Chap. 1.

IN al maner of doubts & controuersies, which may arise in our Chri­stian religion, the tru­eth therof must be tri­ed with the touche of Gods word, as well in matters that concerne godly instruction, as in those thinges, which doe belong to a Christian conuersation.

Doctrine. And first there must be brought in no­thing into the Church of God, but that which God commaundeth. Moses there­fore [Page 16] in giuing of lawes to the Israelites, Doctrine. diuerse & sundrie times hath this saying. Dominus locutus est. Exo. 20.1. The Lord spake these wordes. And in the dayes of Ahas, when the seruice of God was polluted, and they sacrificed their sonnes & daughters vnto diuels, by causing them to passe through y^e fire,8. Isay. 20. the Prophet willeth them to repaire to the law & to y^e testimony, if they speake not according to this word, it is because there is no light in them. And therefore the fearce wrath of the Lorde was pow­red vpon Nadab and Abihu,Leui. 10.1 sonnes vnto Aaron the high Priest, because contrary to the lawe of God, they offered strange fire: And this was the cause that Vzzah was stroken & slayne, because contrary to Gods commandement he would haue stayed vp the Arke of the Lord. And albeit the man had a good intention, & an ho­nest meaning: yet the spirite of God re­proueth the fact, and saith, God smot him in the place for his Fault,2. Sam. 6.7. & there he died by the Arke of God. And in the new Te­stament our Sauiour doth acknowledge that the doctrine was not his, but his fa­thers, and speaking of the spirit, he saith, that it shall call vnto minde those things [Page 17] which he hath spoken: and the Apostle did deliuer nothing else vnto the Corrinthi­ans, but that which he had receiued of the Lorde Iesus. And therefore Christ in the Gospell saith,Iohn. 10. My sheepe heare my voyce and as for a stranger they will not heare. And this therefore moued the men of Be­rea to proue Pauls preaching by the writinges of the law, and the Prophets:Act. 17.11 and this moued Paul to denunce an ac­curse against those which went about to preach an other Gospell, yea if it were himselfe, or an Angel from heauen.Gal. 1.8. And therfore Augustine hath this worthy sai­ing: Audi, dicit Dominus, Epist. 48. non dicit Dona­tus, aut Rogatus, aut Ʋincētius, aut Hilarius, aut Ambrosius, aut Augustinus, sed dicit do­minus. Heare, y^e Lord saith it, not Donatus saith it, or Rogatus, or Vincentius, or Hila­rius, or Ambrose, or Augustine, but y^e Lord affirmeth & aduoucheth. And the same in an other place,Aug. de nuptiis & concupis­centia. lib. 2. cap. 33. Ista controuersia iudicē quae­rit, iudicet ergo Christus, & cui rei mors eius profecerit, ipse dicat. This cōtrouersie seketh a iudge, let Christ then iudge, and let him tell what thing his death hath profited. And this did that good & most Christian Constantine in y^e councel of Nice, for the [Page 18] appeasing of Sectes which were crept in to the Church, referred the Bishoppes & the councel to the scriptures of God.Trip. lib. 2. cap. 5. But heretikes cannot away with the word of God, as it may appeare in the Pharisees, which did greatly regarde the doctrines of men,Mat. 15. contemning & despising the com­mandements of almighty God. In Mon­tanus,1. Tim. 4.3. who being delighted in y^e doctrine of Deuils forbidding meates & mariage, did leaue the word, and did flee to reue­lations: in madde Manicheus, who for the establishing of his errours did shroud him selfe in the harbour of his hellish in­spiratiōs:Chrisost. de sancto & adoran­do spiritu in Adimantus his disciple, in­fected with the poyson of his master, who did bend him selfe fully and wholy to dis­praise the scriptures of God:Aug. con­tra Adimantum. cap. 3. but moste manifestly in the papistes, which for the maintenaunce of their most vile and a­bominable superstition haue called the worde of God a nose of waxe, or a shipp­mans hoose, as of late did that fleshly & carnall Cardinall Cusanus, or a blacke or an inckie gospell, as did of late time Eckius & Pighius, two princiall pillers of y^e popish Sinagogue or Semen Turcicū a turkish seede, whereas it is the seede [Page 19] of the immortall and euerliuing God,1. Pet. 1.23 as some time did that pestilent prelate, I meane poysoned Poole. Therefore lea­uing these mē in their errours, let vs re­member that are the Children of God, if there be any errour in doctrine to referre our selues to the written word of God.

And as in doctrine,Conuersa­tion. so in like manner for the ordering of our conuersation, and for the amendement of our leude liues. And therefore by Moses,Deu. 12.8. Num. 15.39.40. almightie God saith. Let not euery one doe that which is right in his owne eyes, but that which I commaund, you shall obserue. Yea god calleth the following of a mans owne fā ­cie, and the seeking for to accomplish the desire of his owne heart, whoring. And whereas the Iewes had a great opinion of their fathers doinges, being drawen thereto by a natuall affection, God re­clameth them, and by his prophet he saith You shall not goe in the wayes of your fathers, I am the Lorde your GOD:Ezech. 20.18. walke in my preceptes.Psal. 109. And therefore Dauid woulde haue a yong man to rule himselfe, according to Gods worde, and this would the graundmother of Timo­thie,2. Tim. 1.5 and therefore she trained him in the [Page 20] scriptures from his verie youth. Verily, verily the wayes of the Lord are righte­ous, and the iust will walke therein: but as for the vngodly which haue solde them selues vnto sinne, do break in sunder the cordes of Gods lawe, because they hate and abhorre to be reformed. And therfore hauing committed the workes of darke­nes, doe enuie and mallice at nothing so much,Iohn. 3. as at the light, for Qui malè agit, o­dit lucem. He that doth euill, hateth the light. As it may appeare in the Popes of Rome, who will not haue their doinges to be called in questiō, as it may appeare by that speach of Paul the second.Platina in vita Pauli secundi. Pon­tifex sum, mihi (que) licet pro arbitrio, &c. I am Pope, I may do as I list. And therfore this is decreed in their decretals Sacrilegij esset instar, Distinct. 40. si Papa in glossa. disputare de facto Papae. It should be accounted sacriledge for any man to rea­son of the Popes doing. And the rest of the popish cleargie are sicke of a disease called Noli me tāgere. But cleane contrary is it in the Church of God, where the mēbers do committe themselues fully & wholy to be censured by the worde of God, neither going vnto the right hande, or to the left: and whereas they are called Gods [Page 21] building, are gladd to be squared by the rule of y^e scripture, and therfore no doubt, but peace, euen that peace which passeth all vnderstanding shall come vnto them which so walke,Gal. 6.16. and mercy to the Isra­el which doth appertaine to God. And therefore both in thinges which doe con­cerne doctrine, or haue a respecte vnto a godly life, let that at al times take place, which our Sauiour Christe hath willed vs to search out the trueth of them by the Scriptures.Iohn. 5. For in the fifth Chapter of the Gospell after saint Iohn, when hee had rebuked the Iewes, because they woulde not beleeue his doctrine which he brought them from God his Father, he saide vnto them, Ʋerbum ejus non ha­betis manens in vobis, quia quem misit ille, huic vos non creditis. Scrutamini scripturas, quia vos putatis in ipsis vitam aeternam habe­re: & illae sunt, quae testimonium perhibent de me. You haue not gods word, saith Christ, remaining in you: for you doe not beleeue him, whome the father hath sent. Search you the scriptures, for in them you think to haue eternal life: and they beare wit­nes of me. Which wordes of our Sa­uiour Christ haue enforced me the more [Page 22] boldly to search out by his holy scriptures the bishop of Rome his suspect authority, I meane his supremacie and vniuersall iurisdiction, most vniustly clamed, and vsurped by him, for these eight or nine hundred years, cleane contrarie to Christ his word and commaundement.

For it is forbidden by him, as the sto­ries of the Euangelistes do shewe in the holy scriptures. And, as it doth appeare by storyes ecclesiasticall, the Byshoppes of Rome haue chalenged and vsed it one­ly sith Boniface the thirde obtayned it of the Emperour Phocas: of whom he was proclamed vniuersall Byshoppe, to the ouerthrowe of true religion, in the Church of Christ, of vertue, godlinesse, humilitie, and obedience amonge all the cleargie, of the imperiall estate, and maie­stie of the noble Emperours and kinges, from whome they had their first authori­tie, and not from our Sauiour Iesus Christ. The which I will endeuour to shewe in this litle worke, & specially by the two cōmissions that he gaue: the one before his death and passion, the other af­ter his resurrection, to all his Apostles, in like and equall manner, that not one of [Page 23] them might thereby challenge any iote of authoritie or power ouer or aboue the other, as by the commissions themselues the whole world easily may see. Nowe, as no subiecte can haue any higher or larger authoritie then is limited and ex­pressed by plaine wordes in his commis­sion, by his emperours or prince, whoso­euer it be that graunteth it, and as eue­ry one of the commissioners, to whom it is directed, haue that authoritie which in their commission is mentioned, and no other: euen so in the commission that our Sauiour Christ gaue to his Apostles, e­uerie one of them ought obediently to ob­serue their maisters commaundemente with his authority giuen to them, and not to breake it, and goe beyonde the bondes and lemitation of it. Yea, much lesse shold they dare to breake it, then any subiecte dare the commaundement and commissi­on giuen him by his Prince, a Prince of this worlde: whose commission, no sub­iect will be so bolde to breake in any one point, because he knoweth the daunger of it. As for the Bishoppes of Rome howe they haue brokē their master Chri­stes commission, you shal find by their do­ings, [Page 24] most cōtrary to his two special cō ­missions before mētioned: specially in ta­king vpon thē higher power, & greter au­thoritie, then any other Bishoppe hath, or euer had from our sauiour Christ: to wit, that they are and ought to be soueraigne heades and rulers, not onely ouer all other bishopes in this worlde, but also a­boue all Emperours, Kinges, and Prin­ces. Which being cleane contrarie to their Maister Christes commaundement & commission, thereby they haue manife­sted themselues to be of those very Anti­christes of whom the scriptures do make mention.1 Iohn. 2.

Chap. 2.

THE first message and commission giuen by our sauiour Christe to his Apostles, is decla­red by the holy Euan­gelist Saint Matthew, [Page 25] in the 10. Chapter of his Gospell.Matt. 10. Where he sheweth, that the twelue Apostles be­ing called together, they had power gi­uen them ouer all vncleane spirites, that they might cast them out, and also cure & heale all manner sicknesse and diseases. Whervpon hauing recited the names of Christes Apostles, he saith these wordes, Hos duodecim misit Iesus, praecipiens eis & di­cens: in viam gentium ne abieritis: in ciuita­tes Samaritanorum ne intraueritis: sed potius ite ad oues quae perierunt domus Israel. Euntes autem praedicate, dicentes, appropinquauit re­gnum coelorum. Infirmos curate, mortuos sus­citate, leprosos mundate, daemones eijcite: gra­tis accepistis, gratis date. These twelue, his Apostles, Iesus sēt forth, cōmāding & say­ing to thē: You shal not go into the way of the gētiles: you shall not enter into the ci­ties of the Samaritās: but rather go you to the lost sheepe of the house of Israel: and as you go, preach, saying, the kingdome of heauen is at hand, heale the sicke, raise the dead, cleanse the leopers, and cast out diuels: freely you haue receiued these things of me, freely giue thē. In this first message and commission of Christ, giuen to his twelue Apostles, you may plainely [Page 26] vnderstande that he gaue equall and like authority vnto them al, without any pre­ferring of any one of them before all his fellowes, he gaue the very lowest (if any were lowest) as greate and large power, as he gaue vnto the highest, no exception being made of any one, as higher in au­thority then they all. So that neither Pe­ter nor any supposed successour of Peter can claime any superiority by this ordi­naunce and commission of our sauiour Christ. And therefore if they enter into any higher authority, it must be other­wise then by Christ, belike by that way, which Christ himself doth mention in the gospel of Saint Iohn, where he sayth, E­go sum ostium: Iohn. 10. qui non intrat per ostium in o­uile ouium, sed ascendit aliunde, ille fur est & latro: I am the dore: he that entreth not by the dore into the Shepehouse, but climeth vp some other way, he is a theefe and a robber. Whereof it followeth, that if the Byshops of Rome haue challenged suche authority which our sauiour Christ hath not giuē them, but they haue obteined it otherwise by worldly pollicies: then they deserue to be called by the names, that Christe hath appointed for them, euen [Page 27] théeues and robbers. Now this wil easily and clearely be proued that the Bishop of Rome hath had no such vniuersal autho­rity from our sauiour Christ. Then what names, what titles of dignity ought we to attribute to the Byshops of Rome? which so haue abused Christes Church, sith the time of the good byshop Gregory the first: who did vtterly withstād the de­crée of the Emperour Mauricius, by the which he would haue made Iohn the pa­triarch of Cōstātinople, vniuersall bishop ouer all the byshops of Christs catholike Church.Gregor. e­pistola­rum. Lib. 4. Epist. 32. & 38. For he would not suffer this de­crée to be receiued within his prouince of Italy but vtterly reiected it: and wrote not only to the emperour, how greatly he did offend almighty God, in admitting this new, prophane, blasphemous name, and authoritie into the Church of Christ, empairing the authority which he hath giuen to the rest of his byshops and mini­sters: but also to Iohn the patriarke, that he by taking and vsurping that authori­ty, did shewe him self in pride and presūp­tion to be the very forerunner of Anti­christ. Wherby it came to passe that Mauricius the Emperour was so greatly [Page 28] offended with this good Gregory,Platina de vitis pon­tificum Romano­rū in Gre­gorio pri­mo. Volaterra­nus. Centuria. 6. fol. 872. that, as Platina doth report, he exhorted the Lū ­bardes to set vppon the city of Rome: which Agilulfus the king of Lumbardy did, beséeging it a whole yeare: Howbeit in the end he was faine to go away with­out any hurt done to the city, that was saued by the mighty prouidence of God.

Chap. 3.

