be both one. Howbeit, this mater néede•• no greate séekinge: euery Childe might soone haue founde it. But if an Uniuer∣sal Bishop, and a Bishop of the Uniuersal Churche, be al one thinge, howe then is it true,* 1.777 that S. Gregorie saithe, Nemo decessorum &c. None of my Pred••cessours woulde euer consent to this name? Or how can he finde suche faulte with the name of Uniuersal Bishop, and beare so easily with the name of Bishop of the Uniuersal Churche, which, he knew, his Predecessours had vsed, if he tooke them bothe for one thinge, without difference? To be shorte, if these names, as M. Hardinge assureth him selfe, be bothe one, howe is the one Godly, the other Ungodly: the one Arrogant, the other not Arrogant: the one blasphemous, the other not blas∣phemous?

This errour riseth of misvnderstandinge these woordes, Vniuersalis Ecclesia. For the Churche Uniuersal, and the Churche Catholique, the one beinge Gréeke, the other Latine, are bothe one: and are commonly vsed of the learned Fathers, as contrary to a Particular Churche, as be the Churches of Heretiques, & Schis∣matiques. In this sence, euery Godly Bishop, is a Bishop of the Catholique, or Uniuersal Churche: like as also euery Godly man is a member of the same. Thus writeth Calixtus,* 1.778 Calixtus Archiepiscopus Ecclesiae Catholicae V••bis Romae. Thus Marcellus,* 1.779 Marcellus Episcopus Sanctae & Apostolicae, & Catholicae Vrbis Romae. In these places Rome is called▪ a Catholique, that is to saye, an Vniuesal Cittie: partely to exclude the Churches of Heretiques, whiche were méere Particular: and partely also to signifie, that the Churche there, was then a Churche of the Catholique, and Uniuersal Doctrine. So likewise it is written in the Councel of Constantinople:* 1.780 Clerici, & Monachi Apostolici Throni Antiochenae magnae Ciuita∣tis, Catholicae, Sanctae Ecclesiae Dei. The Clerkes, and Monkes of the Apostolique Throne of the greate Cittie of Antioche, of the Catholique, or Uniuersal Holy Churche of God.

Againe, euery Bishop maye be called the Bishop of the Uniuersal Churche, for that it is his duetie to care, not onely for his owne flocke, but also for al others of the whole Churche of God.* 1.781 So saithe Origen, Qui vocatur ad Episcoparum, vo∣catur ad Seruitutem totius Ecclesiae: Who so is called to a Bishoprike, is called to the ser∣uice of the whole Churche. So Chrysostome exhortinge the whole people togea∣ther, saithe vnto them, Vni••ersae Ecclesiae curam geramus, Let euery one of vs take the care of the Vni••ersal Churche. So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce, Huius rei gratia Vniuersalis vobis a Christo commissa est Eccle∣sia,

vt pro omnibus laboretis, & cunctis opem ferre non negligatis.* 1.782 For that cause the whole Vniuersal Churche is committed vnto you, that you shoulde trauayle for al, and not be negli∣gent to healpe al. Thus, many wayes the Bishops both of Rome, and of Antioche, and of France, were called the Bishops of the Uniuersal Churche. But the Uni∣uersal Bishop none of them al was euer called. Of Iohn of Constantinople, that firste began to vsurpe that name, Gregorie the Bishop of Rome writeth thus, Despectis omnibus,* 1.783 solus conatur appellari Episcopus. Despisinge al other Bishoppes, he woulde onely be called a Bishop. So likewise saithe Pope Pelagius,* 1.784 If the chiefe Pa∣triarke be called Vniuersal, then the reast haue lost the name of Patriarkes.

This is the meaninge of an Uniuersal Bishop, and the very selfe same Infi∣nite, and Immoderate Power, that M. Hardinge claimeth for the Bishop of Rome.* 1.785 For so he hath already saide, That the other three Patriarkes are no Patriarkes in deede, but onely his Delegates, and Seruauntes, to doo that shal please him to commaunde them.* 1.786 In stéede hereof M. Hardinge hath founde out a Bishop of the Uniuersal Churche: and so lea∣uinge the thinge, that is demaunded, he answeareth to that, is not in question: and priuily confesseth by his silence, that hitherto he hathe not founde, nor can finde his Uniuersal Bishop.

This answeare maye serue, to that is here alleged of the Councel of Aphrica, and the Epistle of Athanasius: sauing that the Epistle bearinge that holy Fathers name,* 1.787 as it is already prooued, is nothinge elles but apparante forgerie. The Bi∣shoppes in the Councel of Aphrica, bisides that they vtterly denied the Popes Uniuersal Power, forbiddinge their Clerkes vpon payne of Excommunication to appeale to him,* 1.788 sundrie times in the same Councel writinge vnto him, they vse the name of Familiaritie, and equalitie, and cal him their Brother.

Now, for a surplussage, for as much as, M. Harding with al his studie, and con∣ference with his frendes, cannot yet ••inde out his Uniuersal Bishop in y^e Churche of Rome, let vs see, whether we may finde him in some other place, and that not by the witnesse of a simple Priest, or a Deacon, but by the authoritie of Catholique Emperours, and Councels, and of the Bishop of Rome him selfe: and that not by shiftinge of termes, one for an other, as M. Hardinge is driuen for wante, in stéede of an Uniuersal Bishop, to bringe in a Bishop of the Uniuersal Churche, but in plaine, manifest, expresse woordes, and such, as in no wise may be denied.

In the Councel of Constantinople, the Bishop there is scarcely saluted, or in∣titled by other name.* 1.789 For this is his common stile, Oecumenico Patriarchae Iohanni: To Iohn the Vniuersal Patriarke. To Iohn the Father of Fathers, and Vniuersal Bishop. The holy Vniuersal Archebishop, and Patriarke Mennas.

Nicephorus saithe,* 1.790 The Bishoppe of Alexandria was intitled Iudex vni∣uersi orbis. The Iudge of the whole worlde. Clement* 1.791 vnto S. Iames the Bishop of Hierusalem writeth thus, Clemens Iacobo Fratri Domini, Episcopo Episcoporum, re∣genti Hebraeorum Sanctam Ecclesiam Hierosolymis, sed & omnes Ecclesias, quae vbique Die prouidentia fundatae sunt. Clement vnto Imaes the Brother of our Lorde, the Bishop of Bishops, gouerning the holy Churche of the Iewes at Hierusalem, and bisides that, al the Chur∣ches, that be founded euerywhere by Gods prouidence.* 1.792 The Emperour Iustinian writeth thus, Vnto Epiphanius the Archebishop of this Emperial Cittie (Constantinople) and Vniuer∣sal Patriarke. To conclude, The Bishop of Rome him selfe thus saluteth the Bishop of Constantinople, Therasio Generali Patriarchae, Adrianus Seruus Seruorum Dei.

Vnto Therasius the General Patriarke, Adrian the Seruant of Gods Seruantes.* 1.793 And in the last Councel holden at Florence, Ioseph the Bishop of Constantinople beinge there, vsed the same title, and wrote him selfe The Archebishop of New Rome, and the Vniuersal Patriarke. If M. Hardinge had so good euidence for the Bishoppe of Rome, I beléeue, he woulde not thus passe it away in silence.

M. Hardinge. The .31. Diuision.

Concerninge the other name (Heade of the Churche) I meruaile not a litle that M. Iuel denieth that the Bishop of Rome was then so called.* 1.794 Either he dooth contrary to his owne knowledge, wherein he must needes be condemned in his owne iudgement, and of his owne conscience, or he is not so wel learned, as of that side he is thought to be. For, who so euer trauaileth in the Readinge of the auncient Fathers, findeth that name almost euery where attributed to Peter the firste Bishop of Rome, (121)* 1.795 and consequently to the Successoure of Peter, that name (I saye) either in termes equiua∣lent, or expressely.* 1.796 Firste the Scripture calleth Peter Primum, The first amonge the Apostles. The names of the twelue Apostles (saithe Matthewe) are these.* 1.797 Primus Simon, qui dicitur Petrus. First Simon, who is called Peter. And yet was not Peter first called of Christe, but his brother Androwe before him,* 1.798 as is before saide. Dionysius that auncient writer calleth Peter sometyme Supremum decus, The highest honoure, for that he was most honourable of al the Apostles, sometime Summum, Sometime verticalem, the chiefest, and the highest apostle. Origen vpon the beginninge of Iohn saith: Let no man thinke that we set Iohn before Peter. VVho maie so doo? for who shoulde be higher of the Apostles then he,* 1.799 who is, and is called the toppe of them? Cyprian calleth the Churche of Rome in consideration of that Bishoppes supreme authoritie, Ecclesiam principalem, vnde vnitas Sacer∣dotalis exorta est. The principal or chief Churche, from whence the vnitie of Priestes is spronge. Eusebius Caesariensis speakinge of Peter sent to Rome by Goddes prouidence,* 1.800 to vanquis he Simon Ma∣gus, calleth him, Potentissimum, & maximum Apostolorum, & reliquorū omnium principē: The mightiest of power, and greatest of the Apostles, and Prince of al the reaste. Augustine commonly calleth Peter Primum Apostolorum, First, or chief of the Apostles. Hierome, Ambrose, Leo, and other doctours, Prince of the Apostles. Chrysostome vpon the place of Iohn cap. 21. Sequere me, Folowe me, amonge other thinges sayth thus.ñ 1.801 If any woulde demaunde of me, howe Iames tooke the See of Hierusalem, that is to saie, howe he became Bishop there, I woulde answeare, that this, (he meaneth Peter) maister of the whole worlde, made him gouernoure there.* 1.802 And in an other place bringinge in that God saide to Hieremie, I haue sette thee like an yron Piller, and like a brasen walle: But the father (saith he) made him ouer one nation, but Christe made this man (meaninge Peter) ruler ouer the whole worlde &c. And leaste these places shoulde seme to attribute this supreme Auctoritie to Peter onely, and not also to his Successours: it is to be remembred, that Irenaeus and Cyprian acknowledge and cal the Churche of Rome chief, and principale. And Theodoretus in an Epistle to Leo, calleth the same in consideration of the Bishop of that See his primacie, Orbi terrarum praesidentem, President, or (122)* 1.803 bearinge rule ouer the worlde. Ambrose vpon that place of Paule 1. Timoth. 3. where the Churche is called the pilloure, and staie of the trueth, saith thus. Cū totus mundus Dei sit, Ecclesia tamen domus eius dicitur, cuius hodie rector est Damasus. VVhere as the whole worlde is Gods, yet the Churche is called his howse, the ruler whereof at these daies is Damasus.

¶ 1.804 I woulde not werie and trouble the Reader with such a number of allegations, were it not that M. Iuel beareth the worlde in hande, we haue not one sentence, or clause for vs, to proue either this, or any other of al his Articles.

But perhappes some one wil say, yet I heare not the Bishop of Rome called Heade of the Vniuersal Churche. what forceth it whether that very terme be founde in any auncient writer, or no? Other termes of the same vertue and power be oftentimes founde. Is it not one to saye, Heade of the vniuer∣sal Church, and to saie, Ruler of Gods howse, which Ambrose saith? whereof this argument maie be made.ç 1.805 The Churche, yea the Vniuersal Churche is the howse of God: But Damasus Bishop of Rome is ruler of the howse of God, after Ambrose: Ergo Damasus is ruler of the Vniuersal Churche. And by like right and title is the Pope, who is Bishop of Rome nowe also ruler of the same. VVhat other is it to cal the Churche of Rome the principal Churche,* 1.806 respecte had to the Bishop there, and not otherwise (wherein a figure of speache is vsed) as Irenaus and Cyprian doo, and President, or (123)* 1.807 sette in au∣ctoritie ouer the whole worlde, as Leo dothe: then to cal the Bishop of Rome, Heade of the Vniuersal Churche? VVhat meaneth Chrysostome callinge Peter, totius orbis magistrum, The Maister and teacher of al the worlde: and saieinge in an other place{pro} 1.808 that Christ made Peter not ruler ••uer one

nation,* 1.809 as the father made Ieremie ouer the Iewes, but ouer the whole worlde? VVhat other (I saye) meaneth he thereby, then that he is heade of the whole worlde, and therefore of the Vniuersal Churche?

The 〈◊〉〈◊〉of Sarisburie.

Touchinge the name of the Uniuersal Bishop, M. Hardinge hath but one au∣thoritie: and yet the same can not be founde. Touchinge the other name, of Heade of the Churche, he commeth in onely with ioyly bragges, and great vauntes, as if he were plaieinge at poste, and shoulde winne al by vicinge. He saithe, If M. Iuel know this, then he speaketh againste his conscience: If he know it not, then is he not learned. To contende for learninge, it were a childishe folie. He is suffici∣ently learned, that saith the trueth. But if M. Hardinge with al his learninge be hable to finde out his Heade of the Churche, he shal haue his request: I wil graunt him to be learned.

He saithe, The Bishop of Rome is so named, either in termes equiualent, or expressely. Thus he doubteth at the mater, and stammereth, and faltereth at the beginninge. But if the Bishop of Rome were the Heade of the Churche in déede, and so allowed, and taken in the worlde, why was he neuer expressely, and plainely named so? Was there no man then, in the worlde, for the space of sixe hundred yéeres, hable to ex∣presse his name?* 1.810 His termes of like force, and meaninge, whiche he calleth equi∣ualent, must néedes importe thus muche, That the Bishop of Rome is aboue al General Councelles: that he onely hath power to expounde the Scriptures, and cannot erre, nor be iudged of any man: and that without him, there is no health: and that al the worlde ought to know him for the Uniuersal Heade, vpon paine of damnation. Thus muche the Pope him selfe claimeth by that name. If M. Har∣dinges termes sounde not thus, they are not equiualent. It had beene the sim∣pler, and plainer dealinge for M. Hardinge, to haue saide, This name can not yet be founde: and so to haue taken a longer daie.

As for the mater, the question is moued of the Bishop of Rome: the answeare is made of S. Peter: as if S. Peter continued there Bishop stil vntil this daie. But it is presumed, that, what so euer priuilege was in Peter, the same muste néedes be in the B. of Rome by Succession, yea although he haue not one sparke of Peter. S. Peter in the Olde Fathers is diuersely called, the First, the Chiefe, the Toppe, the Highe Honour of the Apostles, and in Eusebius, and S. Augu∣stine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Princeps Apostolorum: In which last woordes of S. Augustine, & Eusebius, I muste doo thée, good Reader, to vnderstande, that, Princeps, is not al∣waies takē for a Prince,* 1.811 or a Gouernour indewed with power, but oftentimes for the first man, or best of a companie. So we reade in the Scriptures, Princeps Fami∣liae: princeps legationis: princeps Coquorum: that is, The Chiefe of the house, or stocke: The chiefe of the embassage: the chiefe of the Cookes. In this sense, Cicero saithe,* 1.812 Seruius Princeps in iure ciuili: Philosophorum Princeps Aristippus. Seruius the Chiefe in the Ciuile Lawe: Aristippus the Chiefe of Philosophers. So is S. Peter called Princeps Apostolorum: And therefore S. Augustine calleth him, Primum, & Praecipuum, that is, The First, and the Chiefe of the Apostles. We may not imagine, as M. Hardinge seemeth to doo, that Peter was made a Lorde, or Prince, and had Power, and Dominion ouer his brethren. S. Ambrose, as it is before alleged, comparinge Peter and Paule togeather, saithe thus, Inter ipsos, quis cui praeferatur, incertum est. Whether of these twoo I may sette before the other, I cannot tel. Likewise S. Cyprian saithe,* 1.813 Hoc erant ••oeteri Apostoli, quod fuit Petrus, pari consortio praediti, & Honoris, & Potestatis. The reast of the Apostles were the same that Peter was, endewed with like

felowship bothe of Honoure, and of Power.* 1.814 S. Ambrose saithe, He cannot discerne be∣tweene Peter, and Paule, whether he may sette before other: S. Cyprian saith, Al the A∣postles had like Honour, and like Power: Yet by M. Hardinges fantasie, Peter onely was the Prince: and al the reaste were subiectes, and vnderlinges vnto him.

