A RECANTATION SERMON PREACHED IN THE GATEHOUSE AT WEST- minster the 30. day of july 1620. In the presence of many worshipful persons, by john Harding, late Priest and Dominican Friar.  
Wherein he hath declared his just motives which have moved him to leave the Church of Rome, and to unite himself with the reformed Church of England, whose faith and doctrine, the ancient fathers and holy Martyrs have confirmed both by blood and writing.  
Showing herein the gross errors of Rome, in matters of faith, their corrupting the Fathers, and their present declining to some strange and future Ruin.  
LONDON, Printed by Barnard Alsop for Roger jackson, and are to be sold at his shop against the Counduit in Fleetestreet.  
1620.   

TO THE RIGHT HONOURABLE SIR ROBERT Nanton, Knight, chief Secretary to his Majesty's state and one of his Majesty's most Honourable Privy Council.  
HE that hath passed a dangerous sickness, and hath recovered his former health again, is bound in a double Obligation: The one is to be grateful to the Person by whose means he recovered his health: The other is to use all means possible, that those which be sick of the like disease, may by his recovery be the better: According to that of our Saviour, Et tu conversus confirma fratres tuos: And therefore right Honourable, although it be somewhat besides custom to make Dedications of printed Sermons; yet it is my duty to offer to your Honour the first fruits of my conversion: Your Honour being next and immediately under God the chief worker thereof. The which as it is a gretaer benefit than any worldly thing can afford me, so doth it require a fuller acknowledgement then as yet, I could at any time manifest: howsoever I have most earnestly desiredit. In which respect being over entreated by some of my friends to publish this Sermon of my Recantation, and to set down to the open view of all, the just reasons, and solid grounds that moved me there unto. I have made hold to pass it under your Honour's name, hoping by your former encouragements, of your loving acceplance. And albeit they be but my first Assays in this kind, and therefore may chance to seem: but harsh, yet because my desire is only to set forth God; mercy towards me: your Honour's loving kindness showed to me, And to stop the mouths of some malicious Papists that rail against me, I trust that your Honour will accept of this my weak endeavour as a token of my thankful mind, which I in all duty recommend unto your Honour's favour, and your self and yours, in your affairs unto the mercy, and bliss of the blessed Trinity, who ever so asssist your Honour in all your proceed, as that after these present toils and troubles, your Honour may receive that happy Crown of glory, Quam repromiscit Deus diligentibus se.  
Your Honours ever in Christ jesus john Harding,   

A RECANTATION SERMON, PREACHED BY A DOMINICAN Friar.  Psal. 119. verse 71. It is good for me that I have been in trouble, for thereby I have learned thy Statutes. 

De elementiaad Neronem.  SEneca a grave Philosopher, writing unto Nero, and tracting of Cinna an ancient Roman, and public Rebel, he useth these words: Periti medici ubi blanda medela non pracedat tentant contrarium. It is the use of good Physicians that when a gentle Meditine doth take no place, they presently apply a sharper salve, and more bitter corrosive: The like course taketh Almighty God with those that be repugnant unto his holy will and rebellious against his known truth, when fair means and loving kindness cannot prevail, then goeth he non alliciendo sed compellendo, not by alluring or enticing, them but by compelling and enforcing them, ut quod non possit per disceptatione saltem pos sit per vim, that those whom he cannot win by loving exhortations he will bring them home by extremities: For as Isocrates an ancient Grecian saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afflictions are our instructions, and extremity is God's opportunity. The prodigal child would not return un-his father until extremity compelled him, Manasses living in his pomp and pleasure in jerusalem, planted groves, and set up Idols against God and godliness, but being in prison in Babylon, and chained in a dungeon the Scripture saith, that he did turn his heart unto the Lord his God and besought him earnestly: therefore saith Solomon to all things, there is an appointed time, and a time for every purpose under the heavens: God hath his time to afflict us, that we may the more earnestly seek after him, multiplicatae sunt infirmitates, eorum postea accleraverme: as our Saviour saith, seek and you shall find? But how must we seek? it is said we must seek him by Prayer. Inuoca me in die tribulationis & ego exaudiam te, call upon me in the time of trouble, and I will hear thee.  