NOwe, to returne to the com­missions of Christe, because that betwixt the first, whiche was giuen before his passion to his Apostles, as I haue declared, and the second which he gaue them after his death and resurrection, Christ did open to them in the meane time his purpose and intent, both for giuing them further au­thoritie, then before he gaue them, and for [Page 29] instructing of them what they should doe with it: he therefore demaunded of his disciples, what men did talke of him, and whom they saide him to be. To whome when they aunswered: some, that Thou art Iohn Baptist, and some, Elias, & others, Ieremias, or one of the prophets: Matt. 16. then Ie­sus said vnto them, Vos autem quem me esse dicitis. Respondens Simon Petrus, dixit: tu es Christus filius Dei viui. Respondens autem Christus dixit ei: beatus es Simon Bar-iona, quia caro & sanguis non reuelauit tibi hoc, sed pater meus qui est in coelis. Et ego dico tibi, tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam, & portae inferni non praeua­lebunt aduersus eam. Et tibi dabo claues regni coelorum: & quidcunque ligaueris super ter­ram, erit ligatum in coelis, & quidcunque sol­ueris super terram, erit solutum in coelis. But whom, saith Christ, do you say that I am. He said not, Peter, who dost thou say that I am: but in the plurall nomber, to all his Apostles, who doe you say that I am. Then Peter, as the mouth and speaker of them al, said, Thou art Christ the sonne of the liuing God. To whom our sauiour Christ aunswered and saide: blessed art thou Simon the sonne of Ionas: for flesh [Page 30] and bloud hath not reuealed it to thee, but my father which is in heauen. And I say to thee. Tu es Petrus, alluding to the name of Peter, for his perfect faith on the head corner stone, y^e is to say, on Christ, where­vpon Peter him selfe was builded, and not Christ vpon Peter: therefore Christ said, Vpon this rocke or stone, of thy con­fession of me to be the sonne of the liuing God, will I builde my Church, and the gates of hell shall not preuaile against it. Christ did not say, against thée Peter, but against it, that is, his true Church, buil­ded vpon that faith that Peter then con­fessed, and not vpon Peters person. I doe beléeue there is no man so ignoraunt or voide of knowledge, that will iudge our Sauiour Christ would build his Church vpon so weake and fraile a foundation, as Peter was, if we regard not his pro­fession, but his person: who shewed him­selfe more wauering and vnstable then any other of the twelue Apostles, as one that vtterly denied his Maister Christe thrée times in one day:Matt. 26. and also before that did speake such carnall and worldly wordes vnto him, that Christe was faine to answere him, Thou art an offence vn­to [Page 31] me: and added moreouer,Matt. 16. Get thee be hinde me Sathan. Wherefore I do leaue it to the iudgement of euerie good Christi­an man, whether it be more agréeable to our faith, and safe for the Church of God, to be founded vpon Christ, or vpon Pe­ter: vppon the sonne of the liuing God, whō Peter confessed, or vpon a man, who vttterly denied the sonne of the liuing God, saying, Non noui hominē istum, and that cum iuramento, Matt. 26. I do not knowe this man, and bound it with an othe, as the Gospel doth testifie.

It is certaine that Christ builded his Church vpon that rocke or stone,Iuellus in replicati­one ad re­sponsum Hardingi fol. 221. 222. 246. 262. which was sure & stedfast: euen vpon the faith confessed by Peter, and not vpon Peter. And that by the iudgement of the olde fa­thers, as Hillarie affirmeth in his second booke De Trinitate. Haec est vna foelix fidei Petra, quam Petrus ore suo est confessus. This is the onely blessed rocke of faith, whiche Peter confessed by mouth. And Chrysost. in Matth. Hom. 51. Super hanc petram in hac fide & confessione aedificabo Ecclesiam. Vpon this rocke, vpon this faith and confession, will I builde my Church. And Saint Au­gustine in his 13. sermon vpon Matthew [Page 32] saith, Non me aedificabo super te, sed aedificabo te super me. I wil not builde my selfe of thee, but I will build thee vpon me. And this was the meaning of Christ. For af­ter Peter had saide, Tu es Christus filius dei viui. Christ said not, Super te Petrum, vpon thee Peter, but super hanc petram, vpon this rocke, or stable stone, euen thy con­fession of me to be the sonne of the li­uing God, I will build my Church, and the gates of hell shal not preuaile against it. He saide not, against Peter, but against his Church, which he builded vpon that rocke of faith that Peter helde. For Christes words are,Matt. 16. Portae inferni non praeualebunt aduersus eam, in the feminine gender, against it: which must needes haue relation to Ecclesiam, His Church, & not to Peter: for then he would haue said, Non preualebit aduersus eum. Likewise he saide immediately, Tibi dabo claues regni coelorum: To thee will I giue the keyes of the kingdome of heauen. Now it is plain that he gaue those keies vnto his Church, and not to Peters onely person: though he saide to him, but as to his Apostle, the charge pertayning to al his Apostles, and all the ministers of his Churche, by like [Page 33] right, Quodcunque ligaueris super terram e­rit ligatum in coelis, & quodcunque solueris su­per terram, erit solutum in coelis. Whatsoeuer thou shalt binde vpon the earth, it shall be bound in heauē, & whatsoeuer thou shalt loose vpon y^e earth, it shalbe loosed in hea­uen. For otherwise those keyes of loosing & binding had ben lost cleane, and the au­thority of Christes church had bene ouer­throwen for euer, if Peter onely shoulde haue possessed those keyes, as parteining to himselfe alone, and not to Christes Church. For it followeth in the same chapter, how Christ telling his Apostles that he must go to Ierusalem, and there suffer many things by the elders, scribes and princes of the priestes, and be [...]lains, and the third day rise againe from death: Peter tooke him aside and rebuked him, saying, Let this be farre from thee, let not this happen to thee. Wherevpon Christe turning him selfe to Peter, sayd: vade post me Satana, scandalum es mihi: quia no [...] sapis ea quae dei sunt, sed ea qua [...] sunt hominum: Get thee behinde me, thou Satan, or Di­uell: thou art an offence vnto me: for thou doest not sauour of the thinges that are of God, but the thinges that are of men. So [Page 34] that whatsoeuer Christ said to him before if the same had not concerned the autho­rity of his whole church, but onely Pe­ters person: thē al the vertue of those say­inges had bene clearely quenched, and ta­ken from Peter, when Christ called him Sathan, and bad him come behinde him. But, that the right of these wordes doth belong vnto the whole Church, it is eui­dent by the wordes of Christe that do fol­low in the eightéene Chapter, spoken to the Church:Matt. 18. Quaecunque ligaueritis in terra erunt ligata in coelo: Et quaecunque solueritis in terra, erunt soluta in coelo. What soeuer ye binde in earth, shall be bound in heauen: and whatsoeuer ye loose in earth, shall be loosed in heauen. Yea, to regarde the sub­stance of Christes wordes touching that authority of binding and loosing mentio­ned to Peter, Christ said not, tibi do claues regni coelorum, Matt. 16. I doe giue the keyes of the kingdome of heauen to thee, but tibi dabo, I will giue to thee the keyes of the kingdome of heauen, to loose and to binde. So that Christes wordes were spoken of the time to come, not of the time present: to be giuen afterward, not as giuen presently. Whereof it doeth fol­low, that none of the Apostles had autho­ritie [Page 35] of binding and loosing, of retaining and remitting the sinnes of all estates of men, through all nations: vntill our sa­uiour Christ had suffered his death, and had washed away our sinnes with his bloud, and had conquered death by rising from death. At the which time they recea­ued the holie Ghost, as it shall appeare in the second commission, and had that per­fourmed, whiche was promised, when Christ saide,Iohn. 20. I wil giue thee the keyes of the kingdome of heauen. But in the mean season, before that was performed: Christ perceiuing by his diuine prescience and foreknowledge, that Peter should denie him thrise in one day, he saide vnto him: Simon,Luke. 22. Ecce Satanas expetiuit vos vt cri­braret sicut triticum: ego autem oraui pro te, vt non deficiat fides tua: & tu aliquando con­uersus confirma fratres tuos. Ipse verò dixit ei, Domine tecum paratus sum in carcerem & in mortem ire. At ille dixit, dico tibi Petre, non cantabit hodie gallus. donec ter abneges, nosse me. Simon, saith the Lord to Peter: Behold Sathan hath desired you, to syfte you like wheat: but I haue praied for thee, that thy faith fayle not: therefore when thou at length art conuerted, confirme & [Page 36] stablish thy brethren. Then Peter saide vnto him, Lorde I am ready to go with thee into prison & vnto death. But Christ saide, Peter, I tell thee, the cocke shall not crowe this day, vntill thou hast thrice de­nied that thou knowest me. Whiche wordes of Christ were fulfilled the same night, as soone as he was brought before the high priest. For Peter being amongst them that stoode by the fire, when he was reported of by a maide, that he was one of those which were with Christ: he aun­swered, I doe not knowe him. When a­gaine he was tolde by another man, who stoode by the maide, that he was of them: he answered, I do not know him. Anone after, the thirde time, when another man said, verily this man was with him, for he is also a Galilean: then Peter cursed and did sweare, as S. Matthew doth wit­nes, that he knew not Christ. And imme­diately the cocke did crowe.Matt. 26. And Christe looked back vpon Peter, and Peter went forth, and did wéepe bitterly. This I haue recited so muche the more at large: because there be some, who would proue authoritie giuen to Peter by the former wordes of Christ: which if they be well [Page 37] considered, are but a manifestation part­ly of Christs Godhead in that he did fore­know Peter would denie him, partely of his mercie shewed gratiously to Peter, whose faith he did establish with his prai­er, that he should not dispaire, as Iudas Iscariot did, who after he had sold Christ, went and hanged himselfe. So, vpon this verie sentence of Christ, Ego rogaui pro te Petre, vt not deficiat fides tua: Chrisosto­mus in Mat. Cap. 26. Hom. 83. Saint Chri­sostome doth say, that Christe the more sharpely to reproue Peters pride, (who did presume more of him selfe, then any o­ther of the Apostles) doeth signifie before vnto him, that his fall shal be worse then the fall of the rest, and therefore néedeth greater helpe to raise him vppe againe. Wherefore that he might sée and féele his owne weakenes: Christe suffered him to fal, & told him of it before it happened: yet he preserued him w^tall, through his great care & fauour, that he should not fall from him, though he did denie him: wherwith he cōforted him in saying, I haue prayed for thee Peter, that thy faith fail not. Now as saint Chrisostome doth shewe, y^t Christ did thus manifest his diuine knowledge and fauour vnto Peter, by foreshewing [Page 38] him his fall, and promising that he would rayse him: so likewise holie Beda wri­ting on the same wordes, saith, that he who onely knoweth what is in man,Beda in E­uangeliū Lucae cap. 22. lib. 6. both as God, did foretell in what sorte, at what time, how often Peter should denie him: and as merciful, did promise him the help of his defence, least that any of the faith­ful either vnaduisedly should presume of his owne standing, or more vnaduisedly should dispaire for his owne falling. Wherefore to passe ouer other thinges that might be saide, hereby it is manifest that the words of Christ spoken to Peter of his prayer for him, haue no force at all to proue any preeminence or superioritie in Peter: but they are rather of greate force against him, and those that chalenge to be his successors, sith they doe shewe a notable fall of Peter, by occasion that he had too greate a confidence in himselfe, as it is euident by Christes words.

Chap. 4.

THe second commission whi­che our sauiour gaue to all his Apostles, was giuen to them after that he had suffe­red death vpon the crosse for al mankinde, and hauing redéemed them with his precious bloude, was raised vp againe from death vnto life. This com­mission is declared by the Euāgelist saint Mark in these wordes:Mark. 16. Nouissimè autem recumbentibus illis vndecim apparuit, et ex­probrauit incredulitatem illorum & duritiem cordis, quia his, qui viderant eum resurrexisse non crediderunt. Et dixit eis: euntes in mun­dum vniuersum praedicate euangelium omni creaturae: qui crediderit & baptizatus fuerit, saluus erit: qui verò non crediderit, condem­nabitur. Last of all he appeared to the ele­uen Apostles sitting at the table: and rebu­ked them for their vnbeleefe and hardnes of their heartes, because they did not be­leeue them which had seene him, being ri­sen from death. And he sayde vnto them: Go you into all the world and preach the gospell to euery creature: He that shal be­leeue [Page 40] and be baptised, shal be saued: But who so will not beleeue, shall be damned: vnto which commission he added further promises, what signes should followe thē who beléeued: to wit, y^t in his name they should cast out diuels, they should speake new languages, they shoulde take away serpentes, yea, if they did drinke poyson, it should not hurt them, they shoulde lay their hands vpon diseased persons, & they should recouer. The meaning and man­ner of this commission that Christe did giue them, is declared farther by the E­uangelist saint Iohn, in that he doth say: Cùm ergo serò esset die illo, Iohn. 20. vna sabbatorum, & fores essent clausae, vbi erant discipuli con­gregati propter metum Iudaeorum: venit Iesus & stetit in medio, & dixt eis, pax vobis. Et cū haec dixisset, ostendit eis manus & latus. Gauisi sunt ergo discipuli viso domino. Dixit ergo eis iterum, pax vobis: sicut misit me pater, & ego mitto vos. Hoc cùm dixisset, insufflauit, & dixit eis: Accipite spiritum sanctum: quorum remiseritis peccata, remittuntur eis: & quorum retinueritis peccata, retenta sunt. The same day then at nighte, which was the first daye of the weeke, and when the dores were shut, where the dis­ciples [Page 41] were assēbled for feare of the Iewes, Iesus came & stood in the middest of thē, and said vnto thē, peace be vnto you. And when he had sayd that, he shewed vnto them his hands and his side, then were the disciples glad, when they had seene the Lord. Then saide Iesus againe vnto them, peace be vnto you: as my father sent me, so I also send you. And when he had saide this, he breathed vpon them, and sayde vn­to thē: receiue you the holy ghost. Who­soeuers sinnes you shall forgiue, they are forgiuen them, and whosoeuers ye retein, they are reteined. By this later commis­sion our sauiour Christ gaue to all his Apostles like power and equal authority, to go through the whole world, & to prech the gospell of saluation to all creatures, of whome he said in general. He that shal beleeue and be baptised, shall be saued: he that will not beleeue shall be damned. He gaue them equall authority and power to remit and reteine the sinnes of all, both Iewes and Gentiles: which by their first commission they could not, because they had not authority to preach vnto any, but to the lost shéepe of the house of Israel, I say, this authority nowe giuen the Apo­stles, [Page 42] was giuen in equall and like man­ner to them all: and not to one more then to all the rest. Wherfore vnlesse that Sa­tan had mightily puffed vp the bishops of Rome, naming them selues Peters suc­cessours, whome Christe once called Sa­tan, and I know not in what they be his successours, vnlesse it be in that: it might séeme strange that any man pretending the name and faith of a Christian, shoulde so farre abuse Christes worde and com­mission, as to claim such authority, so far greater then his worde and commission doth extend vnto. But it is a true saying, who is so blind as he that wil not see? Ve­rily if the Papistes woulde read and sée with an humble spirit, and obedient hart to the almighty God, that which is writ­ten in his worde, as I beséeche the Lorde they may: then out of doubt they shoulde finde that Peter had no greater or larger authority then other the Apostles had. Neither did he euer chalenge such autho­rity aboue other the Apostles, as the By­shops of Rome haue done aboue all other bishops, vnder the false pretence, that they are Peters successours, because for sooth they are Byshops of Rome, & therein (as [Page 43] they say) doe succéede Saint Peter.