But Chrysostome saithe,* 1.815 Christe made Peterruler ouer the whole worlde. I know not, what special power M. Hardinge wil geather of these woordes. For the same Commission, that was geuen to Peter, in as large, and as ample sorte was geuen also to the reast of the Apostles.* 1.816 Christe saide vnto them al, Ite in vniuersum mun∣dum &c.* 1.817 Goe into the whole worlde, and preache the Gospel. And S. Paule saithe, it was prophesied of them before,* 1.818 In omnem terram exiuit sonus eorum. The sounde of them wente out into al the worlde.* 1.819 Therefore, that S. Chrysostome speaketh hereof S. Peter, the same otherwhere he speaketh in like forme of woordes of al the Apo∣stles. Thus he writeth vpon S. Iohn,* 1.820 Apostoli suscipiunt curam totius Mundi.

The Apostles receiue the charge of al the Worlde. Likewise he writeth of S. Paule, Michaeli Gens commissa est Iudaeorū: Paulo verò Terrae, ac Maria, atque Vniuersi Orbis habitatio. Vnto Michael is committed the nation of the Iewes: but Lande, and Sea, and al the habitation of the worlde, is committed vnto Paule. And againe, Paulo Deus om∣nem praedicationem, & res Orbis, & Mysteria cuncta, vniuersam{que} dispensationem con∣cessit. God hath geuen vnto Paule al manner preachinge, the maters of the worlde, al My∣steries, and the ordringe of al.* 1.821 So likewise saith S. Gregorie, Paulus catenis vinctus Romā petit occupaturus Mundū. Paule beinge bounde with cheines wente to Rome, to conquiere the whole World. And againe he saith, Paulus ad Christū conuersus,* 1.822 Caput effectus est Nationum: quia obtinuit totius Ecclesiae principatum. Paule beinge conuerted vnto Christe, was made the Heade of Nations, bicause he obteined the chieftie of al the Churche. This was that Uniuersal power, that, Chrysostome saith, was geuen vnto S. Peter: and that not seuerally vnto him alone, but iointely, and togeather, with al the reaste of Christes Apostles. Whiche thinge the same Chry∣sostome other where plainely declareth by these woordes.* 1.823 Apostoli vniuersum Or∣bem terrarum peruaserunt, & omnibus Principibus fuerūt magis propriè Principes, Re∣gibus potentiores. The Apostles ranged ouer the whole Worlde, and were more like Princes, then the Princes in deede, and more mighty then the Kinges. Thus was not onely Peter, but also al the reast, and euery of the Apostles made rulers ouer the whole worlde.

It is further alleged, That Peter appointed Iames Bishop of Hierusalem, and the same auouched by Chrysostome.* 1.824 Although this place of Chrysostome importe not greatly, yet beinge wel fifted, and considered, it may seeme very suspicious, as no∣thinge agréeinge either with that went before, or with that foloweth afterwarde: but altogeather sauering of some corruption. If M. Harding him selfe woulde con∣sider the woordes with indifferent iudgement, I doubte not, but he woulde maruel how they came thither.

Neither is it likely, That Iames tooke authoritie of Peter, hauinge before ta∣ken sufficient authoritie of Christe himselfe.* 1.825 For this Commission Christe gaue to euery of his Apostles al alike:* 1.826 As my liuinge Father sente me, so doo I sende you: Ye shalbe witnesses to me,* 1.827 euen to the endes of the Worlde. And if Peter gaue authoritie vnto Iames,* 1.828 who then gaue authoritie vnto Paule? Certainely, S. Paule dwelte in no Peculiar,* 1.829 but was as muche subiecte to Iurisdiction, as S. Iames. But S. Paule saithe,* 1.830 He was an Apostle non ab hominibus, neque per hominem▪ neither of men, nor by men,* 1.831 but by Iesus Christe, and God the Father. They that were the chiefe of the Apo∣stles, geue nothinge vnto me. The preachinge of the Gospel emonge the Gentiles was cōmitted vnto me, euen as vnto Peter the preachinge of the Gospel emonge the Iewes. And Chryso∣stome e••poundinge the same place saith thus,* 1.832 Paulus nihil opus habebat Petro, nec il∣lius egebat voce: Sed honore par erat illi: nihil hic dicā amplius. Paule had no neede of Pe∣ters healpe, nor stoode in neede of his voice: but was in honour as good, as he: I wil say no more.

Hereby it may appeare, that the reast of the Apostles tooke not their Apostleship, 〈◊〉〈◊〉authoritie of S. Peter.

But beinge graunted, that Peter appointed Iames to preache in Hierusalem, yet wil it not folowe therefore, that Peter had rule, and Dominion ••uer the A∣postles. For thereof woulde folowe this greate inconuenience: The Apostles at 〈◊〉〈◊〉appointed Peter,* 1.833 to goe, and to preache in Samaria: Ergo, The Apostles had rule, and Dominion over Peter. Whiche were an ouerthrowe of M. Hardinges gr••at∣test principle.

But let vs graunte, that Peter was the Heade of the Apostles, as a mater no∣thinge perteininge to this question. Wil M. Hardinge thereof conclude, that the Pope is therefore the Heade of the Uniuersal Churche? For what is there in the Pope, that was in Peter? Preachinge of the Gospel? He preacheth not. Féeding of the flo••ke? He feedeth not. He wil saye, Succession, and sittinge in Peters Chayre, whiche is in Rome.* 1.834 A man maye answeare, The Scribes, and Phariseis sate in Moses Chayre. But M. Hardinge knoweth, that Peter, when he receiued this Priuilege, was in Hierusalem, and not in Rome. Therefore this argument would better stande thus: Peter neither had Dominion ouer the reaste of the Apostles: nor was Bishop of Rome, when Christe spake vnto him; Therefore the Bishop of Rome cannot iustely claime hereby the Uniuersal Power, and Dominion ouer al the worlde.* 1.835 Uerily S. Augustine saithe, Paulus ipse non poterat esse Caput eorum, quos plantauerat &c. P••ule him selfe coulde not be the Heade of them, that he had plan∣ted: For ••e saithe, that we 〈◊〉〈◊〉many are one Bodie in Christe: and that Christe him selfe is the Heade of that Vn••u••rsal Bodie.* 1.836 Of these woordes of S. Augustine we may gea∣ther this reason:* 1.837 S. Paule coulde not be the Heade of them, that he had planted: Therefore much lesse may the Pope be the Heade of them, that ••e neuer planted.

Yet replie wilbe made, That Theodoretus calleth the Churche of Rome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche woordes M. Hardinge vntruly translateth, President, or bearinge rule ouer the worlde. For he knoweth, That the Gréeke woorde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth, Sitting in the first place, and forceth not of necessitie any rule, or gouernement ouer others. He might better haue turned it, Ecclesiam orbis terra∣rum primariam, The most notable, or chief Churche of the worlde: And so wolde his tran∣slation haue wel agreede with the Constitutions of the Emperour Iustinian: wherein the preeminence of sittinge in the first place in al Councelles,* 1.838 and Assem∣blies, is by special Priuilege graunted to the Bishop of Rome.

Likewise it wilbe replied, That Cyprian calleth the Churche of Rome, Ecclesiam Principalem,* 1.839 The principal Churche: whereof it were muche for M. Harding to reason thus:

The Churche of Rome is a Principal Churche,
Ergo, The Bishop of Rome is Heade of the Vniuersal Churche.

For Cyprian him self in the same Epistle in plaine expresse woordes saith,* 1.840 The authoritie of the Bishoppes of Aphrica is as good, as the authoritie of the Bishop of Rome.

Cicero,* 1.841 to blase the nobilitie of that Cittie, calleth it, Lucem orbis terrarum, atque Arcem omnium Gentium, The light of the Worlde, and the Castle of al Nations.

Frontinus likewise, Roma Vibs indiges, terrarumque Dea. Rome is a wantles Cittie, and the Goddesse of the worlde. And S. Hierome of the same in his time saith, Romanum Imperium nunc Vniuersas Gentes tenet The Empi••••e of Rome n••we pos∣sesseth al Nations.* 1.842 And therefore in the Councel of Chalcedon the Emperour of Rome is called Dominus Omnis Terrae, & Dominus Vniuersi Mundi. The Lorde of al the Earth:* 1.843 and, the Lorde of the Whole Worlde. In consideration as wel of this worldly state, & Maiestie, as also of the number, and constancie of Martyrs: of the

place of Peters trauaile: of the Antiquitie of the Churche: and of the puritie of D••••ctrine, the Churche of Rome was called the Principal Churche of al others. But he addeth further, Vnde vnitas Sacerdotalis ex••rta est. From whence the Vnitie of the Priesthoode first beganne. For that, theise woordes seeme to weigh muche, I thinke it good herein to heare the iudgemēt of some other man, that maie seeme indifferēt. Polydorus Uergilius expoundinge the same woordes of Cyprian,* 1.844 writeth thus, Ne quis erret, nulla alia ratione Sacerdotalis ordo à Romano Episcopo profectus esse dici potest, nisi apud Italos duntaxat id factum esse intelligatur: cum perdiu ante aduentum Petri in vrbem Romam, apud Hierosolymos Sacerdotium ritè institutum fuisse, liquid•• liqueat. Least any man hereby deceiue him selfe, it cannot in any other wise be saide, that the order of Priesthoode grewe first from the Bishop of Rome, onlesse we vnderstande it onely within Italie. For it is cleare, and out of question, that priesthoode was orderly appointed at Hierusalem a good while, before peter euer came to Rome. This commendation there∣for, by the iudgement of Polydore, was geuen by S. Cyprian to the Churche of Ro∣me in respecte of Italie, and not in respecte of the whole worlde. And therefore S. Augustine sayth,* 1.845 Ciuitas, quasi Mater, & Caput est Caeterarum: vnde etiam Metropolis appellatur. The Cittie is as the Mother, and the Heade of other townes: and thereof (in respecte of suche townes) it is called the Mother Cittie. And in this sense Chrysostome calleth the Cittie of Antioche Metropolim Fide The Mother of the Faithe.* 1.846

M. Hardinge saith further, The Churche is called the House of God: the ruler whereof (saith S. A••••rose) in theise daies is Damasus. Here is narrowe seekinge, to finde out somewhat: & yet the same somewhat wil be worthe nothinge. First, what opinion S. Ambrose had herein,* 1.847 it is easy els where of other his woordes to be seene. In his Epistle vnto the Emperoure Ualentinian, he calleth Damasus, not Prince of the people: nor Heade of the Churche: nor Uniuersal Bishop: but onely Bishop of the Churche of Rome.* 1.848 And writinge vnto Siricius the Bishop of Rome, he calleth him his Brother.

But he calleth Damasus by expresse woordes, the Ruler of Goddes Churche. He might haue had the like witnes of S. Hierome,* 1.849 Damasus virgo, Ecclesiae Virginis Doctor est. Damasus beinge a Virgin, is the teacher of the Churche, that is a Virgin. And what wil M. Hardinge geather hereof? Or what thinketh he of Ambrose him self, and of other Bishoppes? was not euery of them the Ruler of the Churche of God? Uerily S. Paule thus exhorteth the Cleregie of Ephesus at his departinge thence: Take heede to youre selues,* 1.850 and to the whole flocke, wherein the Holy Ghost hath made you O••erseers to rule the Churche of God, whiche he hath gotten with his Blo••de. There ap∣peareth no other difference bytweene thiese woordes of S. Paule, and the other of S. Ambrose, sauinge onely, that S. Ambrose saith, Rector Ecclesiae, and S. Paule saith, Regere Ecclesiam. Yet did not S. Paule by his woordes appointe, the Mi∣nisters of Ephesus to rule ouer the whole Churche of God.* 1.851 Thus S. Hierome calleth Origen, Magistrum Ecclesiarum, The Maister, or teacher of the Churches. Thus Theodoretus calleth Chrysostome, Doctorem Orbis terrarum, The te••cher of al the worlde. Thus Nazianzene calleth S. Basile, The Pillour, and Butresse of the Churche.

But marke wel,* 1.852 gentle Reader: and thou shalt see, that M. Hardinge hath pre∣tily wreasted vp this place of S. Ambrose quite out of tune, and of an Indefinite, or a Particular Proposition, cōtrary to his rules of Logique, wil needes conclude an Uniuersal, the better to mainteine the Popes Uniuersal power. For that S. Am∣brose speaketh indefinitely of a Churche, without limitation of one, or other, that M. Hardinge streatcheth, & forceth to the whole Uniuersal Churche: as if the who∣le Churche of God had benne at Rome. The like kinde of erroure leadde Boni••a∣cius the* 1.853 .8. to reason thus, Dominus dixit generaliter, Pasce oues meas, non singulari∣ter has, aut illas: Ergo, commisisse intelligitur Vniuersas. The Lorde saide generally vnto

Peter,* 1.854 Feede my sheepe: he saide not specially, Feede theise, or them: Therefore we must vn∣derstande, that he committed them vnto Peter altogeather. If M. Hardinge had not ta∣ken S. Ambrose vp so shorte, by the woordes that immediatly folowe, he might wel haue knowen his meaninge. For thus he openeth, what he meante by the House of God:* 1.855 Ibi necesse est dicatur esse Domus Dei, & veritas, vbi secundum volunta∣tem suam timetur. There we must needes saie, Goddes House, and Trueth is, wheresoeuer God is feared accordinge to his wil. This house was in al places, where God was knowen, and serued: and not onely in the Churche of Rome.

Yet wil M. Hardinge saie, Theise be euasions. For S. Ambrose seemeth to acknow∣lege a special Rule, and Gouernement in Damasus, that was not common vnto others. Certainely, his woordes importe not so. And howe canne we knowe his meaninge, but by his woordes? But to put the mater out of doubte, let vs consider whether the self same forme of speache, haue benne applied vnto any others in like sorte. Arsenius in his submission writeth thus vnto Athanasius:* 1.856 Nos quoque di∣ligimus pacem, & vnanimitatem cum Ecclesia Catholica, cui tu per Dei gratiam prae∣fectus es. We also loue Peace, and Unitie with the Catholique Churche, ouer which you by the Grace of God are made gouernour. Here Athanasius is pronoun∣ced Gouernoure of the Catholike Churche: Yet was he not the Bishop of Rome. So likewise saith S. Cyprian,* 1.857 Haec Ecclesia vna est, quae tenet, & possidet omnem sponsi sui Gratiam: in hac praesidemus. This Churche is one, that keepeth and holdeth the Grace of her Spouse: In this Churche we are the Rulers. Here S. Cyprian calleth him self the president, or ruler of Goddes Churche: Yet was he the Bishop of Cartha∣ge, and not of Rome. To be shorte, in like sorte Origen pronounceth generally of al Priestes,* 1.858 Si tales fuerint, vt à Christo super illos aedificetur Ecclesia. If they besuche, as vpon them the Churche of God maie be builte. Here Origen imagineth, that euery priest is the fundation of Goddes Churche: Yet were it harde to saie, Euery Priest is Bishop of Rome. S. Ambroses meaninge therefor is, That euery Bishop or Pa∣triarke within his Precinctes, or Prouince, is the Ruler of the whole Churche. And this is it, that Cyprian seemeth to saie,* 1.859 Episcopatus vnus est, cuius à singulis in solidum pars tenetur. The Bishoprike is one, a portion whereof is possessed in whole of euery Bishop. Therefore M. Hardinge seemeth to doo wronge to S. Ambrose, thus vio∣lently to abuse his woordes, to proue the Bishop of Romes Uniuersal power.

Here M. Hardinge doubtinge, least his Reader being wearie of theise colde sclender shiftes, and lookinge for some other more substantial, and formal reasons, woulde saie, I heare not yet the Head of the Vniuersal Churche, purposely preuenteth the mater, and saith: what forceth that, whether that very terme be vsed in any an∣cient writer or no? Gentle Reader, I beseeche thée, marke wel this dealinge. This name, the Heade of the Uniuersal Churche, is the very thinge, that we denie, and that M. Hardinge hathe taken in hande to proue: and boldely auoucheth, that he ha∣the already plainely shewed, and proued the same. Yet nowe in the ende findinge him self destitute, he turneth it of, as a thinge of nought, and saith, VVhat forceth that, whether he were called by that very name or no? As though he woulde saie, Al the olde Fa∣thers of the Churche bothe Greekes, and Latines, wanted woordes, and eloquen∣ce, and either they coulde not, or they durst not cal the Heade of the Churche by his owne peculiar name. Howe be it, if the Bishop of Rome be so called, it maie be she∣wed: If not, then is my first assertion true. Uerily, touchinge the title of Uniuer∣sal Bishop,* 1.860 S. Gregorie calleth it, Nouum Nomen, A New Name, vnacquainted, and vnknowen vnto the worlde. And saith further, If we quietly take this mater, we de∣stroie the Faith of the Vniuersal Churche.* 1.861 This therfore was the cause, that the ancient Doctours neuer called the Bishop of Rome the Heade of the Churche: for that they knewe he was neither reputed, nor taken so, nor was in deede the Heade of the

Churche.