The Prophet David being much afflicted in many of his Psalms, doth often call upon the Lord, as in the 120. Psalm ad Dominum cum tribularer clamavi: when I was in trouble I called upon the Lord, and in the 130. Psalm, de profundis clamavi ad te domini, domine exaudi vocem meam, out of the deep of my heart have I called unto thee O Lord, O Lord hear my prayer: so that as prosperity doth cause many to forget God, and to neglect their duties towards him: so doth adversity call them home again, and makes them more careful to seek after him, and to walk more warily in his ways. And therefore, the Prophet David in another place of this Psalm saith, Before I was in trouble I went wrong, but now have I learned to keep thy laws, and so concludeth in the seventh verse saying, bonum est mihi quia bumili asti me, it is good for me that I have been in trouble. The like may I say at this time right Worshipful and my loving auditors, it was good for me that I have been in trouble, for before I was in trouble albeit I had a zeal to serve the Lord, yet I had not the true way and means to serve him as he ought to be served: having lived as long time from the truth as from my country and friends, being from my first arrival into this Land, detained in prison, sequestered from all conversation and society. In this my affliction and long misery I prayed both instantly and fervently to the Almighty that he would vouhcsafe to open mine eyes, enlighten my darkness, and incline my heart unto his testimonies, that I might serve him in holiness and righteousness all the days of my life, for in him only, and for him only, I desired to live and dye, refoluing my self that whatsoever shall be fall me in this life, I will esteem it all happiness, for the peace of conscience and the glory of Gods most holy name.  
As I was thus communing with my soul, there came into my mind that worthy precept of St. john when he saith, Trust not every Spirit, but try the Spirits, whether they be of God or no: Likewise I did much ruminate and ponder with my self, the place of the Prophet Esay, where he saith; to the Law and the Testimony If they speak not according to this Word, It is because there is no light in them. Whence I did gather, that all Services and Doctrines of Religion are not acceptable before God: For Faith cometh by hearing and hearing of the word of God: so that if they speak not according to this Word it is rather fancy, than faith, humane traditions, than God's institutions, and consequently condemned by our Saviour in the 15. of Matthew, where he expressly reproved the Commandments and traditions of men. And St. Paul rejecteth as Bastard slips all voluntary Services what appearance or outward show of devotion soever they bear.  
By which and other like places, I was moved to examine my profession whether it were of God's institution, and especial command specified to us, or whether God were the author of those Services and Ceremonies which now beat great sway in the Church of Rome: and after due examination I found out for certain that many points of the Religion, now embraced by the Romanists are not to be found within the volume of God's Word. When I considered this, and perceived the weakness of the grounds that must warrant our souls, it gave me occasion to forsake my communion with the Church of Rome, in whose bosom I have been long detained; of whom I may justly complain as the Prophet jeremy did of the false teachers in his days, they have rejected the Word of the Lord, and what wisdom is then in them.  
Likewise I often busied myself in reading of Books, treating of Religion, & such as handled matters now in controversy: as the Apology of the most reverend Father and learned Scholar john jewel, Bishop of Sarisbury, written against a friend and near Kiseman of mine Doctor Harding; together with another no less reverend than learned, Marcus Antoniws de dominis Archbishop of Spalleto, whom after I had well perused, I found such comfort in my conscience and such solid doctrine for my soul, that I made no doubt to say with the Prophet David, a domino factum est hoc, this is the Lords doing. Now the Sun is up, and the Clouds of ignorance are gone, the truth shineth, and the Kingdom of Heaven is at hand, therefore I may say with my Text, bonum est mihi quia humiliastime. It is good for me that I was in trouble, for thereby I have learned thy Statutes. But what are these Statutes? they are the Word of God, contained in the Law and the Prophets: which are the rule of our Life, and the square of our Faith, and the very Oracle of Almighty God, from Heaven to reveal his will unto us, for certain it is that Christ came not to destroy the Law, but to fulfil it: he swerved not from the Law and the Prophets, neither did the Apostles teach any thing upon their own will and discretion, but the Doctrine which they received of Christ, they faithfully delivered it unto the people, and Nations.  
And this they preached at the first in viva voce:, that is, in a lively Voice, and afterward delivered it unto us in writing, to be the foundation and Pillar of our Faith, Qui hoc credit (saith Tertullian) nihil habet quod vitra credat: He that believeth this, hath no Obligation to believe any thing else: and this is that which we ought to believe without either adding or diminishing.  
I would now demand of the Pope and his Papalins, in what Gospel, in what Apostle, in what Prophet or Evangelist, or Book of Moses, they find either Pope or his supremacy? where are his Pardons? where is his Mass? where Images? together with many other his Fopperies, which now they hold to be very precious. We read in the 20. of Exodus, that almighty God doth expressly forbid the making of any Image, to represent the Person of Almighty God, or to do any service and obey sance to any Picture, or representation of the creature: for first God is a Spirit invisible, incomprehensible, and Eternal, and therefore he cannot be signified by any Image or creature, which is both corporal and momentary, and therefore God in his second Commandment forbiddeth all service done unto Images: but contrary unto this the Church of Rome doth command and allow not only the making of Images, but also doth command the serving and worshipping of them, as by incensing them, in lighting of Candles unto them, by kneeling before them, and by yielding up their offerings, and devotions unto them.  