Chap. 5.

BVT to touch this by the way, for so much as they make so much a do about it, by the scriptures they can not proue y^t Peter was euer at Rome: much lesse that he was Byshop of Rome. But this we can proue, that he was at Ierusalem, and in many o­ther places, gouerning and instructinge the congregation of Christe. Yea aboue three yeares after saint Paules conuer­sion:Galat. 1. we read that he went to Ierusalem to see Peter: and hauing bene in sundry countries, after other fouretéene yeares he went vp to Ierusalem againe, & talked with him. Peter afterward came to An­tioche, where saint Paul also mette with him, as his words doe witnes to the Ga­latians.Galat. 2. Cùm autem venisset Petrus An­tiochiam, in faciem ei restui, quia reprehensi­bilis [Page 44] erat. Prius enim quàm venirent quidā [...] Iacobo, cū gentibus edebat: quū autē venis­sent, subtrahebat, & segregabat se &c: sed cū vidissem quòd non rectè ambularent ad ve­ritatē euangelij, dixi Cephae corā omnibus: si tu cū Iudaeus sis, gentiliter viuis, & non Iudai­cè, quomodo gentes cogis Iudaizare? There­fore when Peter did come to Antioche, saith saint Paul, I withstood him to his face, because he was to bee rebuked. For before that some came from Iames, he did eate with the gentiles: when they were come, he did withdrawe him selfe. &c. But when I sawe that they went not the right way to the truth of the Gospel, I saide to Cephas (that is Peter) before them all: if thou being a Iewe, liuest as a gentile, and not like a Iewe: why doest thou cause the gentiles to liue after the manner of Iewes? Nowe this rebuke of Paul (for that is worth the notinge also) Peter did patiently beare and suffer at Paules handes. Whereby it is ma­nifest that Peter did not claime the Po­pish supremacie, neither did saint Paul make more accoūt of Peter, then of other the Apostles, reprouing him, because hée had brought the Iewes and Barnabas [Page 45] into his dissimulation. And here (to passe ouer the frailty of Peter in this his great offence) it is to be considered, because the Bishoppes of Rome haue claimed a suc­cession from him, that if there ought to haue beene such a succession as they ima­gine of Peter, rather then of other the A­postles, the Bishops of Antioche then by likelihood shold haue claimed the right of Peters successors, rather then the bishops of Rome: sith it doth not appeare in a­ny place of the holy scriptures, that euer Peter was at Rome: but at Antioche it appeareth, and in sundrie places of Asia, and other the East partes of the world. Howbeit, I denie not,Euseb. lib. 2. cap. 14. but that some hi­stories and Chronicles doe make menti­on, that Peter was at Rome. Which I will not say, y^t they were made to say so, corrupted by popish setters forth of thē: I can not affirme it: but this I can affirme & wil boldly say, that al, which those hi­stories & Chronicles doe writ of Peters being at Rome, is not agreable with the word of God, & therefore is not of vs to be credited, seeing that it is contrarie to the word of truth. And herein all wise mē may consider, that seeing Pauls iourney [Page 46] from Ierusalem to Rome is most plainly set forth in the scriptures, from place to place, frō Iland to Iland, from coūtrie, to coūtry, & what he did either by land or by sea: much more if Peter had trauei­led from Antioche to Rome, and that his iourney had beene of so great weight to our saluation, as the papistes doe pre­tende, by grounding therevppon the su­premacie and authoritie of the Bishops of Rome, it is to be thought that Peters iourney shoulde haue bene written and set foorth most expressely. Yea, of all like­lihood it should haue bene extolled more then the iourneis of famous Empe­rours: then Xerxes iourney into Grece, with tenne hundreth thousande men: then Alexander the greate his iourney to conquere the whole worlde: then Iulius Cesars iourneyes in his conquest of Asia, France, Spaine, England, and many o­ther nations. But if the Papistes fansies be true: belike saint Peter did flie in the skies aboue the ground, and neither tra­uailed by sea, nor by lande. Certainely, this is euident, that the foundation of the Romish supremacie is too weake to beare such weight, as they would haue it: séeing [Page 47] that it hath no ground in all the scrip­tures, but onely in mans corrupt deuises, for worldly vaine glorie. As in déede it is most vngodly extolled, and aduaunced, by Albertus, Pighius, Eckius, Hosius, and such other Romish clearkes, and Popishe Sophisters: who doe exalt the Bishop of Rome to the celestiall hierarchies: and make a doubt whether he be a mere man or no: whether he haue not as great pow­er as our Sauiour Christ had: with other such matters grounded on his suprema­cie, most vaine, and blasphemous to the dishonour of God, and our Sauiour Iesu Christ, in whose word it hath no ground. For (to go forward with Peters being at Rome, y^e foundatiō of this supremacy S. Paul being at Rome in the time of Nero the Emperor, did write his Epistle to the Colossiās, in the fourth Chapter wherof, sending gréetings & salutations from his friendes that were then at Rome with him, he saith to the Colossians.Col. 4. Salutat vos Aristarchus, & Marcus consobrinus Bar­nabae, & Iesus, qui dicitur iustus. Hi soli sunt adiutores mei in regno Dei, qui mihi fuere so­latio. Salutat vos Epaphras, qui ex vobis est seruus Christi. Salutat vos Lucas medicus charissimus, & Demas. Aristarchus doth sa­lute [Page 48] you, & Marcus, Barnabas sisters sonne & Iesus which is called Iustus. These on­ly are my workfellowes to the kingdome of God, which haue bene a comfort to me. Epaphras doth salute you, which is one of you, the seruant of Christ. Luke the belo­ued physician, and Demas doe salute you also, now if Peter had bene at Rome in the time of Nero with Paul: was not he worthie to haue bene named in these sa­lutations, as well as Aristarchus, Mar­cus, Iesus, Epaphras, Luke, and Demas? would not he haue ben a fellowhelper to Paul: which saint Paul saith none were, but onely those thrée, whom he nameth to them, and Peter is none of them. Yes doubtlesse. Whereby it appeareth, he was not then at Rome. Againe he writeth af­terwarde from Rome vnto Timothie. Festina ad me venire citò. 2. Tim. 4. Demas enim me re­liquit, diligen [...] hoc seculum, & abijt Thessaloni­cam: Crescens in Galatiam: Titus in Dalma­tiam. Lucas est mecum solus. Marcum assu­me & adduc tecum: est enim vtilis mihi in ministerio. Tychicum autem misi Ephesum. Haste thee to come to me quickly. For Demas hath forsaken me, embracing this present worlde, and is gone to Thessalo­nica: [Page 49] Crescens into Galatia: Titus to Dal­matia. Luke is only with me. Take Marke and bring him with thee: for he is profita­ble to me in y^e ministery. Tichicus I haue sent to Ephesus &c. Nowe if Peter had beene at Rome with Paul, when hée wrote this Epistle to Timothie: then he would not haue written, that there was none with him but Luke only, and ther­fore required Timothy to bringe Marke with him, then would he not haue added that which there doth follow, that at his first answering no man did assist him, but all did forsake him: which I thinke the Papistes will not say y^t Peter would haue done, if he at that time had béene at Rome with Paul, which that hee was not at any time: it may be farther coniec­tured by that which is written in the se­cond to the Galathians:Galat. 2. how Iames Pe­ter and Iohn made an agréement with Paul and Barnabas that they shoulde preach vnto the Gētiles, as Iames, Peter and Iohn vnto the circumcised, which are the Iewes. And vppon this agréement they did pledge their faith, and gaue their right hande of fellowshippe one to the o­ther. Whereby it may be gathered, that [Page 50] Peter did rather frequent those places where the Iewes were more dispersed, [...]. Peter. 1. as Pōtus, Galatia, Cappadocia, Asia, Bithy­nia, to the which he writeth also his first Epistle, then the landes of Gréece and Italy, with the citie of Rome, replenished with y^e Gentiles, & hauing fewer Iewes amongest thē. Al which things laid toge­ther: it will appeare to be verie likely, y^e Peter was neuer at Rome, neither be­fore y^e time of Nero, nor in Neroes time with Paul. Which proueth the founda­tion of the Romishe Bishops suprema­cie vppon Peters being at Rome, to bée a verie weake and fickle foundation: as all the other groundes of his supremacie are, with the rest of his religion.

Chap. 6.

BVT whether that saint Peter were at Rome or no, it makes no gret mat­ter. It is sufficient, that it can not be proued by y^e scriptures. But if it were graunted vnto the papistes: it maketh nothing for the Popes supremacie. For saint Paul saith,1. Cor. 3. Fundamentum aliud nemo potest ponere, praeter id quod positū est, quod est Christus Iesus. No man can lay any other foundation, then y^t which is laide, which is Christ Iesus. And saint Peter himselfe saith in the seconde Chapter of his firste epistle, Deponentes igitur omnem malitiam, & omnem dolum, & simulationes, 1. Pet. 2. & inuidi­as, & omnes detractiones, sicut modò geniti infantes lac sermonis sine dolo concupiscite, vt in eo crescatis in salutem: si tamen gusta­stis quoniam dulcis est dominus. Ad quem accedentes, lapidē viuum, ab hominibus quidē reprobatum, a deo autem electum ac honorifi­catū: & ipsi, tanquā lapides viui, superaedifica­mini, domus spiritualis, sacerdotiū sanctū, of­ferre hostias spirituales acceptabiles deo per Iesum Christum, Laying away therefore all malice, & al guile, & dissemblings, & en­uies and all bacbitinges, as newe borne [Page 52] babes desire the sincere milke of Gods worde, that thereby you may growe vn­to saluation: if so be that you haue tasted that the Lorde is swete. Vnto whome comming, as to a liuing stone, disallow­ed of men, but chosen of God, and preti­ous: vppon him be ye builded, as liuing stones, a spirituall house, a holy Priest­hoode, to offer vp spirituall sacrifices, ac­ceptable vnto God through Iesus Christ.

