The triall of the supremacy wherein is set fourth ye unitie of christes church milita[n]t geue[n] to S. Peter and his successoures by Christe and that there ought to be one head bishop in earth Christes vicar generall ouer all hys churche militant: wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste.

The triall of the supremacy wherein is set fourth ye unitie of christes church milita[n]t geue[n] to S. Peter and his successoures by Christe and that there ought to be one head bishop in earth Christes vicar generall ouer all hys churche militant: wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste.

Table of contents

Title page

¶To the moste holye, and godly Prince, Reginald Pole, Cardinall and Legate, honor, vertue and grace, from our Lorde Iesus Christe.

§

¶The first Probation.

¶The second probation.

¶The thirde probation.

¶The .iiii. probation.

¶The fifte probation.

¶The sixt probation.

¶The .vii. probacion.

¶The .vii. probation.

¶The .ix. probation.

¶The .x. probation.

¶The .xi. probation.

¶The .xii. probacion.

¶The .xiii. probation.

¶The .xiiii. probation.

¶The .xv. probation.

¶The .xvi. probation.

¶The .xvii. probation.

The .xviii. probation.

¶The .xix. probacion.

¶The .xx. probation.

¶The .xxi. probacion.

¶The .xxii. probation.

¶The .xxiii. probation.

¶The .xxiiii. probation.

¶The .xxv. probation.

¶The .xxvi. probacion.

¶The .xxvii. probation.

¶The .xxviii. probation.

¶The .xxix. probation.

¶The .xxx. probation.

¶The .xxxi. probation.

¶The .xxxii. probation.

¶The .xxxiii. probation.

§

¶The first obiection.

¶The answere.

¶Here now the councel of Alexandrine (wherein ye Arians were condemned) here I saye all ye bishops of Egipt, Thebeans, & Libians, among whom holy Athanasius was, they writing to Felix then bishop of Rome. Here I say how they ded expound the former text.

¶The .ii. obiection.

¶Thanswere.

¶The thyrd obiection.

Thanswer.

¶The .iiii. obiection.

The answere.

¶The .v. obiection.

¶The answere.

The .vi. obiection.

Thanswere.

¶The .vii. obiection.

¶Thanswere.

The .viii. obiection.

Thanswere.

¶The ninthe obiection.

¶The answere.

¶The .x. obiection.

¶The aunswere.

¶The .xi. obiection.

¶The answere.

¶The .xii. obiection.

¶The anwere.

¶The .xiii. obiection.

The aunswere.

¶The .xiiii. obiection.

¶The aunswere.

¶The .xv. obiection.

¶The answere.

¶The .xvi. obiection.

¶The answere.

¶The .xvii. obiection.

The aunswere.

¶The .xviii. obiection.

¶The answere.

¶The .xix. obiection.

¶The answere.

¶The .xx. obiection.

¶The answere.

¶The .xxi. obiection.

¶The answere.

¶The .xxii. obiection.

¶The answere.

¶The .xxiii. obiection.

¶The answere.

¶The .xxiiii. obiection.

¶The answere.

¶The .xxv. obiection.

¶The answere.

The .xxvi. obiection.

¶The aunswere.

¶The .xxvii. obiection.

¶The aunswere.

¶The .xxviii. obiection.

¶The answere.

¶The .xxix. obiection.

¶Thanswere.

¶The .xxx. obiection.

¶Thanswere.

¶The .xxxi. obiection.

The aunswere.

¶The .xxxii. obiection.

¶The answere.

¶The .xxxiii. obiection.

¶The answere.

¶The .xxxiiii. obiection.

¶The answere.

¶The .xxxv. obiection.

¶The answere.

¶The .xxxvi. obiection.

The aunswere.

¶The .xxxvii. obiection.

¶The answere.

¶The .xxxviii. obiection.

¶The aunswere.

¶The .xxxix. obiection.

The aunswere.

¶The .xl. obiection.

¶The answere.

¶The .xli. obiection.

The aunswere.

¶The .xlii. obiection.

¶The answere.

¶The .xliii. obiection.

¶The aunswere.

¶The .xliiii. obiection.

The answere.

¶The .xlv. obiection.

The answere.

¶The .xlvi. obiection.

¶The answere.

The .xlvii. obiection.

¶The aunswere.

¶The .xlviii. obiection.

¶The answere.

¶The .xlix. obiection.

The aunswere.

The .l. obiection.

¶The answere.

¶The .li. obiection.

The answere.

¶The .lii. obiection.

The aunswere.

The .liii. obiection.

¶The aunswere.

The .liii. obiection.

The answere.

The .lv. obiection.

¶The aunswere.

The .lvi. obiection.

The answere.

The .lvii. obiection.

The answere.

¶The .lviii. obiection.

¶The answere.

¶The .lix. obiectiō.

¶The .60. obiection.

¶The aunswere.

¶The .61. obiection.

¶The ••••were.

¶The .62. obiection.

¶The aunswere.

The .63. obiection

¶The answere.

The 64. obiectiō.

The answere.

The .65. obiection.

The answere.

¶The conclusion.

§

¶The fautes escaped in printyng.

§

§

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The triall of the supremacy wherein [...] [...] fourth ye vnitie of christes church militāt geuē to S. Peter and his successoures by Christe: And that there ought to be one head Bishop in earth Christes Vicar generall ouer all hys churche militant: wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste.

Aug. li. 3. de trinitate. ca. 3.

Vtile est plures libros a pluribꝰ fieri, diuerso stilo, nō diuersa fide etiā de q̄stionibꝰ eisdē: vt ad plurimos res ipse perueniar, ad alios sic, ad alios autem sic.

¶To the moste holye, and godly Prince, Reginald Pole, Cardinall and Legate, honor, vertue and grace, from our Lorde Iesus Christe.

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ALthoughe christes churche from the begīning was neuer clere from heresies (moste reuerende father in God,Oportet haereses [...]. and most honourable lorde) but hathe bene at all tymes styll vexed therewyth, for the probation & exercise of the elect: yet was it neuer so miserably tossed and turmoiled spesially with in thys Realme of Englande (as I suppose) with sectes & scismes, as it hath ben of late yeres. Where as it hath [Page] not onely bē counted laweful for ye wycked to excogitate, to teache, to professe, to mayntayne and defende errours, & Herysies wythoute restraynt: but also he that moost vylelye coulde defyle hys mother the churche, and like the hedder or snake whiche gnaweth fourth y• mothers bowels, plucke out the holy sacramentes (the very entrails or bowels of his mother Christes spouse) was best regarded, was taken and accepted as most honest, most excellent, most worthy mā, & best learned. Suche were thought most me [...]e to examyne causes, and beare rule in the commen wealthe, for that they smallye dyd passe eyther vpon that golden sayinge of Sayncte Augustine, [Page] he can not haue God for hys father▪ Aug [...] de sy [...] [...]o lo ad ca [...] thech. li. 4. ca. 10. which hath not the churche for hys mother,Cyprianꝰ de simpl. praelat. or elles that wythoute the vnitye of the Chatholyke and vniuersall church, there is no saluation.

In other tymes we reade here of one Heresye and there of another: but in this wycked season: Oh good Lorde what Heresye (thoughe longe ago condempned by Chrystes churche) haue not they stured vp agayne▪ And vnder the cloke or colour of Christian libertye defended the same, sekynge still innouation, alteration, & vtter destructyon of all Godlynesse, styll cryinge the Primatyfe Churche, the Primatife Churche: as thoughe a [Page] childe shoulde styll contynue a childe in the state of infancye, and neuer increase further, not markynge that the trueth was fyrst sought, then founde, after beleued, obserued, and folowed, and is styll of the faithfull sorte from tyme to tyme to be kepte wythout retournyng backe. But they turned backe from all goodnes, from all vertue, honestye and grace: beyng farre vnmete therefore for the kyngdome of God, as Christe sayeth in the gospel,Lu. 9. 8 Nemo mittens. &c. But oh, what vnspeakeable hurtes and extreme miseries in these miserable yeares hathe thys Realme susteined hereby bothe bodylye and ghostly▪ Infirmos capiunt firmos fatigan [...], ac me diocres va [...]ll lantes di [...]tunt. Greg. naz. The symple sort haue bene styll seduced, the meane [Page] sorte lafte as wayuerynge in doubte, the beast, the strongest and the moste sure, haue bene greatly weryed, not much vnlyke to the tyme of Iulian the appostata.Li. 1. tripert. c [...] 17. & 19. li 2. ca. 25. li. 4. ca. 1 [...]. 44 & li 10. ca. 44. li. 6. [...]ccl, [...]tor cap. 16. The manyefolde damnable heresies haue caused moste miserable scisme amonge the rude people, beyng haled from the trueth and tossed from poste to pyller on euerye syde, euen lyke as it was in the Arians tyme when the Heritykes vsed most commenlye bothe to saye and do many thynges well to obtayne therby credit amonge the symple, and weake, that so much more freely they myghte sowe theyr Herisies, and plucke down the Churches (whiche was euer their cheife indeuoure) and deface [Page] all godly men,li. 3. tript ca. 2. li. 4. tript. ca. 44. 3. li. 7 ca. 40. li. 5. ca. 25. either with violence, wyth punishementes wyth slatterynge of promotions, or wyth deceyte. Hathe not this selfe same practise of the Arians in all pointes bene put in execution in these oure wycked dayes?li. 5. tript. ca. 43. Then one wycked styll praysed another as well in naughtye bokes as in publyke Hereticall sermons, and all to deface therwyth the godly catholikes: Was not the same here in Englande nowe practised? Yea, euen as Symon Magus was of the wicked called Virtus dei, li. 2. eccl. hist ca. 1. et. 13. the power of God, so haue in oure dayes as vnmete and vnworthye laudes ofte bene made. Then was there neuer so folyshe nor grosse an Heresie, but [Page] it had folowers: Was not the lyke in thys oure blynde tyme?li. 12. trip. ca▪ 9. and as then, styll they falselye accused the godly sorte of treason, so to dispatche them out of the waye: euen so, was nowe the lyke practyse in cryinge agaynst the breakers of the kinges procedynges. As the godlye styll wente then to wracke: euen so they dyd nowe wythoute mercye or pytie, beynge moste cruellye handeled, and all wythoute iuste cause or deserte. Then,ca. 39. li. 9. tript. they made manye damnable and moste wicked lawes to defende theyr noughtye Heresyes wythall: haue they not done lykewyse heare wyth vs?

Then the wycked Magistrates fauoured and exaultedli. 8. tript. ca▪ 3. li. 3. [...]c. ca. 3▪ [Page] the wycked ministers, & greatlye plaged the godlie: was not the same exacted heare in Englande? Then to serue God truely was cownted great offence, and was greuouslye punished: was not the same done here euen nowe on late? What punyshement had they whiche woulde but onelye be presente in the churche at Masse tyme? Yea, I my selfe sawe deadlye checkes geuen to an honest catholyke mā for knelyng down on the steppes in Paules, for knockyng vpon hys brest, and lyftynge vp hys handes. At what tyme the sayde honest Catholyke man was glad for feare of theyr tyrannye to say he woulde neuer do so more. O good Lorde what thynges [Page] dyd men then bothe saye, and do for feare of punyshemente? Againe lyke as in the Arians tyme Scismatikes and Heritykes dyd not onely contemne (yea,li [...] 5. tripart. cap. 30 condempne) the moste godlye and general counsa [...]ls, but also made priuate councelles of their owne, ten in nū bre, wherin they neuer agreed amonge theym selues, no nor neuer fullye allowed that in one counsell whiche they had made in an other: euen so now in all poyntes oure wicked proceders in this palpable darkenes haue imitate and folowed the former steppes of their forfathers the lymmes of the deuyll.li. 1. tripert. ca. 20. As then through Heresye the holy misteries of Christe were had in contempte: euen [Page] so were they nowe. [...]. 1. trip. ca. [...] As then, the heretikes desire was stil to cause the hygher powers to fauoure their Heresies: euen so was it now.li. 4. eccl. ca. [...]1. li. 5. ca. 16. li. 1. trip. ca. [...]5. As then, the heretikes styll cried, this is the catholyke faith (meanyng theyr owne heresies) this is the catholike doctrine, this is the catholyke churche: for this is the faythe, the doctryne and the Churche, of the Patriarches, prophetes and Apostles: so did the heretikes crie styll in oure dayes, hauynge once the vpperhande (as they had styll in dede) throughe fauoure of the Magistrates. And surely this was the mooste soore, and the moste dampnable perswasion to deceyue and blinde the symple innocentes wythall. The [Page] Deuyll neuer perswadeth but vnder the couloure of trueth: yea, and he ofte hath both lerned and vertuous liuers to the outwarde apperaunce to take his parte, beynge his Angels transfygured in to the Angels of lyght.li 4. eccl. ca. 15. li. 4. trip. ca. 23. li. 1. trip. ca. 15. li. 3. trip. ca. 6, So that as▪ then they dyd euer slaunderouslye blaspheme and reuyle the true christians, and woulde theyr own decrees and lawes to be called the trueth, their errours the veritie, and them selues to be coū ted godly & that their churche was the catholyke church, and they y• Catholikes and earnest defendours of the trueth: euen so was it fullye and whollye within this Realme of Englande, in all the miserable yeres nowe paste. As then, [Page] the Arians called theyr secte,li. 8. tript. ca. 13. li. 5. eccl. ca. 16. when they suffred for their heresies, holye martirs: euen so now at this time theritikes cal their champions which stande obstinate to the fire, holy martirs: not markinge (if I maye speake a word or two by digressiō) that the kinde of death maketh not the Martir, but the cause, not markinge that euen among the Hethē many haue willyngly suffered deathe, and yet no christen man so folysshe as to call theym Martyrs of God: not markynge agayne, that I one of Kent (which said christ toke no flesh of y• virgin deniyng therby his manhode) had fauourers whiche bothe thought & sayd when she was burnt, that she was the Martir [Page] of God: but then surelye the deuil shalbe called a confessor, whiche confessed that Christe was the sonne of God: Whose confession was then as true & as truly made, as either I [...]s of Kent, or els as any of theirs whiche as obstinate heretykes breake the vnitie of the church diuide Christes coo [...]e, and yet crie the Lordes worde, the lor [...]des worde, wrestinge our lordes holy worde to their condē nation. Howbeit we may well perceayue, that it is no more wonder to se an obstinate heretyke stande stiffe to the fier, then it is to se a man kill, hāge or drowne him selfe. The same deuill which causeth the one cā soone cause the other. But of this matter I will speake another [Page] time. Nowe therfore (to retourne from whens I haue a litle while digressed) we may easely coniecture that thonlye cause of al these mischiefes and miseryes that we of late haue suffered, hath bene the breache of thunity of Christes church.Cause of our miseries. When we ones fledde forth of Peters shippe, then we fell streyght way headlong into al licentious libertie: then we forsaked vtterly al general counsels, all ordinaunces frō the beginnīg kept in christes church, al iudgemētes vpon scripture saue our owne: then of singularytye we did select and chose a new fayth, euery daye chaunginge and alteringe (and no maruayle) after that our noble Prince through counsel of [Page] some wicked men aboute him toke that in hande, whiche neuer true catholike king did vsurpe before him: that is to sai, to sit in Peters chere. Since what time, oh good lord, what misery haue we fallen into, as wel bodylye as gostlye? But nowe thankes be to Iesus Christ which through his mercye hathe broughte vs againe vnto our mother ye catholyke church, euen into Peters ship: and Iesus longe preserue her amōges vs, by whose meanes we were brought agayne into it.li. 1. trip ca. 6▪ Now we se that God suffereth (as he didde in tharians time) heresies ofte to floryshe for a seasō, but yet euer ī time of mercy he remembreth vs agayne, and wil not heresie stil [Page] to preuaile, but yt we may haue good cōfort & say wt Athā.li. 10. eccl. ca. 34. Nolite turbari frēs nubecula est et ci to pertrāsit. Let not your hartes faile you brethrē, be not dismaied (saieth he) this heresie is but lik a litle cluod, it wil sone vade away. Nowe we se also that it was not withoute great cause that S. August. sayde,In epi. fun. that amongest other thinges the succession of the bishops of Rome frō Peters time did kepe him in the true fayth,li. 3. ca. 3. as Ireneus had graūted lōg before. Now we se yt, yt faith is to be receiued beleued & holden whiche hath bene kept of al mē, at al times & in al places, of christendome since ye begīnīg and yt we must leaue onely to ye generalitye to the antiquity & to the consēt of the fathers al stil agreīg ī one [Page] For experience sheweth (& no [...] onely ye scripture, stories, & doctors) yt as heretikꝭ be euer ful of diuissiō & scisme, euē oft amō ges thē selues (as appereth by Luther, Ecolāpadiꝰ, Carolostadiꝰ, & Swīg [...]ꝰ. &c.) being liuely figured ī ye cōfusiō at Babilō: so are the catholikes euer most surely knit ī this vnitye, wherunto tholy ghost stil doth moue & sūdry waies perswade mēs cōsciences. Furthermore we se clerely what wickednes & misery it is stil to wāder ī palpable darknes frō error to error, being ones out of ye vnity, for which christ praied,Ioa. 18. li. 4. trip. ca. 24. saying: O father graunt yt as y• & I be one so mai these which beleue ī me, be one ioyned & knit together ī one faith ī one cōfessiō in one loue in one grace & pietye. [Page] Nowe we se the cause why we fell from this vnitie, and vpon what grounde. We se the cause was nothing els but to maintayne wyckednes and synne.Cause of errours. We se what was the progresse, and what styll folowed of it: that is to saye, more synne and more: errour vpon errour, and heresye vpon heresie. We se also that the ende was almost vtter destruction of all together bothe bodely & gostly: extreme pouertie, extreme miserie: euen as people quite forsakē of god. Finally therfore we se, yt there is no way so easie for the deuil to bringe in all kindes of heresies, errours, diuisions, scismes contentions, strifes, and mischiefes, as is to denye the vnitie of Christes churche, and to [Page] forsake the head therof, the Popes holines. All heresies sprīg hereout saith Ciprian.Epist. [...]. [...]. And for this cause I haue nowe (right honourable lorde, and most holy father) taken this worke in hande, and haue dedicate the same vnto your fatherhode, a chiefe and head pyller of Christes churche, to the entente it myght do more good, and the soner be embraced of al catholike people within this realme. And herein accordynge to my small talent, I haue not onely declared by sundry probations (some apparent, and some demonstratyue) the moste hyghe authoritie aboue al other both spirituall and temporal, geuen to Saincte Peter, and to hys successoures for euer, but also [Page] haue answered to all the comē obiections whiche I haue eyther heard or redde deceitfully inuented agaynst the sayd authoritie. Beseching your grace well to accepte this my small labour, and construe all to the best for Iesus sake: Whom I beseche longe to preserue your noble and vertuous estate in continuall honoure ioye and prosperytye to the great comforte and profit of all true faythful people within this realme: and after this life to graunt you eternal glory in heauen wyth god almighty and his holy aungels.

Amen.

§

§

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¶Here do folow sundrye probatiōs wherof some do set forth onlye S. Peters preeminence aboue the other apostles, some declare the most high authoritye and power geuen by Christ to him and his successours to be aboue all other both spirituall and temporall, and some do manifestlye shewe, that no temporall magistrate kinge nor Emperour can be head of the churche.

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¶The first Probation.

CHrist said to Peter,Lu. 22. beholde Sathā desired to sifte you, as it were wheate, but I praide for the, that thy faith faile not: and when thou arte conuerted, strengthen thy brethren. Christ assone as he had told them who should be greatest, he said (turning to Peter) beholde Sathan desyred. &c. If Peter here by this text had not the burden laid vpon him beynge made chiefe of al, then the question (who was greatest) is yet stil vnsolued: which thinge were a great absurditie to graunt. Theophilact therfore saieth here vpon (lu. xxii.) [Page] the sence herof is playne (saith he) bycause Christ toke Peter for Prince of the Apostels, he sayd, after thou hast wept and done penaunce for thy denyal, confirme thou other, not only the Appostels, but al the faithfull whiche shalbe to the wordes ende. Beside this, the chaū gynge of the plurel numbre in to the synguler is not without hyghe misterie, euen to declare Peters preeminence hereby. The pexell was vpon all, and yet theChrist prayed for Peter that after his assenscion (his prayer was not for that time when Peter denied him thrise) [...] fayth might be sure and fyrme: as it is stil and shall be to the worldes end. [...]. prayer whiche Christ made was but for one alone to signifie that he as head should haue the chief cure and charge committed vnto him. And therfore he bad hym strengthē and confirme his brethren. Againe it was not without high misterie [Page] that Christ thus prayed for him alone, seing that in al places of christēdome which then in the primatiue church had receiued the faythe, the same is now decayed both among the Corinthians, the Galathiās, the Ephesians, the Philippians, the Collossians, the Thessalonians and other: onelye amonge the Romaynes where Peter was appoynted to bee, and for whom onelye here Christe prayed, the fayth styll doth continue and shall do for euer.

¶The second probation.

After that Christ▪ had ended al, hanginge vpon the Crosse, and after his resurrection, he most earnestly cōmitted to Peter [Page] as to the chiefe, the cure & charge of al his flocke, speakīg to him onely in ye singuler nō bre, and onelye biddynge him fede thē, gouerne & rule them: for yt doeth signify the distinction of the two Greke wordes [...] and [...] whereby appereth Peters preeminence & principality. Kinges in ye scripture be named pastors for yt purpose. Dauid (.ii. reg. v.) had said to him by god, y• shalt fede my people & be price ouer thē. And ye like ye rede. eze. 34. esa. 44. 56. hie. 2. 22. And psa. 2. And euen so here is by thꝭ cōmissiō, now geuē to Peter yt he ought both to fede & gouerne or rule al christꝭ flocke as chiefe shepherde ouer thē. But herof rede more ī ye āswer to ye .46. obiectiō

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¶The thirde probation.

WHen it was demaunded of the disciples whether theyr master woulde paye the tribute (which was but one single pece of siluer named drachma,Inuentes staterem illum sumens da cis pro me [...]. in value a paise grote, and it was paide only for the head of the house) Christe then bad Peter paye two of those peces of syluer, one for me (saieth he) another for thy selfe. Whereby we may easelye perceaue that Christ would him to be ye head of a house, euen his vicar after him: & that it was not in vaine that he had a name geuen vnto hym euen deriued fourth of Christes owne name, that is to saye, to be called Peter, as [Page] Christe is called Petra, bothe signifiynge one thynge (but of this ye shall here more anone) and this preeminence geuen to Peter, the other dysciples (yet then beyng some what carnal) did partly perceyue and vnderstande: whyche thynge caused them euen at that tyme to contende aboute the superioritye. But Christ then mouing them to humilitie set a childe among theym shewynge howe they oughte to humble them selues, and that he shoulde be hyghest in the kyngedome of heauen whiche woulde be moost lowlye in spirite. And thys forsaid texte (of payinge the tribute) Sayncte Augu.Aug. li. 4. ve [...] & nou [...] [...]est. q. 75. declarynge, sayeth thus, when Christ bad [...]aie .ii. peces of money one for [Page] hym and another for Peter, he was thoughte to bydde paye for all (as easely he myghte yf he would haue byd Peter pay xiii. peces of money as two) for lyke as all were counted to be in Christ as heade, bycause of mastership rule & authoritie euen so after Christe all be conteyned in Peter, whom Christ ordeined to be their heade and ruler ouer all his flocke. And note here well that the tribute was but payde onelye for the heade of the house: Christ therfore saying paye two, one for me, and another for thy selfe, did signifie that Peter shoulde be lafte head after him ouer al his familie and his house.

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¶The .iiii. probation.

In al thinges order is euer to be kept. No societie or companye can contynue withoute order: But there is no order where there is no heade. In euerye priuate house (that is well gouerned) there is one heade: in euerye cytye or good towne one heade ruler or gouerner, & vnderneth that head euery other officer kepeth hys place and order. As firste the Maiour as head, thē shiriffes, Aldermen, Deputies, Bayliffes, Constables, wyth other. In euerye kyngedome one kynge the heade, then Dukes, Earles, Barones, Knyghtes. &c.

Shal not thē a lyke & sēblable [Page] ordre be kept in the churche of Christ, and in Christes house? As one heade and chiefe Bisshop Peters successor by christ appoynted, then Patriarches, Cardinals, Archbishops, Bishops, with many other offycers to kepe al the whole mistical body in godly ordre? Yea and who dothe impugne this comely and godly ordre, let vs trye what case he is in: Let vs see what that glorious martyr Ignatius S. Iohns disciple doth say.in epist. ad magnesia. It is your duty (saith he) to obey your high Bishop and in nothing to impugne or contempne him: for he that so dothe, doth not contempne mā but God which geueth to him his aucthoritie. Remēber, god sayde to Samuell,1. reg. 8. they haue [Page] not despised the but me:Exod. 15 & also Moyses sayde to the people, your murmurynge is not agaynst me,Nu. 16. but agaynste god. Dathan and Abiron murmuringe agaynst Goddes minister and contempning his commaundemēt, were counted to blaspheme god, and were therfore swalowed vp quicke into the earth. And likewise Chore and his company for resisting Aaron, were consumed with fire from heauen. [...]. para. [...]. Ozias a kinge for vsurping the priestes office was strikē with lepresye: And kinge Saul for the same was depriued his kinglye dignitye.1. reg. 15. Thus muche sayth S. Iohns disciple holy Ignatius. What then are all our wicked and obstinate contempners of [Page] the hyghe and chiefe byshoppe worthie to haue?heb. 13. Paule byddeth obey your spiritual gouerners,Luke. 1 [...]. and Christ saieth he that cōtēneth ye minister, euen cōtēpneth him him selfe: Yea he cō maūdeth to obey them though they be euell,Mat. [...] bycause they sitte in Moises seate.1. Pet. 2▪ But our men wil not obey them though they be neuer so vertuous, neuer so good and holy, and sit neuer so lowe. But what saieth the spirite of God?Deut. 17. He that is proude and will not obey the highe pristes commaundemēt (for it is onelye one, that is to saye, the chief priest, whom he speaketh of there) let him die. And be ye sure the death in hell is prepared for all suche at the ende.