All which can be no less than gross Idolatry: for albeit, they do not worship their Images, as stocks and stones, but as they represent either God or some Saint: So likewise did not the Israelites, worship their golden Calf, as the true God, but they did worship the true God in the Calf, and yet notwithstanding, the Text saith, that they did commit Idolatry, and many of them were severely punished for the same, Exod. 32. so that the Idolatry of the Church of Rome is as gross as that of the Isralites. What can be more iniutious unto God then to hope for help of him, and yet notwithstanding to pray unto a senseless stock? The faith of the Patriarches and Prophets, & righteous Fathers from the beginning of the world, was the same as ours is, and aught to be, as the Apostle saith, that they were all baptised in the red Sea, and did eat the same spiritual meat, and iniutious unto drink the same spiritual drink, as we do now: But was Abraham, Isaac, or jaacob, Papists? did they fall down before stocks and stones? before Idols or Images to pray or offer unto them? did they go on pilgrimage one to another's Relics to do devotion unto them? there is neither show nor shadow of these things in the Word of God.  
Chrysostome saith, that Christ, nee discessit a lege neque a Prophetis: but none of all this is to be found in the Law or the Prophets, therefore in no wise to be admitted.  
As touching the distinction which they use betwixt Duleiam and Latreiam, affirming that they give to Saints only Du●●iam; that is, a kind of Religious Service, and that they give Latreiam unto Almighty God, intimating thereby that they both worship God and serve their Images: Our Saviour confoundeth them in the 4, of Matthew saying as is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
And Saint Paul persuadeth the Corinthians to turn from Idols and Images, and to serve the everliving God, where he doth use the word Duliea, for the Service of the true God, showing hereby the opposition that is betwixt the one and the other, that he that serveth Images, cannot in any wise serve the Almighty God: yea God himself speaketh it plainly, in his first Commandment, to worship and serve him, only, neither will he give his Honour to any other.  
In the first precept God condemneth all false Gods, in the second all false worshipping, of the true God, as making of Images unto God, or yielding unto the Image any part of devotion which belongeth unto the Lord. For it is not enough to know the true God, and to acknowledge him alone to be worshipped, according to the first Commandment, & yet break the 2. by worshipping him amiss: As in setting up of Images, and bowing and kneeling unto them: for as the Almighty God saith in the 27. of Deut. verse 15 Cursed be the man that shall make any carved or molten Image, for it is abomination unto the Lord, they that make them are like unto them, and so are all they that put their trust in them. For as Nadab and Abihu, the sons of Aaron by offering of strange fire before the Lord, became liable to his wrath and malediction for their presumption: so the Papists that do add strange doctrines and new invented traditions to the Word of God, and service of the Lord do incur his heavy wrath & continual displeasure. And therefore we are willed by the holy Ghost to fly from them and their abominations, lest we be partakers of their sin, end so likewise of their punishment,  
The 2. Motive that moved me to leave the Papists, is, because they do as it were hoodwink the people in their religion, giving a Service in a language they understand not, amazing them with many outward Ornaments, and huge heaps of Ceremonies, calling Ignorance the the Mother of Devotion, and Images Layemens' Books. But we read in the Council of Toledo in Spain, that Ignorantia est matter omnium errorum, Ignorance is the mother of Devotion, but rather of Atheism, and the root of all error. What should it avail Moses to speak in Hehrew to a man of Africa, who understands no Hebrew, and what may it avail the people of other countries to hear their common Service in a tongue they understand not: for albeit they hear with their ears, they understand not with their hearts, they are not much better than Birds and Parrots which babble much, and understand nothing: Therefore in the primitive Church; when Faith was then in learning, the prayers & other Service was set fourth in a common tongue, known unto the people that they might understand what they did profess, and to be able to give a reason of their faith.  