Out of the which wordes of S. Paul and saint Peter, we haue to learne two notable thinges: one, that Christe our sauiour is the foundation, and the liuing stone, which y^e builders refused, but God accepted it: & honoured it the other, that the faithfull must be laide on this foun­dation, & as liuing stones, be builded vp­pon that head and principall corner stone euen Iesus Christ, which the more effec­tually to declare vnto vs, saint Peter tel­leth all the faithfull, that they, who are so builded, are made a spirituall house, and a holy priesthoode, to offer spirituall sa­crifices, acceptable to God through Iesus Christe: spirituall sacrifices, and not car­nall, or transubstantiated sacrifices, as the Bishoppe of Rome, and his pre­lates [Page 53] doe falsely faine themselues to doe. For (to goe a little from my chiefe pur­pose to sift this horrible heresie of popery) I coulde neuer finde in all the holy scip­tures, or any hystorie of the primitiue Church, y^e euer this kind of transubstan­tiated sacrifice was ment or spoken of by Christ: but that his Church did al­wayes receaue and allow the sacrament of Christes body and bloode, in such spi­rituall manner, as Saint Paul declareth in the first Epistle to the Corinthians,1. Cor. 11 the eleuenth Chapter. No: in all the he­resies that trobled the primitiue Church which were ouerthrown by y^e fower first general coūcels, there is not one word or question moued of it: but it was conti­nually vsed as the mysterie and sacra­ment of Christes body and bloode. In which sort it continued in the best parts of Christendome, in the best times, still: vntill at the length the Bishop of Rome, called a councell at Laterane within his owne prouince of Italie, in the which this decree was made,Con. Later anno. do­mini. 1215. Christi corpus & sanguis, in sacramento altaris, sub speciebus panis & viniveraciter continentur: transub­stantiatis, pane in Corpus, & vino in sangui­nem, [Page 54] potestate diuina. These are the wordes of the firste Canon of the councel holden at Rome, in Laterane vnder Pope Innocent the third, and cal­led the great Lateran councell, kept the yeare of our Lord .1215. Of the which Ca­non the wordes doe sounde in English, That the bodie and bloud of Christe are verily contained in the Sacrament of the altar vnder the formes of bread and wine: the bread beeing transubstantiated, that is to say, the substance of it turned into his bodie, and the wine into his bloud, by the power of God. This notable deuise of transubstantiation coulde not be found out for the space of twelue hundred and fourtéene yeres after Christ: his Apostles Euangelistes, Disciples, Doctours, gene­rall councels, knew it not. They thought the wordes of the sacrament to be spiri­tually meant, and to be spoken by way of a figure: as S. Augustine, to cite one for many, doth say expressely, that in these wordes, Nisi manducaueritis carnem filij hominis, Augusti. de doctri­na Chri­stiana lib. 3. cap. 16. & sanguinem eius biberitis, non ha­bebitis vitam in vobis, Figura est, praecipiens passioni Domini esse communicandum, & sua­uiter atque vtiliter recondendum in memoria [Page 55] quòd pro nobis caro eius crucifixa & vulnera­ta sit. Whereas Christ doth say, Vnlesse you eate the flesh of the sonne of man, and drinke his bloud, you shall haue no life in you: this is a figure, saith S. Augustine, or a manner of speech commanding vs to be partakers of the passion of Christ, & com­fortably to lay vp in our mindes, that his flesh was crucified and wounded for our sakes. Moreouer, speaking farther vpon the same wordes, on the sixth Chapter of Saint Iohns Gospell: he sheweth what it is to eate Christes flesh and drinke his bloud. Hoc est ergo manducare illam escam, August. in Iohan. tract. 26. & illum bibere potum: in Christo manere, & illum manentem in se habere. This is there­fore to eate that meate, and drinke that drinke: to dwell in Christe, and to haue Christ dwelling in him. Ac per hoc, qui non manet in Christo, & in quo non manet Chri­stus: procul dubio nec manducat spiritualiter carnem eius, nec bibit eius sanguinem, licèt carnaliter & visibiliter premat dentibus sa­cramentum corporis & sanguinis Christi: sed magis tantae rei sacramentum ad iudicium sibi manducat & bibit, quia immundus praesump­sit accedere ad Christi sacramenta, quae ali­quis non dignè sumpsit, nisi qui mundus est. [Page 56] And therfore, saith Augustine, he y^t doeth not dwel in Christ, & in whom Christ do­eth not dwell: doubtles he neither eateth spiritually the flesh of Christ, nor drinketh his bloud, although he do carnally and vi­sibly presse with his teeth the sacrament of Christes bodie and bloud: but rather he doth eate and drinke the sacrament of so worthy a thing to his iudgement and con­demnation, because he doth presume, be­ing vncleane, to come to Christes sacra­mentes, which no man can worthely re­ceiue, but he only, that is pure and cleane. By Christes words therefore, béeing wel weighed, as it may appeare by S. Augu­stines words vpon them, it may well be gathered, that Christ did not meane any transubstantiation, or changing the sub­stance of the sacramentall bread into his natural bodie, & of the sacramentall wine into his naturall bloud: but a mystical & spiritual food to the soule, wher of the wic­ked are not partakers, who are yet par­takers of the sacramental bread & wine, which do signifie y^e body & bloud of Christ: for our sauiour doth say,Iohn. 6. that Whosoeuer doth eate his flesh, & drink his bloud: hath euerlasting life. Wherfore it cannot be, y^t [Page 57] the sacramental bread & wine should be y^e verie natural bodie & bloud of Christ: for as much as the wicked, who shal not liue for euer, are partakers of them, I mean of the bread & wine in the sacrament, as wel as the godly. For as Paul doeth write to y^e Corinthians,1. Cor. 10. Brethren I wold not haue you ignorant, how al our forefathers were vnder y^e cloud, & al passed through the sea, & were baptised vnto Moses in the cloud and in the sea: Et omnes eandem escam spi­ritualē manducarunt, & omnes eundē potū spi­ritualem biberunt: bibebant autem de spiri­tuali consequente eos Petrâ: Petra autem erat Christus. And they did al eat the same spi­rituall meate, and they did all drinke the same spirituall drinke: For they did drink of the spirituall rocke that followed them: and that rocke was Christ. Wherein we sée, first, that the wicked among the Iewes, with whome God was not plea­sed, did enioye the same sacramentes of Christe, the cloude, the sea, the meate, the drinke, which the godly did: yet did they not enioy y^e same life by Christ, which the godly did: for it followeth in Saint Paul, that God was not pleased with many of them, Which wordes are meant of the [Page 58] wicked. Secondly, we sée that the godly amongest the Iewes did eate the same meate, and drinke the same drinke, that the godly amongest the Corinthians did, to whome S. Paul doeth write: yea that Paul him selfe, & the Apostles did. Now the Iewes did it, In spefuturi Christi, In the hope of Christ to come, for their redemp­tion & deliuerance from their sinnes, and from death. whereof it ensueth, that our eating & drinking, in certa fiducia praeteriti Christi, in true beliefe that Christ is come, and hath redéemed vs, and shed his blood for vs: must bée the partaking of a meate spirituall, and a spirituall drinke, no lesse then that which Paul saith, that their fathers did eate and drinke. For he saith plainely. They did eate the same meat, and drunke the same drink, that flowed out of the rocke, and the rocke is Christ, For, as the Iewes did it in a figure of Christe, by faith, in whom to come they were saued, as Christ doth say of Abraham, Abraham desired to see my day, Iohn. 8. he saw it and reioi­ced: so are we taught to doe it, in remem­brance of Christ by faith, in whom being come, we are saued, wherevpon our saui­our [Page 59] said to his disciples,Luke. 22. Doe this in remē ­brance of me. Which Paul declareth far­ther in the first to the Corinthians,1. Cor. 11 the eleuenth chapter, where, after that he had declared the maner of the Lords supper, he addeth to both the parts of it. Hoc faci­te ad mei re cordationem. Quotie scun (que) enim manducabitis panem hunc, & calicem bibetis: mortē domini annuntiabitis, donec veniat. Do this in remembrance of me, saith Christe: For as often (saith Paul, expounding the wordes of Christ) as ye shall eat this bread and drinke of this cup: ye shall shewe the death of the Lord vntil he come. So then, if these thinges be well considered, which I haue briefly touched out of the wordes of Christ, declared by his holy euangelists and Apostles: the godly I trust, shal easily perceiue, that Pope Innocent the thirde could by no autority of scriptures proue any transubstantiation in the sacramēt: although it were confirmed by neuer so greate a councel of men, assembled at Rome, hauing in it, as they say, Archby­shops 70. Byshops 400. Abbats 12. Pri­ors conuentual 800. besides the Orators and Ambassadours of Gréece, of the Ro­maine Empire, of the kinges of Ierusa­lem, [Page 60] France, Spaine, England, Cyprus, and other kingdomes. Many: but all to little, to take vppon them to alter and change the ordinance and institution which our Sauiour Christ had with his owne wordes established, and set in his church, for the space of aboue twelue hun­dred yeares together, before the contra­ry was decréed, though some did dreame of it. But Pope Innocent was sure to enact there what he wold, for that he had aboue the number of twelue hundred shauen crounes in his councel with him: so that neither Princes nor Orators of Princes might hinder his pretēses. The lesse it is to be meruelled at, that the by­shop of Rome would take vppon him so proudly to be aboue al other byshops, yea the Emperours themselues, and kings of this world: séeing that he tooke vpon him to do more then euer Christ did, that is, to make Christ our creator and redéemer of a péece of bread, whensoeuer he list, and to make that euery one of his priests and chaplens might do the same also: as them selues haue a saying, Sacerdos est creator creatoris sui, The priest doth make his ma­ker. And all by the authority of this La­teran [Page 61] Councel, not by Christs scriptures. And all for the aduancing of his worldly glory, & extolling of his clergie through­out all Christian kingdomes, which after came to passe, to the taking away of the goods and liues of a great number of good true Christians: who would not beleeue such a new deuised faith of y^e sacrament of Christ, set forth so lately, so fondly, so vn­godly, neuer before allowed as any point of our christiā faith, for the space of so ma­ny hundred yeres after Christ, as I haue shewed. For in the former ages the god­ly had bene taughte, that Christe accor­ding to the presence of his naturall bo­dye was ascended into heauen: but by the benefites of his spirite, and by the fruite of his passion, he is alwayes present with thē who doe beléeue in him. Wherof he gaue them a most liuely mo­niment, and pledge, in the blessed sacra­ment of his body and bloud: a moniment for vs to remember his death, & a pledge to vs of euerlasting life, with out tran­substantion of the breade and wine, or any alteration thereof at all, otherwise then of common bread and wine, to make it by the words of Christ the sacramental [Page 62] bread & wine, the signes of Christes body and bloud, he being by those creatures of bread & wine represented to vs, that we may therby with the mouth of our faith (y^t I may so speak) receiue spiritually y^e very selfe same Christ, god and man, that was borne of the virgin Mary, suffered death for our sinnes, ascended into heauen, and sitteth on the right hand of God the father almighty, thence shall he come at the last day, to iudge y^e quick & the dead. And this most heauenly maner of the spiritual re­ceiuing of Christe, is more agréeable to our christian religion, then is the Romish dream of transubstantiation, which doth as much abhorre from religion, as it doth from reason. And therefore not to be suf­fered in the Church of Christ: but vtterly to be rooted out, for the manifolde absur­dities, and grosse errors, that spring of it. Thus much by the way againste the Po­pish heresy of transubstantiatiō: wherof, though not so greatly perteining to the matter, that I haue in hād, yet I thought good to say somewhat, because I do know that the Pope of Rome hath lefte this errour behind him, in the hearts of many simple men, whome God of his mercy [Page 63] lightē, that they may féele the knowledge and comfort of the truth.

Chap. 7.

TO returne therefore to my purpose, to the supremacie of the Pope, which I haue shewed alreadie how little ground it hath, either on Christes commissions, or on Peters be­ing at Rome, or on the foundation of the Church, which is Christe Iesus: I come to that which the Papistes haue so much in their mouthes, that Christ when hee appeared last to his Apostles, did aske of Peter thrise, whether hee did loue him more, then the other Apostles did. Dixit Simoni Petro Iesus: Iohn. 21. Simon Iohannis diligis me plus his? Ait ille, etiam domine tu scis quia amo te. dixit ei, pasce agnos meos &c. Iesus saide to Simon Peter, Simon the sonne of Iona, doest thou loue me more then these? (meaning the rest of his dis­ciples [Page 64] there present.) Peter aunswered & said, Lord thou knowest y^t I do loue thee. Christe saide vnto him, feede my lambes. He saide to him againe the seconde time: Simon the sonne of Iona louest thou mee? Peter aunswered, yea Lord, thou knowest I loue thee. Christe saide vnto him, feede my sheepe. And when he asked him the thirde time the same question: Peter bee­ing sorie he asked him so often, and there­fore answering him, Lorde thou knowest all thinges, thou knowest that I loue thee: Iesus said vnto him, feede my sheepe. Vp­on the which words, so often repeated, the Bishoppes of Rome faine would ground their authoritie, that they haue the vni­uersall cure and charge of all Christes flocke: so much the more, because Christ demaunded of Peter, whether he loued him more then the other did. But they must be giuen to vnderstand, that Christe did aske Peter that question, in respecte that he had iust cause to loue him more then all the other: because he had sinned more grieuously against Christ, in deny­ing him thrise, and he had forgiuen him. Now reason doth require,Luke. 7. that he should loue more, to whom more is forgiuen: as [Page 65] as our sauiour doth teache. And vpon this place Saint Cyril doeth note, Who doeth adde also, touching the thrée demaundes made by Christe to Peter, whether he loued him: that as he had openly denied thrée times that he did know Christ: so he must open­ly confesse thrée times, that he did loue Christ: to the intent, that he might recouer the honour of his Apostleship, which he had forsaken as it were, by denying him.Cyril in Euan­gelium Io­han. lib. 12. Cap. 64. Quia cum alijs apostola­tus nomine Petrus ab ipso Christo decora­tus, ter in tempore passionis negauit: iure nunc ab eo terna dilectionis confessio peti­tur, vt terna negatio aequali dilectionis nu­mero compensetur. Because that Peter being aduanced with others by Christ to the Apostleshippe, did thrise denie him at the time of his passion: therfore he is iustly nowe required to confesse thrise that he doth loue him, that his three denials may be recompensed with equall number of loue. Ita quod verbis commissum fuit, verbis curatur. So the offence committed by wordes, is cured by wordes. Which iudgement [Page 66] of S. Cyril is in the same maner con­firmed by saint Augustine. So that this saying of Christ to Peter did not giue any further,Augustinus in Euangel. Iohan. Tract. 123. or greater authority to him, then the rest of the Apostles before had. Which beside the iudge­ments of Cyril and Augustine, might be proued farther by sundrie other reasons, if it were not néedelesse to spend more wordes about it. Espe­cially, sith that I haue already proued sufficiently, I trust, the equal authori­tie giuen by our sauiour to all the A­postles. Howbeit, that it may be far­ther declared, that one of them should not chalenge or desire authoritie a­boue the other: I will shewe in the next Chapter, how Christ did forbidde them vtterly to claime or take vnto them any such supremacie: comman­ding them to followe his ensample of humblenesse, in ministring as ser­uants, one to another, and not in ma­stership or dominion one to clime a­boue another.

Chap. 8.

IN the Gospel of the holy Euāgelist saint Mathew the twentie chapter, it is written, that our Saui­our by occasiō of the am­bitious request that was made vnto him, for the Zebedies,Mat. 20. Iames and Iohn, did call his disciples vnto him, and saide vnto them: Scitis quod prin­cipes gentium dominantur illis: & qui ma­iores sunt, potestatem exercent in eas, non ita erit inter vos: sed quicunque voluerit inter vos maior fieri, sit vester minister: & qui voluerit inter vos primus esse, erit vester seruus: sicut filius hominis non ve­nit ministrari, sed ministrare. You know, saith Christe, that the princes of na­tions haue dominion ouer them, and they that be great, exercise power and [Page 68] authoritie vppon them. It shall not be so among you: but whosoeuer will be great among you, let him be your mi­nister: and hee that will be chiefe a­mong you, let him be your seruaunt: euen as the sonne of man came not to be serued, but to serue others.

Thus our Sauiour, wee see, hath expressely forbidden his Apostles to haue superioritie and dominion ouer their fellowseruants. Which as it is witnessed by the Euangelist Sainte Mathewe:Marke. 22. so is it also by the rest of the Euangelistes, Saint Marke in the tenth Chapter, Saint Luke in in the two and twentie: our Saui­our in each of them vsing his owne examples, who was in the middest of them, and did behaue him selfe as a seruaunt vnto them, not like a Lorde or king aboue them, that they by him might learne modesty, to humble thē ­selues one to an other

To the which intent, in the Euan­gelist Saint Iohn, we haue a notable storie of Christes exāple in this point: howe he did washe the feete of his A­postles, [Page 69] and gaue them y^e like instruc­tion vpon it.Iohn. 13. Postquā lauit ergo pedes eo­rum, & accepit vestimenta sua: cùm re­cubuisset iterum, dixit eis: scitis quid fe­cerim vobis? vos vocatis me, Magister & Domine, & bene dicitis: sum etenim. si ergo ego laui pedes vestros, Dominus & Magister: & vos debetis alter alterius lauare pedes. Exemplum enim dedi vobis, vt quemadmodum ego feci vobis, ita & vos faciatis. Amē, Amen dico vobis, nō est servus maior domino suo, ne (que) Apostolus maior est eo qui misit [...]llum. Si haec scitis, beati eritis, sifeceritis ea. So after that he had washed their feete, and had taken his clothes: whē he was set down againe, he saide vnto them: know you what I haue done vnto you? you call me, maister and Lord, and ye say well, for so I am. If I then your Lorde and maister, haue washed your feete: you also ought to wash one an others feet. For I haue giuen you an example, that you should doe, euen as I haue done vnto you. Verily, verily I say vnto you, the seruaunt is not greater then his maister, nor y^e Ambassadour, grea­ter [Page 70] then he that sent him. If you know these thinges: happie shall you be, if you doe them.