¶The fifte probation.

[Page] Not onely Ireneus S. Ciprian, and S. Augustine declaclare the preeminence of sainte Peter and his successors, how the establyshement of our hole fayth doeth depende thereupon, and all heresies do springe of the cōtrarie: but also all and euerye one of Peter his successours in that seate haue confirmed and established yt hyghe Authoritie: which thinge they would neuer haue done being so holy men (many of them euē martirs of Christ) withoute anye spotte of ambition, no nor could haue ben suffred to haue done, if they had not had that verye preeminence by Christe hym selfe. But now let vs here some of their testimonies.

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¶Anacletus the Martyr, disciple,Annis post [...]. 101. and successor to S. Peter in hys sea.

Let all harde causes which be of greate importaunce be brought before the apostolical sea of Rome as vnto the head there to be determined and defyned.Anacl. in episto. ad vniuerses in to [...]o o [...]be [...] sacerdotes. For so Christe hym selfe dyd ordeyne it, and so woulde haue it. For onelye he dyd appointe that the Apostolical sea of Rome shoulde be the chiefe and heade, and euen the verye henge of all. For as by the henge the doore is gouerned and ruled, so by Christes appointment all churches muste be gouerned and ruled by the authoritie of the Apostolicall sea of Rome.

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¶Euaristus hys successor in in the sea of Rome,110. & also a holy martyr.

Your wysedomes desyryng of vs to be instructed folowīg the ecclesiasticall rule haue referred al to the Apostolical sea as vnto the heade,Euar. in epi. qua [...]d [...]t consultatioibꝰ ep̄orū vniuersae regionis aff. rather willyng in doutful thynges to be taught what to kepe, thē rashlye by vsurpation to presume after your owne phancies.

¶Alexander martir and next successor to Euaristus in the sea of Rome.119.

Relation is made (saith he) vnto this holy sea,alex. in epi. ad orthodox os per diuersas prouinci as domino famulantibꝰ whereunto the decisinge of all great ecclesiastical cōtrouersies by christe him selfe was geuen, he saying [Page] to Peter the prince of the Apostels, thou art Peter. &c. That certen enemies of christ do presume to accuse the Priestes of God before the publyke and comen iudges.

¶Sixtus martir and next successor in the sea of rome.129

Sixtus Bushop of the vniuersall and apostolicall church vnto al bishoppes sendeth gretinge &c.In epi. ad totiꝰ orbis epi. If any of you be iniured or wronged: it shalbe lawfull for him to appeale to thys holy sea apostolyke, & to haue refuge here vnto as vnto the head. For the holye aposteles willed & bade that all Bishoppes should be defēded and holpen in their right, by the authoritye of this holy sea.

¶Thelespherus & Igenius holy martires in the same sea apostolike & next successoures vnto Sixtus the one after the other.139.

[Page] These .ii. holy martires ī their epistels haue euen the same [...] effecte that their predecessour Sixtus did publishe.

Pius the next successou [...].147

This moste holye father about the obseruing the feast of Ester thus doth wryte vnto al places of christendome. We by oure apostolike authoritie do institute & decree that ye kepe the feaste of Ester as we receued of oure elders & haue appointed vnto you. Remēber yt you the mēbers by no meanes must dissēt frō vs beyng youre [Page] head: seynge Christe commanded thys oure Apostolicall sea to be the head of all seas &c.

¶Victor a holy Martyr,19 [...] and after successor in the same.

Thys holy martyr and Bisshoppe of Rome concernynge the breakers of the ordour taken for the sayd feast of Easter sendeth a sharpe excomunication agaynste all the transgressours.li. 9. tri. ca. 38.

¶The same Victor in a certen epistel vnto Theophilus and to all other in Alexandria.

The Ecclesiastical decree receyued euē frō Peters tune cō cernīg appellatiōs to be made vnto ye appostolical sea of rome oughte to be obserued: so that [Page] we wyll that you defyne nothynge therin wythout our authoritie: seyng that Christ sayd only to Peter (whose place we nowe kepe) what so euer thou losest in earth. &c.

Marke here now I besech you. All these holy mens testimonyes and iudgementes concernynge thys oure matter of the primacy. These mē sought not their own (as Paule hath to the Philippians) but that whiche was Iesus Christes. These men receyued it by succession, as ye haue hearde, one euer of another goynge before euen receyued it as it were by hande. And euer synce these holy fathers thus dyd beleue and thus dyd teache, all christendō hath and stil doeth beleue and [Page] teache the same doctrine: As I coulde proue and trye frō thys holy martir Victors tyme euē tyll this daye: But no man (I thynke) will denye that: for all ye difficultie (as heretikes take the matter) is to proue it in the begynnyng. But that (I trust in God) is here now sufficiently proued. And yet beside all these testimonies S. Clement saieth that S. Peter hymselfe with his owne mouth gaue hī that highe authoritie aboue al other. [...]. ad Iac. d [...] excessu petri. Symon Peter (saieth he) before his death toke me by the hande, sayinge these wordes to all the people then present. This man I leaue to be Bishoppe of this city of Rome, I geue to hym the power that christ gaue to me to lose & bind [Page] that whatsoeuer he decreth in earth, the same shalbe decreed and approued in the heauens. Nicen councel also in the .xviii.Councel of Nicen. Canon commaundith all appellations to bee made to the sea of Rome. Therefore here now I would wish yt the Swī glians, Ecolampadians, Lutherans, withal ye whole rable which counte all equal would trye their doctrine wt this & se howe they stande together in fygure. They saye the Popes Authoritie was but a thynge inuēted of late daies, & that only by man: but this proffe here trieth yt it was foūded euen frō the beginning, & that by christ. Se nowe who here in is to be beleued, ye truth or falsed, right or wrong, God or the deuyl.

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¶The sixt probation.

All which professe christ truly are membres of Christes ecclesiastical body vnder hym as head, whether they be priestes or lay men, Emperours kinges, or byshoppes (this no mā denieth I am sure) but they cā not be coūted to be vnder christ as their cheif head, which wilfully do breake the order that he toke when he was here in earth, whiche order was that Peter should be lafte as head vnder him ouer all hys flocke (as I haue and shall proue it sufficiētly in this smal boke by gods mercyful assistance) whether they be of ye laitie or of the clergie. If thou wilt be one of christes shepe whether thou be kīg or ēperor y• must be vnder [Page] his shepeherde. It were a mō struous [...]yghte to se the shepe rule the shepherd. Nowe yf ye say thautoritie of Emperours, kynges & princes in christēdō ought not to be of lesse mighte & power thē is the power and authoritie amonge the heathē Emprours and kynges which be free from any suche subiection. Hereunto my answere is, that Seruire deo regnare est: Seruitus enim dei summa libertas to serue God and to kepe his ordinaunces is not to be coūted seruyce, but greatest fredō: it is no subiection, but most libertie. And yet furthermore here I speake not of a kynge, as a kynge to be vnder the head of Christes churche, but a kynge as a christen man, a kynge as [Page] a member of Christe, a Kynge as a shepe of Christes folde, so muste he be vnder and obedient to Christes shepeherd. For Christ made the law generall in geuynge to Peter full authoritie to lose and bynd withoute any restraynt or anye respecte or consideration had to kynge or Emperoure: so that none of Christes flocke be exempte from this hyghe shepeherde, but of necessitie compelled to obeye, onles they wyll nedes wilfully breake oute of the folde, and fle from Christ. Herein thys place I myghte bringe in to serue my purpose that noble Emperour Theodosius,Theo. li. 9. trip. ca. 30. whiche wyth all humble obedyence submitted hymselfe (lyke a lambe to the shepherde) vnto that holye father [Page] Ambrose hys Bushoppe beynge content to suffer what punishment it pleased tholy Byship to put vnto him for his offense. And oughte not all men in lyke maner to obey their spirituall shepeherdes (speciallye the heade shepeherde of al) excepte they wil be exempted frō Christes flocke, yea, thoughe they be earles, dukes, or princes? Haue we not a notable storie not longe ago of Henry the fourth emperour,Hen. 4. emp. whiche with all submission, suffringe & that willingly al penaunce put vnto hym by the Popes holynes Grego. the .vii. for hys former contempte was receyued agayne as a membre of Christes Churche beynge before for obstynacye iustelye cutte [Page] of? would god that at these and many such like examples, laft in stories for oure instruction kinges and princes now a daies would take occasion to acknowledge them selues to bee liuely membres of Christes ecclesiasticall body, and with all humble submissiō to iudge thē selues much inferiors as they be in dede, vnto the chiefe and spiritual head Christes vicare their principall guide and shepherde.

¶The .vii. probacion.

It is euident that al the Euā gelistes (which as it were with one month do ī al places geue preeminēce to Peter puttinge him euer in the fyrste place) were at that tyme assured [Page] that Peter was heade and Prince of all the apostles. He was not first called as it is writen in Iohn the fyrst chapter: no nor the Euangelistes do obserue to recite them after their callyng, but sometymes one in this place and contrarywyse the same in an other place, but Peter is euer in the first place. Andrew is put seconde in Mathewe .iiii. in Marke and in the Actes: Iames is fifte in Mathie, secōd in Marke, & third in Luke: Iohn is the sixt in Matheu secōd in thactes in Mark the third, and in Luke the .iiii. And likewise is the chaūginge in all other, bycause they were all equall: Yea. Luke himselfe in his gospel doeth vary from that he writeth in thactes: for [Page] there he putteth Andrew ye secōd, but here he coūteth him the iiii. but Peter in all places bycause christ apointed him to be chief & head is of al named still the first, yea & that not only nū bring the Apostels, but also in al places where Peter with anye other is recited: as in healinge the woman that had the issue of bloud. Luke. xii. And in the secōd and also .v. of thactes Peter is euer the first.

¶The .vii. probation.

The scriptures truly vnderstanded geue euer Peter ye preeminence, so doth the whole cō sent of al the holy fathers, & so doeth and euer hath done the vniuersall & catholike churche of Iesus Christ, whyche is the foundacion and pyller of all [Page] trueth. Who can then stry [...]e against this, and yet thinke him selfe to be a lyuely member in Christes churche?

¶The .ix. probation.

Ruling and obeinge (being coniugata) can neuer bee one with oute the other. Therfore Christ bidding Peter rule and gouerne al his flocke (as it is ī the second probation) euen by the selfe same word commaunded all the flocke to obey him. So that whether he be highe or lowe, if he wilbe of Christes flocke, he muste nedes obey [...] the shepherd.

¶The .x. probation.

[Page] Both Nicen councell and moste parte of all the generall councels euer since haue established & cōfirmed (as a verity receiued frō christes time) that appellations should be made to ye sea of Rome:Iulii primi epi. ad antio. yea and that no coūcels shuld be kept without the consent of the bishop of Rome: and also that lyke as Peter was the chefe and head of all the Apostels, so shoulde ye church of Rome in his name consecrate by christes appointmente be head and chiefe ouer all other churches, whereunto euen as vnto the mother all other churches in al matters of contrauersie shoulde seke: all causes there to be determined and ended. Haec Iulius primus.

¶The .xi. probation.

[Page] Christ hath but one spowse (Vna est columba mea, cant. 6. vna est amica mea.) As it is in the cāticles: his coote was withoute seame:Io [...]. 19. it can not be cutte: his kingdome can not be deuided, for then it would sone come to dissolucion,Luce. 11. which can not bee, seinge the gates of hel shal not preuayle agaynst it:Math. 16. There is but one shepeherd there is but one shepe [...]ote wherin the holy ghost set an ordre,Ioa. 10. which ordre the deuill shall neuer breake, though he shake at it neuer so sore. He went about to breake this ordre first euē in him selfe when he cou [...]ted to be equall wt the highest, as it is in Esai. the .xiiii. And after whē he caused our firste parentes to disobey goddes commaundement. [Page] Yea, & euer since from time to time, this hathe euer bene hys chiefe endeuor. Thus he caused ye Corinthiās ofte to striue againste this order,1. corin. 1. first, in the Sacramēt of baptim preferrīg the baptim of one minister to an others (ego pauliego appollo. &c) then in the sacramēt of matrimony despisinge that bicause Pau [...]e had preferred virginitie therunto.1. corin. 7 After this in the Sacrament of y• Alter vnreuerently receuinge it, [...]. corin. 11. and puttinge no diuersitie (saithe Paule) betwene the bodye of christ and other meate. More ouer where God appointed sū dry giftes to sūdry mē: to some more, to some lesse, y• deuel is euer redi to stirre & moue one to enuy, & an other to cōtemne: & [Page] all to breake thorder set by the holy ghost. Yea & amonges all these breches of order, y• deuil is ī none so busy as he is to perswade ye people agaīst y• vnitie of christes church, & against ye head of his mistical body, sayīg ye church is vnknowē, here one & there one, but none knoweth where, & al this is to breke the order bicause thei would be vnder no head, but al at lose liberti so many heades so many wittes euer sturrīg to diuersity in opiniōs, & mouīg thē to sediciō euer causing ye prīces & magistrates to leaue to their parte. How be it al ye deuels indeuor hereī is ī vaine. For christ promissed (as ye haue herd) that ye gates of hel should neuer preuaile agaīst this: Peters shipe [Page] neuer drowne, though sometimꝭ it be sore tossed. Christ to Peter alone as to the heade shepeherd gaue charge ouer al his shepe, biddinge him alone fede & gouerne them: appoyntīg him not ouer Rome alone (saith Chrisostome) but ouer the whole worlde (which professe Christ) when at his assenscion,Lu. 19. he goinge into the farre countrey (mencioned in ye gospel) gaue him that large commission. So that who so euer obeieth not hereunto he is cut of and perteyneth no more to Christes churche then a roten bowe cut of the tree and cast a side parteyneth to the liuelye tree. And this both the Greke church and the Latine playnly do teache. Clement, Anacletus, [Page] Ireneus, Tertulian, Origen, Cipriā, Basil, Ciril, Chrisostom, Athanasius, Ambrose, Hillari, and Austine, with all the rest euer since. Whom shall we beleue then herein? Al these with the consente of the who [...]e churche? or els shall we geue credit to Swinglius Ecolam podius, and Luther, whereof not one can agree with the other?

¶The .xii. probacion.

The cause why Christ chaū ged Simons name and called him Peter was for yt ye he should be head after him. And here first note yt rede of no chaunging of names in scripture but for some great benefite, priuelege or high dignity: as appeareth [Page] in Abrahā Iacob and other. And as for Peters name it was not geuē with out most high mistery, and as a signe of greate priuelege. For Peter is deriued of Christes own name a petra of the stone which was Christ.1. corin. 10. So yt he had his name most like vnto Christes name euen deriued & taken forthe of it, not only thereby to signifye vnto vs that Peter shold haue Christes chiefe authoritie and office cōmitted vnto him, but also bicause christ did build his church here upō,Math. 16. when he sayd to Peter, vpō this stone I wil builde my churche. What is yt? S. Hierom, Hilari, & theophe. vpō Mat. the .xvi. Tertul. also in. li. de presc. her. And S. Aug. con. 26. de san. do plaīly declare [Page] & say y• christ gaue to Peter an exceding great reward for his cōfessiō, in that he ded build his church vpon him, he being named the stone of ye church to be builded. Whereby appeareth y• Peter was ye stone where vpō the church was builded. This is the cēsure herein of these aū cient fathers and holye saintes. But of thꝭ matter ye haue more in the aunswere to ye .vii. obiection.

¶The .xiii. probation.

There was stil one chief head in ye olde law, which christ (as he saithe) came not to breake.Math. 5. Therfore one must nedes cōtinue stil ī ye new. If ye say christ is now ye head whereof ye other was the figure: trueth is christ was and is the head euer: as [Page] Paule sayth (Christus heri et hodie. &c) in thold as wel as in the new: [...]. 13. and yet as he had his vicare vnder him then, so must he haue nowe: as Aaron was then,1. corin. 10. so was Peter nowe. All chaunsed to them in figure.

Aaron diuerslye was a figure of Peter. Aaron offended in the calfe, Peter in denying his mayster: Aarons highe office was confirmed with the death of Chore and his company, so was Peters with the death of Ananye,Num. & Saphire: Aarons wyth buddynge of the rodde,Act. 5. Peters with raysing Tabithā with healing the lame man,Act. 3. & with curing diseases euē with his shadow.Act. 5 &c.

¶The .xiiii. probation.

[Page] In the sinagoge,Deut. 17. there was one head bishop and diuerse degrees vnder him: in the church triumphant Christe the heade with diuers degrees and ordres of aungels: shall then the churche militaunt be without a head? In al natural thinges there is euer one head. In euery politike and comen wealth one heade: one kynge in a realme (as is in the faurthe probation) one maior in a citye one shiriffe in a shire, one head in euery house, and shall there not be one head in the churche (vpon whom and vpon whose aucthoritie all other must depende) to desise all contrauerses? shal Christes church be a monster either without a head or els hauinge many heades? [Page] and euery one to do as he wil? shal we graunt this confusiō? Shal not thē euery one wrast scripture after his owne braīe? but what shall we say further? hath not the successiō in the sea of Rome continued frō the beginninge?li. 3. ca. 3. &. 4 doeth not Ireneus declare this? doth not S. Aug. say y• the successiō of Bishopes in the see of Rome til this daye kepeth me (saith he) in the bosome and vnytie of Christes churche?In epi. fund.

¶The .xv. probation.

If Christ had lafte Thappostels without a head (yea or if sīce we could haue bene without one) then must nedes haue chaunsed that which is spoken the last chapter of the boke of Iudges, yt in those daies there [Page] was no ruler in Israell but euerie one dyd that whyche he thought good him selfe. And this were an opē way to al herisies, as s. Cipriā wytnesseth. Ne (que) enim aliunde here ses oborte sunt aut nata sunt seismata, quam inde ꝙ sacerdoti dei non obtemperatur: nec vnus in eccl. ad tēpꝰ sacerdos & ad tē pus iudex vi cem christi cogita [...]: cui si secundum magisteria diuina obtē peraret fraternitas vniuersa, nem [...] aduersum sa [...]cerdotum collegium quicquam moueret, nemo. post d [...]uinum iudicium post populi suffragium, post coepisc [...] porum consensum iudicem se non iam episcopi sed de [...] faceret: nemo sibi placens ac tumens seorsum foris no [...]uam heresim conderet &c. haec. Cip. li. 1. epist. 3. And therfore it is no meruell that y• deuil is euer most busiest to bring christē people frō ye vnitie frō hauing one head: & to make christes body a mōstruous body with manye heades. For then throughe variaunce, scisme & contention he euer soweth heresies at hys pleasure. So that ther is no more open waye to let in all heresies then to take awaye Peters primacye and authorytye frome the church. wherfore let thautoriti [Page] of the church neuer go aboute to extincte other heresies tyll this great wound be healed, & we clerely restored to the vnitye agayne. Where the bone within is perished to heale the flesh without, nothīg helpeth.

¶The .xvi. probation.

Aaron was a figure of Peter like as Moyses was of Christe.Anacletꝰ he [...] habet. And as Aaron was vnder Moyses so Peter was vnder Christ al being priestes (Moises et Aaron in sacerdotibꝰ eius.) And as Moises wt God and Aaron with ye people hādled all matters, god sayinge to Moyses,Exod. 4. Aaron shall be thy mouth to the people and thou his to me, euen so Christ was [Page] Peters mouth to god whē he said I haue prayed for the. &c.

And Peter was Christes mouthe to the people, when Christe sayde to him confirme thou and strengthen thy brethren. And here obserue this (sayth S. Aug. vpō ye said text lu. 20.) yt Christe neither prayd for Iames nor Iohn, but only for Peter, in whom al the other were cōteined he beinge ye head of the familie. And therfore in paying the tribute money (wherof is spokē in the .iii. probation) which was but one pece named drachma in value a payse grote payd onelye for the head of euery house: Christ caused Peter to gyue .ii. peces in sygne and token (sayeth he) that Christ then was ye heade [Page] of the house, & that Peter was after to be ī his stede to supply his rowm. wherfore as al then were conteined in Christ, so after ye ascēsion al were cōteined in Peter whom Christ appointed to be head ouer thē al.Aug. [...]i. 4. no ui &. [...]et. [...]. q. 75. And like as Moyses, when he ascē ded commytted all the cure to Aarō, so did Christ whē he ascē ded cōmit all the cure to Peter saying thrise, fede, fede, fede.

¶The .xvii. probation.

Many priueleges which S. Peter had aboue other geuen hī by Christ plainly declare hꝭ primacy: one is, he gaue Peter power to lose & bind ī ye heuēs & to other but ī one heuē: which thing plainelye decareth sayth Origen (a man of no small authoritie) [Page] vpō yt same place Peters preeminence aboue al the rest. An other priuelege is that thāgel after christes resurrection onlinamed peter, saying go tel to the disciples, and to Peter whiche was not (as some saye) onlye to comforte him, lest he shoulde haue dispaired, seinge Christes first appering to him, was sufficient comfort for him, but it was (as auncient writers doo testifye) to shew his primacy▪ like as that was to se how al the .iiii. euangelistes so exactly do set forthe his .iii. denials. An other priuelege is that Peter thoughe he came to the Sepulchre after S. Iohn yet he went fyrste into it: he went fyrste to Christes place, whyche after hym [Page] shuld be first & chief ī ye church. It was also a great [...]uelege yt last of al christ said only to Peter, folowe me: by which wordes (sayth Chrisostō) he shewed agayne both his great loue and charge that Peters cure should be greater then all the rest. Here now then I will demaunde certayne questions, if Peter should not haue bene ye chiefe of all, and that euen by Christes will, why then didde Christe onelye geue to him a name deriued forth of hꝭ own name? Why was he [...] named first in al places? Why was the churche promissed to be buylded vppon him? Why gaue Christ onely to hym the keyes of the heauens? Why ioyned he onelye Peter with him in [Page] paying the tribute? Why prayed he onely for Peter, committinge the charge of his brethren to him? Why did he fyrste appeare to Peter alone? Why did he byd Peter folow him in kinde of de [...]th? And why was onely Peter crucified as christ was? Why had he al these priueleges? Euen bicavse he was head of all. And this is the censure and iudgemente of all the whole churche of Christe and of all the holy Saynctes, Martirs, and Confessoors, euen since christes time hitherto.

The .xviii. probation.

Peter alone euer as head spake for al, as it is both in the ghospel and in Thactes both [Page] before christes ascension, and after: his sayinges & doinges also sufficiētly set forth his primacy, and declare euidently yt he had the keies only, yt he had y• blyssing onely, & that al was there spokē by christ to him (as by priuelege) only: & this caused hī euer still to take vpon hī as he did, and that in sundrye places of thactes: as ī the chosinge of Mathias to supplye Iudas rowme,Act 1. ī excusīg thappostles frō drōkēnes, [...]. 1. in making the sermon at receiuinge tholy ghost, when he couerted 3000. at once to christ. And here marke yt Peters name alone (as it is in the probation next before) is expressed.Act. 1. Why shuld he so haue bene seperated frō thother, but for preeminence [Page] & superiority? Againe, he alone healed the lame man Iohn being then presēt (saying that which I haue I ge [...] the, vsinge the singuler number) at what time he alone made ye .iii. sermon al being then present: where also ye se that the firste miracle after Christes ascension was wrought by Peter, and al the sermōs yet stil made by Peter: He also aunswered the rulers for healing ye lame mā ▪ Act. 4. he alone vsed thauctority in punishīg Anany & Saphire & likewise ī subduing simō Magus.Act. 5. &c.act. 8. besyde thꝭ all the other apostels are put wtout names in their doīges: by thandes of thappostels (sayth luke) many miracles wer wrought.act. 5. &c. but Peters name is still expressed: [Page] peters shadow (saith he) cured many, wher as thappostels wt laying on hādes healed them. And here marke also ī yt point ye diuersity. Yea & Peters [...]eminēce playnly appeared both in ye visiō, actes ye .x. where he only had then shewed vnto hī ye receiuīg & vnitīg of ye heathēs, & also ī ye .xv. of yt actes ī pacifiīg ye strife about ye Legals, where Peter as first & chiefe (yea & yt in ye presence of Iames beinge Bishop there) answered to the matter & gaue hꝭ sētence fyrst, vnto whō Paule & Barnabas wt other did cōsent: & then S. Iames which there by Peter (as Chrisostō witnesseth) was appointed bishop last of all recited the decree as it was mete for hī to do being bishop there. [...]o. 97. in Ioa. [Page] But of thꝭ ye haue more declared in ye answere to ye .xii. & .xiii obiections. And therfore now to our purpose: do not these thī ges (I pray you) sufficientlye proue Peters superiority and [...]eminence? yea did not Peter in al these (if I mighte not rather say ye holy ghost speaking in Peter) shewe him selfe to be chefe of thappostels, & to haue [...]eminēce aboue thē al? Surely if it had not bene his office appointed to him by God, he wold not stil haue ben so bold, yea so malapert, & arrogāt, as at euery time to take ye preeminēce vpō him: & namelye as to speake first ī an other mās see, the bishop being present.