When Almighty God appointed Moses to open the Law for the direction of his Church, he decreed it as an everlasting duty to all his people, that the book of the Law should not departed out of their mouths, but that they should meditate therein day and night, to observe and do according to all that is written: But how should they meditate in them if they be unknown to them? and how should they know them if they be in a tongue they understand not? is not this the curse which God by his Prophet denounceth saying, I will speak unto this people in another language & by strange lips, so as they shall not understand me: who would not justly suspect such a church, yea & condemn it, when to maintain and continue their error, they will have none of the people either to search the Scriptures, or to understand their common Service that they hear daily? Thus the silly Papalins are led like blind men they know not whether, and with her fides implicita that is, to believe in gross (for their part) they know not what are lamentably seduced. The people go to see Mass, but not to understand it; and ofttimes the Priest himself understands not what he saith, and this is done for a double end, the one is that the people may be kept still in Ignorance, and the other is, that it may be a mark of the Pope's dominion, in that they use his language in their divine Service, and so might be thought to hold their Religion from the Pope's Chair, even as the Spaniard constraineth the Indians to speak Spanish, the better to reduce them under his Dominion. But the Prophet David saith Psal. 86. Dominus naravit in Scripture is populorum, God hath opened and declared his ways and will in the Scriptures: but in whose Scriptures? Hierom upon this place answereth thus, the Scriptures of the people, so called, because they be read unto the people, that is to say, that all may understand, because the Princes of Christ which were the Apostles and Evangelists did not write them for a few, but for the whole people, not that a few, but that all should understand.  
Saint Paul writ long Epistles to the Corinthians, Ephesians, and Philippians, in his own language, that all might read and understand what he wrote unto them: Why then may not others read the same Epistles in their own language as the Corinthians and Ephesians did in theirs. St. Hierome, in an Epistle to Laeta, writeth thus, Let thy daughter love divine and heavenly Books instead of silks and precious Stones, let her learn of the Psalms to despise earthly things, let the Proverbs of Solomon teach her to live virtuously, let the Ecclesiastes accustom her to renounce worldly vanity, let job teach her patience, let her take the Gospel of Christ into her hands, & let it not departed from her, let her diligently study the Acts and Epistles of the Apostles.  
And when she hath enriched the Closet of her heart with such riches, then let her learn the doctrine of the Prophets, and the books of Moses. This was the practice and use of the Church in Saint Hieromes time, and long after him, as may appear by Saint Gregory, in his Pastoralis.  
If the reading of the Scriptures may be forbidden because some abuse them; in the using: then also may the Sacraments be forbidden, because they are sometimes abused in the receiving, which to do were a thing much dissonant to Gods will & pernicious unto his Church: and therefore the proposing their service in a strange language, and forbidding the people the reading of the Scriptures, is altogether against God's word & the ancient custom of the primitive Church, and so by consequence is not to be followed by any of the children of the Church of jesus Christ.  
A third reason that moved me to follow this pious resolution was, that they hold against all Scripture, and authentical reason Purgatory, that is, a purging fire after this life to cleanse our sins. Against this opinion of the Papists our Saviour himself in the 16. of Saint Luke doth much confute, where he maketh mention only of 2. places; namely, Heaven and Hell: saying, that the rich man's soul presently after death went to Hell and there was tormented; and Lazarus soul, at his death, was carried by the Angels into Abraham's bosom, a place of joy and comfort. For as Saint Cyprian saith against Demetrian, that after this life there is no place of Repentance, there is no satisfaction more to be made, life is here either lost or won by the due worshipping of God, and the fruits of faith; So the same Author saith in the same Treatise, that if a man in the departing hence doth sincerely acknowledge his sins, and truly embrace God's Word, thus confessing, and thus believing, he hath free pardon and forgiveness granted him of all his sins, by God's goodness and free mercy, and at that very instant passeth to immortality: Even in the last moment of his life God refuseth not Repentance, and whatsoever is truly done, is not to late done.  
And Saint Ambrose in his Book Debono Mortis saith, that he that in this life receiveth not remission of his sins, shall not have remission in the world to come.  
Now if their sins be forgiven in this world, likewise the punishment due to the same is also forgiven in this world, and so there can remain no Purgatory to torment them in the next life. But certain it is, that the blood of Christ doth cleanse us from all our sins, as Saint john saith, and is the only Purgatory, that a Christian man should hold, which doth deliver his people as well from the punishment due to sins, as from the sin itself: for as the Prophes Esay saith, our punishment was laid upon him, and with his stripes we are healed. Saint August. in his Sermon De tempore 232. saith, there are but 2. places, he that reigneth not with Christ at his departure hence shall perish with the Devil without end, so that in what stare the last day of our life shall find us, in the same state the last day of our life shall judge us.  
Now if this be true, as most true it is, than the propitiatory Mass so much esteemed in the Romish service, is but a forgery: For first it cannot be propitiatory for the dead: for as the Tree falleth so it lieth, and as man is found in his departing, so goeth he to Hell or to Heaven. A third place is not mentioned, now if any be in Heaven, Masses cannot avail them, for they enjoy all bliss possibly already, if they be in Hell, we read, ab inferno non est redemptio, out of Hell there is no redemption, for as the Prophet David saith, a man can by no means redeem his brother, he cannot pay his ransom to God, so precious is the redemption of souls, and the continuance for ever.  