Thus we sée that Christ did giue expresse commaundement to all his Apostles, that they shoulde flie ambi­tion of hauing rule one ouer an other: that none of them should chalenge su­perioritie & dominion ouer their bre­thren: whereto hee did giue them a moste notable example of his owne humilitie, whch he willed them to fol­lowe, acounting them happie, if they did as hee willed them. And these wordes of Christ a man would thinke were to be heard, credited, and obey­ed, if they were recited but by some one of the Euangelistes: but now to the intent they might the better bée obserued and kept most carefully of al the Apostles, & so of all the ministers of the Church of Christ: the holy ghost hath prouided that all the fower E­uangelistes should recite and repeate them in diuerse wordes, and sundrie times: all to one effect: to beate in hatred of ambition into the mindes of [Page 71] his disciples, and keepe them at vnity in that equall authoritie which hee had giuen to thē. Which the auncient Doctours also of the Church do teach in like sort, to the same intent: as Saint Cyprian saying of the Apo­stles,Cyprian de simplicitate praelatorum. Hoc erant vtique & caeteri Apo­stoli quod fuit Petrus, Pari consortio prae­diti, & honoris & potestatis: The rest of the Apostles were the same that Pe­ter was, all endued with like felow­shippe both of honour and power. And why shoulde not Paul be chiefe as well as Peter? for Ambrose vpō 2. Cor. 12. hath this saying Inter Petrum & Paulum quis cui praeponatur incertum est. Betwene Peter and Paul, whether ought to be preferred before other, it is vncertaine. Hieronymus in epistola ad Euagrium. As saint Ierom saying of all Bishoppes. Ʋbicunque fuerit Episcopus, siue Romae, siue Eugubij, siue Cō ­stantinopoli, siue Rhegij, siue Alexandriae, siue Tanis: eiusdem est meriti, ejusdem sa­cerdotij. Wheresoeuer there is a Bi­shoppe, at Rome, or at Eugubium, at Constantinople, or at Rhegium, at A­lexandria, or at Tanis: he is of the same [Page 72] worthines, of y^e same office, and func­tion in the ministerie. As many others, to be shorte, speaking against such ambition do say the same in sub­stance, that one of them in words hath vttered:Chrysost. in opere imper­fecto in Mat. Homil. 36. Quicunque desiderat primatū in terra, inueniet confusionem in Coelo. Whosoeuer desireth primacy in earth, he shall finde confusion in heauen. But howsoeuer the fathers haue spo­ken it: the Pope of Rome is not mo­ued with it. What merueile, sith the wordes of Christ doe not moue him? Nay verily I thinke, that if Christe him selfe shoulde haue come downe from heauen, and haue shewed him selfe to some that haue beene Bishops of Rome within these certaine hun­dred yeares: they woulde haue vsed him, I feare me, as euill as euer the Iewes did: so far are they frō yelding vnto any thing that makes againste their ambition.

Chap. 9.

I Haue shewed hi­therto, that Peter the Apostle, on whom the Popes of Rome do groūd their supremacie, had not by Christs commission any greater power and authority giuen him, then had the rest of his Apostles: Nay, he was forbid­den, as were the rest also, to exercise dominion and supremacie ouer o­thers. Now I will go forwarde, and shewe that as Peter had no suche au­thoritie committed to him of Christ: so he neuer chalenged, nor vsed any such as may appéere by those things which the Apostles did after Christes ascen­sion, set down in the booke of the Acts of the Apostles. Wherin we do reade, that the Apostles and Disciples ga­thered together,Actes. 1. first they did choose Matthias an Apostle, in the place of [Page 74] Iudas Iscarioth: not by saint Peters appointment, but by lot. Afterward the multitude of the Disciples chose seuen deacons: whom they set before the Apostles,Actes. 6. and they prayed, and laide their handes vpon them. When the Gospel of Christ was receiued in Samaria:Actes. 8. the Apostles, who heard of it at Ierusalem, sent Peter and Iohn vnto hem, to instructe them farther, & confirme them in the faith, with the giftes of the holie Ghost. When Pe­ter had preached the Gospell to the Gentiles, and was accused of the bre­thren, because he went in to men vn­circumcised, and did eate with them: he giueth an account of his fact vnto the brethren,Actes. 11. and so is acquited as it were of them. All the which thinges done by Peter and the Apostles, doe shewe, that Peter vsed not any supre­macy ouer them: but did behaue him­selfe as their equal rather, taking no more vpon him in elections, then they did, going whē they sent him to preach where they thought good, content to giue to them an account of his doe­inges. [Page 75] Nowe we must remember it appeareth by the scriptures, that Pe­ter was of greater boldenesse, and au­dacitie, then any of the twelue Apo­stles. When Christ asked of them,Matth. 16. who do you say that I am: Peter an­swered for them all. When Christe did shewe vnto them, that he must go to Ierusalem, & there be put to death:Matth. 26. Peter tooke him aside and did rebuke him for it. When there came a great company with clubbes and swordes in the night to take Christ, and carrie him to the high priests: Peter nothing fearing the number of the men, did stretche out his hand, and drawe his sworde, and stroke the seruaunt of the highe prieste, and cut off his eare. By whiche and many suche tokens saint Peter shewed himselfe to haue suche stoutnes and courage, that we may well coniecture, if he had had any su­premacie and authoritie aboue the rest of the Apostles, such as the Pa­pistes giue vnto him: his stomache was better, then that hee woulde haue lost it, and neuer haue taken a­ny [Page 76] part of it vpō him.Haec ratio re­peritur in quaestionibus tubingensi­bus in titulo de primatu Romani pon­tificis. Which maketh me to thinke, that he had no suprema­cie, sith that he did not exercise any part of it, as his behauiour in y^e Acts of the Apostles doth shew. And this, albéeit I haue proued it by other of his déedes already: yet it may be séene more clearely, by that which is writ­ten in the 15. of the Actes, where the councel is set forth that was helde by the Apostles and Disciples at Ieru­salem. In the which councel, although the bookes of councels set forth by the Papistes doe report, that Peter was heade, and as it were, the Iudge, and chiefe ruler of it: yet if a man do reade the wordes of saint Luke in the Actes of the Apostles,Actes. 15. Peter shuld séeme ra­ther in that councell to be one of the meanest, out of doubt, not the chiefest. For it is the common and auncient order, that wheras matter doth come in question to be argued, the meanest vseth to begin, and so as they are of greater authoritie, for age, or degrée, or knowledge, or such respect, they doe follow orderly, vntill that the chiefest [Page 77] speake last, and take vp the matter. Wherefore those bookes of councels,Summa con­ciliorum, Fr. Barth. Car­ranzae. and the abridgement of them, which doe make Peter to be head of the coū ­cell holden at Ierusalem, which was holden vnder him, being the first Pope as they fondly speake of him: they doe say more of him, than they can proue out of the actes of the Apostles: out of the which they must proue whatsoe­uer they report of this councell, or else they forge it. For there it is written, that when Paul and Barnabas had proposed the matter whereof the con­trouersie was: Peter did first begin to declare his minde of it, after great disputation. And when Peter had saide, then Barnabas and Paul spake their mindes also. When they helde their peace, Iames ended the matter, giuing his sentence and iudgement of the controuersie. The truth of al the which, y^t it may be y^e more manifest, I will set downe the very wordes of Saint Luke, as they are writen in the Actes: so farre foorth as they pertaine to the declaring of this matter. Then [Page 78] came downe certaine from Iudea, and taught the brethren, saying: except ye be circumcised after the manner of Moses, Actes. 15. ye can not be saued. And when there was great dissention and dis­putation by Paul and Barnabas a­gainst them: they ordeined that Paul and Barnabas, and certaine other of them, should go vp to Ierusalem vnto the Apostles and Elders, about this question. And when they were come to Ierusalem, they were receiued of the Church, and of the Apostles and Elders: and they declared what things God had done by them. But, said they, certaine of the sect of the Pharisees which did beleeue, rose vp, saying: that it was needful to circumcise them, and commaund them to keepe the lawe of Moses. Then the Apostles and Elders came together to look to this matter. And when there had bene great dispu­tation, Peter rose vp, and said vnto them. Ye men and brethren, ye knowe that a good while agoe, among vs, God chose out me, that the Gentiles by my mouth should heare the worde [Page 79] of the Gospell, and beleeue. And God which knoweth the hearts, bare them witnesse, in giuing vnto them the holy Ghost, euen as he did to vs: and he put no difference betweene vs and them, after that by faith he had purified their hearts. Nowe therefore why tempt ye God, to lay a yoke on the disciples neckes, which neither our fathers nor we were able to beare? But we beleue through the grace of the Lorde Iesus Christ, to be saued, euen as they doe. Then all the multitude kept silence, and heard Barnabas and Paul: which tolde what signes and wonders God had done among the Gentiles by thē. And when they helde their peace: Ia­mes answered, saying. Men and bre­thren, hearken vnto me. Simeon hath declared, howe God did first visit the Gentiles, to take of them a people vn­to his name: And to this agree the words of the Prophets. Which words Iames hauing rehearsed, doth in this sorte conclude and end the matter. Wherefore my sentence is, that we trouble not them of the Gentiles, that [Page 80] are turned to God: but that we write vnto them, that they abstaine them selues from filthinesse of idols, and for­nication, and that that is strangled, and from bloud. Vpon this sentence and iudgement of Iames, it séemed good to the Apostles and Elders, with the whole Church, to send chosen men of their owne companie to Antiochia with Paul and Barnabas: to wit, Iudas, whose syrname was Barsa­bas, and Silas, which were chefe men among the brethren: and they wrote letters by them after this manner. The Apostles and Elders and the bre­thren, vnto the brethren which are of the Gentiles, in Antiochia, and in Syria, and in Cilicia, send greeting. For as much as we haue heard, that certaine which departed from vs, haue troubled you with wordes, and cumbred your mindes, saying, ye must be circumci­sed, and keepe the lawe: to whom we gaue no such commaundement: it see­med therefore good to vs, when we were come together with one accord, to send chosen men vnto you, with [Page 81] our beloued Barnabas and Paul, men that haue giuen vp their liues for the name of our Lorde Iesus Christ. We haue therefore sent Iudas and Silas, which shall also tell you the same things by mouth. For it seemed good to the holy Ghost and to vs, to lay no more burthen vppon you, then these necessarie thinges: that is, that ye ab­staine from things offered to idols, and bloud, and that that is strangled, and from fornication: from which if ye keepe your selues, ye shall doe well. Fare ye well. This Epistle containing the decrée of the councel, agréeth fully with y^t which Iames before did speak, when he gaue his iudgement of the matter that was in question. Sauing that in the Epistle it is said, Visum est spiritui sancto & nobis: It seemed good to the holy Ghost, and to vs. It is not saide, Ʋisum est spiritui sancto & Petro, It seemed good to the holy Ghost, and to Peter: but to the holy Ghost and to vs, meaning the Apostles, the El­ders, and the brethren, the whole con­gregation of Christe at Ierusalem. [Page 82] Wherfore in the councel where Pe­ters supremacie should appeare chief­ly, there appeareth none at all: and sith that neither he claimed any, ney­ther the rest did giue him any, it is to be thought he had not any. If any man thinke otherwise, he beléeueth not S. Peter,1. Pet. 5. who calleth himselfe compresby­terum, a companion and fellowe of the Elders of the Church, and forbid­deth them to play the Lordes ouer Gods heritage. Which ouerthroweth his Supremacie, whom the Papistes do call, Sanctissimum dominum nostrum Papam, Our most holy lord the Pope. God giue them grace to acknowledge with vs, him that is in déede our most holy Lord, our Lord and Sauiour Ie­sus Christ.

Chap. 10.