¶The .xix. probacion.

The working of sundry miracles [Page] which be set forth ī thactes plainly declare Peters superiority & primacy. Did not 3000. people (as ye heard) turne to Christ frō infidelity hearīge but one sermō of his? yea & thꝭ was a greater miracle (accordīg to christes ꝓmisse) thē euer Christ hī selfe wrought,Ioan. 14. either in raysing Lazarus or other.Ioa. 11. Christ raised but one thē bodily, Peter here raised. 3000. ghostly.act. 2. &. 3. Againe, did not tholy ghost descend vpō al yt heard Peters sermō?actes. 9. Did not he heale ye lame mā & Eneas beīg sick of ye palsye?act. 5. Did not he raise Tabitan? Did not hꝭ shadow heale many? What like do ye rede of thother apostels? May we not thē wel cōclude yt Peter had ye superiority & preeminēce of al other, [Page] euē geuē to hī by Christe? Did not he here ī these exāples put hꝭ authority sufficiently in executiō? seing tholy ghost did cōfirme & establishe ye same wt so many wonders & miracles?

¶The .xx. probation.

It doth greatly proue Peters authoritie that Christ after his ascencion did only shew to him (as to the heade and chiefe of all) the vision of ceasing the legals:act. 10. and that in the storye folowinge,act. 12. prayer was made of thole cōgregacion for Peter, where as we rede not ye like done for any other.

¶The .xxi. probacion.

S. Dionise (S. Paules dissciple) nameth Peter supremū, ca. 3. de diui. nominibus. the highest: & also he nameth [Page] hym culmen the toppe aboue all other.

¶The .xxii. probation.

S. Clement disciple and successor to S. Peter saith yt christ gaue not equall power & lyke authoritie to all the Apostels indifferētly:In epi. 4. ad eccle. hiero. But he appointed one (yt is to saye Peter) aboue al other.li. 3. ca. 3. And after S. Clemēt Ireneus affirmeth the see of Rome to be the head see of all other. &c.

¶The .xxiii. probation.

Tertulian asketh whether anye thing was hyd from Peter the stone where vpō Christ dyd builde his church?li. de pres. her. in me. li. Christe gaue to him (saith he) to be the stone or rocke of his churche & [Page] he gaue to him y• keyes of the kīgdome of heauēs, & he gaue to him power ī heauēs: which all seynge he gaue to Peter alone, who wil deny him to be chieffe of al the other? he alone was ordeined to be the stone: to him alone ye keyes were geuen: he alone receiued the power in the heauens.

¶The .xxiiii. probation.

Origen saith let none saye Iohn was greatter then Peter which both is called and is the top of al other.In inicio euang. Ioa. viz hom. 2. in diuer. [...]o. 5. in. exo. Agayne, he saith, Christe sayd to the great foundaciō of the church, to the moste sure stone, where vpon he did founde his churche, O thou of lytle faith why didest thou doubte?

¶The .xxv. probation.

[Page] S. Ciprian that holye Martir sa [...]th that the vnity of the churche dothe depende of the vnity of Peters authoritie and he sayth also that vpō Peter whom Christ did chose first (not in calling but in dignity) he buylded his churche,Tract. 3. de simp. prael. epi. ad quinti & epist. 3. ad cornelum li. 4. epi. 8. li. 4. epist. 9. and he answered for all oft times. Again he saith yt the see of Rome is ye roote & mother of al churches, & al heresies, & schisms do spring onely of that, that men will not obey the head bishop. And moreouer he sayth yt christes churche was to be builded vpon Peter. What can be said more playnly then this for the confirmaciō of Peters authorytye and his successours?

¶The .xxvi. probacion.

[Page] S. Hillari doth highly set forth S. Peters authoritie & his dignity calling him ye foundatiō of Christes church.cano. 16. in math. And so likewise doth Ciril,In math. 16. & ca. 12. l [...]. [...]. in Ioa. callinge him the prince & head of thappostels. And also in an other place saying. In petro tā (que) in petra lapide (que) firmissimo suā esset edificaturus ecclesiam. In peter as in the rocke and moste sure stone Christ would buylde his churche. Rursꝰ apostoli (inquit) post ascensionem Petrum loco domini habuerunt et in signum huius subiectionis prius seorsum ei datae vel promisse sunt claues. &c.

¶The .xxvii. probation.

[Page] Chrisostome in sundry places doeth greatlye extolle Peters authorytye.de laud. pau. In one place he saithe Peter was ye head of thapostels.ho. 55. in math. In an other place he saith, Peter a pore fessher & a simple man, Christ made the shepherd, the mouth of Thappostels, master of the worlde, and head of his church: whom for this cause Paule went to Ierusalem for to se. &c. Would he then haue hys churche to haue a head, & since to be withoute? God forbid.

¶The .xxviii. probation.

The holy father Athanasius writinge to Liberius affirmeth that the cure of the vniuersal church was committed [Page] to him as it was to al his predecessours & successours also in ye see of Rome. And in many mo Epistels which the said Athanasus sent vnto Marke, vnto Felix, & other, he proueth very largelye the lyke primacye of Peter and al his successours.

¶The .xxix. probation.

Eusebius affirmeth Peter to be greatest,li. 2. eccl. hist cap. 14. to be chefest, & principal of all Thappostels. And Sozomneus also an olde godlye Historiographer (euen about the time of Iuliā thappostata) writeth yt the Byshop of Rome had cure and charge ouer al Byshopes bothe of the Easte and of the weste church bicause of the excellēce & dignitye (saith he) of his see.li. 4. trip. ca. 15. annis [...]. 364. Wherefore [Page] socrates an other aunciēt and holy Historiographer affirmeth that the holy Canons euen in the beginning did forbyd that any thinge should be concluded in any councel without the Byshope of Romes authoritye.li. 4. trip. ca. 19

¶The .xxx. probation.li. 2. con. eu [...]o.

Holy Basil saith that Peter bycause he did excel other in faith, therfore the church was builded vpon him.theop. explica. illiud lu. And Theophilus also writeth that Peter to whome thee cure of all the church was committed, asketh Christ, whether he tolde that parable (Lu.) to them alone, or to al?

¶The .xxxi. probation.

[Page] Saint Ambrose saith that Peter was the stone wherevpō Christ did bild his church.con. 47. de [...] de p [...]tri. Christ (saith he) called him the stone bicause he firste laied the foundacion of faithe amonge the heathens, and bycause like an immouable rocke cōteineth or vpholdeth thole burden of Christes building.In ca. 1. ad gal. Agayne he saith it was mete that Paule should desire to see Peter, bycause he was first amōges the Apostels to whome christ had geuē charge ouer hꝭ churches.

¶The .xxxii. probation.

Saint Hierom calleth the Byshop of Rome the highest priest.To. 3. in pref. in. 4. euang. ad dan. And in an other place he [Page] saith like as Plato was chiefe and Prince of al philosophers so was Peter of al ye Apostels, vpon whome Christes church was builded with a stable and sure foundaciō,To. 2. li. 1 contra. Pela. whiche neither with violence of water nor other tēpest can be ouerthrowē. Also he wryting vnto Damasum sheweth that like as al peryshed whyche were forthe of Noes ship,To. 2. in epi. ad damasū. so do al now which be fourthe of Peters shyp the catholike churche.Tom▪ 2. li. 1. con. Io [...]. Moreouer he affermeth that although after a maner vpō all ye apostels the churche was builded, so yt they be called the foundacions of it, yet vpon Peter as chiefe after him▪ christ chose him one as Prince & heade ouer ye rest, y• therby al occasion of schsime [Page] might be clerely taken awaye.

Againe he saith in an other place,De [...] stribus. peter was chief & prince of Thapostels: & also he saithe yt Peter reproued. S. Markꝭ Gospel, and cōmitted it by his authoritie to the churche to be red: as S. Clement (saith he) witnesseth in the sixt boke writen to S. Iames Thapostel.

¶The .xxxiii. probation.

Saint Aug. in many places doth highly set vp Peters authoritie aboue all others.Li. 2. conf. donat. ca. 1. In Peter Thapostell (saithe he) the primacie ouer the rest of ye Apostels did hāge and that in high excellent grace. Againe (saith he) who is ignoraunte y• Peters prīcipality of Apostle shipe is greatelye to be preferred to the offyce of all other?tract. 124. in euan. [...]. [Page] Peter for the primacye of hys apostleshipp in that he had the keyes geuen to him did represent, the whole churche, Peter which after should be ruler of the churche was suffred to fall that he might lerne the rather thereby his owne weakenes to forgeue sinners afterward,con. 124. de tempore. and to beare with the flocke.con. 26 &. 27 de. san. Christe called Peter the stone where vpon he builded his church.tract. 15. in Ioa. Peter receiued of hym ye keies of power like as Paul did the keyes of science. More ouer, who knoweth not (saithe he) that Saint Peter was the chiefe of al the appostels?Li. q. noui & vet test. q. 75

Seing now that thus manye holy martires and confessours of christes church receiued this doctrine one of an other (as by hande) euen from [Page] the beginninge and first foundaciō of the church: and seinge againe that not only y• Latine church but ye greke church also (as appeareth bothe by these fornamed wryters, and likewyse by many holy counceles) euer receiued Peter and euery one of his successours as chief, head, and ruler ouer al: can he then be coūted a christin man, that wyl not onlye denye but that wil doubt of this receiued trueth euen from Christe?

§

§

Now to the obiections.

Here nowe folowe sundrye obiections inuented againste thautoritie of Peter & his successours: in citinge and answerynge to them I kepe no ordour, bycause thinuentours of them did breake all faytheful [Page] [...] [Page] [...] [Page] and comelye order that ought to be kepte in the ecclesiasticall hierarchie & misticall bodye of Iesus Christ. That obiection whiche firste came in place, is first answered vnto. And here (gentel reader) by these obiections ye shal plainly perceiue, that like as coper gildid ofte semeth to be gold, but if it be rubbed & hardlie tried, it wil vtter him self to be copper, and then lesse to be set by, euē so the falsitye gilded & colored wt wittye and rethorical perswaciōs appereth ofte to the symple to be the veritye and trueth, but opened & tried by the scriptures & verities thereof shall appere but copper counterfete. And I trust in Iesus Christ that the crafty deceite in this matter of [Page] ye primacy (which in these yeares past hath killed a thousāde soules) is here in fully detected and disclosed: So that no man shall haue cause hereafter to set by thē, onles he wil forsake golde and chose copper.

¶The first obiection.

The saing of Christ Math. xvi. blessed art thou Simō. &c. & the rest that foloweth in the text, is not (saye they) to be appropriate peculierly to Peter, but to al the Apostels, whome Christ generallye did aske the question: and for whom Peter generallye gaue aunswere. Againe, christ did not builde his churche vpon Peter, but vpon Peters faith, and vpō Peters confessiō, yea vpon Christ him selfe. For none can put anye other [Page] fundation (sayth Paule) but that whiche is set already whichis Iesus christ.

¶The answere.

It must nedes be appropriate peculierly onlye to Peter?Cephas ac petrus eiusdem plane significationis cum petra (inquit cras. in▪ 1. Io) & ideo idem est dictu ꝓ [...]sꝰ rues petrus, perinde ac si dixisset christus ei, tu es Petra. At hic iam obserues velim, quod cephas significat non quemvis lapidem, sed ingentem aliquam petram sc [...]pulum aut rupem, cui arx aut grā de aliquod edificium possit superstrui. Nam sc [...]pulosus ille collis vnde hierusalem ab obsidentibus romanis possit conspici, cephas (inquit Iosephus) dicebatur. Et rursus hoc quoꝰ obserua, quod christus in primo congressu (nempe Ioa. primo) pollicitus est dum [...]axat se nomen cephe simoni impositurum, at tunc statim non imposuit, sed maiori merito seruauit in futurum, vt simon randem caelitus illuminatus a patre, eius diuini tatem confiteretur, & tunc audiret tu es cephas, petrꝰ aut petra. &c. for the whyche knew no mans mynde but his owne tolde but onely his owne faith. They all had not then one faith in christ as appeareth [...]i Iudas, which beleued not, as it is in Iohn ye [Page] vi. It rwas not reueled to them al as yet: but suppose it had bē, yet that Peter was not preuie of. Euery mās herte was only knowē to god. Wherefore Peter answered but for him selfe onlye. And therefore it is to be thought (saithe Hilarius) that at that time ye other Apostels were not as yet so firmely established in that sure sentēce and belefe now cōfessed by Peter: yea he made answere streight way without respect to his felowes euē as tholy ghost moued him: and so likewise ye aunswere was made to him againe alone callyng him by his fathers name, saying to him in the singuler number tibi to the and not vobis to you: he blessed not thē al, but he gaue ye blessīg [Page] to him alone by name. As before, Iohn the first, he sayed to hym (and not to Andrewe or other) thou shalt bee called a stone, so now here he saithe to veryfye hys promesse before made, thou art a stone (not as before yu shalt be calde a stone) vpon whyth I wyl builde my church. That whyche I haue by nature (that is to saye to be the foundaciō) that do I now perticipate with ye. This was the true vnderstanding of this foresayde text Mathewe the .xvi. in the primatiue church, as now shal apeare most plainlye by these testimonies folowinge.

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¶Anacletus disciple and successour to S. Peter.

Anacletus the seruaunt of Iesus Christ, by gods calling set in the see apostolike and appointed there vnto by S. Peter prynce of the Apostelles sēdeth greting to all Byshops, and to the residue of Christes flocke. &c. The holye and appostlyke church of Rome receiued the primacy and power aboue all churches and vpon al faithful people (he doeth exempte neither Kyng nor Emperour) euen of our Lord our sauiour & not of the Apostels, he sainge to Peter, thou arte a stone, & vpon this stone I wil builde my churche. &c. And I wyll geue to thee the keyes of [Page] heauens. &c. and sone after he saith amonge ye holy Apostels there was diuersitye of power for although al were apostels, yet by god him self Peter was made head, yea & this Thappostels thē selues would haue, that Peter should be the head, and should haue the rule and principalitye of Thappostelshype.

¶Anacletus also in another epistel to the catholyke churche.

In al difficulties & questiōs of greate importaunce let the censure be referred vnto ye see apostolyke: For yt Christe him self willed, whē he said to peter [Page] thou arte a stone, & vpon this stone I wil builde my churche &c. Hereby appereth not onlye Anacletus owne iudgement in this matter, but also what was then the commen takinge of it by the commen censure of the vniuersal churche. Whyche thing also appereth by Saint Clemens testimonie & others, euen then at the same time in the primatiue church.

¶S. Clement in the first epistel to S. Iames.

By Christes owne mouthe (saith he) Peter was ye chiefe of thapostels vnto whom god ye father had reueled his sonne Iesus Christes, & vnto whome Christe gaue thee blessynge [Page] Math. the .xvi. This was the iudgemēt then: yea and if you loke further ye shall see, howe thie toke this truth (as it wer) by hande, one of another.

¶Tertulian which was shortlye after.

Was anye thinge hid from Peter (as it is in the .xxiii. probation) whiche was called the stone, whereupō Christes churche was builded, to whom the keyes of heauens were geuē, and whyche had power to lose and bynde in heauens and in earthe? Now ye here the commen faithe hereof at that time in the vniuersal church.

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¶Here also what Origē saith: yea heare the censure and iudgement of the vniuersal church herein, in Origens time, and that in the Greke church.

Peter (saith he) vpon whom christ builded his church wrote but onely .ii. epistels.In mat. de. [...] noni test. Also he saith whē christ committed the charge of fedinge his shepe to Peter,In epist. ad [...]ho. cap. 6. and that vpō him euen as vpon the earthe he woulde buylde his churche, he moued him to no other vertue but only to loue and charity.Ho. 5. in exo. Againe he saith mark what christ saith to the great foundacion of his churche, and to the moste sure and stedfast stone, where vpon [Page] he buylded his church. &c.

¶Behold now here vpon, S. Ciprian & the iudgement in his time of al the catholike churche in this weighty matter.

Our Lorde (sayth he) gaue first vnto Peter power to forgeue sinne vpon whō he buylded his churche,In epist. ad Iubai. and whereat the vnity therof had his beginning. And a litel after he saith the churche of christ whyche is but onely one, christ did onely buylde vpon one: and the like he sayth in the epistel ad Quintinum, and also in the Epistle ad Cornelium.

¶Herken also holy S. Basil.

Peter sayth he bicause he did [...]. con. c [...]. [Page] excede and passe al other in the excellency of fayth therfore he toke the buildynge of christes church euen in him selfe. Petrꝰ (inquit) quoniam fide prestabat ecclesie in se edificationē suscepit.

¶S. Hillari vpon the same wordes.

Peter for his confession obteyned a worthy rewarde,In 16. mar exp [...]icans tues pe. &c. for that he did see the sonne of god in man. &c. and a litle after. O happy foundacion of ye church laid in geuing of a new name. A stone chosen meete for that building which shuld brust the gates of hell and deathe. O blessed Porter of heauen to whose arbitremente the keyes of the eternall kyngedome [Page] are geuen.Ii. 6. de tri. &c. Moreouer he sayth, Peter by reuelacion of the father seinge ye sōne of god, which thinge farre passed mās infirmitie to know, deserued a verye high place aboue other, through the confession of his blessed fayth.

¶S. Ambrose exposition also vpon the forsayde text, & what was then therof the vniforme consent of all other.

Christ called Peter a stone,Con. de nata li pe. con. 47 de fide pe. li. 2. de vocat. genti [...] ca. 9. saying thou art Peter. &c. Peter for stedfastnes (in an other sermon sayth he) was by christ called a stone the foundacion of the church. &c. Moreouer he sayth who doubteth but Peter the moste stedfast stone, which [Page] was partaker both of the vertue and name of the principall stone christ, euer feruently desired to haue constancy to dye for Christ?

¶S. Hierome likewise in declaring the former text.

I saye to the sayth Christ (but hꝭ saying was his doing) thou art a stone,Math. 16. and vpon this stone I wil build my churche. Euen as Christe gaue light to the Apostels to be called the lighte of the worlde, and gaue them also other names forthe of his owne name, so didde he geue to Simon the name of a stone, that accordinge to the propriety therof, he sayd vnto hym, I wyll buylde my church vpon thee.

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¶S. Augustines testimonye also therupon.

The churches do iustly worship the birth daye of that see,In con. de ca [...]edia pe. which Peter receiued for ye saluation of the churches, Christ saying to him thou art Peter, &c. he called him the foundation of his church. &c. Agayne he sayth,Con. 16. & 114. de [...]. ye haue heard christe cal Peter a stone, where vpon he would buyld his church.

¶Chrisostome in the Greke church: here his testimony.

By christes wordes saying thou art Peter,Hom. 55. in math. & I wil buyld my church vpon thee. &c. clerelye appeareth how great Peters power was aboue other. Also he calleth Peter ye prince [Page] of the apostels,Ho. de diuite & pauper [...] vpō whō christ builded his churche, the verye immoueable stone, whiche for the fishers hooke receyued the keyes of heauens.

¶Cyril, in expoundinge the same text, agreeth herewith.

Christ in chaunging of Peters name did signifye that in him as in the surest stone,li. 2. in Io [...] ▪ he would buyld his churche. All these most holy and reuerende fathers with one consent moued by tholy ghoste didde as it were from thappostels tyme here vnto theyr owne tymes playnlye declare from time to time what was the iudgement euen of the vniuersall churche of Christe in all places of christendome [Page] both East and West as wel among the Grekes as the Latines concernynge the former text thou art Peter. &c

And as for the time since these godlye men were, thousandes with one consent haue agreed herewith, and none euer denied that exposicion but fleshely heretikes, whose propurtye was and is euer to denye all godlye lawes whereby theyr wickednesse mighte be improued. And therfore ye shall sone knowe whether a man be an heretike or not by this one profe: If he beleue accordnige as he hath bene taught by the churche of Christe from the beginninge, and receyue the truthe by succession of the Bishoppes in the see of Rome (according [Page] to the fayth and doctrine of Ireneus and after him of Sayncte Augustine) then is he a good christē man, els not, though he crye a thousand times, scripture, scripture scripture, wrastynge and applyinge it stil amisse after his owne and others wicked phā cyes. For what? Shal we condempne all these holy fathers? our mother the church and al? was Christes promisse nought? Was tholy ghoste neuer here til Luther came?

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¶Here now the councel of Alexandrine (wherein ye Arians were condemned) here I saye all ye bishops of Egipt, Thebeans, & Libians, among whom holy Athanasius was, they writing to Felix then bishop of Rome. Here I say how they ded expound the former text.

All those holye fathers did there playnlye declare that it was decreed in Nicē counsel yt mē should appeale in certayne cases to the see apostolike, ye see of Rome, to whome Christs gaue by speciall prerogatiue aboue all other power to lose and binde, and that it was the guide and henge in whom all [Page] must be susteined, vpholden & mayntayned, he sayinge, thou art Peter, and vpon thy foundaciō the pillers of the church, that is to saye, the bishoppes (whose office is to susteyne the church) are builded and confirmed vnto thee, the prince, the teacher, & the head of all christian religion the keyes were geuen and power in heauen and earthe. &c.

Oh howe great then is this authorytye where vnto wyth one consente whole christendome thus doeth agree? Yea and that not all beinge stil gathered together in one place, but being ofte seperated farre a sūder not one knowing of an [Page] others minde, and yet al agreing euer in one, & all after one fashion expounding the forsaid text thou art Peter. &c. Euery one hereby geuinge to Peter and his successours, the hyghe preeminence and authority aboue al christendom. So that by the consent of al these (both fathers and counsels) it well appeareth that Peter aunswered onely for him selfe, like as didde the scribe marke the .ix. where as christ demaunded a question indifferentlye of all. Sometimes when he demaū ded of all, al gaue answere: as when he asked whom do men saye the sonne of man is?

Sometimes whē he asked all,Math. 16. none aunswered, but euerye one held his peace: as when he [Page] asked, wherof they reasoned in the waye? And some tymes one alone aunswered,Mar. [...]. as did Peter in the former texte, and the scribe marke the .ix. And here now I iudge, this obiection is sufficiently answered vnto, to satisfye herewith al reasonable people: and as for the other sorte, God I beseche him open theyr eies to se the truth, or els take them awaye quicklye for feare of infectinge the flocke of Christe and speciallye the simple Lambes of his folde.

¶The .ii. obiection.

Saynete Augustine in sundry places (as. 50. tract. in euan. Ioa) semeth to saye that christe [Page] builded the churche vpon Peters faith, or vpon his cōfessiō, yea or vpon christ him selfe. &c.

¶Thanswere.

This is fully answered vnto in the laste responsion: but yet somewhat to saye further: S. Aug ofte vseth in treatinge of matters to dispute and reason sundry wayes: so to trye forth the truthe. But ye must marke that it is not alone to teache a sure and true doctrine, and to dispute to reason or serch forth a verity or doctrine. S. Aug. in his sermons wherin he taught the truethe to the people euer shewed playnlye that Christe buylded his churche vpon Peter accordinge to the fayth of [Page] the church not mathamaticallye vpon Peters faith but vpon faythfull Peter. So that a catholike fayth is necessarilye required to euerye membre of Christes church. And thus it is to be taken that authors oft do ascribe it to Peters fayth.

For els bothe Nathaniel and they also, which in the tempest that Christe swaged with his woorde, made like confession with Peter and before him, ought to haue had ye same blessynge that Peter had.

¶The thyrd obiection.

The gates of hell shall not preuayle agaynste the foundations of the church: but manye bishops of Rome haue [Page] bene heretikes, yea and many other haue bene sinful in their liuinge & very wicked, against whom the gates of hell haue preuayled. Wherfore ye church is not founded vpon them.

Thanswer.

If they be wicked they shall not escape the hande of God (Potentes potenter tormenta patienter) but wicked or not wicked al we are bound to obeye.Sapi. 6. The Scribes and Pharasies (sayth Christ) sate vpon Moyses seate,Math. 23. obei & obserue al that they bid. The sinne of ye ruler is no derogacion to the power and authoritie god hath putte him in, yea and none is pure wtout al sinne, neither one nor other, head nor foote, no nor ye [Page] churche it selfe here (whyche is the congregacion of faitheful people) is al wholly pure without spot or wrincle: but ye churche triumphāt in heauē (ephe. the .v.) shalbe al pure holy and immaculate withoute spot or wrinckle. Peter him selfe the head & foundacion of ye church after the keyes receiued was called sathan, yea and after denyed his Maister thrise. Wherfore against ye catholyke churche builded vpō Peter the gates of hel shall neuer preuaile: that is to saye, the faithe shal neuer faile neither in the catholyke churche nor in the head of it, neither in Peter nor in his successours: but there the faith shall euer abyde sounde and perfecte. The gates of hel [Page] haue preuayled (I graunte) against the persons of the Popes, but not against the power &c. The gates of hel shall not preuaile againste it: that is to say, neither infidelitye nor heresye.