M. Hardinge, hauing not yet found the thinge y^t he so long sought for, at the last is faine to make it vp by shifte of Reasō. The Vniuersal Churche (saith he) is the house of God.

Damasus is the Ruler of the House of God: Ergo, Damasus is Ruler of the Vniuersal Churche. This Syllogismus is a manifest Fallax, and hath as many faultes, as lines.

[ 1] First, There is an Equiuocation, or double vnderstandinge of these woordes, The house of God. For bothe the Uniuersal Churche, and also euery particular [ 2] Churche, is Goddes House. Againe, There is an other Fallax, whiche they cal, Ex meris particularibus, or A non Distributo ad Distributum.

[ 3] Thirdely, there is an other foule faulte in the very Forme of the Syllogisme, easy for any Childe to espie: For, contrary to al Logique, and order of Reason, he concludeth in Secunda Figura Affirmatiu••, Where as M. Hardinge knoweth, al the Moodes, or Formes of the Seconde Figure must néedes Conclude Negatiuè. The weaknes hereof wil the better appéere by the lyke. The Vniuersal Churche is the Catholique Churche: But Arsenius saithe, Athanasius the Bishop of Alexandria was Ruler of the Catholique Churche: Ergo, Athanasius the Bishop of Alexandria was Ruler of the Vniuersal Churche.

Thus hitherto M. Iuel maye truely saye, M. Hardinge hath yet brought, nei∣ther Clause, nor Sentence sufficient to prooue, that the Bishop of Rome was cal∣led either the Uniuersal Bishop, or the Heade of the Uniuersal Churche.

M. Hardinge. The .32. Diuision.

But to satisfie these menne, and to take awaie occasion of cauille, I wil alleage a fewe places, where the expresse terme (heade) is attributed to Peter the first Bishop of Rome, and by like right to his successours, and to the See Apostolike. Chrysostome speakinge of the vertue and power of Peter, and of the stedfastnes of the Churche, in the .55. Homilie vpon Matthew hath theise wordes amonge other. Cuius pastor, & caput, homo piscator, atque ignobilis &c.* 1.862 By which wordes he affir∣meth that the pastoure, and heade of the Churche, beinge but a fisher, a man, and one of base paren∣tage, passeth in firmnes the nature of the diamant. Againe, in an Homilie of the praises of Paule, he saith thus. Neither was this man onely suche a one, but he also which was the heade of the Apostles, who oftentimes saide, he was readie to bestowe his life for Christ, and yet was ful sore afraied of death. If he were heade of the Apostles, then was he heade of the inferioure people, and so heade of the vniuersal Churche.

Hierome writinge against Iouinian saith, Propterea inter duodecim vnus eligitur, vt ca∣pite constituto, Schismatis tollatur occasio. For that cause amonge the twelue, one is specially chosen out, that the heade beinge ordeined, occasion of schisme maie be taken awaie. VVhereby it ap∣peareth, that Peter was constituted heade, for auoidinge of diuision, and schisme. Nowe the danger of the inconuenience remaininge stil, yea more then at that time, for the greater multitude of the Churche, and for sundrie other imperfections: the same remedie must be thought to continewe, on∣lesse we woulde saie, that Christ hath lesse care ouer his Churche nowe that it is so muche encreased▪ then he had at the beginninge, when his flocke was smal. For this cause, excepte we denie Goddes Pro∣uidence towarde his Churche, there is one heade for auoidinge of schisme also nowe, as wel as in the Apostles time. VVhich is the Successour of him, that was heade by Christes appointement then, the Bishop of Rome sittinge in the seate, that Peter sate in.

Cyrillus saith, Petrus vt princeps, Caputque caeterorum, primus exclamauit, tu es Christus filius Dei viui. Peter as Prince, and heade of the reste, first cried out, thou art Christ the sonne of the liuinge God.* 1.863 Augustine also in a Sermon to the people, calleth him heade of the Churche, saieinge. Totius corporis membrum, in ipso capite curat Ecclesiae, & in ipso vertice com∣ponit omnium membrorum Sanitatem. He healeth the member of the whole Bodie, in the heade it self of the Churche, and in the toppe it self, he ordereth the healthe of al the members. And in an other place,* 1.864 Saluator quando pro se, & Petro exolui iubet, pro omnibus exoluisse videtur. Quia sicut in Saluatore erant omnes causa Magisterij, ita post Saluatorem in Petro omnes

continentur: ipsum enim constituit Caput (124)* 1.865 omnium. Our Sauiour, saith Augustine, when as he commandeth paiment (for the Emperour) to be made for himself, and for Peter, he seemeth to haue paide for al. Bicause, as al were in our Sauiour for cause of teachinge, so after our Sauiour, al are conteined in Peter, for he ordeined him Heade of al. Here haue these men the plaine and expresse terme, Heade of the reast, Heade of the Churche, Heade* 1.866 of al, and therefore of the Vniuersal Churche. VVhat wil they haue more? Neither here can they saye, that although this aucto∣ritie and title of the Heade be geuen to Peter, yet it is not deriued, and transferred from him to his Successours. For this is manifest, that Christe instituted his Churche so, as it shoulde continewe to the worldes ende, accordinge to the saieinge of Esaie the Prophete.* 1.867 Super solium Dauid &c. Vpon the seate of Dauid, and vpon his Kingedome, shal Messias sitte to strengthen it, and to es••ablis he it in iudgement and rightuousenes: from this day for euermore. And thereof it is euident, that he or∣deined those, who then were in ministerie, so as their auctoritie and power shoulde be deriued vnto their aftercommers, for the vtilitie of the Churche for euer, specially,* 1.868 where as he saide, Beholde, I am with you vntil the ende of the worlde. And therefore, as Victor writeth in his storie of persecution of the Vandales, Eugenius Bishop of Carthago conuented of Obadus a great Capitaine of Hunerike kinge of the Vandales, about a Councel to ••e kepte in Aphrica, for matters of the Faith, betwixt the Arians supported by the Kinge, and the Catholikes, saide in this wise: S••nostram fidem &c. If the kinges power desire to know our Faithe, whiche is one, and the true, let him sende to his freendes. I wil write also to my brethren, that my Felowbishoppes come, who may declare the faithe that is common to you and vs, (there he hath these woordes) Et praecipuè Ecclesia Romana, quae Caput est omniū Ecclesiarū. And specially the Churche of Rome, which is the Heade of al the Churches. Naminge the Churche of Rome, he meaneth the Bishop there, or his legates to be sente in his steede.

Thus it is prooued by good and ancient auctorities, that the name, and title of the Heade, Ruler, President, chiefe, and principal gouernour of the Churche, is of the Fathers attributed, not onely to Pe∣ter, but also to his successours Bishoppes of the See Apostolike. And therefore M. Iuel may thinke himselfe by this charitably admonished, to remember his promise of yeeldinge, and subscribinge.

The B. of Sarisburie.

I might wel passe al these authorities ouer without answeare, as beinge no parte of this question. For, I trust, the indifferent Reader of him selfe wil soone be∣léeue, we séeke no quarel against S. Peter, nor goe aboute to scanne his titles, or to abbridge him of his right. It is knowen that S. Peter by these Fathers here alle∣ged, Augustine, Hierome, Chrysostome, and Cyril, is called the Toppe, & Heade of the Apostles. And if néede so required, the same might be auoutched by authorities many moe. For who is he, that knoweth not this?

But M. Hardinge knoweth, the case is moued, not of S. Peter, but specially, & namely of the Bishoppes of Rome: And of them, he knoweth, he shoulde haue an∣sweared, if his minde had béene to deale plainely, &, as he saithe, fully to satisfie his Reader. Within the space of the first sixe hundred yéeres, there were in Rome .68. Bishoppes, for their Constancie in the Faithe, for their Uertue, & learninge farre excéedinge the reast, that haue béene sithence. The number of them beinge so great, their learninge so notable, their life so holy, it is maruel, M. Hardinge shoulde not be able to shewe, that any one of them al, in so longe a time, was once called the Heade of y^e Churche, & therefore should thus reast onely vpon S. Peter: who, when he receiued these Titles, was not Bishop of Rome: & of whom there is no question moued. Wherefore M. Hardinge may better consider his note in the Margin: & where as he hath written thus, Peter and his Successours called the Heade of the Churche ex∣pressely: He may rather amende it, and make it thus, Onely Peter, and not one of his successours, called Heade of the Churche expressely: So shoulde his note, and his texte agrée togeather: and so shoulde he not deceiue his Reader.

Here by the way, I must put M. Hardinge in remembrance: notwithstandinge, for his estimations sake, he would faine haue his foorth in these maters, yet should

he not therfore thus beguile the eies of the Simple,* 1.869 & thus misreporte, & falsifie the woordes of the Ancient Fathers.* 1.870 For alleging S. Hierome, he leaueth out woords, and altogeather dissembleth the whole meaninge: In S. Augustine he hath shifted, & placed one woorde for an other. S. Hierome in that place with great contention of woordes, commendeth S. Iohn aboue S. Peter, namely for that S. Peter was a Maried man, and S. Iohn a Uirgin. In the heate of his talke, he laieth this ob∣iection against him selfe.* 1.871 At dices, Super Petrū fundatur Ecclesia: licet id ipsum in alio loco super omnes Apostolos fiat, & cuncti Claues Regni Coelorum accipiant, & ex aequo super eos Ecclesiae fortitudo solidetur. But thou wilt say, The Churche was builte vpon Peter (and not vpon Iohn) Al be it in an other place the same is donne, (that is, the Churche is builte) vpon al the Apostles:* 1.872 and al receiue the Keies of the Kingedome of Hea∣uen: and the strength of the Churche is builte equally vpon them al. M. Hardinge thought it good, to skippe, & dissemble these woordes, not withstandinge they be ioyned alto∣geather in one sentence with the reast. It foloweth, Tamen proptereà inter duode∣••im vnus eligitur, vt, Capite constituto, Schismatis tollatur occasio. Sed cur non Iohan∣nes electus est virgo? Aetati delatum est: quia Petrus Senior erat: ne adhuc Adolescens, & pene Puer progressae aetatis hominibus praeferretur. Notwithstandinge the Disciples were al equal, yet therfore one is chosen amonge the twelue, that a Heade being appointed, oc∣casion of Schisme might be taken away. Thou wilt say againe, And why was not Iohn being a virgin, chosen to be this Heade? He answeareth, Christ gaue the preeminence vnto age. For Peter was an aged man: least that Iohn, beinge a younge man, and in manner a Childe, shoulde be placed before men of yeeres. This therfore is S. Hieromes meaninge, that Christe, to auoide confusion, whiche lightly happeneth in al companies, where as is none order, appointed S. Peter, for that he was the eldest man, to speake, & to deale for the reaste, as the Chiefe,* 1.873 & Heade of al his brethren. Which order also was after∣warde vniuersally taken throughout the worlde: that in euery congregation of Priestes, one shoulde haue a special preeminence aboue others, and be called Episcopus, the Bishop. This was thought a good politique way, to avoide conten∣tion in the Churche:* 1.874 and not, as M. Hardinge imagineth, To make one man the Vniuer∣sal Ruler ouer al the worlde. But touchinge this whole mater, I haue answeared more at large in the .15. Diuision of this Article.

In the allegation of S. Augustines woordes,* 1.875 M. Hardinge for his pleasure, hath vttered manifest corruption, in the stéede of this woorde, Eorum, purposely vsinge this woorde, Omnium. For where as S. Augustine saith, Ipsum constituit Caput eorum, Christe appointed him to be the Head of them, M. Hardinge thought it better to allege it thus, Ipsum constituit Caput Omnium: Christe appointed him to be Head of al.* 1.876 He saw right wel, that corrupte Doctrine woulde not stande without some corruption.

Further, I doubt not, but M. Harding dooth wel remember, that the question, that lieth betwéen vs, riseth not of any extraordinarie name, once, or twise, geuen vpon some special affection: but of the vsual, and knowen stile of the Bishoppes of Rome.* 1.877 For Theophrastus saith, Quae semel, aut bis accidunt, contemnūt Legislatores. The law makers haue no regarde to suche thinges, as neuer happen, but once, or twise. Neither what so euer name is geuen to any man of fauour, or admiration of his vertue, is therefore to be reckened, as his ordinarie title. S. Chrysostome writeth thus of the Emperour Theodosius, Laesus est, qui non habet parem vllum super terram, Summitas, & Caput omnium super terram hominum. He is offēded, that in the Earth hath no peere: the Toppe, and the Head of al men in the worlde. Eleutherius the Bishop of Rome, gaue this title vnto Lucius y^e Kinge of this Ilelande: Vos estis Vicarius Christi, You (beinge the King) are Gods Vicar.* 1.878 Chrysostome speakinge of Elias, calleth him Prophetarum Caput, The Head of the Prophetes. The Councel of Ephesus writing vnto the Em∣perours Theodosius, and Ualentinianus, expresseth Cyrillus y^e Bishop of Alexan∣dria

by this title,* 1.879 Caput Episcoporum cōgregatorum Cyrillus.* 1.880 Cyrillus the Heade of the Bishops there assembled. Likewise Gregorie intitleth S. Paule in this wise: Paulus ad Christum conuersus,* 1.881 Caput effectus est nationum. Paule beinge conuerted vnto Christ, was made the Head of Nations. And to take nearer view of the Bishop of Romes owne special titles, Pope Nicolas thereof writeth thus, Constat, Pontificem a Pio Principe Constantino Deum appellatum. It is wel knowen, that the Pope, of that Godly Prince Constantinus was called God. And further they say, Papa est in primatu Abel, in zelo Elias, in mansuetudine Dauid, in potestate Petrus, in vnctione Christus. The Pope in Primacie is Abel: in zeale is Elias: in mildenesse is Dauid: in power is Peter: in anointinge is Christe. These names, as I haue saide, of Affection, and fauour haue been geuen: yet wil not M. Hardinge therefore say, that, either the Emperour ought to be cal∣led the Head of al men vpon earth: Or the Kinge, Christes Uicare: Or Elias, the Head of the Prophetes: Or Cyrillus, the Head of the Councel: Or S. Paule, the Head of Nations: Or the Bishop of Rome, God, or Christe: as by an vsual, and ordinarie Title. And although, as I haue saide, S. Peters titles be nothinge incident to this Question, yet wée may examine M. Hardinges argument tou∣chinge the same.

Peter (saith he) was Head of the Apostles:
Ergo, He was Head of other inferiour people: And so Head of the Vniuersal Churche.

This is a deceiteful kinde of argument, and riseth by degrees, and steppes: and in the Schooles is called Sorites. In like sorte M. Harding might conclude thus:

Elias, as Chrysostome saith, was Head of the Prophetes:
Ergo, He was Head of the inferiour people: And so of the whole Vniuersal Church.

But the errour hereof wil better appeare by that argument, that The misto∣cles the gouernour of Athens sometimes made of him selfe, his wife, & his childe. Thus he saide:

The people of Athens is ruled by mee: I am ruled by my wife: My wife is ruled by my childe:
Ergo, The people of Athens is ruled by my Childe.

In this Reason, this one woorde, Rule, hath thrée significations. For The∣mistocles ruled, as a Gouernour: His wife, as a Shrew: his Childe, as a wanton. And therein standeth the errour of the argument. So likewise this woorde, Head, signifieth sometime the chiefe in learninge: sometime the chiefe in dignitie: some∣time the chiefe in Gouernement. And hereof also in reasoning riseth great errour. For it were greate folie to reason thus: Paule in learninge, and dignitie was the Head of al others: Ergo, He was the Head in Gouernment ouer al others.