THat the suprema­cie of the Bishop of Rome hath not a­ny ground in the holy Scriptures, neyther in the commissions of our sa­uiour Iesus Christe, neyther in the practises of his holy Apostles: I hope it is manifest to such as are desirous to search out the truth, by that which hitherto hath bene saide. Nowe if we goe forward from Christ and his Apo­stles to the ages which ensued: we shall easily perceiue, that it was not receiued of y^e primitiue Church, nay, it was repressed, when it beganne to take roote, and spread abroad amongst them. The which doth appeare by the foure principall & first generall coun­cels: wherein the Christian Bishops did assemble them selues together, to the rooting out of heresies, and ouer­throwing of disorders, which began to bud in the Church of Christe. The first of these councels,Histor. tripa. lib. 2. was the coun­cel of Nice: at the which there were [Page 84] present thrée hundred and eightéene Bishops, beside a great number of o­ther learned men, called together by y^e good Emperour Constantine y^e great, in the yeare of our Lorde thrée hun­dred twentie & seuen, or there about, against the heresie of Arrius. But to passe ouer other things handled in the councel, touching the authoritie of the Bishop of Rome, this decrée was made,Con. Nicen. can. 6. in the sixt Canon. Mos antiquus perduret in Aegypto, & Libya, & Penta­poli, vt Alexandrinus Episcopus horū om­nium habeat potestatem: quoniam quidem Episcopo Romano parilis mos est. Similiter autem & apud Antiochiam caeterasque prouincias, honor suus vnicuique seruetur Ecclesiae. Let the ancient customes con­tinue in Egypt, and Libya, and Penta­polis, that the Bishop of Alexandria haue the gouernement ouer them all: For the Bishop of Rome hath the like order. Likewise at Antioch, and in o­ther Prouinces, let the due preemi­nence and honour be reserued vnto e­uery Church. Which wordes doe not giue any supremacie to the Bishop of [Page 85] Rome aboue all other Churches: but they doe limit him the bounds of his owne iurisdiction, no lesse then they doe others. As it is more plainely de­clared by Ruffinus: who writing in his storie the thinges that were done at the councel of Nice, doth say, that it was decréed in this Canon,Ruff. hist. ec­clesiast. lib. 1. cap. 6. Ʋt apud Alexandriam & in vrbe Romana vetu­sta consuetudo seruetur: vt vel ille Ae­gypti, vel hic suburbicariarum ecclesia­rum sollicitudinem gerat: That at Alex­andria, and the citie of Rome, the aun­cient custome be kept: that the Bishop of the one haue care ouer Egypt, the other ouer the Churches that are a­bout the citie of Rome. And thus much of the councel of Nice, which was the first. The second generall councel was holden at Constantino­ple:Histor. triper­tit. lib. 9. where there were assembled a hundred and fiftie Bishops, called to­gether by the Emperour Theodosius, about the yeare of the Lord thrée hun­dred foure score and fiue, for the sup­pressing of the heresie of Macedonius, In the which councel, touching the [Page 86] preeminence and authority of the Bi­shops,Concil. Con­stantinop. Canon. 2. this decrée was made. Episcopi qui super dioecesin sunt, and ecclesias quae extra terminos eorum sunt, non accedant: neque confundant & permisceant ecclesi­as. Sed secundum regulas constitutas, A­lexandriae quidem Episcopi gubernent ea solùm quae sunt Aegypti: Episcopi orien­tis, solius orientis curam gerant, seruatis honoribus primatus ecclesiae Antioche­nae, qui in regulis Nicenae Synodi conti­nentur: sed & Asianae dioecesis Episcopi, ea quae sunt in Asia tantūmodo gubernent: Ponti autem episcopi Ponticae tantùm di­oecesis habeant curam: Thraciae verò, ipsi­us tantummodo Thraciae. Bishops that haue the charge of a diocesse, let them not com vnto the Churches which are without their bounds, neither let them confound or mingle the Churches. But accordinge to the Canons and orders appoynted, let the Bishops of Alex­andria deale with the gouernement of Aegypt onely: the Bishops of the East only with y^e East, reseruing y^e priuilege and preeminence of honor to y^e Chur­che of Antioche, accordinge to the [Page 87] rules of the councell of Nice. In like sort the Bishops of diocesse in Asia, let them gouerne onely Asia: and the Bi­shops of Pontus, the diocesse of Pon­tus: and the Bishops of Thracia, the diocesse of Thracia. Nowe as this decrée was made by them in generall, touching al Churches for the gouern­ment and rule of them, howsoeuer in places and order of dignitie they set one aboue another, as Rome firste,Histor. triper­tit. lib. 9. Cap. 13. Constantinople next: so in the Epistle written from the most of them to the Bishops of the West, neither do they submitte all their doinges to Dama­sus Bishoppe of Rome: neither giue they greater titles vnto him, then to the rest, but onely name him first: nei­ther come they to the councel of Rome at his request, whereof they giue this reason one among others, that they haue not the consent of their fellowe-bishops in their prouinces so to doe. Whereby it is manifest that at the time of this councel of Constantino­ple, the prouinces were gouerned by their owne Bishops: the Bishops in [Page 88] generall by their councels and assem­blies: neither was there any one Pa­triarch set ouer them, (as the Bishop of Rome would be, who therfore clay­meth this supremacie) though there were many patriarches appointed in that councell vnto sundrie prouinces, as it is declared in the Tripartit sto­rie.Historia tri­partit. lib. 12. The third generall councell was celebrated at Ephesus, about the yere of our Lorde foure hundred thirty thrée, by the commaundement of the Emperour Theodosius the younger, who called together two hundred Bi­shops into that Citie, to quenche the heresies of Nestorius. And in this as­sembly, by occasion that was giuen them to speake of the authoritie of certain Bishops ouer others, through complaint made by the Bishoppes of Cyprus against the Bishop of Anti­och,Concil. Ephe­sin. Can. 8. as vsurping ouer them: first, they do forbidde the Bishop of Antioche to ordeine Bishops in Cyprus, giuing the Bishops of Cyprus full authority to ordeine their owne Bishops them­selues. Then do they decrée the same [Page 89] point in generall of all other diocesses and prouinces wheresoeuer: that no Bishop doe vsurpe and take vpon him the gouernment of another prouince, whiche was not before, and from the beginning vnder him or his predeces­sors: that if any haue done so, and by force haue brought a prouince in sub­iection to him selfe, he shall restore it, least the Canons and orders of the fa­thers be broken, and vnder colour of holy function in the gouernement of the Church, Potentiae tumor, The swel­ling ambition of bearing rule, of dig­nitie, doe priuily créepe in: and so at vnwares by little and little we lose that libertie which our Lorde Iesus Christe the redéemer of all men, hath purchased vnto vs with his own pre­tious bloud. Whiche discourse at length is shut vp in the councell with these verie wordes: Placuit igitur san­ctae & aecumenicae Synodo, vt singulis pro­uincijs pura & inuiolata, quae iam inde ab initio habent sua iura seruentur: vt vnus­quis (que) metropolita, secundum priscum & & solitum morem, rerum faciendarum [Page 90] aequabiliter facultatem obtineat, propri­um (que)ius firmum possideat. Quòd si quis superbia contumaci definitis obuiam ierit: hunc abrogatum iri placuit toti sanctae & oecumenicae Synodo. It hath therefore seemed good to all this general coun­cell, that euerie prouince should keepe wholy, without any breache or em­pairing at all, their auncient rightes & liberties, which they haue had from the beginning: that euerie Metropolitane, according to the olde and accustomed manner, doe freely enioy the like and equall power of doing thinges belon­ging to them: and eache keepe surely and safely his owne right. If any puf­fed vp with pride doe go against these determinations: it hath pleased all this holie and general councel, that he shal be depriued. By the which decrée of the councel of Ephesus, it is most ma­nifest that the Bishop of Rome may not meddle within y^e prouince of any other: whiche yet the Bishoppes of Rome did, endeuouring still to clyme vp by little and little ouer other Bi­shops, till they might ouerlooke them [Page 91] all.Concil. Car­thagin. 6. As it doth appeare by the councel of Carthage, whereat Saint Augu­stine was present, and by sundrie o­thers. But this ambition was repres­sed, both by those prouincial councels, and by the general of Ephesus, which but now I spake of: according to the iudgement whereof, the Bishop of Rome should be depriued, because he doth meddle with the prouinces of o­thers.Euagrius lib. 2. Hist. Eccle­siast. Summa con­ciliorum. The fourth generall councell was holden of Chalcedon a Citie of Bithinia: where there met sixe hun­dred and thirtie bishops, béeing called together by the Emperour Marcia­nus, against the heresie of Eutyches.

And here, although there be more great and manifest printes and to­kens of an aspiring minde in the Bi­shop of Romes deputies, whome he did send vnto that councell: notwith­standing the fathers of the councell did allowe no lesser priuiledge and preeminence of honour to the Bishop of Constantinople, then to the Bishop of Rome.Concilium Chalcedon. Can. 28. Howbeit this decrée which I haue heard say, and the learned doe [Page 92] know it, is in the Gréeke copies of the councell of Chalcedon, the eight and twentieth Canon in the latine Booke called Summa conciliorum, An abridge­ment of councels, is wholy left out: for what cause, a wise man may easily coniecture. Yet the Frier, who did set forth this abridgement of councels, setting forth againe the councell of Chalcedon (after the Canons of it) in an other sorte, out of a new translati­on,Concilium Chalced. acti­one. 16. as he doth say: doth shew in this second copie of the councel, in the six­téenth action, howe the Bishop of Romes deputies, hearing of that de­crée, wherein the fathers allowed the like authoritie and dignitie to the Bi­shop of Constantinople, as to the Bi­shop of Rome, did whine and mutter at it. In so muche that one of them stoode foorth, and saide, that the Sée of Rome, the Sée apostolike (as he cal­leth it) must not in their presence be so humbled and oppressed. Not­withstanding, for all the mislyking and grudging of the Bishoppe of Romes deputies, who would not con­sent [Page 93] vnto it: the councell did alter no word of their determination, but did conclude the point, as they before a­gréed of it. Thus I haue shewed that in the fower principall and first gene­rall councells, the supremacie of the byshoppe of Rome, which hee doeth claime ouer all Byshoppes, was ne­uer allowed: nay, by those councels he was restrayned, though not so strait­ly as he deserued, yet within his own Prouince, no lesse then other Metropo­litanes and patriarks as they called them. Wherby it may appeare, how falsely Master Fecknam did auouch and affirme in the Parliament house, at the beginning of the raigne of our Soueraigne Lady & gratious Quéene Elizabeth,Anno primo Reg. Elizabe­thae. when the Popes suprema­cie was entreted of, that to renounce the authoritie of the sée of Rome, was to condemne the iudgement of these fower notable councels, the councell of Nice, of Constantinople, of Ephe­sus, of Chalcedon: for asmuch as they acknowledged, saide M. Fecke­nam, the Bishoppe of Rome to be [Page 94] their chiefe heades and iudges, and were obedient vnto them. The whi­che his report howe notably it is vn­true: the indifferent reader, I truste, may perceiue in part by that which I haue saide: and shall perceiue a great deale better, if hee peruse the councels them selues, and the stories ecclesiasticall which doe entreate of them.

Chap. 11.

WHen as y^e Church was planted by our sauiour Christ after his ascentiō: all the Apostles, & after the Apostles all Bishops were equall. At the first generall councell, some Byshoppes of the chiefe Cities [Page 95] did lift their heades aboue their bre­thren: yet were they stil equall amon­gest thēselues. At the councels which followed, the Bishoppes of Rome, and of Constantinople, Rome that had beene, Constantinople that was the seat of the Emperour, by reason of their princely and Emperiall Ci­ties, were counted chiefe among the rest: Yet equall one with an other, chiefly at the councell of Chalcedon, as I haue shewed. But ambition ne­uer resteth, till it doe clime aboue all. The Bishoppe of Rome gotte the su­premacie at the last: but the Patri­arke of Constantinople was busie first with it. For in the time of Mauricius the Emperour, Iohn the Patriarke of Constantinople did chalenge to him­selfe the title of vniuersall Bishoppe: calling for that purpose a councell of the Grecians,Platina de vi­tis Pontific. Rom. in Gre­gorio primo. and maintayning him­selfe in it, by the authoritie of the Em­perour: who as he willed other By­shoppes to make that account of him, & accordingly to obey him: so namely he required it at the handes of Grego­rie [Page 96] the first, Bishoppe of Rome, to whom he wrote purposely touching this matter.Gregorius lib episto. 4. cap. 76. & lib. 6. cap. 194. But Gregorie hauing receiued the Emperours letters, wrot backe again vnto him, that the name and title of vniuersall Byshop, which Iohn did take vppon him, is a newe, proud, vaine, foolishe, presumptuous, and blasphemous name: that whoso­euer doth either call him selfe so, or de­sire to be called, he in this his pride is a forerunner of Antichrist. Wherefore he maketh this humble request vnto the Emperour, that hee will represse this proude attempt of Iohn: who by the swelling puffe of vaine glorie doth lift vp his necke against the Lorde al­mightie, and the ordinaunces of the Fathers. As for my selfe, saith he, I trust in the Lord that Iohn shall not bowe my necke vnto him, no not with swordes. Which as hee wri­teth boldly vnto to the Emperour: so doeth he write also to the Patriarke Iohn him selfe,Epistolarum lib. 4. cap. 82. exhorting him to ab­staine from the vsurping of so foolishe and arrogant a name. And what saith [Page 97] he, wilt thou aunswere at the daye of iudgement to Christe the heade of the vniuersall Church: who goest about to set all his members vnder thee, by this name and title of vniuersall Bi­shoppe. But in conclusion, what so­euer Gregorie could say, either to the Emperour, or to the Patriark, y^e Em­perour being inflamed with wrath and anger against Gregorie, for refu­sing to yeeld to the Patriarks pride, did call his soldiers out of Italy who before did defende it against the Lom­bardes,Platina in vi­ta Gregorii primi. and exhorted the Lombardes to set vppon the Romanes, and to be­sege the citie of Rome, which Agilul­fus the king of Lombardes did: and continued his siege a whole yeare a­gainst the citie, putting it to great di­stresse. But they defended so well thē selues against him and all his power: that at the last he was faine to raise his siege, returning home to Millan with great dishonour, through the gratious prouidēce of Almighty God. So Gregorie withstoode Iohn: not suffering the title of vniuersall By­shoppe [Page 98] to be giuen him.Gregor. Epist. lib. 7. cap. 30. Neither woulde he him selfe accepte it, when Eulogius the Bishoppe of Alexandria in his leters did giue it to him, whom he requesteth not to giue him y^e proud name and title: which he would haue to be denyed no lesse to him then to o­thers. But that which the figtrée, the vine, and oliue did refuse: the bramble tooke vppon him, as it is written in the Iudges.Iudg. 9. That which Gregorie refused, and willed all god­ly Byshoppes to refuse: Boniface the thirde, the successor of Gregorie in the see of Rome,Platina in vita Bonifac. 3. not onely tooke it, but also sought it. For after that Mauricius the Emperour was tray­terously murthered by Phocas: Bo­niface being puffed vp with as great pride as euer was Iohn the Patriark or greater, neuer ceased from making suite vnto Phocas, that he might bée proclaimed vniuersall Byshoppe, the generall Vicar of Christ on earth, vn­till he did obteine it, which was about the yeare of our Lorde sixe hundred & fiue.Cent. 7. fol. [...]29. And this is the first birth [Page 99] of the Popes supremacie and vniuer­sall dignitie: which came not from our Sauiour Christ, but from the Empe­rour Phocas a traitour and murthe­rer of his Lorde and master. Who, as he murthered his maister, the Empe­rour Mauricius, euen that Maurici­us who woulde haue giuen the supre­macie to Iohn the Patriarke of Con­stantinople: so he himself, who gaue it to Boniface Bishop of Rome, was af­ter murthered by his Leiutenantes, Heracleonas and Heraclius. A iust iudgemēt of God, for his gret iniqui­ties: amōgest the which this was not y^e least, y^t he did foster the ambitiō of the Bishoppe of Rome, promoting him to the supremacie: out of the which there issued afterwarde so great cala­mities to the Church of God.

Chap. 12.