For lyke as ye perfection or integretye of faithe is the porte or gate throughe whyche we enter or goe in to the way that leadeth to yt kingdome of heauens, so is infidelitie or heresie the gate throughe whyche the enteres go streighte to hel fire. Now as for that they saye the faith of Peter in manye of his successours hathe fayled, as in Marcellinus, Liberius, Felix the seconde, Anastasius the seconde, Iohannes the .xxii. Benedictus [Page] the .xi. and Honorius wyth other, whyche (saye they) dyd erre and their faithe did faile.

And therefore the prayer of Christe is not so to bee taken, that he dyd meane the person of Peter and his successours when he prayde that Peters faithe shoulde not fayle, but he dyd meane that it shoulde not decay or fayle (saye they) in his whole congregatiō or church: but that one or other (thoughe he were not openlye knowen) should euer kepe the true faith Here vnto I aunswere that Albertus Pighius defēdeth all these Byshops of Rome wyth diuerse other from al errours & heresies in the fourthe [Page] boke and viii. Chapiter of his Hierarchie: so that their faithe (saith he) did neuer decaye, no nor the faithe of any that euer was or shalbe in the place set in Peters cheare. Neuertheles it is no inconuenyence to graūt yt some of the Popes for a time haue erred,Errātes rom. pontifices se dis authoritas cito correxit, vel eos penitus reiecerit &c. haec platina. but quickelye by the authoritie of the see and the holy ghoste the matter hath bene refourmed againe, so that the faith hath not bene counted there to faile, no more then yu righteous man fallinge vii. times in the day is counted to lose ye name of a righteous man. Furthermore, like as the vniuersal church in discussinge matters of oure faithe can not erre (and yet all men as men may erre) bycause of Christes [Page] assistaunce continuallie gouerning the same, euē so Christes vicar ye pope as a priuate person & as infirme man may erre both in lyuinge and beleuinge (and then neither heade nor member of Christes churche beinge cut of) but as pope and head he can not decide nor determine anye thinge amisse. Marcellinus did amisse in sacrifising to Idoles, yea Saint Peter offended Galathas the secōde, but neither of them erred in discussinge matters of faith & that through Christes assistaunce and his holy spirit. And so theuangelistes as men mighte and did offende and erre but as writers of scripture they coulde not so doe.

[Page] But here nowe to speake more of that they sclaunderouslye obiecte, sayinge, that manye Popes haue bene nought and sinful in lyuinge. What is that to the purpose? the authoritye remaineth yet stil perfite. How manye of the Kinges euen of Iuda were most wycked? was their authoritye anye thinge diminished thereby? No truly. Ofre for the synne of the people God suffereth the wycked the tirāde or hypocryte to rule:Iob. 34. beside mani other plages whiche he daylye powreth vpon theym for synne: and euen the same he ofte sendeth in to hys churche, and yet thauthorytye is euer to be obeyed. As they whyche sat in Moyses chere, euen so now they whyche sitte [Page] in Peters seate. So though yt they be euel & nought, thauthoritye yet still continueth. And here now forthermore, though for a time they know not who is ryght Pope through ye doutes that may be in elections, or that for the tyme there be a Schisme and then two or thre named Popes sedicyouslye, whereof in dede none is ryght Pope, as it appeareth in the counsel of Constanciense, and also in the time of Henry the ii. Emperoure, where Benedicte the ninth, Siluester the third, and Gregorie the sixte, dyd al contende at one time, and yet none of the three beynge the ryghte Pope, nor anye other then electe (for Clemente [Page] the secōde was after lawfully chosen and they iii. deposed) yet stil euer remained ye see whole, and thautority firme and sure: Christes cote was neuer cutte nor deuyded. Agayne, we see that through ambiciō of Emperours Kinges Princes & other inferior magistrates, whiche ofte cause their bloude and kinred to be chosen and set in highest dignities in the church beinge moste vnmete there to, greate sclaunder and sore decaye commeth to the true religion of Christe. We see moreouer yt wycked lyuers ofte falle into errours and heresies, and then lyue more licētiouslye after thexample of Paulus samosatenus whereof Eusebiusli. 7. ec. ca. 26 [Page] speaketh. We see also that God ofte for the synne of his people sendeth (as I euen now sayd) wycked rulers bothe spiritual and temporal, and so greuouslye plageth them by that meanes: as ye bothe rede in Iob & in Esaye.Iob. 34. But what maketh this agaynst the Popes authoritye?Esa. 43. Forsothe nothinge at al. Howbeit here by we maye be put in remembraunce styl to crye vnto GOD to sende holy Fathers of the cleregye to bee set in dignities to rule ouer vs. Which thing I suppose would be muche better then ofte it is, yf temporall Magistrates woulde lette elections of the Cleregye alone, and that all myghte be done by callynge of [Page] tholye Ghoste, wythout simonye, without auarice, without ambicion, & without desyre of pompe in the worlde. But I wyl not medel with this matter: it ferre passeth my reache. I wyl onelye say with the holy man Chrisostome, O yea men of the laitie, reioyce not, laugh not, yf ye se wycked and vnmete ministers of the Clergye crepte in to the Churche, but wepe and wayle, and thinke that it is for your sinne: thinke that if they be brasse (saithe he) then be ye Irne: yf they be Irne, ye be earthe. For ye be euer worse then they. If the salte of the earth be vnsauery, where with all shal anye thing be well seasoned? If the lyght be gone, yf the candel be oute, [Page] howe shall ye se then in darkenes? Lorde be mercyful vnto vs. The spiritual ministers of god from the highest to the lowest should be chosen and takē of the purest, of ye most godlye, and of the best learned. But alasse of late yeres here in this Realme of England, the most vnmete, the mooste vyle and naughtest were made bothe Prestes and Byshoppes.

Oh what greate plage was yt to the simple soules, and innocent people? (I remember the like chosynge .iiii. regum .xvii.iii. regum .xiii. et. li. i. eccle. cap. v et .xii.) but thākes be to Iesus Christe suche be taken away, they be well weded fourthe of the churche, and both godlye & learned placed in their romes. [Page] But nowe to retourne to my processe intended.

¶The .iiii. obiection.

Christ called Peter checkinglye sathan: streight after that blessing and high preeminence geuen to him. Wherefore it should appeare that Christes wordes in that blessinge were only to be referred to ye church and not to Peters person.

The answere.

Peters fallynge toke not away his power geuen to him before: Christes chekinge him doth not frustrate his blessing, nor take away the strenght of Christes wordes pronounced in blessing him: whych blessing was geuē for the time to come and not for the time present. [Page] For al the time til thappostels had receiued tholy ghoste they were but infirme and feareful they were vnperfite before the passion saith Origen & Hilari.ho. 3. in. mat. Wherfore if ye aske how could he, whyche had opened to him the highe misterye of Christe whereby he cōfessed him to be the sonne of God, now be ignoraunt of his death and passiō?Chriso. ho. 15. in. math. the answere is, that Peter had the highe misterye of Christ opened vnto him that he was ye sonne of GOD: but as for the misterye of the passion it was hid frō him. Therefore it was no maruel that he was ignoraunte of it. Agayne Origen saith that the rebuke or checke then geuen to Peter callynge him sathan (whyche is but aduersarye) [Page] was but gentel: lyke a rebuke of the father geuē to the childe. For Christe (saithe he) tourned to him when he rebuked him: But blessed is he to whome Christe doth turne. He turned to Peter, and that moste mercifullye, after that Peter had denyed him thrise. Yea and moreouer Christ bad him here come after hī: whiche is euer to be taken in the good parte. Lyke as contrarywise, it is euel and wicked, to go after youre owne lust or concupiscence (Post concupiscentias tuas neeas) accordynge to Helias saynge,Eccle. 18. do ye yet halte in two partes?3. Reg. 18. yf God be he, go after him, & yf Baal be he, go after Baal. Finallye, some doe holde, that Christe rebuked [Page] not Peter heare, but the euel spirite whiche caused him so to saye to Christe.

¶The .v. obiection.

Some thinges be spoken (saithe Sainte Aug.) whyche are thought properlye to perteine to Peter,In psa. 108. & yet they haue not their chief vnderstandinge except they be referred vnto ye churche, whose person Peter was wel knowen to beare in figure, for ye preeminēce which he had ouer thother Apostels. As that is, I geue to thee the keyes of the kingdome of heauens, with suche other.

¶The answere.

Be it so, yt that is true, yt Peter [Page] bare a figure of the church, and that Christes wordes to him I wil geue thee the keyes &c. haue a more highe vnderstanding being referred to the church then if they be referred to Peters person, bycause of the vnitye, the primacie, & prerogatiue of the church, whych was begone and institute in Peter, the geuing of the keies, and the highe power to lose & binde, was not to bee referred to the onlye person of Peter & there to ende, but to continue in the churche stil by succession yet all this is but referred to the churche by the meanes of Peter and through Peter, and so shall contynue by succession whiles christēdome endureth. For whē christ sayd to hī alone [Page] thou art Peter. &c. he made of hym the beginning of ye church saying I will build my church vpon the or vpon this stone. &c

The .vi. obiection.

Christe is the foundacion & heade of the church, how shuld then Peter be the foundacion or head therof?

Thanswere.

Christ is the chiefe foundacion whiche by his owne vertue power and strength vpholdeth all the building, he is also the chiefe heade from whence the spiritual and liuelye influence doth descende and flowe into al the members: but therfore ye can not conclude that the church hath two foundacions or .ii. heades, and so to be as monstruous: seing ye Peter [Page] receyued but only of Christ to be the head & the foundacion after him.Ioa. 8. As christ the light:Math. 5. and the appostels the light.Ioa. 10. Christ the shepeherd,Ephe. 4. and thappostels the shepeherdes.

¶The .vii. obiection.

There is muche a do about chaunging Simons name in to peter, as though that made any thinge for it: seing Iames and Iohn hadde theyr names chaūged, and were called Bonarges the sonnes of thonder.

¶Thanswere.

Iohn and Iames had not theyr names chaunged, but had a comen name added vnto them: which neuer is spoken of, but only when it was geuē in Marke the thirde chapiter: [Page] and yet this their comen name was not added withoute a great prerogatiue for yt onelye Iohn and Iames were admitted with Peter to be at the trāsfiguracion,Mat. 17. and at the raysing of the ruler of the Sinagoges doughter,Mar. 3. & also at his prayer in the garden before his death. Howbeit Peter had his name chaunged,Ioa. 18. and had a name geuen which was deriued out of christes owne name (which is petra, a stone) so that christ did communicate his owne name to Peter, signifyinge that he should kepe his owne place after him, and be the stone the foundacion of his church. But of this chaunginge of Peters name is more largelye spoken in the .xii. probation.

[Page]

The .viii. obiection.

Al the apostels receyued immediatly of Christ like & equal dignity power and authoritye euen ouer thuniuersal churche of christ, he saying to al and to euery one indifferently, as my father send me I send you, receyue al [...]holy ghost, go into al places of the world & preache, baptise, heale diseases, and forgiue sinnes.

Thanswere.

Not onlye thappostels but also .72. disciples receyued all these of Christ, in so much that ye people of Samaria through Phillp the deacons preaching receyued the ghospel and were baptised: then was rather the tyme to congregate and gether [Page] together with all spede the flocke of Christe, then to make any mention of rulinge or gouerninge them. Notwithstanding before all these commissions, Peter was made head ouer all: Math. the .xvi. as is declared in the answeres to the first and tenth obiectiōs & in sundrye places mo of this booke.In epist. ad ephe. Wherfore Saynct Ambrose sayth that at the beginninge all taught and baptised at all times and in all places (not only in churches) as occasion serued: but as sone as the people were somewhat gathered together in the fayth, and churches builded, then were ordres sette and rulers appointed by tholy ghost, some in this place and some in that, euen [Page] as christ promised. So that this now iustlye weyed, what maketh this obiection against Peters authoritie which was geuen to him before by Christ? Surelye no more then now it should be agaynst the legates prerogatiue if Peters successour the Pope woulde for vrgēt causes constitute certayne inferiour Bishops to be legates equall with him, geuinge them all and to euerye one of them his owne full authoritye some into Germany, some into Denmarke. &c. Yea and beside this, who doth not se yt though legates haue the Popes full authoritie geuen them, yet in the foundation of the authoritye all is not equall: no more [Page] then Christe geuinge to all the appostelles and to the .27. disciples also, his owne whole and full authoritye that he had of his father, was in the roote & foundacion to be counted all equall power and authoritye with that whiche he him selfe had of his heauenly father. Agayne what Idiote will iudge the .27. Disciples to be equall with thappostels thoughe in that legacy and imbassage concerninge preaching and baptisinge they were appoynted by Christ as all equall? And euen now here the same is to be said to that in this imbassage or legacye Christe for the time send all forthe wyth that equall commyssyon to gether the [Page] people, not then speakynge of anye gonerninge of theym: in whiche gouerninge (when it shoulde ones be put in execution) Peter was ordeyned euē by Christ to be the head, Mathue the .xvi. So that all this theyr commission and aucthoritye was but taken forthe of Peters.

¶The ninthe obiection.

Anacletus and also Ciprian do saye that all the apostles had equall power and dignitye geuen to theym by Christ:In simp. [...]le. but bycause all should preache one thinge: therfore the beginning thereof first began by one, which was Peter. [Page] Yea and he sayeth further,Anacle. ait caeteri apostoli cum beato petro pari corsortio p̄ diti & honorem et potestatem acceperunt. Cip. ait, ꝙ hoc caeteri apostoli erant ꝙ petrus fuit, pari consortio prediti & honoris & potestatis. in the church there is one office of all bushoppes, wherof euerye one hath a part allotted whollye vnto him.Respon̄. Id est in simil. honoris & potestatis. Rursus: duplex est potestas, vna, ordinis siue consecrationis, altera, regiminis siue administrationis. Anacle. & cipri. fatentur omnes esse pares si loquaris de potestate ordinis vel consecrationis, sed non esse pares in regimine, in administratione, ac iurisdictione.

¶The answere.

This is somwhat answered vnto in the last responsion. Neuertheles to speake a lytle further therin,con. 27. de sanctis. S. Aug. saith that S. Peter and S. Paule were [Page] equall: but he doth not leue it so raw, but declareth how, sayinge, they were equall in merite, but in power and authorytye Peter didde farre excell, like as Paule did in science. Howbeit in power to forgyue sinnes, in power to preache, in power to minister the Sacramentes, in excommunicatinge &c. all were lyke, and all theyr power was like not onelye amonge thappostels, but also if ye ioyne the .72. disciples wyth them (as is declared in the last responsion) so that herein doth not consist Peters authoritye aboue others but it doth cōsist in the iurisdiction aboue all other. So that thoughe in some thinges all the apostels [Page] had equall power and dignitie geuen vnto thyem by Christe, yet bycause they shoulde all preache one thynge, Christe woulde one (that is to say Peter) to be the begynner, the chiefe and heade of al:Super vnum edificat ecclesi. quamuis omnibus apostolis parem dederat potestatē (in sacramento videlicet & potestate ordinis sacer dotalis) vt vnitatem manifestaret. vnitatis ita (que) ciusdem originem ab vno incipientem authoritate sua disposuit: & exordium ab vnitate proficiscitur vt ecclesia vna esse monsiretur que est vna semper ordinata hominum multitudo in diuinum cultum. bycause the vnytie of the church should depende vpon the vnitie of Peters authoritie. As concerning thoffice of apostelship or edifyinge in fayth, so they were equal, but in gouernement and power Peter heade of all the rest.

[Page] And where you saye there is one office of all bishops wherof. &c. S. Ciprians wordes be these. Ecclesia vna est. &c. episcopatus vnus est cuius a singulis in solidū pars tenetur, id est. The church is one, the bishopriche is one, wherof parte is holden of euerye one as in the whole. This is the englishe of it (and not as ye for youre purpose haue translated it) wherby appeareth nothinge els but that al dependeth vpon the vnitye. &c. If this were not here S. Ciprians meaninge, why then in other places did S. Ciprian say (as we haue it in the .74 probacion and iu aunswering to the first obiection) that vpō Peter Christe builded his church as vpon the first in dignity? [Page] And that the see of Rome is the roote and mother of all churches? And agayne yt al he resies and schismes do springe only of that men will not obey the head bishop? I set Ciprian to answer to Ciprian. Thinke not yt the holy Martir will be cōtrary to him selfe.

¶The .x. obiection.

The keyes were equallye geuen to al (though he promised them but to Peter alone) when Christe brethed vppon them and sayd receyue the holy ghost,math. 16. whose sinnes ye forgiue they be forgiuen.Ioa. 20. &c.

¶The aunswere.

The keyes were geuen to the churche, but in the person of Peter bicause of the vnitye. And here first note that there [Page] is no mention made of the keyes but onlye Mathue the .xvi. where as only to Peter Christ promised them: but his promisse and his saying is his doing. So that although to forgeue sinnes, which was geuen to all the apostels and .72. disciples also (as is declared in the laste answere but one) do perteyne to the keyes as a parte therof: yet is there in the keyes a muche more large power conteyned. For therein is comprehended the fulnesse of all ecclesiasticall power and dignitye: whiche euen then in the xvi. of Mathue Christe gaue onlye to Peter (sayinge tibi to thee) and through hym to all his successours. He promissed [Page] theym onelye to him but his promissinge or his sayinge (as I saide) was his doinge (Eius dixisse est fecisse) & that it is so, by goddes helpe I shall nowe trye by sufficient testimonye. But first note that when christ had spoken of the churche and that the gates of hell shoulde not preuayle agaynste it, he no further continued hys promisse to the church but turned then his speache to Peter, sayinge I wil giue to thee the keyes: so that the churche receyueth them throughe Peter, to whom in his own person then they were geuen as to the heade and foundacion of the churche vnder Christe.

[Page] But now let vs heare testimonies hereof.

¶Tertulian libro de prest. haer.

Was there anye thinge hid from peter (as ye haue it twise before) whiche was called the stone of the foundacion of the church? Which had the keyes of heauens geuen him and power to lose and binde both in heauens and in earthes? Tertulian here speaketh of that Christ sayde to Peter after he had geuen him the blessynge Mathue the .xvi. that which I do nowe thou knowest not, and yet he graunteth there that Peter had receiued the keyes before: which can be no time els but euen when the promisse of geuinge them was [Page] made, as wil appere by conferrynge the textes, the places, and the times together.

¶S. Ambrose also in the xx. of Luke.

Peter which came later, first entred into the sepulchre, as he which had receyued the keyes of the kingdome to open vnto other. Marke here Sayncte Ambrose saythe likewise that the keyes were geuen to Peter before the passion whyche must nedes be euen at the promisse Math .16. or els neuer, as shal appeare by reding the processe of the ghospell.

S. Ambrose also in libro de Isaac. &c.

Christ sayd to Peter thou canst not folowe me nowe.Ioa. 13. &c. but he had before geuē to him [Page] the keyes of the kingdome of heauens. &c. Loe, all this was before the passion. Therefore we must nedes graunt that he gaue the keyes when he promyssed them, seinge none can shew any other time of geuing them.

¶S. Aug. con. 124. de tempore.

In declaringe the geuinge of the keyes Mathew the .xvi. he saith, Christ gaue the keyes then to Peter: and therfore he saith tibi dedi claues regni celorum I haue geuen to thee the keyes of the kingdome of heauens, the like S. Aug. hathe tract. 50. in Ioa. et. li. 2. contra gau dentii epistolam.

S. Hilari in. psa. lii.

S. Hilari saith that christ toke [Page] not away the keyes from Peter whē he denied him, here we see S. Hilari iudgeth that the keyes were geuen before the passion: but that must be when he promyssed them: Mathew the .xvi. &c.

S. Hilari in psal .cxxxi.

Christ saide to Peter come after me sathā (or aduersarye) to whome he had geuen the keyes before. But that must nedes be when he promyssed them, seing this foloweth euen streight after in the same chapiter the .xvi. of Mathew.

Chrisostome in explicando propitius esto tibi. &c. Math .xvi.

He saith. O Peter what is this? thou which haddest a heuenlye reuelacion, and the keyes geuen to thee of the [Page] heauens, arte thou so sone fallen so sore?

By al these auncient writers it appeareth yt the keyes were geuen whē they were promessed: and that Christ gaue them presentlye in saing I wil geue thee the keyes. And this hath caused that euer since, ye keyes iustlye haue bene put vnto all Peters successours, & to none other. As for the power to minister the sacramēt of penaūce and to forgeue sinne, was geuen after the resurreccion both to the Apostels and to the .27. Disciples (as a parte of the keyes) and yet as vnder Peter he beynge the head. But who I praye you is so foonde to saye that the .27. Disciples [Page] receiued the keyes equallye with Peter?

¶The .xi. obiection.

Christ said to al indifferentlye what so euer ye shal bynde vpon earth,math. 18. shal be bounde in heauen, and what so euer ye lose vpon earthe, shalbe losed in heauen.

¶The answere.

That power geuen Math .xviii. was (as appereth by the processe) but to excommunicate the wicked, and to lose thē from it againe if they were trulye penitent:1. Cor. 5. whyche power Paule caused the Corinthians to execute vpon ye fornicatour.2. cor. 2. And here note wel, that it was not without great cause, that Christe vsed here the plurel number, saynge what so euer [Page] you bynde &c. For one dyd neuer thys at that tyme (onelye Peter the heade excepte) but it was geuen to the churche and rulers of the congregation beyng for that cause gathered together: as ye rede .i. cor .v. It is in no place of the gospel, wherby any one may excōmunicate, onely Peter (for him and hys successours) except, which beīg head had it geuē to him alone with the keyes: and therefore he alone put it in executiō vpō Anani,Act. 5. &. 8. vpon Saphire, & vpō Simō Magus. &c. How be it if a man should graunt, that ye power of losing and bindinge (Mat. xviii) was spokē to the apostels as before (Mat. xvi) to Peter, yet must we nedes confesse (as appeareth in the answers to ye .iii. last obiectiōs) [Page] that to Peter as to yE head the power was geuen, & to other but as vnder him, stil kepinge & obseruing a due order, which order is broken, if Peter, the other Apostels, and the .72. disciples (or the successours of euerye of these) had like power geuen in al thinges.

¶The .xii. obiection.

The .viii. of thactes Peter and Iohn were sent by thother apostels to Samaria, but ye senders seme to be greater then they whiche be sent. &c.

¶The anwere.

When by Philip the dracon the people of Samaria were cōuerted to ye faith, by ye cōsēt of all ye apostles (the holye ghoste being ye chief author) Peter as whose authoritie was greatest [Page] was chosen as beinge thought moste mete to goe to confirme them with tholye spyrite, the matter and case then requirynge the chiefe power. What did this againste Peters authoritye? or to the derogation of his high power and preeminece? It semeth rather to sette fourth his excellent priuelege: bycause none was thoughte (yea euē to the holy gost which was the chiefe sender) so mete as Peter he being the head of al to goe to destroye the great member of the deuil Simon Magus: a thinge of passinge difficultie which required Peters presēce. This was an argument of tharians, the father sent the sonne, ergo the sonne was lesse then the father. How [Page] be it Herode sent ye .iii. Kinges to Christ, yet he was not greater then they. May not ye King and the Counsel of a Realme finde a cause that shal seme expediēt yt the Kinge in his owne person shall goe? Wil they not then say, it hath pleased yt King & the Councel, ye the King him selfe shal goe, & take one chiefe Duke with him, as Peter had Iohn wt him? May it not then be sayd, the cause was so great they haue euē sende fourth the King? haue not euen the verye consuls of Rome (as histories declare) ofte so bene sente? was not therfore the consuls authoritye the higheste, but to be counted equal with other? yea haue we not a lyke example in scripture,Ios. 2 [...]. how the head of al [Page] Phinees was sēt & .x. Princes with him in to the land of Galaad? euē so Peter the head as moste mete and as most honorable was put therunto being so sent to Samaria: yea & note this that Peter euer vsed humble submission but where authoritie was required. But further yet herein to speake what derogation were it now to the Popes authoritie, if the whole college of Cardinalles did conclude that it were expediēt for his fatherhode now to come in to Englande? Moreouer, note wel (concerning this obiectiō) that in thactes Lukes chiefe purpose was to describe ye pere grinatiō of him self & of Paule so y• not one worde is there of Peters tarieng nor of his stallaciō [Page] at Antioche, nor of ye deuidīg thapostels into sūdry cū tres, nor whō they cōuerted nor what martirdōe they suffered.

¶The .xiii. obiection.

In ye xv. of thactes in ye questiō had about the legals Iames had ye chefe preeminēce for the coūcel was cōcluded by hī. &c.

The aunswere.