Touching Uictor, that wrote the Storie of the Uandales, he is neither Scrip∣ture, nor Councel, nor Doctour, nor writeth the Order, or Practise of the primitiue Churche: nor is it wel knowen, either of what credite he was, or when he liued: nor dooth he cal the Bishop of Rome the Head of the Uniuersal Churche. Onely he saith, Rome is the Chiefe, or Head Churche of al others. Whiche thinge of our parte, for that time, is not denied: as may better appeare by that is written before in sundrie places of this Article.* 1.882 So dooth Prudentius cal Bethleem the Head of the World: Sancta Bethlem Caput est Orbis So likewise Chrysostome geuing instructions vnto Flauianus touchinge the Citie of Antioche, saith vnto him, Cogita de totius Orbis Capite. Thinke thou of (Antioche, that is) the Heade of al the Worlde. Hereby is meante a Head of Dignitie, or Honour: and not of Rule.

M. Hardinge findinge not one of the whole number of the Bishops of Rome, once named the Heade of the whole Churche, therfore thought it best to founde his proufe vpon S. Peter. And for that cause, others of his side haue auanced S. Peter aboue al Creatures. Boni••acius saith, That God tooke Peter in Consortium Indi∣uiduae

Trinitatis,* 1.883 into the Felowship euen of the Indiuisible Trinitie: and that from him, as from the Heade,* 1.884 he powreth al his giftes into the Bodie. Hereof M. Hardinge forceth his argument thus:

Peter was the Heade of the Apostles, and so of al other inferiours:
Ergo, The Bishop of Rome is the Heade of the Vniuersal Churche.

Thus, as Iulianus the Emperour in his phrenesie sometimes imagined, that the Great Aleranders Soule was come by Succession to dwel in him: euen so now the Bishops of Rome imagine by like fantasie, or phrenesie, y^t S. Peters Soule com∣meth by Succession to dwell in them: & that therefore they ought to haue, what so euer Title, or Interest Peter had. And for that cause they say, We are Peters Successours: euen as the Phariseis sometime saide, We be the Children of Abraham. But S. Iohn the Baptist saide vnto them,* 1.885 Put not your affiance in suche Succession. For God is hable euen of the stones to raise vp Children vnto Abraham. And when the Chil∣dren of Scaeua beinge Sorcerers,* 1.886 and Infidelles beganne to practise in the name of Christe, and Paule, the man possest made them answeare▪ Christe I know: and Paule I knowe: But what are you? Surely Peter was not the Heade of the Apostles, bi∣cause he was Bishop of Rome. For he was so appointed by Christe, in considera∣tion of age, and boldenes of Sprite, longe before he came to Rome: Yea, and had so béene, and so had continued, although he had neuer come to Rome. Therefore M. Hardinges argument is a Fallax, and in the Schooles is called Fallacia accidentis.

Thus, notwithstandinge S. Peter were Heade of the Church, yet cannot the B. of Rome therefore of right claime the same title.* 1.887 And albeit S. Peter of special re∣uerence, and admiration of his Sprite, and vertues, were sometimes so called, as S. Paule sometimes vpon like consideration also was, yet vnderstandinge this Chieftie for Uniuersal Power, and Gouernment, & Authoritie to commaunde, S. Peter neither was the Heade of the Uniuersal Churche in déede, nor was so estée∣med, or taken emonge his bretherne: as many waies it may wel appeare. And therefore S. Gregorie saithe,* 1.888 Paulus membra Dominici Corporis certis extra Dominū quasi Capitibus, & ipsis quidem Apostolis subijci particulariter euitauit. S. P••ule forbade, that the members of Christes Bodiè, shoulde not be subiecte particul••rely vnto any certaine Heades bysides the Lorde, no not vnto the Apostles themselues. So saithe S. Augustine, as it is before alleged,* 1.889 Nec Apostolus Paulus Caput est, & Origo eorum, quos planta∣uerat. Neither is Paule him selfe the Heade of them, whome he planted. Likewise againe he saithe, Paulus Apostolus, quanquam sub Capite praecipuum Membrum, tamen Mē∣brū est Corporis Christi.* 1.890 Paule the Apostle, although he be a special member vnder (Christ) the Heade, yet is he a member (& not the Head) of Christes Bodie. To conclude, S. Gre∣gorie saithe: Cer••è Petrus Apostolus primum membrum Sanctae, & Vniuersalis Ecclesiae est. Paulus, Andreas, Iohannes, quid aliud, quàm singularium sunt plebium Capita? Et tamen sub vno Capite omnes membra sunt Ecclesiae. At{que} vt cuncta breui cingulo locu∣tionis astringam, Sancti ante Legem, Sancti in Lege, Sancti sub Gratia: Omnes hi perficiē∣tes Corpus Domini, in membris sunt Ecclesiae constituti: Et nemo se vnquam Vniuersa∣lem vocari voluit. In deede Peter the Apostle is the Chiefe Member of the holy Vniuersal Churche. Paule, Andrewe, and Iohn, what are they els, but the Heades of seueral peoples? Yet notwithstandinge vnder one Heade they are al members of the Churche. To be shorte, The Sainctes before the Lawe: The Sainctes in the Lawe: the Sainctes vnder Grace: al accomplish∣inge the Lordes Bodie, are placed emonge the members of the Churche: And there was neuer yet none, that woulde cal him selfe Vniuersal.

Hereof we may wel conclude thus, S. Peter touchinge gouernement, & Or∣dinary Rule was not the Heade of the Uniuersal Churche. Ergo, Muche lesse is the Pope the Heade of the Uniuersal Churche.

M. Hardinge. The .33. Diuision.

I wil adde to al that hath ben hitherto saide of this matter, a saieinge of Martin Luther, that suche as doo litle regarde the grauitie of auncient Fathers of the olde Churche, maie yet some what be

moued with the lightnes of the younge Father Luther, Patriarke, and founder of theire newe Churche. Lightnes I maie wel cal it, for in this sayinge, which I shal here rehearse, he dothe not so soberly al∣lowe the Popes primacie, as in sundrie other treatises he dothe rashly, and furiousely inueigh against the same. In a litle treatise intituled, Resolutio Lutheriana super propositione sua. 13. De po∣••estate Papae: His wordes be these: Primum quod me mouet Romanum Pontificem esse alijs omnibus, quos saltem nouerimus se Pontifices gerere, Superiorem, est ipsa voluntas Dei, quàm in ipso facto videmus. Neque. n. sine voluntate Dei, in hanc Monarchiam vn∣quam venire potnisset Rom. Pontifex. At voluntas Dei, quoquo modo not̄a fuerit, cum re∣uerentia suscipienda est, ideoque non licer temer•• Romano Pontifici in suo primatu resi∣stere. Haec autem ratio tanta est, vt si etiā nulla scriptura, nulla alia causa esset, haec tamen satis esset ad compescendam temeritatem resistentium. Et hac sola ratione gloriosissimus Martyr Cyprianus, per multas Epistolas confidentissimè gloriatur contra omnes Episco∣porum quorumcunque aduersarios. Sicut. 3. Regum legimus, qu••d decem Tribus Israel discesserunt à Roboam filio Salomonis, & tamen quia voluntate Dei, siue auctoritate fa∣ctum est, ratum apud Deum fuit. Nam & apud Theologos omnes, voluntas Signi, quam vocant operationem Dei, non minus quàm alia signa voluntatis Dei, vt praecepta prohibi∣tiua &c. metuenda est. Ideo non video, quomodo sint excusati à Schismatis reatu, qui huic voluntati contrauenientes, sese à Romani Pontificis auctoritate subtrahunt. Ecce haec est vna prima mihi insuperabilis ratio, quae me subijcit Romano Pontifici, & primatum eius confiteri cogir. The first thinge, that moueth me to thinke the Bishop of Rome to be ouer al other, that we knowe to be Bishoppes, is the very wil of God, which we see in the facte, or deede it selfe. For without the wil of God the Bishop of Rome coulde neuer haue ben commen vnto this Monarchie. But the wil of God, by what meane so euer it be knowen, is to be receiued reuerently. And therefor it is not lawful rashely to resiste the Bishop of Rome in his primacie. And this is so greate a reason for the same, that if there were no Scripture at al, nor other reason, Yet this were inough to s••aie the rashenes of them, that resiste. And through this onely reason, the most glorious Martyr Cyprian in many of his Epistles vaunteth him self very boldly against al the aduersaries of Bishoppes, what so euer they were. As in the thirde booke of the Kinges we reade, that the tenne Tribes of Israel de∣parted from Roboam Salomons sonne. Yet bicause it was doone by the wil or auctoritie of God, it stoode in effecte with God. For amonge al the Diuines, the wil of the Signe, whiche they cal the workinge of God, is to be feared no lesse, then other Signes of Goddes wil, as commandementes pro∣hibitiue &c. Therefore I see not, howe they maie be excused of the gilte of schisme, whiche goinge against this wil, withdrawe them selues from the auctoritie of the Bishop of Rome. Lo this is one chief inuincible reason, that maketh me to be vnder the Bishop of Rome, and compelleth me to con∣fesse his primacie. This farre Luther.

Thus I haue briefely touched some deale of the Scriptures, of the Canons and Councelles, of the Edictes of Emperours, of the Fathers saieinges, of the reasons, and of the manifolde practises of the Churche, whiche are wonte to be alleaged for the Popes primacie, and supreme auctoritie. VVith al, I haue proued that, whiche M. Iuel denteth (125)* 1.891 that the Bishop of Rome Withein sixe hundred yeeres after Christ, hath beene called the Vniuersal Bishop, of no smal number of menne of greate credite, and verie ostentimes heade of the Vniuersal Churche, both in termes equiualent, and also expressely. Nowe to the nexte article.

The B. of Sarisburie.

The case goeth somewhat hardely of M. Hardinges side, when he is thus driuen for wante of other authorities, to craue aide at Luthers hande. Touchinge alteration in religion, whiche it pleaseth him to name lightnes, if he woulde so∣berly remember his owne often chaunges, and the light occasions of the same, he shoulde finde smal cause to condemne others. Certainely D. Luther, after God had once called him to be a minister of his Trueth, neuer lookte backewarde from the plough, nor refused the Grace, y^t God had offred him, notwithstandinge he sawe, al the powers of the worlde were against him. His argument is taken of the effectes, or tokens of Goddes wil. The Pope, saide he, is auanced vnto a Monarchie, or Em∣perial state of a Kingedome: But he coulde neuer be so auanced without Goddes wil: Ergo, it was Goddes wil, it shoulde be so.

Argumentes, that be taken of Goddes permission, or of the tokens of his wil, make no necessary proufe, either that the thinges in them selues be good, or that God is pleased with them.* 1.892 For God suffred Nabucodonozor, Sennacherib, Pharao, and others: and their very estates, & procéedinges were euident tokens of Goddes wil. For if his wil had béene otherwise, they coulde not haue reigned. Yet neither were they good men, nor was God pleased with their dooinges. So shal God suffer An∣tichriste to sitte euen in the holy place. Daniel* 1.893 saithe, Faciet, & prosperabitur. He shal take his pleasure,* 1.894 and shal prosper. And againe, Roborabitur fortitudo eius, & non in viribus suis.* 1.895 His power shalbe confirmed, but not through his owne strength: but through y^e strength of God. Yet shal not God therefore loue, or fauour Antichriste, or delite in his wickednes. For S. Paule saith,* 1.896 The Lorde shal kil him with the sprite of his mouth, and shal destroy him with the brightnes, and glorie of his comminge.

Now, for as muche as, it hath pleased M. Harding, for the Conclusion hereof, to touche the Effects of Godes wil, I trust, it shal not be paineful to thée, gentle Rea∣der, likewise shortely to consider the effectes, and sequeles of this Uniuersal power. It is graunted, that the Churche of Rome, for sundrie causes before alleged, was e∣uermore from the beginninge the chiefe, and moste notable aboue al others. Not¦withstandinge Eneas Syluius,* 1.897 beinge him selfe a Bishop of Rome, saith, Ad Ro∣manos pontifices ante Nicenum Concilium, aliquis sanè, & si non magnus, respectus fuit. Verily there was some respecte had to the Bishoppes of Rome before the Councel of Nice, although it were not great. S. Cyprian* 1.898 in his time complained, That Pride, and Am∣bition seemed to lodge in priestes bosomes. Origen in his time complained, that the Ministers of Christe seemed euen then to passe the outrage of worldly Princes.

Yet was the Churche of God in those daies euerywhere, vnder cruel, and vehe∣ment persecution. Therefore to abate this ambitious courrage, order was after∣warde taken in the Councel of Carthage, that no man shoulde be intitled the Highest Bishop, or the Prince of Bishoppes, or by any other like name. The Greeke Bishoppes in the Councel of Antioche,* 1.899 and the Bishoppes of Aphrica, beinge in number twoo hundred and seuentéene, in the Councel there founde them selues greeued with the Pride and Arrogancie of the Sée of Rome. For that Iohn the Bishop of Con∣stantinople tooke vpon him, to be called the Uniuersal Bishop, therefore Gregorie the Bishop of Rome called him Lucifer, and the Messenger of Antichrist: and saide, He had chosen vnto him a proude, and arrogant, a pompous, and a blasphemous name.* 1.900 But after that, by great sute made vnto the Emperour Phocas, the Bi∣shoppes of Rome them selues had once obteined the same title, and had possessed, & enioied the same a longe while, in the ende their pride was suche, that it seemed intolerable.* 1.901 Then they beganne to decrée, and determine, That euery mortal man is bounde, to be subiecte to the Sée of Rome, & that vpon paine of damnation: and that without the Obedience of that Sée, noman is saued: That the Bishop of Rome is an Uniuersal Iudge ouer al men:* 1.902 and that he him selfe may be iudged by noman, neither by Emperour, nor by Kinge, nor by al the Cleregie, nor by the whole people, For that it is written by the Prophets Esaie, The Axe shal not glorie against him, that heweth with it: That what so euer he doo, noman may presume to say vnto him,* 1.903 Domine cur ita facis? Sir, why doo you thus? That he hath al manner Lawe,* 1.904 and Right in Scrinio pectoris sui, in the Closet of his breaste. That al other Bi∣shoppes receiue of his fulnes:a 1.905 That no Councelles can make lawes for the Churche of Rome: and that the Bishop of Romes authoritie is plainely excepted out of al Councelles:b 1.906 That,* 1.907 notwithstandinge the Pope drawe innumerable companies of people after him into Helle, yet no mortal man may dare to re••roue him.c 1.908 That the Popes wil, or pleasure standeth as a lawe. In illis, quae vult, est ei pro ratione volūtas: And that there is none other reason to be yéelded of his dooinges, but onely this,

Quia ipse voluit, For he woulde.d 1.909 For of that, y^t is nothinge, he is hable to make some thinge. Quia de••eo, quod nihil est, potest facere aliquid:e 1.910 That he hath the right of bothe sweardes, as wel of the Temporal, as of the Spiritual: That the Tem∣poral Prince may not drawe his swearde, but onely at his becke, and sufferance: ad nutum, & Patientiam Ecclesiae:f 1.911 That he is Haeres Imperij, the Heire apparent of the Empier,g 1.912 and is seuen and fiftie degrees greater then the Emperour: and that bicause in suche proportion the Sunne is greater then y^e Moone:h 1.913 That it is lawful for him to depose kinges, and Emperours: as he did the Emperoure Henry the sixthe, and Chilpericus the Frenche Kinge.i 1.914k 1.915

Then he made the Emperour of Christendome to lie downe flatte before him, and spared not to sette his foote vpon his necke, addinge withal theise woordes of the prophete Dauid, Thou shalt walke ouer the aspe, and the cockatrise: Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae, The Pro∣ctoure, or steward of the Churche of Rome:l 1.916 Then, as if had béene Nabucodonozor, or Alexander, or Antiochus, or Domitian, he claimed vnto him selfe the name, and title of almighty God: and said further, That beinge God, he might not be iudged of any Mortal man:m 1.917 Then he suffred menne to saie, Dominus Deus noster Papa, Our Lord God the Pope:n 1.918 Tu es omnia, & super omnia, Thou art al, and aboue al. Al power is geuen vnto thee, as wel in Heauen, as in Earthe. I leaue the miserable spoile of the Empier: the loosinge of sundrie great Countries, and Nations, that sometimes were Christened: the weakeninge of the Faithe: the encourraginge of the Turke: the ignorance, and blindenes of the people. These, & other like, be the effectes of the Popes Uniuersal power. Would to God, he were in deede, that he would so faine be called, & woulde shewe him selfe in his owne particular Churche to be Christes Ui∣care, & theo 1.919 Dispenser of Gods Mysteries. Then shoulde godly men haue lesse cause to cōplaine against him. As nowe, although, that he claimeth, were his very right, yet by his owne iudgement, he is worthy to loose it.p 1.920 For Pope Gregorie saith, Priuilegium meretur amittere, qui abutitur potestate. He that abuseth his authoritie, is wor∣thy to loose his priuilege. And Pope Syluerius saith,q 1.921 Etiam quod habuit, amittat, qui, quod non accepit, vsurpat. He that vsurpeth that he receiued not, let him loose, that he had.