AFter that the Bi­shop of Rome had obteined y^e title of preeminence ouer all other Bishops and Churches by the graunt of Pho­cas: the successours of Boniface, to whom the graunt was made, were very busie stil, hauing gotten an inch, to make it an ell: and get in their whole bodies, where they had gotten in their heads: I meane, to increase and augment the authoritie, whereof the title they had purchased. Where­in they trauelled so painfully, and did spéede so wel, that they set themselues at length in the possession of that su­premacie, which they clayme at this day: whereby they did not onely set themselues aboue Bishops, but also by craftie meanes they crept cleane out of the Emperours iurisdiction, and by little and little raised vp them selues aboue all the Emperours, and princes of the earth. So that in pro­cesse of time, when they had growen [Page 101] from Bishops to be Popes, they grew from Popes to be princes, nay aboue Princes: yea according to S. Paules prophecie of Antichrist,2. Thess. 2. they did sit as God in the Temple of God. For to consider the degrées and pointes of their exaltation, and chaunge of their state, how they crept from their hu­militie to the throne of their suprema­cie, and settled themselues in it: first wheras before they were subiect to the Emperours, and coulde not be made Bishops of Rome without their con­sent, and allowing of the election: they gott their election into their owne handes, so that they néeded not the Emperours consent, yea they made Emperours, the stoutest of them at the length to be subiect vnto them, and gladde to haue them their good Lords. Platina, their own man, in the storie that he writeth of the Popes liues, is a sufficient witnes of it: for in the life of Pelagius the second, hauing shew­ed howe the cleargie did choose him Bishop of Rome, he saith,Platin. de viti [...] pontificum Romanorum in Pelagio [...]. that at that time the Cleargies election of the [Page 100] [...] [Page 101] [...] [Page 102] bishop was nothing worth, vnlesse that the Emperour had allowed his election. But this was before that Boniface had gotten the title of su­premacie. Afterwarde, as the same Platina doeth shewe, though for a while the Emperour had still to deale with their elections, yet they often grudged at it,Platina in Pa­schali. 1. Adri­an. 3. Leone 9. Gregorio. 7. and sometimes did it without him, and saide they ought so to doe, and at the last made a law that the Pope should bee chosen by the cleargy of Rome, and the Emperours authoritie should haue nothing to doe in it. Moreouer the Bishops of Rome before that time, as all other bishops, were subiecte and obedient to their Emperours and Princes. They were called to generall councels, by the writtes and commaundementes of Emperours, and they obeyed: as be­fore I shewed of the foure principall councels summoned by Constantinus Theodosius, and Martianus. Neither onely did they obey, when they were summoned to councels: but in all o­ther thinges they did behaue them [Page 103] selues, as it becommeth subiectes to their souereigne Lordes.Matt. 22. As our sauiour Christ had taught them: who both did pay tribute him selfe vnto Cesar, and commanded his Disciples to giue to Cesar, y^t whiche is Cesars, and was obedient vnto the Empe­rours Lawes euen vnto death,Matt. 26. and neuer tooke vppon him to disobey so much as the Emperours ministers, or officers whatsoeuer. As they had learned of Peter: who saith to all the faithfull,1. Pet. 2. Subditi estote omni humanae creaturae propter Deum: siue Regi, quasi praecellenti; siue ducibus, tanquam ab eo missis, ad vindictam malorum laudem, ve­rò bonorum: Be you subiect and obedi­ent to all ordinaunce of man, for the Lords sake: whether it be vnto y^e King as vnto the superiour, or vnto the go­uernours as vnto them that are sent of him, for the punishment of euil do­ers, and for the praise of them that doe well. Rom. 13. As saint Paul did warne the Romanes, and in the Romanes all Christians: Let euery soule be subiect vnto the higher powers, for there is [Page 104] no power but of God: and the powers that be, are ordeined of God. Who so euer therefore resisteth the power, resi­steth the ordinance of God, and they that resist, shall receiue to themselues iudgement. These lessons of Christe, of Peter, of Paul, the ancient bishops of Rome did shewe by their example, they thought them to pertaine not on­ly to the laitie, but also to the cleargie not only to the poorest, but also to the richest Bishops. They thought the same which Chrysostome doth write vpon Saint Paul, that obedience to Princes is commanded to all estates: Omnis anima potestatibus supereminen­tibus sit subdita: Chrisostom. in Epist. ad Roma. homi­lia. 23. etiamsi Apostolus sis, si Euangelista, si propheta, siue quisquis tan­dem fueris. Neque enim pietatē subuertit ista subiectio. Let euery soule be subiect to the higher powers: though thou be an Apostle, saith Chrisostome, though an Euangelist, though a prophet: for godlines is not empaired by this obe­dience and subiection. They thought that Constantine did the duetie of a godly Emperour, who when a councel [Page 105] of Bishops assembled at Tyrus had wrongfully and vniustly condemned Athanasius: he commanded them all to come to him spéedily at Constanti­nople, that you may proue, saith he,Historia tri­partit. lib. 3. Cap. 7. the soundnesse and vprightnes of your sentence and iudgement, Coram me quem proprium esse Dei ministrum, neque vos negabitis, Before me whome your selues can not denie to be the true and right seruant of God. But after that the successors of Boniface had felt the sauour of the supremacie: neither our sauiour Christes example, nor his A­postles authoritie, nor the iudgement of the fathers, nor the practise of the godly bishops coulde kepe the Pope within his boundes, in subiection to the Emperour: but he exempted first himself from his power, afterward al the cleargie, and lastly brought the Emperour in subiection to him self, taking the two swordes vpon him, the spirituall and the temporall.

Then ceased the Popes to call the Emperours their Lords,Greg. Episto. lib. 4. cap. 76. & passim. as Gre­gorie the first did call them, after his [Page 106] godly predecessors: and they beganne to call them their sonnes, and their children, as nowe they vse to write vnto them. Then did they make de­crees, that the ciuil magistrate should haue nought to deale with any of the cleargie:Nouell. con­stitut. Iustini­an. where as before, Iustinian the Emperour did gouerne and rule the highest of them, as his lawes do shew, the which are yet extant. Then did they count them selues the onely Vicars of God on earth: not acknow­ledging that in Princes, which Eleu­therius did in Lucius the auncient kinge of Englande: whome he willed as Gods Vicar within his own king­dome to drawe him lawes out of the scriptures, there by to rule his owne subiectes. Then did they forbid, that bishoprickes and spirituall liuinges shoulde be taken at the handes of lay mē, no not of Emperours: they made them selues Lords of them, and therefore did condemne both such as gaue them otherwise, and such as receiued them. To be short, they grewe to such outrage of presumption, of rebelliō, [Page 107] of ryot, of tyrannie, of extortiō, of lust, and all enormities: that a man might knowe the trée by the fruites, and the wise must néede abhorre that supre­macie, out of the which such villanies and abhominations did springe into the worlde.

Chap. 13.

THese fruites of the su­premacy of the Romane Byshoppes, woulde be considered further in their liues and doings: which if I shoulde endeuor to runne them ouer all, such as pertaine vnto this purpose: I shoulde neuer make an ende. Wherefore I will touch but onely certaine of the chiefest, as it were for a tast: noting out of them, [Page 108] as neere as I can, the very naturall fruites of the Romish supremacie. A­mongest y^e which first there commeth in place their contention and ambiti­on in procuring of the Popedome, for the which there hath ben cōmonly such corruption, such bribery, such de­bate, such imprisoning, murthering & poysoning, & all euill meanes vsed be­twixt them: that in Platina, their owne secretarie and writer of their liues, it is a common note in verie many of them, that they were made Popes, some by Mars, some by monie, some by fauour of friendes, some by power of noble men, some by sorcerie and magike, some by like pollicies of the Deuill.Platina in Iohanne 10. Pontifices ipsi a Petri vesti­gijs discesserant, saith Platina. The Byshoppes of Rome were now de­parted from Peters steppes. Which complainte he doth make vppon occa­sion of their hatred, conceyued by one of them against another, through their ambition. For Iohn the ix. was vexed by Martine the seconde: so that being imprisoned he was faine to es­cape [Page 109] by flight: Martine the seconde, made Pope through euill meanes, did restore Formosus, whome Iohn had depryued. Afterwarde Formosus getting the rome by bryberie, came in by periurie vnto it, and liued in it ac­cordingly. Steuen the sixt that suc­céeded him, did abrogate and repeale al the actes of Formosus, whose body he digged also out of his graue, cut off his two fingers, wherewith he hallo­wed Priestes, and cast them into the riuer. After Steuen came Romanus, Theodorus, and Iohn the tenth, who did repeale the actes of Steuen, and restored Formosus actes to full au­thoritie againe. Which villanous dealing of them one against an other, enforceth Platina him selfe,Platina in Formos. 1. Stephan. 6. Romano. 1. Benedicto. 4. Christophero 1. &c. though o­therwise fauouring the Popes, to breake out into these complaintes: that the vertue and honestie of the Bishops of Rome nowe was decay­ed: that they did aspire and attaine vnto the office by ambition and bribe­rie: that hereof did spring their ha­tred one against an other, when they [Page 110] were put beside it: that of this hatred there a rose a cōmon custome, which was almost kept alwayes afterward, that what the former Bishops had done & decréed, their successors would either wholy or in part take away: that these petie Popes (for so he doeth call them) did thinke of nothinge else, but how they mighte deface the name and dignitie of their predecessors, by repealing of their actes, that when the Church did waxe wanton with honor and wealth, there being no prince in Rome to represse mens wickednesse, the loose licentiousnesse of sinne did bring foorth these beasts, who through ambition and briberie did inuade the sée of Peter: finally, that these Bi­shops had but short liues, bicause God did quickly take them out of the earth, as it were certaine monsters. And these are the testimonies that Platina doth giue of this trimme succession of the Romane Bishops, following one an other, when yet their power was lesser, and their supremacie not gro­wen so high. If I should goe forward [Page 111] to speake of their behauiour, who came after these men, and did succéede them in that sée: as namely of the cru­eltie of Sergius the third,Platina in vi­tis horum pontificum. who did be­head the carcase of Pope Formosus, long after he was dead: of the beast­linesse of Iohn the thirtéenth, a man euen from his youth giuen ouer to fil­thy lustes, and all dishonestie of life: of the sacriledge of Boniface the se­uenth, who being driuen of the citi­zens out of Rome, did rob Saint Pe­ters Church of iewels, and making money of them, returned to buy the Popedome: of Iohn the sixtéenth, who to enrich his kinsemen, spared ney­ther heauen nor earth, regarding ney­ther Gods honour, nor the Churches commoditie: of Siluester the second, who gaue him selfe vnto the diuell, that he would helpe him to be Pope, vpon condition that he should haue him wholy after his death: of Benet the ninth, Siluester the third, Grego­rie the sixt, of whom the first solde, the other bought the dignitie, and stroue together for it, thrée most ougly mon­sters [Page 112] as Platina doth call them, and to passe ouer the rest, of Alexander the vi. in our owne dayes, who wasted and spoyled all Italy most miserably to make his bastarde Borgia Cesar a Prince: and hauing at the length certaine of the richest Cardinals at supper, did minde to poyson them to haue their riches for his bastarde,Onuphrius in vita Alexan­dri sexti. but him selfe was poysoned through the errour of his butler, who mistakinge the flagon gaue the good wine to the Cardinals, and to the Pope the poy­son: If further I shoulde speake of all their straunge and horrible scismes and contentions, when two or three were made Popes at one time, and raised their thrones at once in diuerse places, of the which kind themselues doe number thirtie scismes, some of them lasting for fiftie yeares toge­ther, as namely that for which the councell of Constance was assembled by Sigismund the Emperour, because the state of Christendome was trou­bled then with three Popes, all cho­sen by Cardinals. The firste Pope in [Page 113] Italy, the seconde Pope in Fraunce, the thirde Pope in Spaine, and none would yéeld to other: y^e very rehearsal of these and the like pointes, would I feare be tedious, and I coulde say no more of them, thē that which Pla­tina doth say often, O quantum dege­nerarunt isti Pontifices a suis maioribus: Alas howe greatly do these Bishoppes degenerate from their auncesters. Or rather that which the Apostle doth write to the Romanes, he spake it of the Gentiles, it was fulfilled in the Popes: Bicause they knewe God, Rom. 1. and did not glorifie him as God, but be­came vaine in their owne imaginati­ons, and turned the glory of the incor­ruptible GOD into the similitude of the image of a corruptible man: there­fore God gaue them vp to their hearts lustes, vnto vncleannesse, vnto vile af­fections, vnto reprobate mindes. Wherefore, to leaue the rest which might be saide touching these fruites of the Romish supremacie, to the fur­ther search and consideration of the godly reader: onely this I can not [Page 114] choose, but I must expresly note, as the chiefest pearle of their supremacie, that after they had gotten the loftie title of it by the graunt of Phocas, of Emperours subiectes, they became the Lords of Emperours, commaun­ding what they list, deposing whome they list, as though they were the so­uereigne kings of all the earth. First Constantine the Pope did onely resist Philippicus the Emperour, refusing to plucke downe images as he com­maunded him. Then Gregorie the se­cond, when Leo the Emperour gaue him the same charge, did take away from him his Empire in Italie: and Gregorie the third did both depriue him of the Empire, and of the fellow­ship of the faithfull. But in this point Gregorie the seuenth, who was na­med Hildebrand, before he was Pope did farre passe all his predecessors: for whereas before that time the Emperour had authorite to giue by­shopriks and other spiritual liuings, through all his dominions: Gregory the seuenth tooke authoritie vppon [Page 115] him to forbidde the Emperour to giue any such liuinges, threatening him withall, that if he did giue them, hee woulde condemne both him, and whosoeuer shold receiue them. Which commaundement of the Pope for as much as Henrie the Emperour mis­sliked, thinking it vniust, and would not therefore obey it: Gregorie the Pope excommunicated him, and de­priued him of his Empyre, assoyling all his subiectes of their allegeances vnto him, and charging them with­all that they shoulde not obey him. Wherevppon a parte of his Empire did rebell, and great warres were rai­sed against him by the Saxons: which, and other discommodities y^t did ensue I will not stande vppon. Onely I do note the presumption of these Priests who both rebell them selues againste their Lordes and Emperours and stir vp others to rebellion, vnder the co­lour of their supremacie. Whereof we neede not to séeke for the proofe in Gregory y^e seuenth, who did so abuse the good Emperour Henrie, we haue [Page 116] had experience of it at home within our owne realme, which Pius the fifth did raise to rebellion against our gratious Quéene Elizabeth: whome the Lorde defende for euer, as hee did then defend her: when Pope did curse her, he did blesse her. But to knit vp this point of the fruites of the Popes supremacie, this is the summe of all, that they doe seeke their owne domi­nion, the honour, the wealth, the plea­sures of this worlde: they will rather spoile Princes and Emperours all of their right, then any part of their pre­eminence or commodities shal be em­paired. Vppon this ground to satis­fie their ambition, their coueteous­nesse, their lustes, beside dominions in Italie, which with Italian poli­cies by the discorde of kings and Em­perours they haue gotten into their hands: they haue endeuored to take a­way, as I haue shewed in Hildebrand and might at large in sundrie others, which I omit for breueties sake, they haue don I say whatsoeuer they could to take away frō Emperours, Kings, [Page 117] noblemen, gentlemē, and all the tem­poralitie, as they did terme it, their liberties of patronages, donations & presentations of al spiritual promo­tions, in al kingdomes and countries, reseruing to thēselues either alone, or especially full power, & authoritie to giue bishoprickes, and Abbayes, and Prebendes, & personages, and other such liuings. And al to maintain their inordinate ambition, their excesse of riot, their imperial pompe, their flesh­ly sensualitie, which are the naturall children of the Romish supremacie, the daughter of coueteousnes & pride, the mother of mischiefes and all abo­minations.

Chap. 14.