And so it is clear, that for the dead it cannot be propitiatory, and as for the living it cannot benefit them, for than were it derogatory to the Passion of Christ once offered for all upon the Cross: whose Oblation was absolute and perfect as Saint Paul in the 5. to the Hebrews 6.7. speaketh, and therefore needeth not Mass, or any thing else to help it, yea it were gross and damnable to suppose any imperfection in that Sacrifice and Oblation of our Saviour once offered on the Cross, seeing that God the Father twice spoke from Heaven with a loud voice, saying this is my beloved Son in whom I am well pleased.  
The fourth Reason, that moved me to renounce my former profession with the Romanists is that, they quite contrary to the words of our Saviour and the whole use of the ancient Christians abuse the Sacrament of the Lords Supper, partly by adding, and partly by diminishing, from the same, when our Saviour spoke these words, hoc est corpus meum: This is my Body, he expounded himself presently saying, it is the Spirit that giveth life, the Flesh profiteth nothing. These words are spoken spiritually, therefore you must understand them spiritually. Saint Augustine in his Commentaries upon the 98. Psalm saith, you shall not eat this Body that you see, neither shall you drink that Blood which upon the Cross was once shed: for our Saviour recommended unto us a Sacrament (to wit) that which you see on the Table is Bread, and that which you see in the Cup is wine, but touching that wherein your faith is to be instructed, is the Body and Blood of Christ For as Baptism doth change a man according to grace, yet notwithstanding he remains the selfsame man according to visible measure as he did before, but invisibly by grace is made another man; outwardly nothing is added, but inwardly all is changed: So in the blessed Sacrament, outwardly nothing is changed, but there remaineth true Bread and true Wine, but inwardly by faith, we apprehend the Body and Blood of Christ.  
But these words which our Saviour spoke figuratively, the Papists expounds them literally, and thereby they cause the people to commit Idolatry, by adoring Bread as God: for they hold that after the words of Consecration, there remaineth no longer Bread nor Wine, but there is really and Transubstantially the Body and Blood of Christ. But Saint Peter saith, that the Heavens must contain the Body of Christ until the end of the World.  
Now if Christ's Body be in Heaven; than it cannot be in the Earth at once, and the same time: for as Saint Augustine, Tractatu 3. in johannem. Corpus Domini in quo resurrexit, uno tantum in loco esse potest. If they say that it is done by miracle in the Sacrament, than it should be visible, to the outward eye and senses. When Christ turned water into Wine, it was visible Wine. When Moses Rod was turned into a Serpent, it was a visible Serpent, and so if the Bread be turned into the Body, and the Wine into the Blood of Christ, it must also be a visible body.  
But if they expound these words of our Saviour, hoc est corpus meum literally, to belong unto all, why should they not also expound the words following literally, that when he took the Cup, he said, This is my blood, should be appertaining to all aswel as the Bread. In the old Law Circumcision was called the Lords Covenant, when it was not the Covenant but a Sign thereof: For the Covenant was this to Abraham: Ego ero Deus tuus & Deus seminis tui.  
Likewise the Paschal Lamb was called the Passeover of the Lord, when it was but the sign of the Passeover, as passing over the red Sea, so that it may stand with good Reason, that Christ called the Bread his Body, as he called the Paschal Lamb his Passeover, and yet was but a sign thereof, so the Bread is called his Body, and is but a sign or remembrance of the same: and therefore it is called a Sacrament because that in it one thing is seen, and another thing understood that which is seen is Bread, and Wine, and hath a visible appearance or form, but that which is understood hath a spiritual use and profit.  
So that the thing which signifieth, is ofttimes called by the name of the thing which it signifieth, as Saint Paul calleth the Rock Christ, yet it was not Christ by substance, but by signification; even so our Saviour said, This is my Body, when he gave Bread the sign of his Body, and the Apostle said, the Rock was Christ, for that the Rock which they spoke of signified Christ. The Gospel standeth not in the words of the Scripture but in the meaning.  
Therefore Saint Paul saith, that the Communicant doth eat Bread after Consecration; for if the Bread were wholly and truly Transubstantiated into the Body of Christ, hence it followeth that every one that doth receive the sacrament doth also eat the Body of Christ, and consequently cannot be damned. For our Saviour saith, He that eateth my Flesh, and drinketh my Blood hath eternal life: & so by this rule the wicked shall be saved as well as the godly. Moreover if Christ be present according to his humane Nature, then is it no Sacrament: for every Sacrament is a sign, & inanis est signi visus ubi resipsa presens est the sign is to no effect, where the thing itself is present. And it is to be noted likewise, that the sign must have some Analogy with the thing that it signifieth: Now the thing signified is the Body and Blood of Christ, which is true meat & true drink, as our Saviour himself witnesseth, in St. john's Gospel, but the species or accidents of Bread and Wine are not true meat, nor true drink, & by that means cannot give any fit proportion with the thing signified by them. Further it is an Axiom in Philosophy, that accidentis esse est in esse, that the being of an accident is to be in some subject. But these accidents as colour, savour and roundness, they cannot be in any subject and so by consequence they cannot exist in the Sacrament.  