S. Peter made S. Iames Bushop of Ierusalē,In episto. ad episco. per Itaiian. as Anacletus Peters disciple & successour saith:ho. 87. in io [...] & after him Chrisostome cōfirmeth ye same, with these wordes, Peter ye Master of ye whole world made Saint Iames Bushope of Ierusalē. Do ye thinke then, that Saint Iames would take vpō him to be aboue his head? but now I pray you iustlye pouder & wey [Page] the place Actes the .xv. and ye shal fynde that both Peter did first as head say his mind (yea though it were in. S. Iames see) and also that which Peter then said toke place shortly after & yet doth, S. Iames euen then confirminge Peters sayinge with the prophetes testimony. What maketh it then against Peters authoritie that S. Iames approuing all that Peter had spoken added somthīg to Peters wordes? which addicion yet shortly after was quite taken awaye and neuer since obserued, that is to saye, to abstene from bloud. &c. yea & may not ye chiefe of a councel first geue his sētence (as Peter did here) & yet after him an inferior may say something more, [Page] whyche shalbe thought to the whole coūsel better for ye time? doeth this any thing againste thautoritie of the chiefest? Peters iudgemēt was yt the heathen people should be quite deliuered frō al the Iewishe burdens: & so shortlye after it was fullye concluded (though for a shorte time S. Iames counsel was taken) as appeareth by yt Paule then sone afterwrote to the Corinthians:1. cor. 10. bye al that cō meth into ye shambles, eate all thinges.Tit. 1. &c. & to Tite, all meates be cleane vnto the pure, & to the Romās,Rom. 14. no meate is to be coūted cōmen or vncleane, ye whyche eate not, misiudge not them that eate. Againe, to the Collosians let no mā iudge you in receiuīg your meate.collo. 2. &c [Page] Wherby wel appereth that S. Peters sentēce was chiefe, as spokē by the chiefe. But herin yet more to speake, note wel, yt Peter ofte amonges thappostels vsed suche modestye & humilitie (and in so doinge did folow Christes cōmaūdemēt, which bad ye higher they were the lower & more humble they ought to be) yt he dyd not euer put his high authoritye in executiō:Ciprian ad [...]uintinum. but as S. Ciprian saith yt Peter whome Christe made head of al, and vpon whom he builded his church whē Paule dyd contende with him aboute circumcision, dyd not reuenge or boste him selfe that he was the Prince or chief of al (as he iustly might haue said) but stil he humbled him selfe. But god [Page] forbid yt we should ascribe this his hūble & gentil submittinge to the derogation of his highe power & authoritie: but thinke yt euer whē Christes glorye or the profit of ye flocke required it, then he vsed his ful and high authoritye, as appereth in the punishīg of Anany & Saphire Simon Magus. &c. And yet furthermore, in the primatiue churche it was rather time (as is in the .viii. responsion) to cal people in to Christes flocke, then to set euerye man in his owne place, or to talke then of rules and orders or of Peters authority: that was to be done afterwarde, the people beinge first instructed in ye faith. Thē was rather ye time to seke for gethering, thē for gouernīg. And [Page] if we loke well, we shall fynde not onlye in the ghospel before Christes ascēsion, but also afterwarde in thactes, that Peter behaued him selfe as head and Prince, euer when time required and occasion serued. He spake for al, he answred for al, he for al said to Christ beholde we haue forsaken al and folowed thee,Math. 19. what rewarde therfore shall we haue? againe he sayde to Christe speakest thou this parable to vs,Lu. 2. or vnto all? & when Christe asked whether they woulde goe awaye also from him,Ioa. 6. Peter alone made answere, saying to whom shall we goe? thou hast the wordes of lyfe. None dyd thus but he, and that bycause he was heade.

[Page] Howbe it as yet whiles Christ was present with them in his naturall shape (for in ye forme of breade he is euer stil presēt) it was not meete that his vicare should greatlye medle.

But after thascension Peter firste stode vppe as heade and made the sermon at the chosynge of Mathias,Act. 1. and sayde oportet we must chose one. &c. And after when they had receyued tholy ghoste and were illuded of the people,Act. 2. he alone spake and preached conuertinge them to the faythe .3000. people at once. Also when he & Iohn came into the temple at y• .ix. houre of prayer,Act. 3. he alone sayde to the lame creple that whych I haue I geue the, in the name of Iesus arise. &c.

[Page] The lame mā asked almes of both, and Peter bade loke vpon both, but he sayd not in the name of bothe, we haue neyther golde nor siluer, yt whiche we haue we geue thee. &c. But as head he in ye singuler number as hauinge a singuler authority said (yea though Iohn one of the chiefe of the appostels were present) I haue neyther golde nor siluer, yt whiche I haue I geue thee. &c. And this declareth him to be head. Likewise he alone for all as head,Act. 4. made the oration to pacifie the people, and he alone as prince did strike Ananye and Saphire.Act. 5. Whiche of all the apostels in the presence of Peter did anye thynge that semed to be of authoritye aboue [Page] other? but onely he euer in the presence of all (as ye heare) vsed authoritie aboue al.

¶The .xiiii. obiection.

Paule saith that nether Peter nor other apostel gaue or added any thyng to him.Gala. 2. Wherby it appeareth that Paule gaue no place to Peter.

¶The aunswere.

Paule most reuerently gaue place to Peter as to the head, and for that cause from a farre he came to Hierusalem to se Peter whyche was the chiefe of the Apostels. And that Paule sayeth that Peter addeth nothinge to him nor other Appostels, he saythe it, leaste Goddes glorye [Page] should haue bene diminished, and doth meane that he hadde christ to be his authour of his apostleship and sender forth, & that he was not sent by any any apostle, but euen by Christ hym selfe.

¶The .xv. obiection.

Paule sayth he did resist Peter euen openlye in his face at Antioche.

¶The answere.

Clemēt Origens maister saith this Peter was not Peter the prince of thappostels,Cle. 4. disp. li. & Euse. li. 2. eccl. ca. 14. but one named Peter a disciple one of the .72. And of this Eusebius speaketh affirming the same. Howbeit if we graunt yt it was euen S. Peter the prince of ye apostels no inconuenience wil folowe. For Paule was equal [Page] with Peter as concerning the defence of fayth (quoad fidei de fensionem) but not concerning the dignitye of prelacye. (non quoad dignitatem prelationis). Agayne an other aunswere, if the ruler ye superiour or heade do erre, in any point of his faith, or offēd other and cause thē therby to erre, either by his saying or doinge openly & slaūderously, then the inferiour may charitably, eyther secretelye (if that be sufficient) admonishe: or els openlye reproue, if suche occasion serue as did here. Neuerthelesse S. Hierome, Chrisostome, and Theophilact affirme that S. Paule in rebukynge Sayncte Peter did but feane & was not in earnest. So yt like as s. peter [Page] did feane before the Iews (for the time, so to winne them the soner) in yt he did kepe theyr legals being amonge the Gentiles: euen so. s. Paule whē the Iewes were gone seing yt many of the Gentils were offēded with Peters doing, did feane an earnest checkinge agaynste Peter, so to winne ye Gentilles (and euen so nowe he writeth to the Galath.) so that on both partes there was a godly feaninge: the one by Peter the soner so to winne the Iewes, & the other by Paule so likewise to winne the Heathens. Yea and Paule vsed this ofte, as in circumciding Timothe,Act. 16. & in shauing his head in Chēchreis as perfourming his vow,Act. 18. and in like maner actes the .20. &c. [Page] And yet beside this remember that S. Ciprian sayeth (as ye hearde euen now) that Peter, whom christ made head of all and vpon whom Christ buylded his churche when Paule did contende with him aboute circumcision, dyd not reuenge or boast him selfe that he was the prince or chiefe of all (as he iustly might haue sayd) but stil he humbled him selfe. &c.

¶The .xvi. obiection.Gal. 2.

Paule sayth that authority was geuen ouer the Heathen vnto him,glo. ga. 2. haec habet, euan. creditum paulo ita principaliter vt petro, quod verum est de predicatione ad quam spiritussanctus eum segregauit sed non in pote state iurisdictionis. lyke as vnto Peter ouer the Iewes.

¶The answere.

Christe him selfe sayde he was sente to the Iewes [Page] and not to the Heathens, and bade the Apostels go preache to the Iewes and not to the Heathēs: for that first he was sent chiefelye to the Iewes as to his people: yea and therfore S. Peter durste not medle wt the Heathen till he had his vision actes the .x. (whiche was shewed to him as heade and neyther to Paule, Iohn, nor other) and therefore chiefelye and principallye Peter was sente to the Iewes, as Paule was amonges the Heathens, but yet Christe whiche sayd he had other shepe beside theym,Ioa. 10. &. 20 bade Peter fede all his shepe, making him chiefe ouer all. Also Paule preached firste amonges ye Iewes (as it is in thactes we shuld haue prechedAct. 13. [Page] to you. &c.) but bicause he dyd moste good & profyte amonge the Heathē, and the Iewes refused for ye moste parte his doctrine, therfore he gloried in the Heathen, and not in the Iewes, callinge him selfe theyr apostle. But Peter equally profited in both being head of all, but bicause he was firste sēt to the Iewes Paule calleth him their apostle chiefely, not wtstā ding after he won ye people at ponthum, Galatiam, Capadociā Asiam, et Bithiniam. &c.

¶The .xvii. obiection.

Peter knewe no commission he had ouer the Heathen, as appeareth Actes the .x. till he had the vision.

The aunswere.

It is sufficiently▪ answered [Page] vnto in the last respōsiō. Howebeit this I say further, that he knew his high commission to be ouer al the flocke of christ. Howbeit as cōcerninge ye time whē ye Gētils should be called, & receyued into the shepecote, that Peter knew not before he had the vision to receiue them. But what is yt against ye preeminēce? surelye nothinge at al.

¶The .xviii. obiection.

Hierusalem shoulde rather be thought to be the heade see then Rome (if any such should be) where Christe worked our saluacion, & where by Christ & by his apostles also, the ghospell first was preached, as the prophet before had said,Esai. 2. ye law shal come forth of Sion & the word of our lord forth of Hierusalē. Agayn Antioche shuld [Page] be preferred to Rome also, bicause Peter was first there .vii yeres before he came to rome:Act. 11 yea & chiefelye for yt the name of christians there first began.

¶The answere.

First note that the bishoppe taketh not his dignitye of the place, but the place of ye bishop: not peter of Rome, but Rome of Peter. Peter was prince of all before he was bishoppe in Rome. Now as for Hierusalē which was vtterli to be destroied▪ by gods reuēgemēt for christes deth & their impenitēt hartes & not one stone to be left vp on an other, god woulde not y• head apostle to be there setled: Where also fleshly ye iewes stil loke for a carnal kingdome (& that yet Messias is there to come) in whyche erroure the [Page] sonnes of zebedy ones were,mar. 20. & also the disciples with whome christe talked goinge towarde Emaus.mar. 16. And for this it was ordeyned by the holy ghoste in the primatiue churche amonges the apostles, that Hierusalem was not onely none of the principall and metropolitane sees, but was subiect vnto the see of Caesaria, as appeareth in Nicen counsel. Nowe as for Antioche rather Hierusalem should haue bene head, bicause the worde was firste preached there, then Antioche, where through Paules diligence onlye the name of christians began. Howbeit the answer is yt Peter the head bishop made, ye head see: so yt if he had cōtinued there still and there died heade [Page] bishop then had Antioche bene the head see for euer. But that was not gods will. Neuerthelesse bicause Peter was ones there bishoppe, and preached longe amonges them, and conuerted them to the faythe, and after .vii. yeares ordeyned Euodium there (after whom folowed Ignatius) euen then in the primatiue church by the apostels it was ordeyned for ye third chiefe see: and Alexandria for the second, bicause Peter appoynted his dearely beloued disciple Marke there to be Bishoppe: and yet bothe it and Alexandria subiectes to Rome, bicause both they there receyued theyr prerogatiues & dignities euen of Peter ye head bishop, which had his see by ye [Page] holye ghoste there appointed (saieth Chrisost.)Ille totius or bis magister (inquit chrisost.) In totiꝰ orbis dn̄a sedem accepit. as was coū ted the chefe city of al y• world: And where as he wt his death cōfirmed the prerogatiue & dignity thereof,Hinc diuus Amb. Romae aposto. sacerdotii residere principatum & per petrū factum longe ampliorem arce religionis, quam vn quam fuerīt solio imperi alis ac terrenae potestatis appointinge also before his Martirdome yt S. Clement shuld succede him in that highe place to receyue the keyes (sayth S. Clement him selfe writinge to S. Iames,) which, Peter then, said he, had before receiued of christ. This vndoubtedlye is the catholike fayth. So that no scriptures wrasted ought to moue a christen mā frō this the faithe of ye church receyued before al scriptures were writtē. This is yt Paule sayth if any mā preach any other ghospel to you thē yt which you haue receiued, [...]. 1. cursed [Page] be he. Paule neyther sayde nor did meane, if any man preche any thing but yt which Mathue, Marke, Luke, or Iohn, haue writtē (as for some of thē then had not written) but he did meane if anye preache agaynst thappostolicall tradicions thoughe they were neuer writen, cursed be he. Al the consente of the apostels scholers, disciples, & successours, to this day, thꝭ haue taught: and shall we now bring al into questiō? Yea shal we condemne all, and inuent newe of oure owne, as men haue done in this realme of late yeares most wretchedly? Sayncte Austen sayth that the succcession of Bishoppes in Peters see is one of the .4. causes yt kept him in the catholike [Page] fayth, & Ireneus agreeth with the same, S. Cipriā affirmeth that all heresies springe forth of the denial and refusinge the see of Rome to be head. Anacletus a holye Martir disciple to S. Peter and successour to him in that see, sayth, that ye see of Rome had his preeminence and power aboue all, not geuē by the Appostels, but euen by Christe hym selfe. This doctrine euer hathe bene taught of all the writers from the beginninge with one consente, bothe of the Latines and the Greciās. Sayncte Clemente, Anacletus, Ignatiꝰ, Policarpus, Dionisius, Papias, with many other, which all were in thapostels time: & after them, Ireneus, Tertulian, Origen, [Page] Ciprian, Athanasius, Eusebius, Ambr. Hierō, Aug. Chriso. with thousandes since them, whyche haue euer kept ye same line and succession, receiuinge thys doctrine, as it were, by hand, one of another. Whether shal we folowe al these holye & learned fathers being saintes in heauen, or els geue eare to a rablemēt of rascal herytikes verye limmes of the deuel?

¶The .xix. obiection.

Christ before Pylate refused an earthlye kingdome,Ioa. 28. saying,Ioa. 6. his kingdome was not of this worlde: yea & whē they would haue made him a kinge he fled awaye.

¶The answere.

This maketh nothinge against [Page] the authority of S. Peter, or his successours yt Popes holines. Christe came not to reigne in a tēporal kingdome. No true christen man euer beleued or taught the contrarye. He came not to depriue kinges of their worldly dignities and honours. He came to establish a new kingdome whych is spiritual,Apoc. 5. for the saluation of the soule: and here of Saint Iohn speaketh saing thou hast redemed vs with thy bloud & made vs a kingdome to oure lorde, and we shall reigne vpon the earth. This kingdome Christ did ordeine, and made Peter head here of & his successours for euer: so that euery worldly Kinge or Prince if he wil be in this kingedome muste be subiecte [Page] to the head of the same, or els shall he neuer come to the kingdome of heauen, which is thonly cause of comming in to this spiritual kingdome here. As for infidels and heathen Princes whyche wyl neither thone nor thother I speke not of. Christe although he were Prince of ye kinges of ye earth, as S. Iohn saith, and as mā, not onlye as God, Kinge of Kinges and Lorde of Lordes (his vesture wherin that was written signifyed the humanitye that couered the godhed) yet when they woulde haue made him a Kyng, he fled, and no meruel for he came not therfore.

His onlye comminge was to redeme mā with his bloud, beynge [Page] obediente to his father, euen vnto the vilest death: so that he came not to beare here in the world an earthlye scepter: & for that he sayde to a certaine yonge man requiringe right at his handes againste ye iniuries of his brother: O thou man who appointed me to be iudge or deuider betwene you and your brother? as though he had sayd, that is not ye cause of my comminge (at the leaste waye principallye) to meddel with suche ciuile matters, but it is to suffer death for mans raunsome. Howe be it, now to note a worde or .ii. although Christe in his owne person, came not to take in hand anye earthly kingdō, being notwtstā ding as mā king of al kinges, [Page] yet he would his disciples, that is to say, al that trulye professe him, be he of the laitie or clergy Kinge Byshop or other (for al suche be Christes Disciples) iustlye and godlye to vse and exercise all rules and offices here in the world: both kinges Byshoppes, Dukes, Lordes, Ladyes, both men and womē riche or pore high or lowe.

¶The .xx. obiection.

Christe to declare how he and his should bee subiectes,Math. 2 [...] bade geue to Cesar that which was Cesars and to God that whyche was Goddes. &c.

¶The answere.

[Page] By these wordes of Christe there is no derogation against his chief minister here in earth no nor anye power geuē to the laytye here by to be ouer the cleregye. For here the wicked Pharises came craftely being determined whether he hadde sayde yea or naye to haue had a great vauntage against him ether as a traitour or els as a dissembler, & demaunded not whether they were bounde to paye tribute, or whether he could iustlie receiue it: but whether they might geue tribute to Cesar or no he being a straūge prince: which thīg thei thought to be against the fredō of their lawe. Nowe Christe whyche saw al thinges perceuing their deceytfull hertes sayd neither [Page] it was lawefull, nor not lawful, but only bad geue to euery one that whych was his right to haue. And this is euery christen mans dutie to do. But yet further here in to speake, ī case Christe then had geuen commaundemēt to the Iewes as his people to haue payde tribute to Cesar or to other forē Princes, his commaundemēt had bene no more againste the Clergie, then againste anye other of the laytye be he King or Emperour, if he be a member of Christes church and a shepe of his flocke.

¶The .xxi. obiection.

Christ bad go paye tribute whyche, should seme to make [Page] againste his preeminence to be ouer al. &c.

¶The answere.

A man might saye it was no more againste Peter, then againste Christ him selfe King and Lorde of al, which here of humilitye thus submitted him self for al our exāples whether we be of the clergye or of the Laitye if we be his Disciples. Christes wordes there biddinge Peter take fourth of the fishes mouth a pece of money &c. were ful of high misteries. How be it here for this matter it is sufficient to note, that by Christes wordes their in the processe it plainlye apperethe that bothe Christe and Peter were free from painge any tribute mony by any law, but yet [Page] to auoyde sclaunder & offence for the time christ did permitte that it should be payed.

¶The .xxii. obiection.

When the disciples contended to gether aboute superioritye,math. 20. Christe sayde, amonges the heathen their kinges haue rule ouer them.Mar. 10. &c. but amonges you he that wil be gretest must be as seruaunte.Lu. 22.

¶The answere.

By Christes wordes it plainelye appeareth that he would haue superioritye amonge his Disciples, but yet it shoulde be with all humilitye and godlynes, and that the superioritye or primacie should be without all ambicion or vaine glorye. Christ said not here, their shalbe amōg you none greter then [Page] other: he saide not, amonge my Disciples whyche professe me, there shal be no ruler no Kinge or Prince. &c. but he plainlye describeth what maner of men they should be whych amonge christen people ought to beare rule office and authoritie whether thoffice and burden be ecclesiasticall or polytical: they ought to rule to ye profite and commoditye of their subiectes & not to their own luchre pōpe or vain glorye. For this to rule is counted mere tirānye which heathē Princes oft vse. Amōg christen men it ought to be onlye to gods glorye & honor, remembring S. Ambrose,Li. 9. trip. ca 30. saing to the Emperour Theodosius whiche was that his subiectes were ioined vnto him not only [Page] by kind and nature, but also by the commen seruice of one god which is Master & lorde ouer al, both ouer ye Prince and his subiectes. And here note that christ in ye former wordes, saīg amōg ye heathēs their Kinges haue power. &c. but it shal not be so amōg you &c. speaketh to al hꝭ flocke as wel to ye laity as to ye clergie, yt is to saye, to all yt be subiectes & members of his yt none of them should rule, be he Prince or other, after ye maner of the heathē, which (saith Origē there vpō) only to their owne cōmodity & vaūtage yea and yt violētly ofte wt spoylīg & killīg not knowīg god,Christꝰ non prohibuit principatum simpliciter sed tiranni cum ac violentum. do exercise great tirāny ouer their subiectes. But thus it shall not be (saithe Christe) amonge you, nor anye that professe my [Page] name, whiche know that there is one god aboue, Lorde ouer king and subiect here in earth, and ye both Maister & seruaūt must geue a count as seruauntes together vnto yt one lorde and god. Ye therefore when you rule se it be with all humilitye euer loking to their commoditie ouer whom ye do rule: to the honour & glorye of god, & not to your owne pompe or vaineglorye, to youre owne pride or couetousnes.

¶The .xxiii. obiection.

S. Peter forbiddeth any spiritual shepherd to beare anye lordelye rule ouer ye flocke,1. Pet. 5. but willeth to fede them with all dilygence. &c.

¶The answere.

That which is in the laste [Page] respōsion wil serue to answere here vnto this obiection. For neither Christe nor Peter forbiddeth rule gouernaunce or primacye, so that it be accordinge to the right rule and order, with al humilitie godlines and charitie. Both Christ and Peter describe and appoint an order as wel to the ciuil ruler (beinge a Disciple of our sauioure) as to the ecclesiasticall: notwithstandinge the ecclesiastical example in ruling, being more perfite, more high in dignitye, and the eye of the bodye, requireth a straiter examination with al perfection & godlines, he to gouerne the shepe & subdue the wolfes,Haec diuus Barnardus ad euge. he beinge in the churche of Christe the great priest, ye highest Bushop [Page] the Prince of all ministers, the very ayer to the Apostels, Abel in primacye, Noe in gouernaunce, in patriarcship Abrahā, in order Melchisedech, in dignitye Aaron, in authoritye Moises, in iudgemēt Samuel, in power Peter, & in anoynting Christ, one shepherd oboue al, hauing power to lose & binde. Wherfore (now to returne) a christiā ruler whether he be of the clergye or of the laytye can not, nor ought to beare anye lordlye rule after the maner of the heathē Princes, which like tirātes vse their subiectes onlye rigorouslye to their owne vauntage. But a christiās rule and gouernaūce ouer his subiectes is nothinge els but a charge and a solicitude [Page] or carefulnes ouer his brethren in Christe, and a balishippe or stewardshippe ouer them that be seruauntes together wyth hym vnder god the commen lorde and Master of all.

¶The .xxiiii. obiection.

No man seruing almightye God ought to intermedel him selfe with seculer busines. &c. sayth the Apostell.

¶The answere.

Seinge al christen men in baptim do promisse and vowe to fight vnder Christe, the forsayd text doth as wel bind the laitye as the cleregye beinge christen men: so that no christē man ought so to medel with seculer busines that he forgote [Page] his spirituall dutye: whyche ought to be ye chiefest care of al christen men. Moyses, Iosue, Dauid, with all godlye rulers euer since haue had no impedimentes by their worldlye busines and earthlye substaunce, but rather thereby great ayde and helpe (vsinge them wel as they did) to the furtheraūce of their spiritual cure & charge.

¶The .xxv. obiection.

Let euerye soule be subiecte to y• higher powers.Rom. 13. &c. paying tribute and tolle to whome it is due. &c.

¶The answere.

Thappostel here as wel commaundeth to obey spirituall rulers (geuing them their dutyes) as seculer. He doeth not hereby bynde ye shepherd to be [Page] [...]nder the shepe, nor binde the shepeherde to pay any tribute to any membre of the misticall body he being the head therof. I mighte here nowe declare how not onely among the christen flocke the priestes euer were and ought to be fre from al exactions tooles, and tributes, but also amonge the Heathē people they were euer free, as ye rede in the genesis in the time of famine in Egipt: And likewise in the oration of Sun machus cōsul of Rome, to Valentinian, Theodosius, & Arthadius, emperours, which he made agaynst the Christians. So that Paule did binde no priestes by yt text being amōge christē men to pay any tribute or toole. Howbeit if priestes or [Page] bishops of christēdome, yea or the heade bishop the pope himselfe were in a Heathē realme he or thei ought to be subiectes to the lawes there, and pay tribute or toole: For christes law taketh no right or duety frō any party. And that is it which Paule in the former text to the Romaynes dothe declare: and Peter also, bidding al to be subiecte to kinges and other &c. euerye one to his superiour? or to whom he is subiect by lawe or ordre. And this both Peter and Paule commaunde: for y• ther were some which thought (but falsely) that christes law was so free, that if seruauntes came ones there vnto, they shoulde be no more bounde to their maysters: & yt al christiās [Page] were clerely deliuered from al Heathē authoritie and duties doinge. But agaynste these, Paule biddeth all be subiect & obediēt to authoritie & power and obserue and kepe all ciuil ordres there where thei as subiectes do inhabite. And this to be referred as well to the clergye as to the laytye.

The .xxvi. obiection.

Be ye subiect to kinges and other.1. Pet. 2. &c.

¶The aunswere.

This is sufficiently aunswered vnto in the laste responsion.

¶The .xxvii. obiection.

He that doth not renounce & forsake al that he hath can not be my disciple.Lu. 14. &c.

¶The aunswere.

[Page] This is not onely to be obserued of the clergie, but also of all christen people, that is to saye, that none ought to prefer any thing to christ or loue any thinge aboue him: but in comparison therof, crye, fye vpon all. Thus our sauiour hym selfe doth expound it,mat. 19. sayinge, he that loueth father or mother. &c. more then me, can not be my disciple.