Nowe, briefely to laye abroade the whole contentes of this Article:

[ 1] Firste, M. Hardinge hath wittingly alleged suche testimonies vnder the na∣mes of Anacletus, Athanasius, and other Holy Fathers, as he him selfe knoweth vndoubtedly to be forged, and with manifest Absurdities, and Contradictions, doo betraye them selues, and haue no manner colour, or shewe of trueth.

[ 2] He hath made his claime by certaine Canons of the Councel of Nice, and of the Councel of Chalcedon: and yet he knoweth, that neither there are, nor neuer were any suche Canons to be founde.

[ 3] He hath dismembred, and mangled S. Gregories woordes, and contrary to his owne knowledge, he hath cutte them of in the middest, the better to beguile his Reader.

[ 4] He hath violently, and perforce drawen, and rackte the Olde godly Fathers, Ireneus, Cyprian, Ambrose, Cyrillus, Augustine, Theodoretus, Hierome, and others, contrary to their owne sense, and meaninge.

[ 5] Touchinge appeales to Rome, the gouernement of the East parte of the worlde, Excommunications, Approbations of orders, allowance of Councelles, Restitu∣tions, and Reconciliations, he hath openly misreported the whole Uniuersal order, and practise of the Churche.

[ 6] Al this notwithstandinge, he hath as yet founde neither of these two glorious Titles, that he hath so narrowly sought for: notwithstandinge greate paines ta∣ken, and greate promises, and vauntes made touchinge the same.

Therefore, to conclude, I must subscribe, and rescribe, euen as before, That albeit M. Hardinge haue trauailed painefully herein, bothe by him self, and also with conference of his frendes: Yet cannot he hitherto finde, neither in the Scrip∣tures, nor in the olde Councelles, nor in any one of al the auncient Catholique Fa∣thers, that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe, was euer intitled either the Uniuersal Bishop, or the Heade of the Uniuersal Churche.

FINIS.

Notes

• * 1.1

  Vniuersal Bishop.
• * 1.2

  The .93. Vn¦truthe, for there vvas no suche povver con∣fessed. Not one at al.
• * 1.3

  Extra. De elect. & Electi ptāte. Solitae.
• * 1.4

  De Maiorit. & obedien. Vnam Sanctam. 9. Quaest. 3. Nemo.
• * 1.5

  Gregor. in Ca∣ten. in Matthae. Ca. 16.
• * 1.6

  Gregor. li. 4. ••••pist. 34.
• * 1.7

  De Iure diuino.
• * 1.8

  A heape 〈◊〉〈◊〉vntruethe••.
• * 1.9

  Zosimus in Con∣cil. Aphricano.
• * 1.10

  Meltiades in e∣pist. ad ••pis. Hi∣spani••e.
• * 1.11

  Iohn. 17.
• * 1.12

  Matth. 28.
• * 1.13

  In Concil. Late∣ran. sub Leone.
• * 1.14

  Reginal. Polus aduersus H. 8. Regem Angliae. De Maiori. & obedien. Vnam Sanctam. 1. Corinth. 2.
• * 1.15

  De Maior. &c. Vt suprà.
• * 1.16

  Glosa ibidem.
• * 1.17

  Math. 16.
• * 1.18

  Marke. 8.
• * 1.19

  Luke. 9.
• * 1.20

  1. Corinth. 10.
• * 1.21

  Gregor. Nyssen. in Testimonijs delectis exve∣teri testam.
• * 1.22

  Hilar. de Trini. ••i. 2.
• * 1.23

  Hilar. de Trini. li. 6.
• * 1.24

  Cyril. de Trini. li. 4.
• * 1.25

  Chrysostom. in Matthae. hom. 55. De Verbis Do∣mini secundum Matthae. Serm. 13 Origen. in Mat∣thae. tracta. 1.
• * 1.26

  Marc. 3▪
• * 1.27

  Hieronym. in Matthae. Ca. 16▪ li. 3.
• * 1.28

  Trippe.
• * 1.29

  Epistles Decretal.
• * 1.30

  In admonitione ad lectorē, ante Decret. Liberij. Dist. 20. Decre∣tales.
• * 1.31

  Clemen ••pis. 1.
• * 1.32

  Hieronym. de Ecclesiast. Scrip∣toribus.
• * 1.33

  Anther. Epis. 1.
• * 1.34

  Macellin. Epis. 2. ad Oriental.
• * 1.35

  Marcell. Epis. 2.
• * 1.36

  Zephyrin. epis. 1.
• * 1.37

  Luc. Ca. 10.
• * 1.38

  Luc. 3.
• * 1.39

  Meltiad. Epist. 1.
• * 1.40

  Anaclet. epist. 1.
• * 1.41

  Irenaeus li. 3. ca. 3.
• * 1.42

  Dist. 93. Iuxta Sanctorum.
• * 1.43

  Anacleti Epis. 3.
• * 1.44

  Extra. De re∣s••riptis. Ad au∣dientiam.
• * 1.45

  Anacle••i. epist. 1.
• * 1.46

  Anaclet. Epist. 3.
• * 1.47

  Dist. 79. Opor∣tebat.
• * 1.48

  Ioan. 2••.
• * 1.49

  Luc. 22.
• * 1.50

  Matth.16.
• * 1.51

  Cura ei totius Ecclesiae & prin¦cipatus com∣mittitur.
• * 1.52

  M. Harding cutteth of, and corrup¦teth the vvordes of S. Gregorie, For it folo∣vveth im∣mediately, Tamen P••∣trus Vni∣uersalis A∣postolus nō¦vocatur.
• * 1.53

  Gregor. li. 4.
• * 1.54

  Epist. 32▪
• * 1.55

  Petrus vniuersa••¦lis Apostolus non vocatur.
• * 1.56

  Concil. Constan∣tinopol. 8.
• * 1.57

  Actione 8.
• * 1.58

  Gregor. li. 4.
• * 1.59

  Epist. 30.
• * 1.60

  Gregor. li. 4.
• * 1.61

  Epist. 34.
• * 1.62

  ••sai. 14▪
• * 1.63

  Greg. li. 4. Epi. 38▪
• * 1.64

  Sacerdotum est paratus exer∣citus.
• * 1.65

  Ita in manu¦scriptis, Meliùs quàm exitus.
• * 1.66

  Greg. li. 6. ep. 28.
• * 1.67

  Greg. li. 6. ep. 24
• * 1.68

  Greg. li. 4. ep. 3••.
• a 1.69

  Li. 6. Epist. 2.
• b 1.70

  Li. 4. Epist. 32▪
• c 1.71

  Li. 4. Epist. 38.
• d 1.72

  Li. 4. Epist. 32.
• e 1.73

  Li. 4. Epist. 38.
• f 1.74

  Li. 6. Epist. 24.
• g 1.75

  Li. 4. Epist. 39.
• h 1.76

  Li. 4. Epist. 38.
• i 1.77

  Li. 4. Epist. 32.
• k 1.78

  Li. 4. Epist. 39.
• l 1.79

  Li. 4. Epist. 39.
• m 1.80

  Li. 4. Epist. 39.
• * 1.81

  Greg. li. 4. Ep. 32.
• * 1.82

  Greg. li. 4. ep. 3••
• * 1.83

  Greg. li. 4. ep. 3••.
• * 1.84

  Gregor. li. 7.
• * 1.85

  ••pist. 30.
• * 1.86

  Ibidem.
• * 1.87

  Gregor. li. 4.
• * 1.88

  Epist. 32.
• * 1.89

  •••• Corinth. 11.
• * 1.90

  ••. Corinth. 11.
• * 1.91

  Gregor. li. 4.
• * 1.92

  Epist. 32
• * 1.93

  Tamen Vniuer∣salis Apostolus non vocatur.
• * 1.94

  Gregor. li. 4.
• * 1.95

  The. 94. ••••¦truth. For S. Cyprian speaketh these vvord•• of euery seueral Bi∣shop: not only of the Bishop o•• Rome,
• * 1.96

  Epist. 3••••
• * 1.97

  The .95. vn¦truth, stan∣ding in the manifest corruption and falsifie∣inge of S. Cyprian.
• * 1.98

  S••cundum M••∣gisteria d••uina.
• * 1.99

  Cyprian. li ••▪ epist. 3.
• * 1.100

  The occasion of M. Hardinges errour.
• * 1.101

  One Bi∣shoppe.
• * 1.102

  7. quae. 1. Factus ••••t.
• * 1.103

  ••usebius li. 6.
• * 1.104

  Ca. 43.
• * 1.105

  Socrates li. 6.
• * 1.106

  Ca. 22.
• * 1.107

  Hieronym. in Epist. ad Titum. Ca. 1.
• * 1.108

  Cyprian. li. 4.
• * 1.109

  Epist. 9.
• * 1.110

  Cyprian. De simplicitate praelatorum.
• * 1.111

  Hierony. ad Ti∣tum. Ca. 1.
• * 1.112

  Luke. 10. Ignati. ad Tral∣lianos.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  Cypr. li. 1. epist. 3.
• * 1.115

  Cyprian. li. 4. epist. 9.
• * 1.116

  Ignat ad Phi∣ladelphien.
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.118

  The vni∣uersal Brother∣hoode.
• * 1.119

  Fraternitas v∣niuers••••.
• * 1.120

  Cyprian. lib. 1.
• * 1.121

  Episc. 4.
• * 1.122

  Cyprian. lib. 2.
• * 1.123

  Epis. 12.
• * 1.124

  Rescriptum Honorij ad Bo∣nifacium.
• * 1.125

  Quem vniuer∣sitatis consensus elegerit.
• * 1.126

  Origenes in Esaiam hom. 6.
• * 1.127

  Origen. in Hie∣remi. homi. 7.
• * 1.128

  Ignatius ad Trallianos.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  Cyprian. lib. 4.
• * 1.131

  Epist. 9.
• * 1.132

  Athana••i••s forged.
• * 1.133

  In primo tomo Conciliorum.
• * 1.134

  In summitatis arc•• consti••uit.
• * 1.135

  Anacle•••••• forged.
• * 1.136

  S. Gregorie nipped.
• * 1.137

  The nexte vvoordes immediat∣ly folovv∣inge are these, Ta••men Pet•••••• Vniuersa∣lis Apos••o∣lus non vo∣catur.
• * 1.138

  S. Cypria•••• minde ••vvise falsi∣fied in one place.
• * 1.139

  The. 96. vn∣trueth, ioyned vvith folie, as shal ap∣peare.
• * 1.140

  The. 97. vntrueth. For there vvas no suche ori∣ginal kepte in the Churche of Rome.
• * 1.141

  Vide Francise. Turrianum li. 3. charact. do∣gmat.
• * 1.142

  The. 98. vn∣trueth. For there vvas no Prince or prouince Christened in S. Peters ••ime.
• * 1.143

  Matth••••. ••••.
• * 1.144

  Athanasi∣us forged.
• * 1.145

  Esai. 2▪
• * 1.146

  Miche. 4.
• * 1.147

  Matrix Reli∣gionis.
• * 1.148

  Nic••phor. lib. 2. Ca. 40.
• * 1.149

  Euseb. lib. 2. Ca. 26.
• * 1.150

  Nicephor. li. 2 Ca. 43.
• * 1.151

  Augustin. Epist. 170. & Epi. 178.
• * 1.152

  Graecia, vnde ••ides orta est.
• * 1.153

  Concil. Cartha∣ginen. 6.
• * 1.154

  1 Corinth. 3.
• * 1.155

  Athanasius in Epistola ad Or∣thodoxos.
• * 1.156

  Socrat. li. 2. Ca. 14.
• * 1.157

  Gregor. lib. 4. Epi. 32.
• * 1.158

  Gregor. lib. 4. Epist. 36.
• * 1.159

  Gregor. lib. 6. Epist. 30.
• * 1.160

  Greg. lib. 6. Epist. 24.
• * 1.161

  Cyprian. lib. 1. Epist. 3.
• * 1.162

  Cyprian. de I••∣iunio & Ten∣tatione.
• * 1.163

  Ammianus Marcellin.
• * 1.164

  Socrates lib. 4. Ca 29.
• * 1.165

  Augustin in quaestionibus veteris & Nou•• Testamenti. Quaest. 101.
• * 1.166

  Hi••ro. in praesa∣tione ad Galat. Rom. 11.
• * 1.167

  The pride of Rome.
• * 1.168

  Concil. Cartha∣gin. Can. 26.
• * 1.169

  Concil. Hippon. Ca▪ 27.
• * 1.170

  Concil. Aphri∣can. Ca. 6.
• * 1.171

  Concil. Aphri∣can. Ca. 92.
• * 1.172

  Synodus Alexā∣drina aduersus accusatores A∣thanasij.
• * 1.173

  Anaclet. Epist. 1.
• * 1.174

  Concil. Cartha∣ginen. 6. Ca. 2.
• * 1.175

  Nicolaus 1. ad Michaelem Im∣peratorem.
• * 1.176

  The Pope a forger.
• * 1.177

  Concil. Cartha∣ginen. 6. Ca. 3.
• * 1.178

  Ca. 4.
• * 1.179

  They would not thus haue doone, if they had thought, al the Originales, and Copies had been burnte.
• * 1.180

  Ca. 7.
• * 1.181

  Concil. Aphri∣can. Ca. 102.
• * 1.182

  Concil. Aphri∣can. Cap. 105.
• * 1.183

  The Pope taken in manifest for∣gerie.
• * 1.184

  Fumosum typhū
• * 1.185

  In Epistola De∣cretali Iulij.
• * 1.186

  Manifeste for∣gerie
• * 1.187

  Athanasius in Epist. ad Ortho∣doxos. Socrates li. 2. cap. 14.
• * 1.188

  Athanasius in Epistola ad Foe∣licem. Athanasius in Epistola ad Marcum.
• * 1.189

  Theodoret. li. 1. cap. 9. & li. 2. cap. 8.
• * 1.190

  Marius Victo∣rin. aduersus A∣rium. li. 2.
• * 1.191

  Concil. Cartha∣ginen. 6. cap. 4.
• * 1.192

  Concil. Cartha∣ginens. 6. ca. 102.
• * 1.193

  Concil. Cartha∣ginen. 6. ca. 103.
• * 1.194

  Athanas. in Epi∣sto. ad Marcum.
• * 1.195

  Nicolaus Cusa¦nus De Donati∣one Constantini.
• * 1.196

  Concil. Nicen. can. 6.
• * 1.197

  Parilis mos.
• * 1.198

  Actor. 1••.
• * 1.199

  Dist. 16. viginti. Stephanus pp.
• * 1.200

  Cyprian. De simplicitate praelatorum.
• * 1.201

  Et Honoris, &. Potestatis.
• * 1.202

  Origen. in Mat∣thae. tract. 1.
• * 1.203

  Cyril. in Iohan. li. 3. Ca. 20.
• * 1.204

  Basil. in libello de vita solita∣via. Ca. 23.
• * 1.205

  Ca. 4.
• * 1.206

  Ca. 9.
• * 1.207

  Concil. Chalce∣donen. Actione. 16.
• * 1.208

  Concil. Aphri∣can. Ca. 6.
• * 1.209

  Can. 102.
• * 1.210

  Papa.
• * 1.211

  The. 99. vn¦truth, Pho∣cas gaue this title to the Bishop of Rome: but Iustiniā gaue it ne∣uer.
• * 1.212