For they cannot be in the body of Christ because it is glorified: but the accidents are subject to corruption; and therefore they must either exist without a subject, which is contrary to Philosophy, or else to be seated in the Body of Christ which is now glorified, and this is impossible. It is further to be noted that the Church of Rome doth mutilate and curtail this Sacrament, for they take the blood of our Saviour (which is our redemption) from the lay-people: yet certain it is that our Saviour did institute this Sacrament under both kinds, and as he said to all, take & eat, this is my Body: So did he likewise speak unto all, when he delivered the Cup; saying, drink ye all of this? and Saint Paul writing to the Corinthians saith, As often as ye eat of this Bread, and drink of this Cup, ye show forth the Lords death until he come  
For as Alexander of Hailes saith, whole Christ is not contained under each kind, but the Flesh only under the form of Bread, and the Blood under the form of Wine. And here upon Gelasius, Pope, made a Decree that they should either receive the whole under both kinds, or receive none at all under any kind: For there can be no division of this one Sacrament and high mystery, without great Sacrilege; so that by their own Doctors it is evident that they commit great Sacrilege in deuiding this Sacrament, and do much abuse the people of God in deceiving them of the precious Blood of our Saviour.  
The 5. Motive which moved me to persist in this my enterprise, is, that the Pope challengeth authority unto himself to forgive sins, and thereupon sendeth forth his Bulls, Pardons, and Indulgences, pardoning whom he list, and as he list, as if he were God himself, having absolute power to do what he list, insomuch as Traitors and Rebels against God and their lawful Prince, he will not only pardon without exception, but he will enable them in their damnable courses, to the overthrowing of themselves and their Princes. What the Religion of Rome is, it may easily appear by this, that a man may have for money a Licence, or dispensation for any sin, a Pope's pardon is sufficient for all: but to what end serveth pardons, when as there is no Purgatory? for neither the ancient Fathers make mention of it, and the Grecians until this day believe it not. Silvester Prierias in his Book against Luther, saith, that Pardons are not known unto us by any authority of the Scriptures, but by authority of the Pope, which is greater than the authority of the Scriptures: Vox bovis non hominis. It is the voice or saying of some Beast, and not of any Christian man.  
Certain I am that the Pope cannot justify an unrighteous man whom God abhorreth, neither can he condemn the faithful whom God doth much tender and favour: therefore his Pardons are rather pernicious than any whit commodious to the persons that buy them, bearing them in peace and security, when indeed they are in much peril and misery.  
Where do they find that the Pope hath any superiority over Kings, Princes, or Emperors; that he hath any authority to depose them from their Crowns, and dignities, and to absolve their subjects from their Oath and Allegiance which they have sworn unto their Princes: That upon his Excommunication it is lawful for them to rebel against them, and so practise all Hostility to depose them?  
There is not one word sentence or place out of the Scripture to prove it; no precept or example of antiquity to warrant it, and yet they commend it for a chief point and ground of Catholic and Christian faith.  
By what right doth he claim this supreme authority: if he claim it as a successor of St. Peter, it is impossible, for that Saint Peter never had any such Title or pre-eminence over the rest of the Apostles.  
It is true that Christ said to Peter, Thou art Peter, and upon this Rock I will build my Church. These words hitherto give no superiority to Peter above the rest. Only they show that the Church is built non super petrum sed super Petram, not upon the person of Peter but upon the Rock: Of which Saint Paul saith, Petra autem erat Christus, the Rock was Christ, whom Saint Peter confessed to be the Son of the everliving God.  
This confession of Saint Peter is, that Christ is the Rock whereupon the Church is builded, aliud fundamentum nemo, potest ponere nisi id quod positum est Christus jesus. Other Foundation can no man lay, but that which is laid already: namely, Christ jesus.  
Where then shall we find that Peter was made Prince of the Apostles, to rule over all the rest, as our Popes do now?  
But what hath the Pope to do with Peter? or what doth the Pope do as Saint Peter did? Saint Peter did convert souls, plant Churches, and preach the Word of God unto all Nations, but in what Pulpit hath our Popes ever set foot? where have they preached the Gospel or expounded the Word.  