¶The .xxviii. obiection.

Phocas themperour more then .500. yeares after Christe ordeyned ye see of Rome to be the head see. Yea and Saynct Gregory then bishop there refused to be called the vniuersal Bishop ouer all other Bishoppes. &c.

[Page]

¶The answere.

Againste the wicked which wēt about craftely and proudly contrarye to Christes ordre to haue sette vp other sees eyther aboue or els not to be subiecte to Peters see at Rome, Phocas the [...]perour and lōge before him Constantine did make lawes to establishe Peters see geuen him by Christe: whiche see by worldlye power and schismatical counsels then did seme to haue bene in daunger notwithstanding Christes promisse, that hel gates should not preuayle agaynste it, that is to laye, neyther infidelitye, heresye, nor schismaticy. And these establishinges of the see of Rome by Emperours lawes to be chiefe and heade, and [Page] al other sees, yea al christē mē to be obedient hereunto, was euē as Nabuchodonoser king of Babilon seinge the wonderous miracle of preseruing the iii. men lyinge in the hote fournes did make a law that there was no god but the god of Sidrac, Misac, & Abedenago, & that who so blasphemed against him should dye. Here in Nabuchodonoser did nothing els but establyshe that whiche he sawe throughe miracle by god him selfe to be required of all men: and so likewise these good emperours did nothinge els here in Peters seat but vp holde that whiche was geuen by christe him selfe from the beginning. Now to yt of s. Greg▪ howe he refused to be called [Page] the vniuersall bishop. &c. So it is that one named Iohn thē bishoppe of Constantinople dyd greatly striue to haue had his seate chiefe aboue Peters contrarye to Christes ordynaunce, and wrote hym selfe the vniuersall bishoppe: but S. Gregory then bishoppe of Rome Peters successour gretlye withstandinge that wicked man and moste godlye defendinge Peters authorytye amonges other thinges sayeth, that neyther Peter nor any of his successours euer wrote him selfe the vniuersall bishoppe:qui vniuersalem se facit episcopum aliis (inquit▪ episcopatus honorē detrahit, quen sibi arroga vniuersū hae Greg. whyche had bene to haue taken awaye quite all honoure (sayeth he) from all other bishoppes: for he hauynge all [Page] nothing had bene left behind▪ And therefore Sayncte Gregory him selfe wrote, as al the holy bishoppes of Rome haue done euer since, Gregorye the seruaunt of the seruauntes of god. &c. And herein he folowed the example and biddinge of Christe, whyche was, that as he came to serue and not to be serued, so woulde he all his the higher they were so muche more humble and meeke euer to be. Notwithstanding almoste euer since Peters time till Sayncte Gregorye came, the heade bishoppes in the see of Rome wrote theym selues Byshoppes of the vniuersall churche of Christe (but not vniuersall Bishoppes) as appeareth [Page] by Sixtus the fyrste Theophilus, Stephanus, with manye mo: So that it moste euidentelye appeareth that they falselye do lye whych saye that by Phocas or by Cō stantine the see of Rome was made chyefe and heade, and not before so taken. But yet herin to speake a litle further; some affirme that Peter of humilitye and all euer after euen Sayncte Gregorye and other refused to be called the vniuersall Byshoppe, but yet euerye one of theym was the vniuersall Bishoppe. Yea and sayncte Gregorye him selfe affirmeth, that by this texte Pasce oues fede or gouerne myshepe, cure & charge ouer ye whole church [Page] was geuen by christ to S. Peter being prince of all the apostels. Was he not then the vniuersal bishoppe, the chiefe and the heade? Saincte Gregorye of humility to auoyde ambitiō refused to be called the vniuersall or generall bishoppe, neuertheles he was ye head and chiefe of all. And therfore he neyther would nor ought suffer the bishoppe of Antioche to be called the vniuersal bishop. Moreouer we maye thinke, yt that holy councell of Calcedon would not haue willed sayncte Gregorye to be called the vniuersall bishop, if the holy ghost had not that willed, yea and that according to gods worde.

¶The .xxix. obiection.

[Page] Constantine themperour did call the councell at Nicen and was chiefe therein.

¶Thanswere.

Constantine that holy emperoure beinge moste feruent in Christes true religion to destroye the damnable heresie of Arrius at the appoyntment of the spirituall fathers (not as by his owne authoritye) [...]oke the payn to gether the councel together,Constantinꝰ ex sacerdoth sententia apud v [...]bem, nicae [...] episcopale concili [...] conuocat. li. 10. ccc. hist ca. 1. &. li. 2 trip. ca. 5. and then laste of all placed him selfe in the councel, & y• yet with licence to be there among them first obteyned of the a [...]d holy fathers. And euen so the councelles of Ephesime▪ Constātinopolitane and [...]al [...]edō holye emperors were [...]oūtedto cal being only therin but ministers & executors of ye [Page] bishops will, counsellours a [...] ders and defenders with the swearde.

¶The .xxx. obiection.

Agatho bishop of Rome (in whose time was the .vi. generall councel) sent to the emperour beinge at constantinople to haue his election allowed before he would be consecrate. And this accordinge to the ordre then accustomed: so did Vifalianus and S. Gregory also: as it is in the .63. dist. in the chapiter beginning Agatho.

¶Thanswere.

The time was when neither the heade bishop ye bishoppe of Rome, nor other bishops were chosen withoute the consente not onelye of the Emperoure and the magistrates, but also [Page] not wtout the consēt of the multitude of the comen people.

And this the clargye (thoughe it was theyr onelye office to chose) did then suffer, yea, then greately desired yt it so mighte be, partelye to the intente that agaynst the wicked & agaynst tyrannye they mighte the rather be defended with the temporall sword, and partlye that the people mighte the rather geue eare to christes doctryne and ly [...]e more vertuously hauing him theyr heade & shepeherde whome they loued and chose them selues. What meruel was it then that themperours cōsent (ye chiefe of the comen people) was desired in that electiō? what maketh this agaynste our holye father the [Page] popes authoritie? Surely nothīg at al. Howbeit in processe of time manye inconueniences rising herby (as tirāny sinister affectiō with diuerse other corruptions) it was lafte to the election of the clergy agayne: & that euen by the consent of the holye emperours: as ye maye rede in graciā dist. 63. & in many other places mo. Wherfore Hildebrād (which after was pope named Greg. ye .vii.) answered vnto Otto Archb. of Colen coming frō Hen. the .iiii. emperour, that neither emperoure nor any other but onely the clargye had any power or Authoritye in chosing the bishop of Rome: & that the permission or sufferāce yt emperours for certayne causes had had therin was iustlye [Page] for more lawful & more reasonable causes taken awaye.

¶The .xxxi. obiection.

At Nicē counsel ye bishop of Rome was not present. &c.

The aunswere.

What then? his authoritye was there (as it euer was and is in all councels lawfully gethered) by his legates. Theyr names at that time were, Victor, Vincentius, and Osius bishops of Corduba. Yea & there it was declared & confirmed (not instiTute: for yt was done by Christe) that no generall councel shoulde be kept without the consent & authority of the bishop of Rome. So y• although ye bring neuer so many coūcels wherein the bishop of Rome in his owne person [Page] was not present, yet his authoritye and power was neuer absēt. And here note further that in the .iiii. firste and chiefe general councels, wherunto S. Gregory saide he gaue credite euen as to the .iiii. euāgelistes, all the doinges were referred to be iudged and confirmed by the authoritie of the byshop of Rome.

At Nicen coūsel (which was the first of ye . iiii.) they did send this epistle folowing. Vnto the most blessed Siluester bishop of the citye of Rome, Osius bishop of Corduba, Victor, and Vincentius priestes of Rome with the rest of ye bishops .318, sende greting in our lorde.

What so euer we haue ordeyned in this counsell of Nicen, [Page] we desire that it may be confirmed by the agrement of youre mouth. And in the second councel which was the first at Constantinople, al that blessed cō panye there gethered obeid vnto Damasus Byshope of Rōe he geuing sentence against the heretikes Macedoniū, Sabellium, & Eunomiū. Likewise at the thirde chiefe general councel which was holden at Ephesus Nestorius was cōdemned by Celestine then Bushope of Rome being chiefe iudge. And finallye at Chalcedon, the last of the .iiii. all the councel there gethered did write as in moste submission, vnto the most holy Bushope of Rome Leo, Byshope of thuniuersal church &c.

¶The .xxxii. obiection.

[Page] Ireneus bishop of Lyons did resiste Victor bishop of Rome euē sone after ye apostels time concerning ye feast of Easter. And Anicetꝰ bishop of Rome euen immediatly after thappostels gaue place to Policarpꝰ S. Iohns disciple.

¶The answere.

Anicetus, then Pius & after them Victor, successours vnto peter made decrees cōcerning easter. And ye East church first did resist ye ordre bycause they hadde kepte an other custome (whiche was after the Iewes fashion) takē of S. Iohn euā gelist. Then Policarp. bishop of Smirma in ye greke church, yea & being S. Iohns disclple also, came to Rome to Anicetꝰ to aske councell of the matter. [Page] And here marke ye al that they dyd was to edifye & not to destroy: and marke also that Policarpus acknowledged supirioritye when he came to holye Anicetus Byshope of Rome about the determinatiō of Easter: notwithstanding he was S. Iohns disciple, a Byshop, yea & that in the greke church. Agayne, after this when Victor that holy martir about the same mater would haue excominicate (as heade of all) the bushoppes of the greke church Ireneus exhorted him to the contrarye lest more trouble discorde and disquietnes thereby myght haue risen. What maketh this obiectiō now against the popes authority? Ireneus [Page] god knoweth acknowledged al to be subiecte to that highe authoritye as ye may rede in his worke li. 3. ca. 3. et. 4.

¶The .xxxiii. obiection.

Christ came in al pouertye not hauing (as he saith) where to hide his head:Lu. 9. his Disciples likewyse were called beinge pore fishers. &c.

¶The answere.

Christ thereby did no more burthē the Clergie then he did ye laitye: yea then he did kinges or Princes being ones subiectes to ye ghospel. It was mete that he and his then shoulde come without all worldlye honour riches or seculer authoritie [Page] bothe for our example, and also that infidels should haue no occasion to saye that he had institute his religion, by violence, by tirannye, by power, & earthlye goodes: as no doubt they wold haue done, if he had commen as he might if it had pleased him with all worldlye power, he euen as man beinge kīg of al kinges. Neuertheles in this pouerte it ought not to haue continued,Ecclesia in primis exigna erat: sed lapis excisu [...] de monte ex creuit vehementer in montē magnum, adhu [...] impleturus vniuersam terram, qui oēs introducentur in or [...]le christi &c no nor coulde so haue done, seinge Christe would haue but one body mistical in al christēdome, and one head thereof his successour to gouerne al the rest, must it not then nedes folow yt euē in temporal substaunce bothe he and al other vnder him accordinge to their callinge ought to haue [Page] where with all to maintene & defende their places? would it not els sone come to passe that al the ministerye should come in contēpt, or at the least waye smallye be regarded? yea and would not all thereby shortlye come to confusion call to your remēbraūce (I pray you) how y• Christ did send his Disciples twise forthe: ones, long before his passion, and thother time after his resurrection. At the first sending he bad them go al porely (knowing that al necessaries then should be prouided for them) to with drawe all men therby from Auarice: and that nothing shuld be an hindraunce to the settinge fourthe of his Ghospel. But at the seconde [Page] tyme of sendynge them fourth whyche was after his resurrection and ascension (he byddynge them tarye tyl they had receiued tholy ghost) they were charged to take all thinges necessarye: yea and shortly after Saint Paule him selfe dyd appoint (beinge euen led with the same spiryte of God) that no mo pore ignoraunte fishers should be made Bishoppes or priestes but that they should be bothe doctours and men of good hospitalitye. At the beginnynge all was rawe symple and rude: yea and at that time when the Bushoppes were suche as hadde bene but poore ignoraunte fyshers, then the verye Princes and [Page] rulers came and layde al their goodes at their fete. If ye now wil nedes haue ye one ye must then nedes haue ye other. How be it like as at the begynninge of the worlde the chiefe Kinge Adam oure firste parent was al naked & bare: whiche thinge can not proue that all Kinges since should be as pore: euen so in ye primatiue church to shew the pouertye of the Apostles, can not proue that nowe all should continewe in lyke state: no more then it wil folow that a childe newlye borne & wrapt in ignoraunce, in unbecillytye and want of al perfection, lackinge knowledge, lackinge strēght, not hable to stād speke or go. &c. should stil continewe in the same miserable estate.

[Page] Marke wel this similitude, seinge Paule lickeneth ye mistical body vnto ye natural bodye of man. This both well proue that al ought not to be brought to the weake and vnperfite estate of the primatiue churche, whych yet heretikes for a confusiō euer desired to haue. But here note also, yt we must not chaunge that which was then in the primatiue churche but wel consider that more perfeccion, hath bene stil added thervnto. Sit profectus (inquit aug.) fidei ac religionis nō permutatio. Againe though Christ as man cam in al humilite for our redē tiō & for our instruction, yet as mā he was king & lord of al, hauing so writtē in the hemme of his garment, king of kinges & lord of lordes. And in yt he dyd [Page] nether chose rich prīces to be hꝭ discip. nor willed his disci. after to passe of earthly riches, he declared plainly by facte yt which he taught in worde sayinge be not careful for erthly thinges. but first seke ye kingdome of heuen & al these shalbe cast vnto you, he yt prouideth for the birdes of y• ayer will also prouyde for euerye one accordinge to theyr vocation, he yt prouided for princes theyr domynyons prouided also for Peter & hys successours theyr dominiōs, & he yt prouided princes to laye their goodes at Peters feete, hath euer since ꝓuided for Peters see & will do stil to ye ende. He biddeth al be pore in spirit, but as for to be pore in goodes no mā is cōmaūded, but rather cōtrari seīg he bade al mē make [Page] frēdes of ye wicked Māmon, & that it is more blessed to geue (sayth he) thē to receiue. Happy is he whō god at thēd shall try to haue ben a good bayliffe or a faithful stuard here ī these trifeling thinges. For hauing much no mā shalbe reproued, but for euil kepinge getting or spending, dānation shal come. He is most mete to haue worldly possessiōs riches & dignities whiche bothe cā & will best bestow them, whether he be of the clergye or of the laity: but all ye matter of the laytye agaynste the clergye these .xx. yeares & mo hath euer still bene to take awaye the double honoure that Paule speaketh of & then it woulde sone folowe that al godlines should shortlye after [Page] ceasse seing honos alit artes, and as Martial saith. Sint mecenates nō desunt flacci marones, ver gilium (que) tibi vel tua rura dabūt.

¶The .xxxiiii. obiection.

Christ came not to beare rule but to be in all subiection, & he would his Disciples to folowe his stepes, both Peter & other. Thinke that Christes wordes were not contrarye to his doinge. &c.

¶The answere.

Christ came first most humbly for our erudicion, but afterwarde he boldlye sayde, all power is geuen to me both in heuen & in earth. God the father then did exalt him causing al in heauen hel and earth to bende and bowe vnto him: and then he gaue to his disciples power [Page] to worke miracles to forgeue sinnes. &c. Then he appointed Peter to be porter of heauen gates: then he made him chiefe shepherd ouer al his flocke &c. Yea, and yet beside this Christ in the time of al his subiection and basing him selfe would be taken & counted to be Master ouer his flocke: ye cal mē Master (saith he) and so I am. &c. What then (I praye you) maketh it against Christes Mastershipe or superioritie that he so to teache humility humbled him selfe? yea or what proueth that lesson or that example against Peters primacie? Surelye nothing at all.

¶The .xxxv. obiection.

Beatus Rhenanus gethereth thus of Tertulian. Tertulan [Page] saith he) coūted the see of Rōe amonge the chiefe sees, but he did not say, it was the chieffest of al. Therefore he beleued not that it was the chiefest of al.

¶The answere.

Rhenanus was not counted in all pointes catholike & that iustlye. Therfore it makethe small force for his collection. How be it if he were either happye or blessed (accordyng to his name) or els had my lerninge in tharte of dialecte he woulde not collect or gether his argumēt in the negatiue per locum abauthoritate. The philosopher dyd not saye this ergo the philosopher thought not this to be true? S. Paule did not say tholye ghoste proceded from the father and the sonne, therfore Saint [Page] S. Paule thought not or beleued not yt tholy ghost did procede frō ye father & ye sonne? A wise reason & wel releshed.

¶The .xxxvi. obiection.

Ephes. the .ii. al the apostels are shewed to haue like dignitye, where Paule sayeth yt the ephesians be builded vpon the foundaciō of the apostels. &c. And Sayncte Iohn sayth the churche hath .xii. foundacions and in them the names of the xii. apostels written.Apo. 21. &c.

The aunswere.

Sayncte Hierome saythe that vpon the appostelles the church was builded, whych indede was onely buylded vpon christe as vpō ye chiefe rocke, & vnder christ prīcipally vpō pet [Page] christ by his own power vpholdeth ye bylding & is ye chief head as he is the chiefe lyght ye chief shepherd. &c. and vnder him he appointed Peter next in dignitye, notwithstandinge all the Apostels in a maner of speaking be called the foundaciōs.

¶The .xxxvii. obiection.

In the sixt councel at Cartage it was decreid that no appeale ought to be to Rome, but ought to be determined with in the countrye.

¶The answere.

We rede in Socrates historye that there was a determination made for constitucions prouincial at ye councel of Cō stātinople.Li. 9. trip. ca. 13. And the same be stil allowed & approued. But ther be none of thē which be to ye derogation [Page] of the see of Rome.

For there it was decreed also, that next to Rome as chiefe Constantinople should haue his see. Now if ye greke church decreed (as ye saye) at yt coūcel to haue al causes wtout appellation to Rome, to be finished there wtin ye same prouince, we must eyther saye that it was to be vnderstanded in inferioure causes, or els yt, that restraint notwtstanding, they still did acknowledge their obedinēce to ye see apostolike of Rome. For els how could this their doing agre wt ye appellations had, frō yt beginning (as appereth in ye v. probatiō) to ye see of Rome? Therfore thꝭ councel being catholike did decree nothynge against ye faith of the vniuersall [Page] church obserued from ye beginning both in the Greke and latine church.

¶The .xxxviii. obiection.

In the .vi. & .vii. article of the councel Nicē it was decreed y• in thorient the bishop of Antioche should be chiefe: in Egipt ye bishop of Alex: about Rome the bishoppe of Rome: and in Iury the bishop of Hierusalē.

¶The aunswere.

Histories from time to time haue fully declared yt the see of Rome euer hath had ye preeminēce since Peters martirdome ouer al christēdome. Loke in hist. tripertita. li. 4. ca. 6. ix. xii. 14▪ 19. 23. 24. 29. et li. 5. ca. 29. Therfore al the determinacion that was had in Nicē coūcell must nedes stand & agre therewt as no doubt it doth, if it be trulye [Page] applied. For if ye marke well Osius bishop of Corduba in ye absence of the bishop of Rome. was the chiefe in ye coūcel, only bicause he was ībassador there in ye place of ye bishop of Rome. Also at yt time it was decreed yt ye .3. patriarchal sees shuld kepe theyr dignytyes without anye derogacion to the see of Rome which then was declared to be ye head ouer al. And likewise in the great councell of Lateranense vnder the most holy father Innocentius the thyrde were established the olde and auncient priueleges of the patriarchall sees of Constanti. Alexan. Antioche and Hiern. So yt they & euery of thē firste receiuing ye paule at Rome as of ye chiefe & head of all mighte [Page] afterwarde communicate the same to all other accordinglye being vnder their iurisdiction: and also might cary theyr crosses mall places of christēdome Rome only except, and where the pope or his legate shoulde be present. The priuelege also of the see of Rome to be aboue all other patriarchall sees (as to whom all other owe obedience, euē from the beginning) ye haue playnlye declared in ye decrees distinct .80.

¶The .xxxix. obiection.

The see of Hierusalem in the councel of Constantinople (as ye haue li. 9. tripert. cap. 14.) was declared to be the mother of al churches.

The aunswere.

As ye haue in the same chapiter, [Page] that counceil acknowledgeth Rome to be the chiefe, & that Constantinople shuld be the chefe see next to Rome, and yt hierusalem there had a great priuelege graunted: for that it was the mother of all other churches (as it is there put in the margente) that is to saye, the mother and firste in time, but not in dignitie. As is further declared in ye aunswer to the .xviii. obiection.

¶The .xl. obiection.

The .xii. appostels did chose the .vii. deacōs,Act. 6. and not Peter onely. Wherfore it semeth ther by that Peters authoritye is not aboue the rest.

¶The answere.

As for chosing inferior ministers, it is done by eueri bishop [Page] in his dioces: as it hath bene euer from the begīning to this day, Paules example agreing therwith: yea and at that time they vsed to haue the consēt of ye multitude, bicause as Paule sayth they ought to haue good testimonye of them whiche be without.

¶The .xli. obiection.

Al the apostels did put their handes vpon the .vii. deacons.Act. 6.

The aunswere.

That was done for yt through the prayer of them al together rhey might receiue more aboū dant grace.

Howbeit an other aunswere to these two obiections maye be thys that Peter by his priuelege might alone haue chosē Mat. & also ye .vii. deacons but [Page] he would not for sūdry causes: one, leste he thereby shoulde haue ben thought to haue geuen and cōferred grace of him selfe: an other, for humility: the thirde, for to kepe vnitye and peace: the forth, to folow christes example and doctrine whiche bade the higher you be so muche humble youre selfe the more: the fifte and last, thereby to geue honor and reuerence to the holye councels. Yea and here note that seinge Peter was not ordeined to putte in execution the primacye but after Christes death and passion therefore bicause of humilitye Peter was lothe at the beginning to take his authority vppon him but in maner as halfe against his wil: so that by litle [Page] and litle his authoritie daylye increased more and more.

¶The .xlii. obiection.

The pope was neuer ruler of al the world: nether in Inde Persidia, Egipt. &c.

¶The answere.

What then? no more is he receyued in Bohem, nor in parte of Germany. Is he not therefore the heade of the whole churche? yes truly. He is receiued of all that be neyther infidels heretikes nor scismatiks: which be only conuenticles of the deuil, and not membres of christes church. But he shal be head of all, when that sayinge of Paule shalbe fulfilled,Rom. 11. that all the rest of the iewes shalbe saued,Ioa. 10. & yt ther shal be of al one shepecote and one shepeherde.

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¶The .xliii. obiection.

S. Hierome writing ab Eua grium dothe seme to make Bishops & priestes al equall. &c.

¶The aunswere.

Though that wer most true (as it is most false) yt Bishops & pristes wer al equal: yet doth not ye proue yt ther is noheed of the church. Howbeit to answer to S. Hiero. he in that epistel doth extolle so highly the office of a priest, thereby to suppresse a certayne deacons arrogancye whych preferred him selfe to priestes. Writers oft vse for theyr purpose to do, as a man that would make a croked rod streight, doth bend it as farre the contrarye waye: And so dydde Sayncte Hierome in that epistle, where as in other [Page] places he both declareth the office of a Byshope and ye office of a prieste to be diuerse (ye one to be a name of age,Hiero. ad rusticum. the other of dignity) and also highly setteth fourth the preemynence & authority of the high Bishope the head of al: as ye haue in the 32. probatiō, & also in ye answer to ye first and .44. obiection.

¶The .xliiii. obiection.

Some men haue stoutlie affirmed yea and set fourthe in print that Peter was neuer at Rome. Therfore though Peter were head Bushoppe, yet rōe ought not to be ye head see.

The answere.

Saint Hierom vpon ye first chapiter to the Romaines declareth that saint Peter was at Rome Bushoppe and preacher [Page] there: but what should I speake of. S. Hierome alone seing Linus, Ignatius, Dionisius, Egesip. Ireneus, Tertulian, Eusebius, Papias, and Atha. this plainli declare with many mo olde writers? Linus in epistola ad orientales: Ignatius in ye third epistle to Tharsenses et epistola. 11. ad ro. egesippus. li. 3. de exci. Hierom. ca. 2. Iren. li. 3. cap. 1. &. 3. tertul. li. 4. cō. mer. &. li. de praes. Her. Euse. li. 2. ec. hist. ca. 14. 15. 25. papias. Saīt Ihōs scholer affirmeth ye same and so dothe Atha. & Ambrose with other.