  In authen. De Ecclesi. tit.
• * 1.213

  Lib. 4. histor.
• * 1.214

  Longobardicae Ca. 36.
• * 1.215

  Theodoret. li. 5. Ca. 18.
• * 1.216

  Sozom. li. 7. Ca. 24.
• * 1.217

  Socrat. lib. 1. Ca. 24.
• * 1.218

  Authen. De Ec∣clesiast. titulis Collatione. 9. Id••oque San∣cimus.
• * 1.219

  Cod. De Sacro∣sanctis Eccle. Decernimus Sacrosanctam. Authen. Collat. 9. De Ecclesias. titul.
• * 1.220

  Coelius Rhodi∣gin. li. 11. Ca. 21. Iuppiter Papa. Cyprian. lib. 2. Epis. 7.
• * 1.221

  Pontius in pas∣sione Cypriani. Inter Epistolas Augustini E∣pist. 11.
• * 1.222

  The firste Bishoppe.
• * 1.223

  Cod. De Sacro∣sanctis Ecclestis. Decernimu••.
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.225

  Cod. De Sacra∣sanctis Ecclesijs. Omni innoua∣tione.
• * 1.226

  Authen. vt De∣terminatus sit numerus Cleri∣corum.
• * 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.228

  Anno Domi••••▪ 608.
• * 1.229

  Platyna.
• * 1.230

  Sabellicus.
• * 1.231

  Abbas Vrsper∣gensis in Mau∣ritio.
• * 1.232

  Carion in Chro∣nicis.
• * 1.233

  Abbas vrsper∣gensis.
• * 1.234

  Lib. ••. ca. ••.
• * 1.235

  Irenaeus. li. 3. Ca. 3.
• * 1.236

  Irenaeus li. 3. Ca. 4.
• * 1.237

  Cod. De Summae Trini. Cunctos popul.
• * 1.238

  Sozomen. li. 7. Ca. 4.
• * 1.239

  Matthae. 20.
• * 1.240

  Luke. 22.
• * 1.241

  Origen in Esai. Ca. 6.
• * 1.242

  1. Timoth. 3.
• * 1.243

  7. Quest. 1. pla∣cuit.
• * 1.244

  Inter Epistolas Augustini. ep. 35
• * 1.245

  Gregor. li. 4.
• * 1.246

  Epist. 36.
• * 1.247

  Primatus
• * 1.248

  In. 2. Cor. 12.
• * 1.249

  In Sermon. 35.
• * 1.250

  De Ieiunio.
• * 1.251

  Augustin. in E∣uange Iohan.
• * 1.252

  Tract. 73.
• * 1.253

  Concil. Chalce∣done••, ••••••ione 〈◊〉〈◊〉▪
• * 1.254

  Concil. Toleta. 6 Ca. 13.
• * 1.255

  〈…〉〈…〉Ca. 2.
• * 1.256

  Concil. Chalce∣don. Actio. 16.
• * 1.257

  Concil. Chalce∣donen. Actio. 1.
• * 1.258

  Tertullian. De Praescriptio. contra Haereti.
• * 1.259

  Cyprian. De Simplicitate Praelatorum.
• * 1.260

  Gregor. lib. 4.
• * 1.261

  Epist. 32.
• * 1.262

  This Epi∣stle is for∣ged, and 〈◊〉〈◊〉vvritrē by 〈◊〉〈◊〉.
• * 1.263

  Luc. 11▪
• * 1.264

  De Trinita. li. ••.
• * 1.265

  The .100. ••••trueth. For Hilarie ••••eaketh no•• one vvoorde of Peters 〈◊〉〈◊〉.
• * 1.266

  The. 〈…〉〈…〉••••anding in 〈…〉〈…〉
• * 1.267

  De Trinit. li. 6.
• * 1.268

  Augustin. in Io∣han. tractatu. 11. &. 124.
• * 1.269

  1. Corinth. 15.
• * 1.270

  1. Corinth. 4.
• * 1.271

  Roman. 9.
• * 1.272

  Matth. 5.
• * 1.273

  1. Timoth. 3.
• * 1.274

  Luc. 22.
• * 1.275

  Act. 7.
• * 1.276

  Act. 6.
• * 1.277

  Reuelat. 1.
• * 1.278

  Reuelat. 2.
• * 1.279

  De vocatione gentium lib. 2. Ca. 6.
• * 1.280

  Extra. de Maio∣r••. & obedien∣tia Vnam Sanctam.
• * 1.281

  Ambros. in Ser∣••••ne. 66.
• * 1.282

  Ambros. Epist. 32.
• * 1.283

  Augustin.
• * 1.284

  Ad populum
• * 1.285

  Antiochen. hom. 17.
• * 1.286

  2. Corin. 10.
• * 1.287

  Hieremi. 1.
• * 1.288

  1. Petr. 2.
• * 1.289

  Li. 1. contra. 2. Epistolas Pel••∣gianorum. Ad Bonifacium, ca. 1.
• * 1.290

  The .102. vn¦truth. stā∣ding in the false Tran∣slation, and corruption of S. Augu∣stines vvoordes.
• * 1.291

  Quamuis ipse in co praeemi∣neas celsiore fa∣stigio speculae pastoralis. Lib. 2. de Baptis∣mo contra Do∣natistas. Ca. 17.
• * 1.292

  Culmen aucto∣ritatis obtinuit Cui primas dare nolle, vel summae pro∣fectò impietatis est, vel praecipitis arrogantiae.
• * 1.293

  Concil. Cartha∣ginen. 3. Ca. 26.
• * 1.294

  Concil. Hippo∣nen. Cap. 27.
• * 1.295

  Concil. Aphri∣can. Cap. 92.
• * 1.296

  Augustin. in Io∣han. tracta. 13.
• * 1.297

  Concil. Constan∣tinopol. 1. ca. 5.
• * 1.298

  Distinct. 22. Cō∣stant inopolita∣nae.
• * 1.299

  De natura Deo∣rum.
• * 1.300

  De oratore. Pro domo su••.
• * 1.301

  Chrysost. ad Ro∣••a. Homi. 18.
• * 1.302

  Gregor. li. 6. E∣pist. 30. & li. 4. Epist. 39.
• * 1.303

  ••••gustin. Epist. 〈◊〉〈◊〉
• * 1.304

  Augustin. li. 1.
• * 1.305

  Contra Epist.
• * 1.306

  Pelagianor. ca. 1.
• * 1.307

  De Baptismo cōtra Donatist. li. 2. ca. 1.
• * 1.308

  Cyprian. ad Quirinum.
• * 1.309

  Contra Lucife∣rianos.
• * 1.310

  The .103. vn¦truth. S. Hierome meaneth not the Pope, but any other seueral Bi∣shop.
• * 1.311

  Cyprian. li. 4. Epist. 9.
• * 1.312

  Hierony. ad Ne∣potian.
• * 1.313

  7. Quest 1. in Apibus.
• * 1.314

  Hierony. ad Ti∣tum. Ca. 1.
• * 1.315

  Cyprian. li. 1. Epist. 3.
• * 1.316

  Hieronym. con∣tra Luciferian.
• * 1.317

  Amphilochius.
• * 1.318

  Lactantius li. 4. Ca. 30.
• * 1.319

  Hieronym. ad Euagrium.
• * 1.320

  Cyprian. de sim∣plicitate prae∣la••orum.
• * 1.321

  Cyprian. li. 1. e∣pist. 3.
• * 1.322

  Cyrill. in Epis. ad Coelestin. Durand. li. 2.
• * 1.323

  Extrauag. Iohan. 22. Cum inter. In Glosa. Impressum Lug∣duni, anno. 1556. & antea Lug∣duni, anno. 1513. Gregori. li. 4. Epist. 76.
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  Concil. Constan∣tinopol. actio. 5. Euagri li 4. ca. 38.
• * 1.326

  Nicephor. li. 17. Ca. 27.
• * 1.327

  Concil. Chalced Actio. 1.
• * 1.328

  Concil. Constan∣tinopol. Actio. 8.
• * 1.329

  Ad Calat. 2.
• * 1.330

  Dextras dede∣runt 〈◊〉〈◊〉.
• * 1.331

  Ambros. Ser∣mon. 66.
• * 1.332

  Act. 15.
• * 1.333

  Galat▪ ca. 1.
• * 1.334

  Galat. ca. 2.
• * 1.335

  Hieronym. in ••pist. ad Galat. 〈◊〉〈◊〉.
• * 1.336

  Hieronym. ••o∣d••m. loco. ••alat. 2.
• * 1.337

  Hugo Cardina∣li•• in Epist. ad Gala••. Ca. 1.
• * 1.338

  Chrysost. in E∣pist. ad Galat. ca. 2.
• * 1.339

  Galat. Ca. 1.
• * 1.340

  Hieronym. in Prooemio in E∣pist. ad Ephesios Hugo Cardinal. in Epist. ad Ga∣lat.
• * 1.341

  Deuter. 16.
• * 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.343

  Augustin. de do∣ctrina Christia∣na li. 3. Ca. 28. Quintus Curtius.
• * 1.344

  De Maioritate & obedienti••. Vnam Sanctam.
• * 1.345

  Sozomen. li. 4. Ca. 15.
• * 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.347

  Roffensis.
• * 1.348

  Gregor. lib. 4. epist. 32.
• * 1.349

  Gregor. li. 4. E∣pis. 34. & Epis. 38.
• * 1.350

  Gregor. li. 7. Epi. 69.
• * 1.351

  Gregor. li. 6. Epis. 24.
• * 1.352

  The .104. vntrueth. For Christ•• neuer ap∣pointed a∣ny such•• Vicate.
• * 1.353

  ••. Corinth. 3.
• * 1.354

  Augustin. ad Marcellinum Epis. 7.
• * 1.355

  1. Corinth. 4.
• * 1.356

  Ad Ephes. 1.
• * 1.357

  Ad Ephes. 5.
• * 1.358

  Ad Ephes. 2.
• * 1.359

  Gregor. li. 4. Epis. 36. Ad Eulogium.
• * 1.360

  Iohn. 10.
• * 1.361

  Ad Ephes. 4.
• * 1.362

  August. contra literas Petilia∣ni li. 3. Ca. 42. Iohan. 15.
• * 1.363

  Ephes. 1.
• * 1.364

  Christes Vicare.
• * 1.365

  Hieronym. in E∣pist. ad Titum.
• * 1.366

  Tertul. De prae∣scriptionib. cō∣tra Haereticos.
• * 1.367

  Eusebij Episcopi Rom. Epist. 3.
• * 1.368

  2. Corinth. 5. Hieronym. ad Euagriū tom. 2. Pag. 329.
• * 1.369

  2. Thessalon. 2.
• * 1.370

  A sorte of simple rea∣so••s.
• * 1.371

  De Maiorit•••• & obedient.
• * 1.372

  Vnam Sanctam. In Glosa.
• a 1.373

  De Sentent. Excommu. ••a. Si aliquid. Ho∣s••ien.
• b 1.374

  De transla∣tione Epis••o. 〈◊〉〈◊〉Quanto. Inno∣cen. 3.
• c 1.375

  Extra. de Con∣stitutionibus. li∣cet Romanus.
• d 1.376

  De transla. E∣piscop. Ca. Quanto. in Glosa.
• e 1.377

  De concessione prabende. Ad Apostolatus. in Glosa.
• * 1.378

  De Doctrina Christiana. li. 3.
• * 1.379

  Magister non ••enetur.
• * 1.380

  Baldus.
• * 1.381

  Alphonsus de Castro li. 1. Ca. 4.
• * 1.382

  Alphonsus de Castro li. 1. Ca. 4
• * 1.383

  Nico. Lyra in Matthae. 16. ca.
• * 1.384

  Platyna in Syl∣uestro.
• * 1.385

  Leo Episto. 37. ad Episcopum Rauennatem.
• * 1.386

  Cyprian. li. 1.
• * 1.387

  Epis. 4.
• * 1.388

  Hiero. in proce∣mio in Epist. ad Ephes.
• * 1.389

  Ambros. li. 10.
• * 1.390

  Epis 83.
• * 1.391

  Sozomenus, ci∣tatur inter Acta Liberij.
• * 1.392

  Ambro. De obi∣tu Valētiniani. Bernardus in Canti••a Canti. Sermo. 22.
• * 1.393

  Bernard. ad Eugenium li. 4.
• * 1.394

  Bernard. de Conuers. Pauli. Esa. 1.
• * 1.395

  Bernard. in Cantica Canti.
• * 1.396

  Cyprian. ad Ste∣phan. lib. 3.
• * 1.397

  Epis. 13.
• * 1.398

  Cyprian. li. 4.
• * 1.399

  Epis. 9.
• * 1.400

  Hieronym. in Epis. ad Titum. Ca. 1.
• * 1.401

  Hieron. contra Luciferianos.
• * 1.402

  Sapientiae. 14.
• * 1.403

  Act. 1.
• * 1.404

  Act. 2.
• * 1.405

  Act. 5.
• * 1.406

  Act. 15.
• * 1.407

  Galat. 1.
• * 1.408

  Peter Heade.
• * 1.409

  The .105. vntrueth, ioyned vvith a sclaunder.
• * 1.410

  The .106. vntrueth, As after∣vvarde it shal ap∣peare.
• * 1.411

  Act. 15.
• * 1.412

  Actorum. 15.
• * 1.413

  1. Petr. 5.
• * 1.414

  Actor. 8.
• * 1.415

  Actor. 11.
• * 1.416

  Galat. 2.
• * 1.417

  2. Corin. ••.
• * 1.418

  Cyprian. De simplicitate Prelatorum.
• * 1.419

  Origen. in Matthae. tract. 1.
• * 1.420

  August. De Ba∣ptismo contra Donat. li. 7. Ca. 43.
• * 1.421

  Cornel. Episco∣pus Bitontinus, in Oratione ad Synodum.
• * 1.422

  Stephan. Ar∣chiepiscop. Pa∣tracen. in Con∣cil. Lateran. sub Leone, Ses∣sione. 10.
• * 1.423

  De Maioritate & obedient.
• * 1.424

  Vnam Sanctam.
• * 1.425

  1. Cor. 2.
• * 1.426

  Roma. 13.
• * 1.427

  Citatur à Cor∣nelio Agrippa de vani scien.
• * 1.428

  Cyprian. li. 1. Epis. 3.
• * 1.429

  Concil. Car∣thaginen. 5.
• * 1.430

  In Decretal. Hormisdae.
• * 1.431

  Euseb. li. 7. Ca. 5.
• * 1.432

  Euseb. li. 7. Ca. 9
• * 1.433

  In Concil. A∣phricano.
• * 1.434

  In Concil. E∣phesino.
• * 1.435

  Epiphan. li. 3. tom. 1. haeresi. 72.
• * 1.436

  Concil. Nicen. Ca. 6.
• * 1.437

  Concil. Aphri∣can. Ca. 92.
• * 1.438

  Literae Synodi∣cae.
• * 1.439

  Gregor. li. 1.
• * 1.440

  Epis. 25. & li. 6. Epis. 24.
• * 1.441

  Rufinus li. 1. Ca. 29.
• * 1.442

  Aeneas Syluius.
• * 1.443

  The .107. Vntruth, S. Chry∣sostomes vvordes vn∣truly re∣ported.
• * 1.444

  Athanasius in Apologia. 2.
• * 1.445

  Appeales.
• * 1.446

  Concil. Nicen. 1. Cap. 5.
• * 1.447

  Concil. Nicen. 1. Can. 5.
• * 1.448

  Concil. Telen. tēpore Zosimi Can. 17.
• * 1.449

  Concil. Mileui∣tan. Can. 22.
• * 1.450

  Concil. Aphri∣can. Can. 62.
• * 1.451

  Concil. Aphri∣can. Can. 92.
• * 1.452

  2. Quest. 6. Ca. Placuit.
• * 1.453

  Epistola Aphri∣cani Concilij ad Coelestinum.
• * 1.454

  Iustitiam exa∣minis vnicuili∣bet.
• * 1.455

  Executores Cle∣ricos vestros.
• * 1.456

  Sozomenus. li. 3. Ca. 8.
• * 1.457

  Cyprian li. 1. E∣pis. 3.
• * 1.458

  Lewde, and d••∣sperate.
• * 1.459

  Authen De 〈◊〉〈◊〉Episco∣pis, Collatio. 9. Si quis Verò.
• * 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.461