The first Lesson that Saint Peter teacheth us, is to fear God, the next is, to Honour the King. Quis haec est voluntas Dei, for this is the will of God. But the Popes say, that they are Princes above Nations and Kingdoms: they can depose Kings, and pull down Emperors, they have authority over their subjects, to discharge them from their Oaths, they have the right and claim unto both swords, as well temporal as spiritual: And that all Kings and Princes ought to depend at their beck, and to swear obedience, unto their holiness, as to their supreme heads and Sovereigns, under the pain and loss of all their Dominions.  
We read that Boniface the eight because he could not have the treasury of France, at his command, endeavoured by all means possible to remove Philip the French King from his estate, and under his Bulls and Letters Patents, made a deed of gift of all the state of France unto Albertus then King of the Romans.  
As touching the Kings of this our Realm of England: as our duty and allegiance bindeth us, we may justly complain that Pope Alexander the 3. by violence and tyranny forced King Henry the second to surrender up his Crown Imperial into his Legates hands, and afterward for a certain space to content him in private estate, to the great indignation and grief of his loving subjects. Like wise that Innocentius the 3. stirred up the Nobles and Commons of this Realm against King john, and gave the inheritance & possession of all his Dominions unto Ludevicus the French King, Pius Quintus of late days gave away his Kingdom to Philip the 2. King of Spain. Shall any one think that these be deeds of holiness, and that he doth all this by right and equity through virtue of his spiritual privilege.  
Surely no, it is mere sacrilege against God, and tyranny over his Princes and Vice-gerents, and not the part of any Minister of Christ or successor of the Apostles.  
For first Christ himself saith, that his Kingdom is not of this world. He himself likewise refused to be made a King. He himself paid tribute unto Caesar, and commanded others to do the same, saying, give unto Caesar those things that be Caesar's.  
Now if Christ himself was subject unto Caesar, and commanded all others to be subject and obedient unto him, it is a shame for the Bishop of Rome to exalt himself above Caesar, and to animate others against him. Imperium in Principe & obedientia in subdito, est de inre divino, Rule in the Prince, and obedience in the Subject, are both immediately from God; and as every member of the body natural must subject itself unto the rule and regiment of the head if it mean to live and thrive: So must every subject in the body politic, be subject and governed by the Prince which is the head of all, and above all. And therefore they are called in the Psalms Vosestis Dij, ye are as Gods, so that he which contemneth them, contemneth God; they are called nursing Fathers, that we should always love and reverence them like unto our Fathers; they are also called Kings Princes and Rulers of the Earth, which are Names and Titles of honour, so that those whom God vouchsafeth thus to Honour, we ought without all contradiction, to love, honour, and obey. Therefore every soul that is subject to God must be subject to them, because he that calleth them Kings calleth us subjects: this is their Patent that God hath chosen them Kings, and set them upon the Throne to rule his people, and hath commanded every soul to be subject unto their power Si omnis anima, if every soul must be subject unto their power, then doubtless must both Popes and Bishops be subject to their Prince: Qui vos tentat ab hac vniuer salitate excipere conatur decipere. He that goeth about to exempt you from this universal Law, goeth about to beguile you. For our Saviour as he commanded it, so did he in his own person perform it. Exemplum dedit vobis ut sicut ipse fecit & vos faciatis: He left you an example that as he did, so should you also do.  
So that it is a thing most certain that the Pope of Rome hath no authority over Kings either in Ecclesiastical or Temporal matters, but is therein an Usurper, Intruder, and a most odious Traitor, both to God and Prince: for all the ancient Churches have affirmed, and ever acknowledged, the supreme auhority of Princes, above all Priests and people whatsoever.  
Tertullian an ancient Doctor and Priest, in his Book ad Scapulam, hath these words, Colimus Imperatorem ut hominem a Deo secundum & soli Deo minorem: We honour the Prince as next and immediately unto God, & inferior only unto God. And in his Apologeticks, he saith, that Principes sunt a Deo secundi post eum primi ante omnes & super omnes: That Kings and Princes are the second to God, next unto God, above all and over all. Optatus lib. 3. Contra Parmenianum saith, that supra Imperatorem non est nisi solus Deus qui fecit Imperatorem. It was the Lord which appointed Moses, josua, David and his posterity to rule over Israel, It was the Lord which moved the people's heart to fear honour and obey them, for as every beam is from the Sun, and every Branch is from the Root, so doth every power proceed from God, so that it is Deiure devino, that Kings have rule over their subjects, and therefore all subjects by the Law of God and nature are bound to honour and obey their Princes.  