Tertuliā li. de. praescrip. haer. saith y• S. Peter suffered martirdōe at Rome, euē ye same kinde of death yt christ dyd. S. Ciprian nameth ye church of Rōe peters see, and calleth it the principal [Page] churche whereoute the vnitye doth springe Li. i. epist. epis, iii. ante calcem. S. Amb. also bearethe testimonye hereof, saying, we think it was not without a cause that tholy apostels Peter & Paule did suffer martridome ī one day in one place, & vnder one tirād: In one day yt thei might come together vnto christ at one time: one place yt Rome should lacke neither of thē, vnder one persecutor, y• either might fele like crudeliti. The day was appointed them for their merit: the place for their glory: the persecutour for their vertue. What place did they suffer in? In the citye of Rhome: whiche was the chiefe and head cytye of all the nacions: So that there shoulde [Page] reste the heade of all holinesse, where before was the head of al supersticion, & there the princes of ye churches shoulde remayne where before ye princes of ye Gētils did dwel. Haec amb. in cō. in natali petri et pauli. cō. 67 Agayn S. Ambr. saith Peter went forth in the night & sawe Christ mete him goinge into ye citye to whō Peter saide lorde whither goest yu? christ aunswered, I go to Rome there to be crucified againe: And thē Peter knew yt christes aūswer did perteine to his crucifyinge or death. Haec ambr. li. 5. epistolarū in or̄one cō. auxentiū. And this sam ī effect wt much more hath Egesippꝰ (li. [...]. excid hiera. cap. 2) an olde writer euē sone after ye apostels time▪ yea & he being a Greciā which would haue ben [Page] loth to haue testified any thing to the glory of Rome if the verye trueth had not compelled him y• to haue done .s. Hierome likewise (in catalogo illust. viro rum in titulo pe [...]. intitulo pauli, in titulo philonis) saieth Peter prīce of the apostles after that he had bene byshop in Antioch &c. came to Rome the seconde yere of Claudiꝰ the emperour and kept ye see there .xxv. yeres euen vnto the last yeare of Nero, vnder whom he beyng crucified did suffer mertirdom. Orosius thistoriographer affirmeth ye like li. 7. ca. 4. &. v. And so doth Euse. li. ii. ca. xiiii. & etiā in li. croni. And holy Bede our coūtremā in his cronacle testifieth ye same of s. Peter. s. Hie, againe saith in the place recited [Page] Philo fel into gret acquaītāce & loue with Peter in the city of Rome &c. Ireneus moreouer (scholer to s. Iohns disc. Pol.) li. 3. ca. 1. &. 3. sheweth that peter was byshop ī rome & so do chriso. & hꝭ abbreuiator the ophilat in cōmentariis epistolae poster. ad Timo. Yea, & here now final lie to cōclude s. Peter him selfe in his first epistle & .v. cha. speaking vnder ye name of Babilō. (for so he calleth ther rome bicause of superstition & idolatry then vsed amongest ye infidels) sheweth yt he wrot yt his epistle from rome: as al authors doe declare, whiche do interprete that epistle of Peter: and so do Tertu. li. con. Iudeos pag. 128. Sainte Hierome in catalogo virorū illustr, titulo Marci: papias [Page] disciple to S. Iohn euāg. and bishop of Hierusalē: & Eusebius li. 2. ec. his. ca. 15. with many mo. I nede not here to bring in certayne germayn writers which expoūding the fornamed place of Peter affirme him there to speake of Rhome vnder the name of Babilon (where not without great blasphemy ofte they rayle agaynste all godlinesse) and yet they be not ashamed to say and write: yea and putte forth in printe thousand volumes wherein they denye yt Peter euer was at Rhome.

¶The .xlv. obiection.

Christ bade peter fede hꝭ flock saying:Ioa. 21. Pasce but this word pasce be tokeneth seruice & not preeminence. It is (I say) a word of seruice & not preeminence.

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The answere.

Christe in yt place vsed .ii. wordes: twise he saith [...] whiche is pasce fede, but after he addeth [...] which is both rege et pasce rule or gouerne, and fede.psa. 2. And so in the Ps. god biddeth rule them wt an irne rod:Acte. 20. and in ye Actes Paule willeth them to take hede to them selues and [...]o al the flocke amōge whome ye holy ghost had made them bishops to rule ( [...]) the church of god.1. pe. 5. Also in Peters epistle, rule ye the churche of Christe (though it be fede in the damnable translacions) [...]. Therfore now to cō clude, seinge euerye man knoweth that to rule or gouerne is thoffice of superiours heades [Page] and rulers, we maye well and truelye aunswere, that to Peter and to all his successors was geuen not only commaū dement to fede but also to rule his flocke.1. Cor. 4. And for this saith Paule (which was but an inferiour to Peter) will ye that I shal come to you with the rod of correctiō?2. Timo. 4. Rebuke (sayth he to Timothe) and checke in season & out of season. But of this ye haue more in ye .2. probation.

¶The .xlvi. obiection.

Ezechias that good kinge as hauing hygh authoritye ouer all geuen vnto him euē by god,2. par. 28. sayde herken o ye Leuites and priestes, be ye halowed, & make ye pure and cleane the house of our lord, put away al wickednes and all vncleanes [Page] from the holy place. &c.

¶The answere.

There were in Iuda by goddes permission manye wicked kinges whych did most filthyly pollute gods howse with Idolatrye, and but fewe good, whych wyth all theyr myghte did seke goddes honour. Among whych fewe kyng Ezechias was one of the chyefe. But if ye marke the text wel, ye shall not fynde that he dyd vsurpe or take vppon him the priestes offyce: but wyth his temporall sworde did defende it in all godlye ordre. &c.

The .xlvii. obiection.

Mokst cōmōly at al times causes [Page] of heresies haue ben debated before Emperours kinges & princes, both in this Realme & also in other places of christē dome. As appeareth euidentlye by manye chronicles.

¶The aunswere.

Good Kinges and Princes haue ofte made lawes and ordeined sharpe statutes to preserue the churches ryght therwith, as mainteners and defendours thereof: but not as chiefe authours or heades of the churche.

¶The .xlviii. obiection.

Kinges haue graūted many priueleges preeminences and immunities to the clergi: wher by appereth plainlye the Kinges authoritye to be aboue theirs. &c.

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¶The answere.

Thereby appereth plainlye that all suche godlye Princes were euer redye with all their power to defende Christ & his churche: and with al their indeuore to set vp his glorye.

¶The .xlix. obiection.

In tholde testamente the priestes were in subiection to the high Princes. And firste to speake of Aaron: he euer toke Moises for hꝭ souereigne lord.

The aunswere.

Moyses was a figure of Christe, as Aarō was a figure of Peter his vicare: yea and bothe Moyses & Aaron were priestes,Psa. 98. as ye prophit testifieth (Moyses & Aaron in sacerdotibus eius) so that to proue Aarō [Page] vnder Moises maketh nothīg againste my purpose, no more then to proue yt Peter was vnder christ, shold make agaīst it.

The .l. obiection.

Achimelech the high prieste vsed all subiectiō whē he spake to kinge Saul, [...]. Reg. 22. whiche caused him notwithstandinge he was the high prieste, to be kilde, bycause he had asked councell of god for Dauid.

¶The answere.

Achimelech (as authors do testifye) did signifie Christ,Liranus. being betrayed and put to death by Doeth signifienge Iudas.1. Reg. 22. His condemnation was most vniust, and Saul in that facte moste wicked and cruel. The people disobeyed the kinges cōmaundemēt therein (as it is [Page] in the text .i. reg. xxii. & woulde not kil the high prieste whē he bade them, knowynge it to be contrarye to gods wil, as Rabbye Salomon testifieth. But then wicked Doech a straunger borne, dyd kyl him, & that contrarye to gods wyl. Nowe in that ye saye the high prieste vsed al subiection in speakinge to the wycked kinge: that surelye was no meruel: he spake for his lyfe, which he perceued then to stand in great ieoperdi being in the tirantes handes.

¶The .li. obiection.

Did not Salomon put Abiathar the high prieste to death?3. Reg. 2. would he haue done that, if he hadde not bene in authoritye aboue him.

The answere.

[Page] He neither put him to death, nor caused him,vir mortis es id e [...]t, morte dignus. Lira. 3, reg. 2. to be put to death. But he put him forth of his great office and dignitie: to signifye (inquit glos. iii. reg. ii.) that the Iewes should not be vtterly destroyed tho [...]gh their pristehode was ended, but that towarde the ende of the world thei should come into Christes flocke, and so cause to be one shepecote and one shepherde. That expulsinge of Abiathar the high prieste was not done without the spirite of prophecye, and that the scripture of God (i. Reg. ii) spoken of Hely the priest might be fulfilled, where it was sayd to him that for the wickednes of his sōnes Ofne and Phinees all his posteritye, should lose thoffice of [Page] the high priestehode. And here note that Aarō the high priest had .ii. sonnes Eleazar & Ithamar, & that to Eleazar and his posteritye that highe office by gods oppointmēt did perteine. How be it through offences cō mitted, god turned it for a time vnto Ithamar & after to Hely and last of all to Abiathar of the same lyne: but now in the beginnīg of Salomōs reigne God turned it from Abiathar (whyche came of Ithamar) to Sadoch whyche came of Eleazar, to whome and to whose posteritye god appointed firste the highpriestes office. Marke wel his secrettes be verye priuey bothe in ponyshinge for synne, and also in those thinges that were done in figure. [Page] Here by puttīg Abiathar forth of the high Priestes rowme & putting in Sadoch was signyfyed the putting awaye the leuiticall priesthod, & the institutinge the newe after the ordre of Melchisedech. And this fygure S. Paule doth speake of Hebrues the .vii.

¶The .lii. obiection.

King Alex. wrote to Ionathas the high priest saying,Mac. 10. we haue now this daye ordeined thee to be the high prieste ouer thy people. &c.

The aunswere.

Alex. was an heathen king the sonne of Antiochus, nowe like to be greatlye troubled wt warre agaīst Demetrius, and therfore was glad to sende for ayde to ye Iewes: & so sende to [Page] y• high priest Ionathas which came of the line of Aarō as did Iudas Mathias & other: So that he now receyued not this high office of the heathen king which had no power to gyue it him: although hereby appeareth the good wil that the heathen king bare toward him, & yt he would defende him in his office to the vttermoste: and therfore in signe therof he send him diuerse Princelye gyftes, saing this daye haue we ordened the to be high prieste, that is to saye, we by all our power and strēgth do promisse to ratifye, streghthen and defende the in thy high office. &c. yea & beside this suppose yt kīg Alex. had had authority & power in dede to haue chosē Ionathas the high prieste, he being ones [Page] iustlye chosen, what had that bene againste his high priestehode? surelye nothinge at all. No more then it were against the authoritie of our holye father the Pope if the college of Cardinales after his election had send vnto him beinge absent, sainge, this daye we haue chosen your most holye father hode to be the highest paster ouer al christendome. &c.

How be it I maye geue one answere to al the .v. last obiections and saye that in tholde law they liued fleshlye and the seculer power was then ye higher it was then called ye priestly kingdome bycause ye priesthod then did depende vpon ye kingdome: but now contrariwise it is called a kinglye priestehode in [Page] (i. Petri. ii.) the priestehoode beinge now ye chiefe and the spiritual power aboue ye Carnal. And this is now required in ye time of grace.

The .liii. obiection.

As tholde law was a figure of the new, so was ye olde priesthode a figure of the priest hode of the ghospel: but ye priesthode in the olde was subiecte to the power and dignitie of Kinges therfore it must be so now.

¶The aunswere.

The similitude is not like as appereth in the last respōsion.

The .liii. obiection.

There is not one worde in scripture ye maketh anye men [...]ion of the Byshope of Rome. [Page] Wherby then woulde he haue his authoritye?

The answere.

The place geueth not authoritye to the Byshope but the Byshope to the place. Ye haue in scripture yt Peter by priuelege had ye keyes geuē to him being chiefe of al other (as it is fully declared) & that Rome was at his death establisshed to be the see for all his posteritye. Rede the answere to ye .18. obiection.

The .lv. obiection.

Peter was the chiefe onlye bycause of his confession, that is to saye, chiefest in vertue, in preachinge, and in ruling affections. &c.

¶The aunswere.

No doubt it is true yt Christe would his elect to excel in vertue, [Page] in preachinge, & in rulinge affectiōs &c. but yt Peters preeminence dyd not consist here in appeareth partlye by that. S. Iohn beīg a virgin was more pure then Peter, and euerye other of Thappostels as feruaunt as he, and as diligent in preaching as he, and partly by that, if this were true, that Peters superioritie dyd only consist here in, then our faith concerninge the vnitye could not by succession haue so longe continued as it hathe done styl in the see of Rome. Rede the .lvii. responsion.

The .lvi. obiection.

The Disciple is not greater then his Mayster, but Christe was in all subiection: how then can it be that Peter [Page] was superiour or chiefe of all other?

The answere.

Christe was superiour and chiefe ouer al, and yet of humilitye (to teache the Disciples yt the higher they were, the more low they ought euer to be in herte) he declared still in his owne person al subiection.

The .lvii. obiection.

In scriptures ther is no menciō made of Peters supremaci.

The answere.

Not as heretikes wraste the scriptures: but there is mention ofte & many times in scripture of Peters supremacye as christē people take ye scriptures. As it is both in ye probaciōs & also in sundrye responsions in this boke.

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¶The .lviii. obiection.

In diuerse consideracions a man may be head and chiefe, & yet ī other relatiōs or respectes inferiour & subiect. ye chiefe tayler, ye chiefe paynter, the chiefe phisicion or surgē here in London within ye parishes wher eueri of them doth dwel, are but takē as neyghbourlike, & may chaūce, as much inferiours, wt out a [...]i such preeminēce which they haue amōg their owne cō panies in their owne halles: so Peter chiefe & first in placing, chiefe in cōstācye & stedfastnes of minde, chiefe in feruētnes of deuociō, chiefe in preaching & godlines, but not chiefe or first in preeminēce here in ye world to be aboue princes. &c.

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¶The answere.

Peter in yt respect or cōsideraciō yt he is christes vicar & chief heade vndernethe him here in earth, so is he heade ouer all ye be of the same occupatiō yt he is of (bicause the similitude depē deth sōwhat vpō craftes or occupatiōs) that is to say, of christes religiō. He is chefe ouer al y• professe christ, whether he be tayler, paynter, phisiciō or surgen, yea whether he be king or emperor: not y• Peter doth chalenge any seperiortye ouer an emperor or kīg bicause he is emperor or kīg, or ouer a phisiciō or paynter bicause he is phisicion or paynter, but in respect & in consideracion al they be christē mē, so are they al vnder Peter: like as ye head phisician, the [Page] head tayler, the head paynter, & head surgē (as it is ī thobiectiō) will euer require, and that by right all that be of the same crafte science or occupation, to be vnder thē, & that wtout any respect or cōsideraciō to riches or pouerty, to wysedome or ignorance

¶The .lix. obiectiō.

Oh howe many scriptures haue bene wtin these .xxii. yeares brought & cited against the popes authority? The answer.

Euer whē ye heare any scripture alleged (sayth Origē vpō Mathue) cōtrary to yt which ye vniuersal church obserueth beleue thē not. Geue no credit to thē, for they would but deceiue you wt false allegatiōs or false applicatiōs of scriptures cōtrary to ye meaning of tholy gost. [Page] Thinke yt scrypture is no scripture, if the true intente & meaning be not there: yea if therin ye folow not ye authority of the churche. For howe shall we know (I pray you) that Moyses wrote al yt is in hꝭ .v. bokes, seing we neuer saw his hande writing? Yea & though we had sene it, howe could we know it to be his hāde he being dead so lōg ago? or if we knew al this, how were we sure yt all that he wrote was true, & yt god spake vnto him? And ye same is likewise to be demaunded of al the prophetes writinges. If ye say christ bare testimony of Moyses, of ye law, & of yt prophetes, then I aske further, howe ye know by christes testimonye yt these which we rede be Moyses or the prophetes writinges [Page] although we graūt y• by christꝭ testimony Moy. & ye ꝓph. wer true & faithful? Yea yet further how know ye yt christ bare testimonye of Moyses & ye prophetes whō ye neuer heard preche nor teache? If ye say by ye euā gelistes, thē I turne agayne & aske how ye know these to be ye ghospels of Mathue, Marke or Luke, seing ye neuer sawe theyr hādes writing? And if ye had sene thē, yet ye knewe thē, not: but suppose ye know them how do ye wote yt all is true yt thei wrote, seing eueri mā may be deceyued, yea speciallye Marke & Luke whiche wrote but of here say, & dyd neuer see christ? If ye say, they wrote being taught by tholy gost, then ye same doubt cometh agayne, [Page] howe ye knowe tholy ghoste taught thē, or how know ye yt these be their writinges wtout corruptiō or mixture? Cā ye by any menes saue or defēd thautority of ye scripture, but onlye by thauthority of ye ecclesiastical tradiciōs? surely by none other. Ye know which be the canonical scriptures, & ye true sēse therof, only by ye testimonye of ye church vnderstād & receiued by successiō of the fathers frō ye beginnīg til this our time. Dionise, Clemēt, Policarpe, Ignatiꝰ, Tertuliā. Origē, Ciprian, Athana. Basil. Hilari, Chriso. Ambrose, Hierome & Austine wt al holy mē euer since had neuer other rule to know ye truth of scripture by, but onely yt comē professiō & cōsēt of al the fathers euer in their time by successiō [Page] linking together their testimonies for ye ful knowledge of ye truth. This is was & euer shalbe ye very piller & foūdaciō wherunto we must nedes lein. So yt we haue receiued ye truth of ye ghospel by ye ecclesiasticall tradiciō rather thē by writing: yea & ye certitude of our religiō & sure fayth hath not depēded frō ye begining vpō ye authority of ye gospels writē, but rather cōtrarywise ye authoriti of ye gospel writtē hath depēded vpon the certitude of our religiō. &c. Paule whē he sayd if an angel frō heuē preche any other ghospel thē thꝭ, cursed be he, did not meane of any ghospel writen, which thē had no authority ī ye church, though sone after ye gospels writē for certē causes, receued their authority of ye church [Page] And here is now to be noted yt we rede in Eusebius how that Serapion that learned & holy bishop of Antioche sayd,Li. 6. cap, 10. we receyue Peter & other of thappostels euen as christ,Serapiō the viii. Bish. of Antioche wtin xl. yeres after S. Iohn Euang. he was borne. but we refuse such thinges as be falsely writen vnder their names, bicause we haue no such tradiciō of the church. &c. This was ye rule then to know thinges by, when they euer receiued al as it were by hād one of an other. Thē they perceiued yt thauthority of ye ecclesiastical tradicyō extēded much further then the authority of ye ghospel writen: & yt in al doubtful cases it must geue sētēce & iudgemēt whych is truth & which is falsily. So yt here nowe to cōclude though heretikes wrast neuer so mani textes of scripture agaynst the [Page] popes authority, it maketh no force, nor proueth any thing agaynste our purpose. And yet moreouer hereby appeareth y• though there were no scripture at al to proue the popes authority by (as there be very mani) yet yt made nothing contrarye herevnto, seing that by successession it hath bene stil receiued euē frō Peters time hitherto.

¶The .60. obiection.

The pope wil suffer princes to kisse his fete & so honor him, but thangel would receyue no such honour of .s. Iohn:Apo. 19. et. 22▪ as ye rede in thappocalips twise.

¶The aunswere.

As for yt of thaūgel, s. Iohn he ring before how yt ye angel had sayd vnto him (as in the persō of Iesus christ speaking) Ego [...] alpha et omega. I am ye firste [Page] and the last, thought him to be god: & therfore would haue geuē vnto hī gods honor, whych thangel iustly forsoke. Also the aungel seing Christ incarnate. & mās nature so highlye exalted, could not abide to haue mā to honor him, thoughe it were but onlye with the honor due vnto a creature: where as before in thold testamēt thāgels oftimes suffered men to honor them. What maketh this then for your purpose? for sothe nothīg at al. But now to answer to ye kissing ye speake of: Iesus Christ came not to breake any order, nor to pul kīnges authorites & powers frō them nor to make thē subiectes. Neuertheles thꝭ we must thīke to be true yt a king cōmeth not to christ, to hꝭ church, or to ye minister vnder [Page] christ, as a king, or bycause he is a king, but as a christenmā, & bicause he is a christen man. And in yt respecte of hꝭ cōming & hūbling him selfe (as a liuely member of Christes spiritual kingdō) his diademe, hꝭ Princelye crowne, or worldlye scepter is not thought vpon. Thus a kinge cōmeth to ye aulter to offer, kissing ye pristes phamel in his hād, kneling downe, or making low curtousy, kneling also to receiue absolucion at the priestes hād being but hꝭ chaplayne. This gere a Kinge or Prince would not willingly wt al humility doe (as experience sheweth thei doe ī dede) if ther were not a further cōsideratiō in the matter. And euen ye lyke answere is to be made vnto ye kissing of the shoe ye speake of. [Page] where as al godlines & humility may be in both the parties y• one in doing his duety with al subiection euen as to Iesus christ, thother in receyuing as christes vicar yt due reuerence being at ye same tune the more humble & meke in hert, beholdynge on thone side his owne frailty & vnworthines, and on thother syde thautority & high power of christ & his spowse.

¶The .61. obiection.

S. Peter the .x. of thactes would no [...] [...] Cornelius to honour [...] the pope wyl all men to [...] hym.

¶The [...]were.

Sumwhat is aunswered here vnto in the last responsiō but yet further to speake, Cornelius there as to Peter him [Page] selfe with out further consideratiō would haue exhibet such great adoracion which Peter wyth al humility then refused: yea & as some authors affirme it was godlye honour whiche Cornelius there as of symplyty not of iniquyty would haue geuē vnto Peter, which he iustly forsoke, saying, I am a man as yu art. &c. Moreouer then in the beginning thinges were not established, they were but rawe & not come to theyr perfection. Wold ye therfore haue them so to haue cōtinued style Should the babe or childe still cōtinue in infancy? should it neuer learne to vnderstād, speak or go?

¶The .62. obiection.

In times past the pope did sucke out of this realme by auarice [Page] insaciable, īnumerable, sūmes of money yearely to the great exhausting of the same. Therfore awaye with him, let him haue no more a do here.

¶The aunswere.

God which of his liberal goodnes sēdeth al yt we haue, neuer causeth pouertye for payinge our duties▪ Howe pore the realme hath bene & yt dayly more & more since ye smal duties iustly payed to Rome (smal I say & y• most truely if they be cōpared to ye intollerable exactions rauenously extorted since) wer lafte of, & how riche & wealthy it was before, euery man may easely see, & yt al was the verye hād and plage of god. Let vs pay to all yt we ough, & yt wt a frāke hert: we shalbe neuer the porer for paying our duties.

[Page] God sendeth al and yt most liberally to al such as wt godlines indeuor thē selues to do theyr duties in al thīges. But as for ye wicked, ye oppressers, & wtholders of duytes, he iustly withdraweth hꝭ liberal hād frō thē sēdīg oft great plages vpō thē & yt wōderfully farre cōtrari to al their expectaciōs. I remember I heard ī a sermō at Paules about ye time abbeis were suppressed a man of great and high authority say these wordes in effect. [...]. Good people be not offēded wt putting downe of abbeis, but cōsider ye manyfold cōmodities ye shal receiue therby. In times past ye crown of Englād was (if I might be so bold to speake (saith he) but a beggerly crowne: here after it shall be a crowne emperiall. [Page] In times past, oh howe many taxes, fiftenes, lones, subsidies. &c. haue ye payed? Hereafter you shall neuer paye more. In tunes past, fish & whitmeat could not come abrod for being supersticiosly deuoured in abbeis and religious houses: but here after all this gere shall be most plentiful. &c. Consider now these .iii. lies: consider the successe euer since: consider the oppression and not paying the small dueties I spake of, and crye the hand of god vpon vs, the hand of God vpon vs, all these miserable yeares before the Quenes comming, whose reigne Iesu lōge prosper ouer vs.

The .63. obiection

The pope hath by him selfe and his adherentes since he & [Page] his authoritye was put fourth of this Realme, gone about to stirre vp al christiā nacions against vs, to destroye vs with the swerde, and hath cursed vs &c. cā he then be gods seruaūt? should we regarde any suche? doth not good abhorre ye sowers of discorde?Prouer. 6. be not the sterers to murther the children of the deuel?Roma. 16. god is not god of dissencion but of peace,Ioa. 8. saith Paule.1. Cor. 14.

¶The answere.