  In eodem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.462

  Cod. De Sacro∣sanctis Ecclesiis Omni.
• * 1.463

  Cod. De Epis. & Clericis. Actor in nullo alio foro, vel apud quenquam alte∣rum Iudicem, Clericos (Eccle∣siae Constantino politanae) litibus tentet irretire.
• * 1.464

  Cod. De Episco∣pis, & Clericis. Omnes.
• * 1.465

  Bernard. ad Eu∣genium de Con∣sideratione. li. 3.
• * 1.466

  Epist. 2. Chrysost. ad Innocentiū.
• * 1.467

  Socrates li. 2. Cap. 11.
• * 1.468

  Sozomen. li. 3. Cap. 6.
• * 1.469

  Athanas. in E∣pisiola ad soli∣tariam vitam agentes.
• * 1.470

  Theodor••t. li. 2. Cap. 14.
• * 1.471

  Athanas. Apo∣log. 2.
• * 1.472

  Socrat. li. 1. Cap. 23.
• * 1.473

  Cassiodorus lib. 4. Cap. 20.
• * 1.474

  Ambros. lib. 10. ••pist. 78.
• * 1.475

  Augustin. Epist. 162.
• * 1.476

  Inter Decret•• Iulij, è Sozome∣no.
• * 1.477

  Sozomen. lib. 8. Cap. 28.
• * 1.478

  Socrat. lib. 1. Cap. 33.
• * 1.479

  Coram me.
• * 1.480

  Epist. Chrysost. ••d Innocen. in Tom. 5.
• * 1.481

  M. Hardinge falsifieth, and vntruely tran∣slateth S. Chry∣sostome.
• * 1.482

  Ad Innocen. Epistpriore.
• * 1.483

  Epist. Iulij, in A∣thanasij Apol.
• * 1.484

  In Apolog. 2.
• * 1.485

  Epistola Iulij ad Orientales, in∣ter Decreta Iulij.
• * 1.486

  Basil. Epis. 48. ad Athanasi.
• * 1.487

  Basil. ad Athan. Epis. 52.
• * 1.488

  Athanasi in E∣pist. ad solitarid vitam agentes.
• * 1.489

  Epist. Iulij in A∣pologia Atha∣nasij. 2.
• * 1.490

  Nicephorus li. 13. Ca. 33.
• * 1.491

  Optatus li. 2.
• * 1.492

  Inter Decreta Iulij, Concil. tomo 1.
• * 1.493

  Inter Decreta Innocentij, Epi∣stol. 27.
• * 1.494

  Sozomenus li. 3. Ca. 10.
• * 1.495

  Concil. Constan∣tinopol. quintū Actio. 1.
• * 1.496

  De officio eius, cui mandata est Iurisdictio. Mandatam.
• * 1.497

  Epist. Iulij, in A∣pologia Atha. 2.
• * 1.498

  Regulariter.
• * 1.499

  Theodoretus.
• * 1.500

  August. epist. 162 Extra. de appel∣lationib. in Sexto. Roma. Ecclesi. In Glosa.
• * 1.501

  Eusebi. li. 10. ca. 5.
• * 1.502

  Socrat. li. 1. ca. 34.
• * 1.503

  Nicephor. li. 7. ca. 43.
• * 1.504

  Augusti. Ep. 162 Contra Epist.
• * 1.505

  Parmentani. li. 1 Ca. 5.
• * 1.506

  Contra Cresco∣nium Gramma∣ti. li. 3. ca. 71.
• * 1.507

  Contra Epist. Parmen. li. 1. ca. 7.
• * 1.508

  August. epist. 68.
• * 1.509

  Socrat. li. 1. ca. 33.
• * 1.510

  Gregor. li. 11. Epis. 8.
• * 1.511

  2 Quest. 5. Mennam.
• * 1.512

  Augusti. Epist. 162.
• * 1.513

  Euseb. li. 10. ca. 5.
• * 1.514

  Nicephor. li. 7. Ca 43.
• * 1.515

  Collegas.
• * 1.516

  Clemens. 5.
• * 1.517

  August. Epist. 68.
• * 1.518

  Augustin. con∣tra Cresconium Grammati. li. 3. Ca. 71.
• * 1.519

  Matth. 25.
• * 1.520

  The .108. Vntruthe. For many Popes haue erred in Faithe, as shal ap∣peare.
• * 1.521

  Matth. 23.
• * 1.522

  S. Augu∣stine spea∣keth gene∣rally of al Bishops: and not one vvoord namely of the B. of Rome.
• * 1.523

  M. Har∣ding com∣pareth the Pope vvith Balaam and Caiphas.
• * 1.524

  Matth. 23.
• * 1.525

  Lucae. 11.
• * 1.526

  Numer. 23. & 24.
• * 1.527

  Iohan. 11.
• * 1.528

  vvhether the Pope may erre.
• * 1.529

  August. Confes∣sion li. 3. ca. 6.
• * 1.530

  Retractat. li. 1.
• * 1.531

  Ca. 7.
• * 1.532

  2. Quaesti. 7. Qui nec.
• * 1.533

  Luc. 22.
• * 1.534

  Miche. 3.
• * 1.535

  Hieremi. 18.
• * 1.536

  Miche. 3.
• * 1.537

  24 Quae. 1. in Glosa.
• * 1.538

  Alphons. contra Haereses. li. 1. Ca. 4.
• * 1.539

  Concil. Constan∣tino. 6. Acti. 12. Concil. tomo. 1. in Vita Marcel∣lini.
• * 1.540

  Gerson. Holcote in lib. Sapien. lecti. 189 Dist. 19. Ana∣stasius.
• * 1.541

  Abbas Vrsperg. in Chronicis.
• * 1.542

  Concil. Basilien. in Epist. Syno∣dali.
• * 1.543

  Dist. 40. Si Papa. Nic. Lyra in 16. Caput Matthae.
• * 1.544

  Irenae. li. 1. Ca. 1.
• * 1.545

  De electi. & elect. potestate. Significasti. In Glosa. Idem Albert. Pigghius li. 6. Ca. 13.
• a 1.546

  Epist. Sixti. 2.
• * 1.547

  Matthae. 3.
• * 1.548

  Dist. 40. Nōnos.
• * 1.549

  Dist. 40. Si. Papa.
• * 1.550

  Dist. 19. Sic oes.
• * 1.551

  In Glosa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.552

  Actor. 20.
• * 1.553

  Dist. 40. Non est facile.
• * 1.554

  Origen. in Mat∣thae. tractat. 1.
• * 1.555

  Beda in Lucam. Ca. 22.
• * 1.556

  Iohan. 17.
• * 1.557

  Cyprian. li. 1.
• * 1.558

  Epist. 4.
• * 1.559

  Dist. 32. Nullus.
• * 1.560

  Esai. 1.
• * 1.561

  2. Timoth. 4.
• * 1.562

  Hieremie. 7.
• * 1.563

  Matth. 21.
• * 1.564

  Apocal. 17.
• * 1.565

  Daniel. 9.
• * 1.566

  2. Thessalonic. 2.
• * 1.567

  Matth. 16.
• * 1.568

  Apocal. 18.
• * 1.569

  Irenae. li. 4. Ca. 43.
• * 1.570

  Augustin. in Iohan. tractat. 46.
• * 1.571

  The .109. vn¦truth. For the Bishops of the East neuer yel∣ded suche subiection to the Pope
• * 1.572

  Nicolaus. PP. ad Michaelem Imperat.
• * 1.573

  Nicol. PP. ad Michaelem Im∣peratorem: Princeps super omnem terram. Concil. Nicen. Can. 6.
• * 1.574

  Rufinus, li. 1. c. •• Athanas. in E∣pist. ad solitariā vitam agē••es: Metropolis Ro∣manae ditionis.
• * 1.575

  Cassiodor. li. 4 ca. 24.
• * 1.576

  Cyril. Epist. 27. pag. 294.
• * 1.577

  Sozom. li. 3. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.578

  Socra••. li. 2. c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.579

  Rufin. li. 1. c. 29.
• * 1.580

  Rufinus, li. 1. ca. 30. &. 31.
• * 1.581

  Basil. Epist. 48.
• * 1.582

  Cod. De Sacro∣sanctis Eccle. lege 6.
• * 1.583

  Dist. 22. Reno∣uantes. In Glosa
• * 1.584

  Cod. De Sacro. Eccle. lege. 6.
• * 1.585

  Literae Synodi∣cae.
• * 1.586

  Greg. li. 1. epis. 24. 25. & li. 6. Epistol. 5.
• * 1.587

  Gregor. li. 7. E∣pist. 30.
• * 1.588

  Paulus Aemylius in Historia Gallorum. li. 8.
• * 1.589

  Concil. Constan∣tinopol. 5. Act. 1.
• * 1.590

  Nicephor. li. 6. Ca. 28.
• * 1.591

  Ambros. li. 10.
• * 1.592

  Epist. 81.
• * 1.593

  Concil. Constan∣tino. 5. Actio. 5.
• * 1.594

  Concil. Chalce∣don. Actio 10.
• * 1.595

  Nicephor. li. 13. Ca. 24.
• * 1.596

  Theodor. li. 6. Ca. 18.
• * 1.597

  Euagri. li. 4. Ca. 40.
• * 1.598

  Inter decreta Innocen••ij.
• * 1.599

  Concil. Constan∣tinopol. 5. Act. 1.
• * 1.600

  Concil. Constan∣tinopol. 5. Act. 4.
• * 1.601

  Theodoret. li. 1. Cap. 19.
• * 1.602

  Authen. De Ec∣clesiast diuersis capitulis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.603

  Sozomen. lib. 3. Cap. 11.
• * 1.604

  Dist. 21. In tan∣tum.
• * 1.605

  Ni••••phor. li. 17. Ca. 26.
• * 1.606

  Concil. Constan∣tinopolitan. 6. Actio. 13.
• * 1.607

  Sozomen. li. 3.
• * 1.608

  Ca. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.609

  The .110. V••trueth. For the Bi∣shop of Rome Cō∣firmed the Bishoppes of his ovvne prouince: but not Al Bishoppes through∣out the vvorlde.
• * 1.610

  In vita Vigilij.
• a 1.611

  Ambros. li. 10. Episi. 82.
• b 1.612

  Theodoret. li. 5. ca. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.613

  Sozomen. li. 4. ca. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.614

  Gregor. Presb. in vita Nazian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.615

  Anaclet. Epist. 2.
• * 1.616

  Gregor. li. 4.
• * 1.617

  Epis. 36.
• * 1.618

  Sozomen. li. 3. Ca. 11.
• * 1.619

  Theodoret. li. 4. ca. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.620

  Sozomen. li. 7. Ca. 8.
• * 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.622

  Gregorius pre∣sbyter in vitae Nazianzeni.
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.624

  Anaclet. Epist. 2.
• * 1.625

  Cyprian. li. 1.
• * 1.626

  Epist. 4.
• * 1.627

  Cyprian. li. 4.
• * 1.628

  Epist. 2.
• * 1.629

  Cyprian. li. 4.
• * 1.630

  Epist. 8.
• * 1.631

  Concil. Constan∣tinopol. 5. Actio. 2.
• * 1.632

  Liberatus. c. 20.
• * 1.633

  Cyprian. lib. 1
• * 1.634

  Epist. 4.
• * 1.635

  Anaclet. Epist. 3. Dist. 93. Iuxta Sanctorum.
• * 1.636

  Gregor. li. 4.
• * 1.637

  Epist. 34.
• * 1.638

  Sozomen. lib. 6. Ca. 23.
• * 1.639

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.640

  Sozomen. li. 3. Ca. 8.
• * 1.641

  Sozomen. li. 7. Ca. 8.
• * 1.642

  The .111. Vntrueth, Standing in the vvilful falsifieing of the Texte.
• * 1.643

  Lib. 4. Ca. 19.
• * 1.644

  The .112. vn¦trueth. For in those daies the B. of Rome had no au∣thoritie to Summon Councelles.
• * 1.645

  Quas Romana suscipiens cōfir∣mauit Ecclesia. In praefatione Niceni Cōcilij▪
• * 1.646

  Li. ••5.
• * 1.647

  Cassiodor. li. ••. ca. 19.
• * 1.648

  Socrat. li. 2. ca. 17.
• * 1.649

  Confirma¦tion of Councels.
• * 1.650

  Socrat. lib. 5. in prooemio.
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodoret. lib. 5. cap. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inter Acta Con∣cilij Constantino∣pol. 5.
• * 1.652

  Gregor lib. 4.
• * 1.653

  Epist. 34.
• * 1.654

  Leo Epist. 23.
• * 1.655

  Liberat. ca. 12. Genibus prouo∣lutis.
• * 1.656

  Leo Epist 11. ad Theodos. August.
• * 1.657

  Leo Epist. 13.
• * 1.658

  Leo Epist. 50.
• * 1.659

  Leo Epist. 13. 44. ••8.
• * 1.660

  Epist. Gelasij ad Episcopos Dar∣daniae.
• * 1.661

  Concil. Chalce∣don. Action. 1.
• * 1.662

  Concil. Chalce∣don. Acti. 3.
• * 1.663

  Eusebius in vit•• Constantini.
• * 1.664

  Inter Acta Con∣cilij Constan. 5.
• * 1.665

  Theodor. li. 1. ca. 9. & li. 2. ca. 8. Victorin. li. 2.
• * 1.666

  Leo Epist. 60.
• * 1.667

  Inter Acta Con••∣cil. Chalcedon.
• * 1.668

  Regula iuris.
• * 1.669

  Euseb. Oratio. 3. de Vita Cōstan.
• * 1.670

  Theodoret. li. 1. ca. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.671

  Leo Epist. 61.
• * 1.672

  Leo Epist. 59.
• * 1.673

  Leo Epist. 59.
• * 1.674

  Sozomen. li. 6. ca. 23.
• * 1.675

  Leo Epist. 13.
• * 1.676

  Liberatus ca. 13.
• * 1.677

  Hieronym. ad Euagrium.
• * 1.678

  The .113. vn∣trueth. For the Empe∣rour restoa∣red Atha∣nasius, and not the Pope.
• * 1.679

  Pope Ni∣colas died in the yeere of our Lord 868.
• * 1.680

  Me Maior. & obedient. Vnam Sanctam. Extra. de Ma∣ior. & obedien. Solitae. Et in Glosa.
• * 1.681

  Carion in Fre∣derico.
• * 1.682

  Epist. Decreta∣lis Innocent. 27.
• * 1.683

  Gregor. li. 4.
• * 1.684

  Epist. 34.
• * 1.685

  Leo Epist. 45.
• * 1.686

  Socrat. li. 1. ca 25.
• * 1.687

  De Ecclesiast. diuer. capitul.
• * 1.688

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. li. 2. ca. 3.
• * 1.689

  Sozomen. li. 3. Ca. 20.
• * 1.690

  Theodoret. li. 2. ca. 8.
• * 1.691

  Theodoret. li. 2. ca. 11.
• * 1.692

  Cassiodor. li. 4. ca. 31.
• * 1.693

  Cassiodor. li. 4. ca. 30.
• * 1.694

  Cassiodor. li. 4. ca. 36.
• * 1.695

  Theodoret. li. 2. ca. 17.
• * 1.696

  Leo Epist. 39.
• * 1.697

  Platyna in Adriano 2.
• * 1.698

  Epistola Atha∣nasij ad Libe∣rium.
• * 1.699

  Sozomen. li. 4. ca. 8.
• * 1.700

  Orientalium Epistola ad Iu∣lium.
• * 1.701

  Socr. li. 6. ca. 18.
• * 1.702

  Leonis Epist. 24.
• * 1.703

  Sozomen. li. 3. ca. 11.
• * 1.704

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concil. Basilien. Athanas. in A∣polog. 2.
• * 1.705