Good Kings are Gods Images, and evil Princes are his Executioners: Asher, was his Rod; Nabuchadonezer, his servant; and Cyrus, was his anointed: And therefore aibeit God useth them as a Father doth his rod, first to correct his children by them, and then breaketh and throweth them away, yet the children and beloved of the Lord must submit themselves under his instrument of correction.  
The Rubenites, Gaddits', and half the Tribe of Manasses, said to Solomon, whosoever shall resist thy will, or will not obey whatsoever thou commandest, let him be put to death. So that in Israel whether their Kings were faithful or , the people ever yielded civil faith and obedience. For as Saint Peter saith, this is the will of God, and whosoever resisteth this obedience, resisteth the will of God, and so heapeth unto himself vengeance against the day of wrath: and so consequently this doctrine of rebelling against Princes must needs be very damnable and odious, and worthy to be contemned of all those that fear God. But it is not my purpose or intent to set down here in particular all the erroneous parts of Doctrine at this present professed and embraced in the Church of Rome; for there are many other points & pernicious grounds by me observed, which in no point agreeth with the word of God, but I suppose that these few positions which I have already touched may be sufficient enough to make it manifest unto the world that I have enterprised nothing without good reason; & that my conscience could never have suffered me to have lived in quiet and rest, if I had done any otherwise: all which things duly and carefully balanced in my mind, have exceedingly stirred me up to this my pious resolution.  
It is a difficult thing to resist God's voice, to fight against the truth; which discovereth herself so apparently; my conscience still urging me, I could do no less then retire myself back unto the Lord, from whom I have long erred & gone astray, saying as Aristotle was wont to say, Socrates is my friend, & so is Plato my friend, but the friendship of the truth is far above all. I can no longer bear witness against God, it is no longer secure, to call good evil, or evil good, light darkness, or darkness light. I must not be ashamed of the Gospel of jesus Christ, for it is the mighty power of God unto salvation: It is now high time to set aside all blind affection, and to judge uprightly. It is dangerous to join with them that have burnt God's Word; and scornfully called it a leaden rule, & a Nose made of wax, that call ignorance the mother of Devotion, & dumb Images Lay men's Books, who forbidden marriage, and licence Concubines, who have devised unto themselves a strange Religion, contrary to the Scriptures, ancient Counsels, old doctors, and example of the primitive Church: whom so many Kingdoms, countries and infinite thousands of godly people have forsaken: From whom the holy Ghost by express words hath commanded us to departed: as it is written in the apocalypse, Come away from her O my people that ye be not partakers of her sins, lest ye be also partakers of her plagues: for she hath falsified the holy farthers with such translations and expositions, not as may best express their meanings, but as may best further their own pretences, and purposes, they wrist them, they altar them, they put to them, and take from them: sometimes they take the bare words against the meaning, and sometimes they frame a meaning against the words: they imagine counsels that were never lied, Canons of counsels that were never seen, they bring forged Pamphlets under the name of Athanasius. Anacletus, and other godly Fathers by whom they were never made. These are not errors in manners which may be in any good Church, but they are errors in Faith and Doctrine, which cannot stand with the true Church. And therefore as Saint Cyprian saith, let not lies deceive us any longer, it is night until the day spring, but when the Day appeareth, and the Sun of truth is up, both the darkness of the night, as also the thefts committed in darkness will appear and give place. Now the Sun of truth is up, and the Clouds of ignorance are scattered, I will say with Saint Paul, Let us cast away darkness, and put on the armour of light: To maintain a fault known, is a double fault: Error cannot stand but by error, and the mouth that speaketh untruth killeth the soul. Therefore I may safely and joyfully say, Bonum est mihi domine, quia humiliasti me, ut discam instisicationes tuas, It is good for me that I have been in trouble, for thereby I have learned thy truth.  
O my God lead, me in the truth, teach me to do thy will. Albeit I have erred and strayed like a lost sheep, Ego tamen filius tuus; & fillius ancillae tuae, Yet I am as child of thine inheritance, and borne and brought up of thy Handmaid, which is thy Church and Spouse. Open mine eyes, & suffer me not to be deceived by the abuses of the world: Sweet jesus confirm me in this my resolution, help my unbelief, increase the Faith which is within me; fructify in me that assurance of Abraham who believed in hope against hope: arm me with thy promises: deliver me from mine enemines: replenish me with the Spirit of constancy, to the end, and in the end, that having gotten the victory, I may say with the Apostle Paul, Bonum certamen certavi, fidem seruavi, cursum, consummani, de relic reposita est mihi corona iustitiae quam reddit mihi in ill● die justus index. 2. Tim. 4.7.8. I have fought a good fight, I have finished my course, I have kept the Faith. 8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous judge shall give me at that Day.  
FINIS.