The Pope hath stil vsed for our cursinges to surrēder blessinges, and for oure blaspheminges againste him hath stil made supplicacions and moste earnest prayers to God for vs, that we might haue grace to returne agayne into Christes flocke: whyche now (thankes [Page] be to Iesus christ and Quene Mari) we haue obteined. How be it I beleue yt we ought oure selues (if we be catholyke) rather to haue desired vtter destructiō of our bodies beīg inuadyd wt foren enemies (enemies to our scisme & heresy but louers to our soules) & to haue said lord helpe ye innocēt, lorde saue our soules, lord reuēge vs & deliuer vs frō scisme by fire or sworde. &c. rather (I saye) thē to haue stil cōtinued ī scisme in errors, in heres. in obstina. & blindnes daily ꝓceding (for so they termed it) in darkenes, & wadinge stil further & further toward ye deuil death hel & dā natiō. Yea & may not ye praier of the holy saintes (apoc. ye v [...]) reuēg (o lord) our bloud sōthīg serue to be applied to this oure [Page] purpose? And moreouer, might not the Popes holines iustlye haue geuē forth ye sētēce of excōmunicatiō or cursing agaīst al obstinate schismatikes & heretikes in thꝭ realme he beinge Gods chiefe minister here in earth? yea or might he not iustlye haue incēsed christiā Princes agaīst vs? god biddeth yt al they which wil not here ye churche (that is to say, not obey th [...] chiefe rulers thereof) shalbe taken as ethnikes & publicans, and as a canker or roten flesh shalbe cutte of (saithe Saint Ambrose) for feare of corrupting more of the body:Mat. 18. He that wil not obey ye high prieste,Ambro. ps. 118. con. 8 by the sentence of the iudge shall dye for it, yt wickednes florishe not in ye middest of the church,Deut. 17. [Page] the wolfe muste be driuē away or killed lest the flocke should be deuoured.Immedicabile vulnꝰ ense rescidendum. Yea and it shalbe the dutye and office of christiā Princes (saith S. Austin vpō Iohn) to vse the sworde agaīst heretikes, knowinge yt Saint Paule wissheth that al such as with schisme or heresie trouble the flocke of Christe should be cutte of:Gal. 4. not (saithe he) that we should wisshe anye to perishe, but be sory as Dauid was for Absalon, if it might otherwise be remeded: how be it quietnes wil not be gotten vnto ye house of Dauid but by the death of Absalon. Therfore euē as god biddeth let the blasphemer be brought forthe & put to death so ought al christindome to say by all obstinate heretikes: Yea [Page] and as it is in Hieremie, cursed be he yt in this case witholdeth his sword from bloud sheding,hier. 48. seing we haue so manye examples ī scripture to declare how god helped Abraham Moises Iosue and other euer to shede the bloud of the infidels, & bad by Samuel destroy Amalech:1. Reg. 15. shall not we then thinke ye like to be done to scismatikes and obstinate heretikes gods extreme enemies? And therefore where ye say ye sterers to murther be the children of the deuil (therby to bringe the Popes holines & other in to contempt as murtherers or sekers of bloud) who so doth seke bloud as to reuenge his owue cause is the child of ye deuil, but who so seketh to haue gods enemies [Page] punished which be obstinate in infidelitye in heresy or in schismes, he seketh not hꝭ owne glory but gods glory, he reuēgeth not his owne quarel but gods quarel. To be remisse, to be ful of lenity, to be ientil & colde, in your owne cause, ī your owne iniury & wrōg sufferīg, is both godlie and vertuous: but to be tōge tied in gods cause, & so to suffer hꝭ glory to be diminished (as it hath bene greatly in thꝭ realme wtin these .xxii. yeres) is both wicked & damnable. Also where ye say god abhorreth so wers of discord &c. do ye thinke them to be sowers of discorde, which being gods high officers do seke meanes to punish abhominable vices, scismes, & heresies? wel applied by my fay & like a clerke.

The 64. obiectiō.

[Page] How can mē in this realme take or receiue againe ye pope, seing al their othes haue bene to the contrarye? shall plainlye wilful periurye be committed?

The answere.

Vnlawful othes are not to be kept. And here note yt in othes makīg ye matter ought rather to be weyed & regardyd then y• maner or forme. If ye sweare neuer so ofte yt thinge that ye ought not to do, ye othe is to be broken. An othe can not be the bond of wickednes. No mā is boūd to perform an vnlawful othe, seing an othe cā not bind a man to sinne.

The .65. obiection.

The church of christ is vnknowen and al they whych be of yt church be only knowē to god. [Page] For none be of that church but only the godly which are pure without spot: thou art all faire (saith god to his churche in the canticles) wt out spotte or wrincle saith Paule (eph. v) ye whiche were ones darkenes now are light in our lorde: what agrement is there betwene the light and darknes? (ii. cor. vi.) with manye textes mo for the same purpose. But if the bodye can not be knowen, how shal y• head be knowē? And if none be of the church but ye good, who be then of the churche & where be they? Euerie man knoweth that ye smaler nomber is euer ye better: in which nomber neither the Pope nor the infinite multitude ī christēdome which taketh his part can be coūted. [Page] For their nomber is the greter and not the smaller.

The answere.

Amonges christenmen euer since ye name of christians (Act. the .xi.) firste begā, the greater number, was alwaye counted the catholike sorte, and such as ranne astraye (beinge stil the lesse nōber) were had euer for loste shepe, as S. Iohn saithe (i. Ioh. ii.) they wēt frō vs but they were not of vs: for if they had ben of vs thei would haue continued with vs: of whyche sectes haue bene some at all times euē from the beginning Nicholas ye Deacō Himeneus Alexander Cherinthus Marcion Nouatus with other, and now in our daies. Swinglius Ecolumpadius & Luther with [Page] diuers such Angels of darkenes: but in verye dede amōges infidels the lesse noūber was euer the godly chrystyās: yea & amōges christen mē the fewer sorte are the elect according to christes testimonye, but yet be christen mē, and of the church which haue receyued the sacramēt of baptim though theyr lyuyng be not according to their professiō. Neuertheles ye wycked do cōtēd to haue ye churche vnknowen a Mathematicall church to ye entēt they wold be free frō al cēsures ecclesiastical to liue as they would wtout any ordre: where as ī dede christes church is manifestli knowen, or els he wold not haue bid his people tel ye church ( [...] ye rulers therof) if thei knew not to whō they shuld tel: nor Paule [Page] would haue sayd. (act. 20) yt bishops office had bene to guide ye cōgregaciō, nor would haue cald ye bishops (eph. 4.) rulers of ye church, if they had not knowē where nor whō to haue ruled. Therfore we muste nedes cō fesse yt al be of christes churche which be knit together ī one religiō & haue receiued one baptī wt al other sacramētꝭ sacramē tals & ceremonies together vsed ī ye church: whether they be sīners or not sīnnersal is one ī thꝭ point, in ye state of grace or not, ī vertue or in vice. And to this do agre christes parables of ye net ful of fish, good & bad: of ye corne & tares together in one feld, of y• flock of shepe & gotes, & of ye .x. virgins .v. wise & .v folishe withoute oyle in their lampes, that is to say, they had [Page] faith with ye wise, but no good workes. Now as for the textes brought ī thobiectiō takē forth of the canticles, and fourth of Paule to the Ephesiās & Corinthians are to be referred to the triūphant church, & do also now shew yt onlye the good in gods knowledg, & to be rewarded in glory are christꝭ spouse: not withstandinge here in the nomber amōges christes people al are coūted (oēs. n. sunt de ecclesia numero sed nō merito) yt be knit together in one faith & one baptim &c. Whether the [...] be good or bad. So yt the vnitye & agrement here in maketh ye church to be knowē. How be it if ye take or count all faithfull people which are sinners to be darkenes, & ye righteous onlye [Page] to be the light, so (no doubte) y• good & bad do not al pertaine to one cōpanye, but cōsidering al faithful people (as wel sinners as iust mē) in that they be knit together ī one faith which is ye light of al faithful soules, so they are al coūted to be wt in the cumpany of thunitie of the church militant:Ex cE parte (inquiunt scholastici) qua fideles peccatores sūt tenebrae & iusti luz, non possunt pertinere ad vnā & eandē societatē: sed ex ea parte qua in vna integritate fidei (que lux estanimarum fideliū) conueniunt, optime possunt pertinere ad vnam & eandem sanctam communitatem vnitatis ecclesiae. Vnitas [...]ta (que) facit ecclesiam cognitam. wt out whiche be al scismatikes al heretikes & al yt be excommunicat. And here by appeareth, yt only vnitye & agremēt vnder one head ī one faith in one baptim & in one order of sacramētꝭ, sacramētalꝭ, ceremonies &c. in one hope, one charity, in one spirit, & ī one reward [Page] to be receued of one head in heauē doth make the churche of christ to be knowē: but al we both good or bad do depēd of thꝭ vnity vnder one heade: in one faith, one baptim one hope, one loue, in one spirit, al loking for one rewarde vnder one heade christ in heauē: therfore all we (whether good or bad & not errīg in ye faith) are of thꝭ church which thē cōsequētly herby appereth to be knowen. Now for the profe of al these: for ye first, there is one christ (ephe. i) whō God the father ordeined to be head ouer al his church which is his bodi mistical, Peter and his successours being immediate vicars therof as is fulli declared in this boke. For the second, we al are knit in thunity [Page] one faith (i. co. i) saie al one thīg & let ther be no scisme amōges you: for ye are al one (gal. iii) yt is to say, in ye faith of christ. For ye third we al agre in thuniti of one bapti. (Vnū baptismacte. eph. 4) & that cōcernīg the matter of bap. concerning ye maner & forme of bap. & concerninge also the effect & profyt of bap. tī. For these .iii. ye rede Iohn ye third Mathue ye last & Marke ye .xvi. excepte ye be regenerate of water & tholy ghoste ye can not ēter īto ye kingdō of god. &c Go and teache al nacions baptysing them in the name of the father the sonne and the holy ghost. &c. He that beleueth and is baptised shall be saued. &c. For the fourthe ye are all called (Ephesians the .iiii.) [Page] vnto one hope of your vocatiō Hoc est in vnā rē speratā que est effectus vocationis vestre. For ye v, kepe stil one charity (phi. ii) being al of one minde as the apostels were (Actes the .iiii.) & as we are al being the church counted as one lofe (i. cor. x) or one bodye. For as one lofe is made of manye graines & one bodye of many members so is the church compacte of manye faithfull people knit together in charity. For ye sixte, i. cor. xii. the giftes of grace are many, but al cōmeth of one holye spirite. Be ye therfore carefull (ephe. iiii) to kepe the vnitye of this spirit, seing yt as one soule doth quickē & norishe al members of the natural bodye. So doth one spirit quickē, & norish [Page] al the faithfull mēbres of christes bodi mistical. For the last, mat. 20. We loke al for one peny to be geuen of god whyche is our onely one head (Iohels. i) rewarder of all, we being then all brought into one shepecote of hym our onelye one shepeherde and pastour. By this aunswere ye maye fullye perceyue the palpable darkenesse wherein these heretikes blindlye do walke which obstinately holde that the church is vnknowen, and that none be of it but such as be all pure without spotte, and that the smaller number is euer the better concernyng beliefe.

[Page] RHomanꝰ pontifex est caput orbis vniuersi et hierarcha summus ac princeps omnium, vbi (que) & perpetuo, & hoc Authoritate diuina: necnon iudex summus a quo appellare nō licet, sed eius semper est (modo sitvere papa & catholicus) causas fidei & ambiguitates omnes iudicio vltimato decidere ac determinare. Verum toto tempore quo ignoratur quis sit verus pontifex sacrum concilium authoritatem habet a deo ad sedandum schisma.

¶The conclusion.

[Page]

WE maye perceyue now hereby (ientill reader) howe weake & feble all the obiectiōs are, which be commonlye made agaynst the Popes authoritye. We may perceyue the long cō tinuance of it, euen from Peters time hitherto, with sufficient profes of the same. We may perceyue also that thonly occasion of all heresies and other mischiefes whiche haue bene here in Englande, and caused miserable scismes amō gest vs in the late miserable yeres, was the forsakynge of the heade of the churche and breakynge the vnity therof.

[Page] We perceyue moreouer that ye only cause of leauinge and forsakyng hym, was sinne aduoutrye pride and auaryce: but the cause being nought, how could the effecte be good? Yea howe nought euil and wicked, the effect hath bene, and what misery. we haue both felt and suffered, still worse and worse as wel bodily as ghostlye euerye good man doth playnly se. We perceiue also (by example now to speake) that lyke as yf ye take a clue of yearne, and let the top thred be fast knit, tosse, tipe, and playe at the ball with it, so longe as the toppe threde breaketh not, all holdeth faste together: but breake ones the [Page] toppe threede, and then playe with it, tosse it vp & downe, & all will sone come to nought: euen so it hath chaunsed here in England with christes true religiō, after that we ones brake the toppe threde. Experience hereby hathe taught vs, that amonges christen mē nothing is so sore to be feared as to be deuided from the vnity of christes churche, as all they be whyche forsake the head therof.

In vnity peace and concord all thynges do florysshe and prosper: but through diuisyon and schisme, what euell commeth not?li. 9. trip. c [...].

And that caused the holye emperour Theodosius so greatlye [Page] to laboure for vnytye amongest Christes flocke. Which thinge nowe earnestly pondered and throughlye weped, let vs with all dylygence, wyth all studye and prayer endeuoure our selues to kepe vs in the vnitie of christes church, and to kepe vp the charet that it fall no more to the grounde. Let vs mooste humblye obey vnto Peter and his successors, as vnto the heade and chieffe stone (sayeth Saincte Hierrome) whervpon Christe dyd builde his churche: whereunto who so euer is not vnyte and knitte, is but a rotton and putryfyed bowe, and perteyneth nothynge to thys spirituall buyldynge of Christe: but shall vtterlye perishe.

[Page] Let vs therefore flee here vnto as to the chieffe refuge and holye ancoure in all doubtes: knowynge that Christe prayd for Peter, that hys fayth shold neuer fail, but yt the truth shold euer still contynue in hys see, so that hys shyppe shoulde neuer drowne.

The fayth is quite exyled frō those churches, whych schismaticallye haue diuided them selues from Peters see: their shippes be drowned, but Peters shyppe shall neuer drowne. Let vs therefore (for Iesus sake) nowe beynge in hys ship agayne, continue styll therein, kepynge all in one (as Paule wylleth vs) and saye all one thynge, sufferynge no Schisme to be amongeste vs.

[Page] but with al feare and reuerēce cōtinuing here in, let eueri one medle with his owne office, & doe his owne duty simply and warely, euer obeing (as paule biddeth) our rulers, both spiritual and temporal namlye the head of all, Peters successour. And then shal we perceue how good and ioyful a thing it is to continue as brethren all in on. Which thing,Psa. 133. if we do not, then surelye shall we stil fele gods heauy hād vpōn vs, gods Ire, and greate plage, as we haue done by the space of .xx. yeares and moe, and as the Hebrues did deuiding the vnity of gods tabernacle, seperatinge them selues from Hierusalem,3. Reg. 12. from the house of dauid (where was wonte to be the seate & cheare [Page] of Moises) & fleing into Samarye, [...]. Reg. 13. being then afterwarde sore plaged, and caste forth frō gods face: he killinge then the prophet whome he had sent to inproue them: bicause he dyd but onlye eate meate amonge such as were deuided from his house: shewinge thereby howe gretly he doth detest & abhorre al scismatikes, willing them al (as it is in the ghospel) euer to be taken as heathens, ethenikes, or publicans.Mat. 18. And note here, yt as Moyses chere was then, so is thappostolical seate now:Num. 16. As god plaged then Dathan Chore and Abiron for scisme, so hath he done now in the new lawe, and wil doe stil, except we amende. And as he cast Saul fourth of his kingdome, [Page] and stroke Ozias the kyng with lepresie, for peruerting his ordor, wherby the vnitie of his house was kepte: So hath he of late dayes iustly plaged many amonge vs: and wil do to thende all suche as wyll not mekelye do penaunce & amend quite forsakīg al scisme, with whom heresie is euer ioyned: which .ii. (as Origen vpō Ezechiel testifieth) wer thonlie ruine & vtter destructiō of hierusalē as thei be vndoubtedly of al places whersoeuer thei do cōe vbi scismata (inquit) ibi hereses, ibi dissēsiones, & ruinae wher be schismes there be heresies, there be dissensiōs, & finallie vtter destructiō: but where is vnion, there is peace and concord. Here vnto therfore Peter him [Page] selfe exhorteth vs, biddinge all be of one mynde:1. pet. 3. and Saynte Paule also,Roma. 15. God graunt you (saieth he) to be of one mynde together after the example of Iesus Christ, that ye all agreynge together maye wyth one mouthe praise hym: wyth one mouth saith he, one consent of manye in God is called wyth one mouth: but bycause a consente together maye be in euil, therfore he addeth secūdū Iesū Christū consent together after the exāple & doctrine of Iesus Christ.Phil. 2. Like exhortaciō Paule hath to the Corin. & to ye Philip. I beseche you brethren by the name of our lord Iesus christ yt ye al speake one thing,1. Cor. 1. & that there be no dissētiō amōg you,1. corin. 3. but yt ye mai be a whole bodi of [Page] one mind, and of one meanīg, with out strife or sectes amōge you.Io [...]. 17. And for this christ praied his father that his Disciples might be all one: addinge further that when they were gathered together in one in his name he would be among thē.Mat. 18. And so in thactes they getheringe them selues together in one,Act. 2. wt one accorde, in prayer, the place moued where they stode, and they all were replenesshed with tholy ghost. And then there was one heart, one mynd,Act. 4. and one wyl of all that did beleue. This vnitye tholye ghoste had worked amongest them cōming downe inlikenes of firye tonges, against ye colde poyson and enuious intisemēt of the deuil.Gene. 11. In babilon was ye [Page] confusion, and diuision of one tonge into many, in token that the deuil author of sediciō doth euer deuide a sūder,Lumē graciae [...]oēs idem asserere facit s. Dion. but tholye ghost as author of vnity & concorde at his cōminge made a vnion of all tonges in to one. See therfore (saith.Oratione. [...]. in san. pent. S. grego. nazian) the agrement & vnitye that cōmeth by tholy ghoste, & the schisme & diuision yt cōmeth through the deuil. At the buildinge in babilon al their tōges coulde not make one tonge to agre with an other, but here one tonge made al to agree:Act. 2. so that one man speakinge one language in one tonge was vnderstande of all nations. This vnion euer pleased God as it is in Exodus,Exo. 1 [...]. in Iudeth,Iudit. 7. [Page] & in Esdras. [...]. Esdr. 8. All wt one voyce turned to god and prayed: yea and thus as one man the people euer gethered them selues in God, and so ouercame theyr enemies?Iud. 20. as ye rede in the bokes of the iudges, of the kinges, and of Esdras. Yea and furthermore,1. Reg. 11. god him selfe,1. esdr. 2. to declare how hyghly this vnity pleaseth him, and how acceptable it is vnto him beganne the creacion (saith. S. Austine) onlye with one manne, [...]. 21. de ciu. dei cap. 22. that we shoulde euer therefore bothe thinke and saye, let there be no strife among vs (as Abraham sayde to Lothe) for we be bretherne. Oh howe pleasaunt and comfortable a thinge is it for gods people to continue together [Page] in vnity?Ho. de inconprehensibili dei natu. Holy Chrisostome after he hathe declared thunitie obserued amongest ye angels, wt settinge forth theyr laudinge and praysing of god, sayth thus, do ye see, what reuerence, what obseruaunce, what ordre the āgels do kepe, and what negligence, what cō tempt, and disordre, is among vs? The angels do laude and honour god in vnitye and concorde together, but wycked men do set all at noughte, do searche and stryue together, and that aboue theyr reache, euer breakynge the godlye vnitye.

Al thinges (saith he) saue onelye man do obserue the vnitye and euer kepe ordre.

The Aungelles kepe theyr [Page] ordre in this vnitye, so do the sonne, the moone, and the rest of the planettes kepe theyr ordre: the starres, the elementes, the foules of thayer, the fishes in the sea, the beastes on the earth euer still kepe their ordre, onely manne wyll styll be out of ordre.

And this is the cause (saythe he) whye the vnitye is broken and not kepte amonge vs.

And marke here (sayth he further) that lyke as in musycke when tharmony in stringes, pipes, and tunes, do well agree together, then is ther swet and pleasaunt melody, and els it is grief and no pleasure to here: euē so it is wt vs the membres of Christes misticall bodye.

[Page] If we rede these natural examples which moue to vnity, and consider also beside these, that euerye countrey hath a sundry gyfte of god, whych other coū tres doe lacke: as some haue silkes and veluettes, some spytes, some wynes, some leade, woole, tinne, Irne, wadde, mather. &c. and all this for a ciuel vnitye, and honest natural order to be had and kepte amongest the people, whom god did creat to liue in one as associate together (homo est sociale animal) knowing yt as thethnicke affirmeth,Concordia paruaeres crescunt, discordia dilabuntur & magnae. Sal. with concorde peace and vnitye all thinges florish and increase, but with discorde striffe and contention al commeth sone to ruine and destruction. Oh good Lorde when [Page] we rede or here these or suche lyke natural perswasions institute euen by god, according to oure firste generation and birthe, mouinge so greatlye to vnitye what shal we then coniecture or say, to the supernatural vniti which ought to be obserued and kepte amonge vs now beinge regenerate and newly borne againe in Christ? we beinge all of one religion, all through one regeneracion grafte in Christ, euerye one as a member of the same body hauing his peculier office to maintayne this vnitye with all? we ought then all beinge of one mynde to be ioyned fast in one as members together, hauing euery one his office vnder one head appoynted: seing one baptime [Page] hathe regenerate vs all vnto god, and that we haue al one father in heauen, all brethren by profession of Christes true religion, all appointed to receiue one rewarde of inmortalitye, euerye one, one penye for our daye laboringe in the vineyarde. And for this, the membres of these oure corruptible bodies doe succoure euerye one, one another: and in case anye thinge doe chaunce to one of them, whether it be good or bad, euerye one of the other taketh it as their owne. What shall we saye then here in? If euerye mēber haue nede of other, if euerye member be member to all other, and doe minister in his office to al: if euerye membre do helpe other, [Page] and neuer a mēber do grudge at others preeminence: if thande do minister, the mouth doe eate, the stomake receiue the feete carye the woole. &c. Why should not we then, being al membres of Christes bodye kepe the same cōformity to the mayntenaunce of this vnitye wherof now I speke? we se yt ī a material buyldyng one stone serueth in one place, which can not serue in an other, and will not we se that amonges the lyuelye stones of Christes spiritual house the same conformitye ought euer to be kept, and al for the defēse of this vnitie? knowing that there is but one hope, one faith, one baptim, on lorde, and one God, rewarder of all that kepe the vnitye as [Page] they oughte to doe? whyche thynge yf all Christen men stil had earnestlye obserued, then no doubt the Turke and other infidels had not so preuayled agaynst christendome as they haue done within these few. C. yeares.Scilurꝰ 80. liberos hn̄s quum esset moriturꝰ fasciculun [...] iaculorum singulis porrex it, iussit (que) rū pere: id cum singuli recusassent, eo ꝙ videretur impossibile ipse singula iacula exemit, at (que) ita facile cōfregit oīa: filios admonens iis Verbis si concordes eritis, validi inuicti (que) manebitis: contra si dissidiis & sedicione distrahemini, imbecilles eritis, & expugnatu faciles. Remember Scilurus roddes. Remember Antisthenes saying. Ciuium aut fratrum concordia quouis muro firmius munimentū. No wall or other defense can be so sure as the vnion and agremente of people together in one. Let vs then pray for this moste earnestly, that we may kepe this vnitye: Which we can neuer do, except we firmelye leyne to one heade onli, & immediate vicar here in earthe vnder Iesus christ. To whom with the father and tholy [Page] ghoste be all laude honoure and glory for euer and euer. Amen.

Memorare nouissima et in eternum non peccabis.

eccle. vii.

HORATIVS.

Viue, vale. Si quid nouisti rectius istis,

Candidus imperti: si non vis, vte re mecum.

Made and composed by Iohn Standishe doctour in diuinitie.

§

§

¶Imprinted at London in Fletestrete nere to. S. Dunstones church by Thomas Marshe. Mense Iulii. 1556.

¶The fautes escaped in printyng.

[Page]

Leafe. | side. | line. |
A. ij | i. | xxi. | iectes, rede, sectes.
A. iiii | i | xiiii | vses, rede, vsed
A. v | ii. | iii | exacted, rede, executed
E. ii. | i. | xxi. | to christes rede into christes
F. iii. | i | v. | reproued rede apꝓued.
G. viii. | ii. | xi. | patienter, rede patientur.
I. i. | i. | xxii. | be as monstruous. rede be monstruous
L. vii. | ii | xix. | is yt, rede is it that.
N. viii. | ii | xiii. | bishops, rede bishop
O. vii. | ii | xiii. | my, rede any.
O. viii. | i | xviii. | vpō ye app. rede, vpō all thappo.
P. ii. | i | iiii. | was the, rede was then
P. vi. | ii | vi. | out a cause, rede out cause

[Page] Beside these, some smale fawtes be escaped: As cluod, assenscion, word, faurth, decareth, desth. ded. whirhe. 27. excominicate. ab. &c. for, cloude, ascension, world fourth, declareth, death, dyd. which. 72. excommunicate. ad. &c. with some textes in the margent lackyng & some not well placed: which all euery ientle reader mai easely correcte.

Information about this book

Title statement

The triall of the supremacy wherein is set fourth ye unitie of christes church milita[n]t geue[n] to S. Peter and his successoures by Christe and that there ought to be one head bishop in earth Christes vicar generall ouer all hys churche militant: wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste.

Standish, John, 1507?-1570.

Edition statement

1556

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A12923

ID [STC]

STC 23211

ID [STC]

ESTC S100970

ID [EEBO-CITATION]

99836797

ID [PROQUEST]

99836797

ID [VID]

1085

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Early English books online.

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(EEBO-TCP ; phase 1, no. A12923)

Transcribed from: (Early English Books Online ; image set 1085)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1188:24)

Source

— The triall of the supremacy wherein is set fourth ye unitie of christes church milita[n]t geue[n] to S. Peter and his successoures by Christe and that there ought to be one head bishop in earth Christes vicar generall ouer all hys churche militant: wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste., Standish, John, 1507?-1570..

Extent

[312] p.

T. Marshe,. [London :: 1556]. (By John Standish.) (Imprint from STC.) (Signatures: A-T U⁴.) (Bodleian Library copy misidentified as University of Michigan. Library copy on UMI microfilm.) (Reproduction of the original in the Bodleian Library.)

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