  Cassiodor. li. 4. ca. 34.
• * 1.706

  Sozomen. li. •• ca. 8.
• * 1.707

  Cassiodor. li. 4. ca. 34.
• * 1.708

  The .114. vn¦truth. For Reconcili∣ation is no necessary token, nei∣ther of pri∣macie, nor of Subie∣ction.
• ❧ 1.709

  S. Augu∣stine vvas one of these Schis∣matiques.
• * 1.710

  Duringe the same time Rome it selfe vvas sixe times sacked: VVhiche thinge M. Hardinge hath quite forgotten.
• * 1.711

  The .115. vn¦truth. This storie is here inter∣laced vvith many vn∣truethes.
• * 1.712

  Reconci∣liation.
• * 1.713

  Fumosum saeculi Typhum.
• * 1.714

  Inter Decret•• Bonifa. 2.
• * 1.715

  Epist. ••onifa. 2. ad Eulalium.
• * 1.716

  S. Augustin con∣demned, and ac∣cursed, and set on by the Diuel.
• * 1.717

  Pope Zosimus a forger of Coun∣cels.
• * 1.718

  Euseb. li. 4. ca 23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.719

  Rome sixe ti∣mes taken by ••∣nimies, and sack••e within the space of. 140 yeeres.
• * 1.720

  Gregor. li. 4. E∣pist. 32.
• * 1.721

  Theodoret. li. 5. Ca. 25.
• * 1.722

  Nicephor. li. 14. ca. 26.
• * 1.723

  Innocentij Epist. 17. ad Alexan∣drum.
• * 1.724

  Innocentij E∣pist. 15.
• * 1.725

  Ephes. 2.
• * 1.726

  Galat. 3. Plini. in Pane∣••••rico.
• * 1.727

  Matthae. 5.
• * 1.728

  Innocen. Epist. 17.
• * 1.729

  Concil. Aphri∣can. Ca. 68.
• * 1.730

  Liberatus ca. 18.
• * 1.731

  Concil. Constan∣tinop. 5. Actio. 2.
• * 1.732

  Socrates lib. 4 Cap. 12. & 13.
• * 1.733

  Athanas. Apolo. Secunda.
• * 1.734

  The .116. Vtruthe. For many greate que∣stions vvere neuer re∣moued to Rome.
• * 1.735

  The .117. Vatruthe. For Rome it selfe had hir light from Grae∣cia.
• * 1.736

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Coelius Rhodi∣ginus. lib. 18. Ca. 25.
• * 1.737

  Ambros. lib. 10.
• * 1.738

  Epist. 83.
• * 1.739

  Leo Epist. 27.
• * 1.740

  Regum. 2. ca. 22.
• * 1.741

  Paralipom. 2. ca. 34.
• * 1.742

  Samuel 2. ca. 20.
• * 1.743

  Apocalyp. ••••.
• * 1.744

  Arnob. li. 2. ad∣uersus gentes.
• * 1.745

  Ambrosi. Serm. 66.
• * 1.746

  Esai. 2.
• * 1.747

  Theodo. li. 5. ca. 9
• * 1.748

  Cregor. Nazi∣anzen. in Epist. ad Caesarienses. Ad populum Antiochen. ••om. 3.
• * 1.749

  The .118. vn¦truth. There is no mention made here∣of in any Canon in that Coun∣cel.
• * 1.750

  The .119. vn¦truth. For these names importe not one thinge, as shal appers.
• * 1.751

  al these be bastrade E∣pistles with out credit.
• * 1.752

  The .120. vn¦truth. For immediatly before, M. Hardinge confesseth, that Leo neuer vvrote him selfe bi that name.
• * 1.753

  Gregor. li. 4.
• * 1.754

  Epist. 36.
• * 1.755

  Gelasius inter acta Concil. Tarracon. Per incompetentem praesumptionem ventilata.
• * 1.756

  Leo, Ambitionē, & inconsultam Temeritatem. 36. Quaest. 2.
• * 1.757

  Tria legitima Pan. De bonis libertor. Nam absurdū. Caius.
• * 1.758

  Gregor. li. 4. E∣pist 32. &. 36.
• * 1.759

  Superbum, pro∣phanum nomen.
• * 1.760

  Gregor. li. 1. E∣pist. 7. &. 25.
• * 1.761

  De Meritis & remissione Pec∣catorum, ad Marcellinum. li. 3. ca. 1.
• * 1.762

  Dion.
• * 1.763

  Appianus.
• * 1.764

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.765

  Cornelius Taci∣••us in Augusto.
• * 1.766

  Pope not vniuersal.
• * 1.767

  Cicero in Ver∣rem.
• * 1.768

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.769

  Gregor. li. 4. E∣pis. 36.
• * 1.770

  Greg. li. 4. ca. 39. Concil. Cartha∣ginen. 3. can. 26.
• * 1.771

  The Bishop of Rome may not be called, The Vniuersal By∣shop.
• * 1.772

  Dist. 99. prime Sedis.
• * 1.773

  Inter Decreta Concil. Tarra∣con.
• * 1.774

  Socrates li. 1. ca. 11.
• * 1.775

  Concil. Chalc••••∣don. Actio. 3.
• * 1.776

  Bishop of the Vni∣uersal Churche.
• * 1.777

  Gregor. li. 4. E∣pist. 32 & 36.
• * 1.778

  Calixti Epist. Decret. 1.
• * 1.779

  Marcelli Epist. 2
• * 1.780

  Concil Constan∣tinop. 5. Actio. 1.
• * 1.781

  Origen in Es••i, Hom 6. Chrysost. in 2. Corin. Hom. 18. Epistola Eleu∣ther•• ad Epis∣copos Calliae▪
• * 1.782

  Vniuersal Bishop.
• * 1.783

  Gregor. li. 4. E∣pist. 34.
• * 1.784

  Pelagij 2. Epist. 1. Dist. 99.
• * 1.785

  Nullus.
• * 1.786

  Folio. 86. Diuisio 23.
• * 1.787

  Concil. Aphric. Can. 12.
• * 1.788

  Canon. 101. & 105.
• * 1.789

  Concil. Constan∣tinop. 5. Act••o. 1.
• * 1.790

  Nicephor. li. 14. ca. 34.
• * 1.791

  Clementis E∣pist. 1.
• * 1.792

  Authen. Consti∣tutio 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.793

  Concil Nicen. 2. Actio. 2.
• * 1.794

  This is a freashe kinde of Rhetorique
• * 1.795

  The .121. Vntrueth. For Peter onely is so called: yet vvas not Peter then Bishop of Rome.
• * 1.796

  Math. 10.
• * 1.797

  These termes be not equi∣ualent.
• * 1.798

  De diuinis No∣minibus. Ca. 3.
• * 1.799

  Li. 1. Epis. 3.
• * 1.800

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ñ 1.801

  These vvordes are craftily ad∣ded to Chryso∣stome, as to the discrete Reader may soone ap∣peare.
• * 1.802

  Homil. 87. In Matthae. ho∣mil. 55. Ierem. 1.
• * 1.803

  The .122. vntrueth, standing in vntrue trās∣lation.
• ¶ 1.804

  Al these vvoordes notvvith∣standinge, M. Harding hath not yet founde the Head of the vniuer∣sal Church.
• ç 1.805

  A misera∣ble Syllo∣gisme: It concludeth in Secunda figura affir∣matiuè.
• * 1.806

  In locū Ioan. 21. homil. 87. Exponens illud, Sequere me. In Matthae, ho∣mil. 55.
• * 1.807

  The .123. vn∣truthe. For Leo hath not one suche vvoorde.
• {pro} 1.808

  Euē so S. Gregory saithe of Paule, Ob∣tinuit to∣tius Eccle∣siae princi∣patum, in. 1. Reg. li. 4. ca. 4.
• * 1.809

  Peter Chiefe.
• * 1.810

  Termes equiua∣lent.
• * 1.811

  Exod. 6. Numer. 10. 4. R••g. 25. Dis. 44. Cum autem. In Bruto.
• * 1.812

  Tusculana. 2. Augusti. de ver∣bis Do. in Euāg. Matth••. cap. 14. Ambros. Ser∣mon 66.
• * 1.813

  Cyprian. De sim∣plicitate praelae∣torum.
• * 1.814

  Paule Chiefe.
• * 1.815

  Chrysostom. in Matthae hom. 55.
• * 1.816

  Matth. 28.
• * 1.817

  Marke. 16.
• * 1.818

  Psalm. 19.
• * 1.819

  Rom. 10.
• * 1.820

  Chrysost. in Io∣han. homil. 87. Chrysostom. in Acta. homi. 3. Chrysos. in Epist. ad Romanos. homi. 18.
• * 1.821

  Gregor. in Iob. li. 27. ca. 6.
• * 1.822

  ••regor. in. 1. Re∣gum. li. 4. ca. 4.
• * 1.823

  Chrysostom. in Psalm. 44.
• * 1.824

  Chrysost. in Io∣han. homi. 87.
• * 1.825

  Lucae. 24.
• * 1.826

  Iohan. 15.
• * 1.827

  Act. 1.
• * 1.828

  Iohan. 17.
• * 1.829

  Iohan. 20.
• * 1.830

  Galat. 1.
• * 1.831

  Galat. 2.
• * 1.832

  Chrysost. in Epist. ad ••alat. ca. 2.
• * 1.833

  Actor. 8.
• * 1.834

  Matth. 2••.
• * 1.835

  August. contra literas petilia∣ni li. 1.
• * 1.836

  1. Corinth. 12. Roma. 12.
• * 1.837

  Ephes. 1.
• * 1.838

  Authen. Colla. •• De Eccles. ti∣tul. 1.
• * 1.839

  Cod. De Sacro∣sanctis Eccl. ca▪ Decernimus.
• * 1.840

  Cyprian. li. 1. Epis 3.
• * 1.841

  Cicero. in Cae∣til. ••rat•••• 4. ••etrus Crmit. li. 1. ca. 18.
• * 1.842

  Hieron••. ad Al∣gasiam quas. 11.
• * 1.843

  Concil. Chalce∣don. Actio••••.
• * 1.844

  Polydor. Vergil. de inuentorib. rerum lib. 4.
• * 1.845

  Augusti. de con∣sensu Euangelist. lib. 3.
• * 1.846

  Ad populum Antiochen. hom. 17.
• * 1.847

  Ambros. lib. 5. Epist. 30.
• * 1.848

  Ambros. lib. 10. Epist. 81.
• * 1.849

  In Apologia ad∣uersus Iouinia∣num.
• * 1.850

  Actor. 20.
• * 1.851

  Hieronym. de locis Hebraicis. Theodoret. lib. 5. cap. 32.
• * 1.852

  Nazianzen. in laudem pa∣tris sui. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.853

  De Maior▪ & Obedien. Vnam Sanctam.
• * 1.854

  Iohn. 2••.
• * 1.855

  Ambrosi. in 1. Timoth. ca. 3.
• * 1.856

  Athanas. in. A∣polog. 2.
• * 1.857

  Cyprian. ad Iu∣baianum de He∣reticis Bapti∣zandis.
• * 1.858

  Origen. in Mat∣thae. tractatu. 1.
• * 1.859

  Cyprian. de sim∣plicitate Prae∣latorum
• * 1.860

  Gregor. li. 4. E∣pist.
• * 1.861

  32. Gregor. li. 6. E∣pist. 24. vniuersae Ecclesiae fidem corrumpimus▪
• * 1.862

  A Head for vvoorthi••es and bolde∣nes of Sprite. So S. Gregori•• saith, Paulus C••∣put effectus est nationū. In. 1. Reg•••• li. 4. ca. 4.
• * 1.863

  S••rm. 124.
• * 1.864

  Li. Quaest. vet. & no. testam. q. 75
• * 1.865

  The .124. Vntrueth, standinge in the vvil∣ful falsifie∣inge of S. Augustine.
• * 1.866

  S. Augu∣stine saithe, Caput eorū: not, Caput omnium.
• * 1.867

  Cap. 9.
• * 1.868

  Matth. vlt. Lib. 2.
• * 1.869

  Heade.
• * 1.870

  M. Hardinge misallegeth the Olde Doctours.
• * 1.871

  Hieronym. ad∣uersus Iouinia∣num. li. 1.
• * 1.872

  The Apostles al equal.
• * 1.873

  Hieronym. ad Nepotian. 7. quaest. 1. in Apibus.
• * 1.874

  Hierony. in E∣pist. ad Ti∣tum. Cap. 1.
• * 1.875

  Hierony. Contra Luciferian. M. Hardinge misreporteth S. Augustine.
• * 1.876

  Augustin. in qu••stio. Veter. & Noui Testa. questio. 75.
• * 1.877

  Pan. De Legib. & Senatus••on. & Lon. Con. Nam ad ea. Chryso••t. ad Po∣pulum Antio∣chen. Hom. 2.
• * 1.878

  Chrysost. in E∣pis. ad Roman. 11. Hom. 18.
• * 1.879

  Heade.
• * 1.880

  Cyrill. Tom. 4. Epist. 5.
• * 1.881

  Gregor. in. 1. Re∣gum. li. 4. ca. 4. Dist. 96. Satis e∣uidenter.
• * 1.882

  Prudentius i•• Enchiridio. Chrysost. Ad po∣pulum Antioch. Hom. 3.
• * 1.883

  Peter not Heade.
• * 1.884

  Extra, de ele∣ction. & electi potestate. Bonif. S. Fundamenta. Ab ipso, quasi quodam capite, dona ••ua omnia diffundit in Corpus.
• * 1.885

  Socra••es li. 3. Ca. 21.
• * 1.886

  Matthae. 3. Actor. 19.
• * 1.887

  Paule the Head as wel as Peter.
• * 1.888

  Cregor. li. 4. Epis. ••8.
• * 1.889

  August. contra literas Petilia∣ni. li. 1. ca. 5.
• * 1.890

  August. contra Epistolam Far∣••••niant. li. 2. c. 8. ••regor. li. 4. E∣pist. 38.
• * 1.891

  The .125. Vntrueth▪ For, Peter onely ex∣cepted, ei∣ther of these titles resteth yet vnproued.
• * 1.892

  Esai. 36.
• * 1.893

  Daniel Cap. 7.
• * 1.894

  Matth. 24.
• * 1.895

  Daniel. 8.
• * 1.896

  2. Thessalon. 2.
• * 1.897

  Aeneas Syluius.
• * 1.898

  Cyprian in Ser∣mone de Ieiunio & Tent at ione. Origen. in Mat∣thae. tractat. 12. Dist. 99. Primae Sedis.
• * 1.899

  Sozom. li. 3. ca. 8. Concil. Aphric. Epist. ad Coelest. ••regor. li. 4. Epist. 34. 38. &c.
• * 1.900

  Anno. Domini. 602.
• * 1.901

  De Maior. & Obedien. Vnam Sanctam.
• * 1.902

  Ibidē in Glosa. 9. Ques. 3. Nemo Dist. ••1. Inferior sedes.
• * 1.903

  Esai. 10.
• * 1.904

  De Concessione Praebendae, in Glosa.
• a 1.905

  De electio. & electi potestate. Significasti.
• b 1.906

  Dist. 40. Si pp.
• * 1.907

  Extra. de Con∣stitution. Licet. Durand. li. 2.
• c 1.908

  De translatio. Episcopi, Qu••to In Closa.
• d 1.909

  De concessio. Praebend••. Pro∣posuit, In Glosa.
• e 1.910

  De Maior. & obedien. Vnam Sanctam.
• f 1.911

  Clem. de Ap∣pellationib. Pa∣storalis.
• g 1.912

  De Maior. & Obedien. Solitae in Glosa.
• h 1.913

  Desenten. & re iudicata. Ad Apostolicae.
• i 1.914

  Psalm. 91.
• k 1.915

  Dist. 96. Si Imperator. In Glosa.
• l 1.916

  Dist. 96. Satis euidenter.
• m 1.917

  Iohan. 22. De verbor. signifi••. In glosa. Cū in∣ter.
• n 1.918

  In Concil. La∣teranen. Sub Iulio.
• o 1.919

  1. Corin. 4.
• p 1.920

  11. Quaest. 2. Priuilegium.
• q 1.921

  25. Quaest. 2. Sic decet.