THus hauing; hitherto shewed & declared, how the supremacy, and Pa­pacie of Rome, béeing not planted by Christe and his Apostles, was rooted first in y^e Church by Boniface the third, and af­terward spreade abroade farther and farther by his successours, so that it grew and brought forth the poysoned fruites, which I haue rehearsed: Now it doeth remaine, that I proceede to shew how it hath ben rooted out of the Church of England by godly princes of famous memorie: whose examples some princes haue, I wish all princes of the earth would follow. And herein I shall euidently discouer and refute their errour, who béeing counted men of good knowledge and iudgement, haue borne me in hand, that the pow­er & authoritie of the Pope of Rome was neuer banished out of this our countrie, vntill that King Henrie the eight did expell it, in the xxvj. yeare of his raigne, in the yeare of our Lord a thousand fiue hundred thirtie & foure. [Page 119] For it is certaine, and shal be clearely proued, that many yeares before that King Henrie the eight was borne, or King Henries Fathers Father, the kinges of this Realme haue made lawes and statutes, against the Bi­shop of Rome his authoritie and iu­risdiction, whiche he did wrongfully clayme and vsurp within their domi­nions, and therefore they did iustly remoue it and expell it. To the which purpose it must be firste considered, that vnder the colour of the decrées a­boue mentioned, the Popes did take vpon them to preferre strangers vnto the roomes of Archbishops and bishops throughout the Realme of England, many yeares together: and to place whom they list Abbots, and Priors in any religious houses, when so euer that the places were voide: neither onely to present vnto all manner of religious houses, but also to Pre­bends, Prouostries, Deanries, Parso­nages, and such like. Which thinges as they were done to the great im­peachment of the kings dignitie and [Page 120] crowne imperiall of the Realme: so did they tend also to the disinheritance after a sort, of his maiestie, of his coū ­sellours, of the nobilitie, of other his subiectes, which had by inheritaunce the giftes of such liuings: and to the great losse of the whole countrie, by decay of hospitalitie, and conueying of our treasures out of the Realme, through the meanes of straungers, who were preferred to these liuinges and spirituall promotions. For re­dresse of which faultes, the nobles and commons of this Realme, at the Par­leament holden at Carlile in xxv.Anno. Domi­ni. 1296. yere of the raigne of King Edward the first did present and exhibite a bill into the Parleament, of all the inconuenien­ces and iniuries offered to the kinges maiestie, the nobles, and commons by the Bishop of Rome. Wherevpon the Parleament tooke order, and enacted, that from thence forth the Bishop of Romes authoritie shold take no place within this Realme in any such mat­ters: if he dealt in any, they should be voide and of none effect. Which act [Page 121] made againste the Bishop of Rome, because there was no penaltie set vpō such as did mainteine or suffer his do­ings to preuaile against the order ta­ken: therefore not long after the death of this good king Edward the first, Ed­ward the second his sonne, being king, a man of no suche courage as his fa­ther was, neither hauing leasure tho­rough his great troubles with the Earle Mortimer and the Quéene his wife to looke to such matters, the Bi­shop of Rome did spring againe to doe what he would. The substance of this Act, made by king Edward the first, is not recited in the statutes of the xxv. yere of his raigne: because it is wholy mentioned in the first part of the sta­tute made the xxv. yere of King Ed­ward the third. At the which time, in a Parleament holden at Westmin­ster, the same petition and Act made at Carlile was returned,Anno Domi­ni 1350. cap. 1. and more ample order taken withal against the Bishop of Rome. For it was prouided there and enacted, that whosoeuer did fetche from Rome, or take any such [Page 122] prouisions to disturbe any presentati­on or election made in this Realme, or the persons that were in possession of any spirituall promotions: that the prouisors and disturbers, their procu­rators, executors, notaries, and at­tournies, should be attached, and laid in prison, without baile, or mainprise: there to remaine vntil both they had answered the king such fine and raun­some as shold be taxed at his pleasure: and also had agréed with the partie wronged: neither should they be deli­uered vntill they had put in sufficient sureties neuer to attempt any suche thing afterward.Cap. 1. Againe in the xxvij. yeare of his raign in the Parleament holden at Westminster, the same sta­tute was inlarged, and the penaltie made, that the offenders therein if they came not to answere at their day in proper person, and were found cul­pable, they should forfaite all their landes, and goodes, their bodie should remaine in prison, & out of the kinges protection. It appeareth farther in the xxx. yeare that an excōmengment, [Page 123] as they do tearme it, was certified by the Pope: whiche was disallowed by the Iustices, and the bringer thereof should haue bene hanged and drawne, if the Chancelour of England had not prayed to the king for him. In the xxxviij. yeare, the like acte was made, for such as procured any citations or processes from the court of Rome: that their procurers and attourneyes should haue such punishmentes and forfaitures as are before mentioned. Now in the time of king Richard the second, who did next succéed him, there was a statute made the thirtéenth yeare of his reigne,Anno Domi­ni. 1363. Cap. 1. in the Parleament at Westminster, againste prouisors of benefices, with this penaltie: that they should be out of the kings protec­tion, and forfeit the benefice. But in the sixtéenth yeare of his reigne,Cap. 15. the same king made more full and straite lawes against the Bishop of Rome: whereby he banished his whole au­thoritie out of this realme, enacting, that no processe from Rome should be allowed: Yea further,Cap. 5. that if any sub­iect [Page 124] of this realme should receiue, or fetch from Rome, or set forth any ma­ner Citations, Presentations, Ful­minations, Buls, or any other things against the kings regaltie & crowne: he being conuict thereof, should loose and forfet all his landes and goods to the king, & his body to be at the kinges pleasure, and out of his protection, and in the cause of praemunire. The same punishment also appointed for him, who so euer should sue any appeale to Rome. King Henrie the fourth which succéeded Richard, in the second yeare of his reigne, in the parlament holden at Westminster,An. Do. 1401. Capit. 3.4. did likewise make a lawe, that no spirituall or religious person, secular or regular, should take any maner of promotiō or liuing spi­ritual, or offices in any spiritual hou­ses, by any prouisions of Licences or Buls frō Rome, vnder the payne con­tained in the praemunire, as in the first & fourth Chapter of that statute is de­clared. Againe in his sixt yeare, at the parleament holdē at Couentrie,Capit. 1. there was a lawe made to ease Archbishops [Page 125] and Bishops of their great exactions, taken by the Pope and his officers of his chamber, for their first fruites. A­gaine in his seuenth yeare, an other lawe was made touching the Licen­ces and Pardons graunted from Rome to the incumbents of any bene­fices, that whether they were graun­ted, or to be graunted, they should be vtterly voyde, and of none effect. A­gaine in his ninth yeare, bycause the Archbishoppes and Bishoppes of this realme,Capit. 8. were after their elections greatly troubled by the Bishoppe of Rome, it was enacted that the electi­ons of Archbishops, Bishops, Abbats, Priors, and other spirituall persons, should be frée from all manner of in­terruptions and incumbrances of the Bishop of Rome.An. Do. 1407 It were tedious to goe forward in the like sort with the Princes that followed: but by this taste the wise may easily perceiue, howe no lawe could bridle the vnruly vsurpation of the Pope of Rome, but almost vnder the reigne of euery Prince, for the space of two or thrée [Page 126] hundred yeares, they were compelled to renue olde, and make newe prouisi­ons and actes of Parliament against him: Notwithstanding all the which, his dealings were so outragious, and gathered eftsoones new strength: that they could neuer be throughly repres­sed, vntill that God did raise vp our noble Prince of famous memorie King Henrie the eight, who percey­uing and vnderstanding, as well by his owne iudgement and knowledge, as also by the learned Cleargie of his realme, howe the Bishops of Rome haue of long time fallen away from the sound and pure religion of Christ, by their corrupt doctrine and abho­minable pride: extolling them selues, not onely aboue all Bishops, but also aboue all Emperours, Kings, and Princes of the earth: disobeying the authoritie of rulers and magistrates, whom the Lord set ouer them, whom Christ did obey, whome the Apostles were subiect to: speaking lyes thro­ugh hypocrysie, as they of whom S. Paul doeth prophecie,1. Tim. 4. forbidding to [Page 127] marrie, and commanding to abstaine from meates, which God hath created to be receiued with giuing of thanks, of them who beléeue and knowe the truth: & to come to the chiefest point, deuising blind, erronious, prophane & vngodly meanes of obtaining salua­tion, by gadding in pilgrimage, by oblations to images, by kissing of re­liques, by numbring of Pater nosters and Aue Maries vpon beades, by go­ing barefoote and barelegged, by crée­ping to crosses, by their pardons a poe­na & culpa, with a number of péeuish toyes and superstitious ceremonies, to the blemishing of true faith, the an­chorhold of all Christians, grounded on assured hope of saluation, by the death & passion of our sauiour Christ, which is empaired by Poperie: the the Noble Prince therfore, King Hen­rie the eight, séeing and considering these detestable enormities, and wic­ked vsurpation of the Pope of Rome, did vtterly banish his counterfet au­thority out of this realme of England, with the appurtenances of it. Which [Page 128] hauing him selfe begun in part to doe, he had it confirmed with the consent of the whole realme, by statute and lawe made in the eight and twentie yeare of his reigne, at a Parleament holden at Westminster,An. Do. 1536. Capit. 10. to the great comfort of all his faithfull subiectes, to the reuiuing of the dignitie of his imperiall crowne, and most of all to the true honour and glory of the Al­mightie. After this noble King, there succéeded the godly worthie Prince his sonne, King Edward the sixt, who not onely confirmed that lawe against the Bishop of Rome, but further pro­céeded in the establishment of true religion. And of late againe (albeit) some interruption grewe in the time of Quéene Marie, Our most vertuous and gratious Souereigne, Quéene ELIZABETH, following the godly steps of her noble father and brother, had it inacted in her first parleament, that the authoritie of the Bishoppe of Rome, and of al other forraine power, and potentates, spirituall and tempo­rall, should vtterly be driuen away, [Page 129] and remoued out of all her maiesties territories & dominions: & that vpon such penalties vnto all her subiectes, that to vpholde, maintaine, or set forth any such forraine authoritie w^t ­in this realme, it is in some pointes and degrées high treason: so that they lose and forfaite their liues, landes, & goodes, who are guiltie of it. A sta­tute that may séeme seuere, and is perhappes accounted of some ouerri­gorous: but they who marke it wise­ly cannot choose, but sée howe sharpe tooles were necessary to roote out this wéede, which many godly Princes be­fore King Henrie the eight did ende­uour to nip of by sundrie good lawes, but it budded still againe, & brought forth such blossomes, or rather fruits, of rebellion, ambition, coueteousnes, hipocrisie, & wicked superstition, as it was to be feared woulde haue poy­soned the whole lande, had not our gratious prince vsed such sharpe in­strumentes to roote it out vtterly.

Chap. 15.

WHerefore I doe wishe euen from the very bo­tome of my hearte, that euerie faithfull subiect, and right Christian mā woulde weigh both this point, & al the rest, which I haue saide, to satisfie his conscience in this matter of the supre­macie: least they builde vppon sande, not on the rocke, Iesus Christ. Let vs consider y^t our sauiour did not graunt it to any of his Apostles: nay he did ex­pressely forbidde such ouerruling and dominion amongest them. Let vs re­member, that as it was not giuen by him to Saint Peter: so neyther did Saint Peter practise it, nor the Apo­stles attribute it vnto him. Though it had beene giuen to Peter amongest [Page 131] the rest: yet what reason is it that the Bishoppe of Rome should be his heire in it? syth we reade not in the scrip­tures that Peter euer was at Rome: which we should haue redd doubtles, if it had ben of so great weight. Here­vnto we must adde, that in the primi­tiue Church this preeminēce was not acknowleged, either to, or by the Bi­shoppes of Rome. The godly Bishop­pes of that Citie, who many of them were martyres, did not take it vppon them. The fower first principall and generall councels assembled out of all Christendome, did not yeelde it vnto them. What haue we then to do with Boniface the thirde, to whome the ti­tle of supremacie was graunted firste by wicked Phocas? What haue wee to doe with Boniface his successors: who haue sat in the chaire of pestilenc and haue made their scepter a scepter of iniquitie? shall wee rather followe them, then Christ, then Peter, then y^e Apostles, then generall councels, then godly Bishoppes of Rome? Shall we not be wise, and learne to make a dif­ference [Page 132] betwéene the first Byshoppes that were in y^e Citie, frée frō such am­bition: and betwéene the later, who swarued frō their stepes? For as they did followe Christe and his Apostles in preachinge and teaching the holy word of God, in ministring the sacra­mentes in plaine and humble māner: in ordering well the flocke of Christe by good and wholesome discipline: so these of the other side, after that they had obteined y^e supremacy of the Em­perour, they encreased the séedes of er­rour and superstition, which before were cast, and fell away more & more from Christs example & doctrine, ma­king them selues a newe priesthoode, & framing it after the manner of the priesthoode amongest the Iewes, both by chaunging the ministration of the Lordes supper into a sacrifice propitiatorie, and an oblation for the sinnes of the liuing and of the deade, though they were not partakers of it: and also by deuising to themselues such gaye and disguised vestures of cloth of golde and siluer, of veluet & [Page 133] such other stuffe, so that not Aaron was apparailed more gorgeously thē they. But this was the least faulte: yet out of doubt a fault. For our sa­uiour Christ did not abrogate the ce­remonies of the lawe of Moses, to bring in others like vnto them. But other thinges were greater, and most of all to be condemned in these By­shopps of the supremacie: y^t they deui­sed new wayes and meanes for mē to obtaine forgiuenes of their sinnes and euerlasting life, such as neither Christ our sauiour did ordeine, neither did they aduaunce the glory of Christ, our onely sauiour. For they deuised that men might bee saued by their owne workes, and by praying to images, and by going a pilgrimage, and by setting vp of candles before the pic­tures of saintes, and by purchasing of Pardons from the Bishop of Rome, specially, if they were pardons called a Poena & culpa, and by trentals, and diriges, and by Masses of Requiem, & of Scala coeli, and by their tapers of waxe, and by their sacring belles, and [Page 134] clackes, and by their pascall, and by their pax, by their sensinges and so­lemnities, by their deuout créeping to crosses and wearing of cowles of Moonkes, and such other a thousande trumperies, holy creame, holy oyle, holy bowes, holy ashes, holy breade, holy water, to keepe them from euill spirites, and I know not what. Thus they ledde the people from their faith, and trust in the bloode and death of our sauiour Iesus Christ, to put their faith and trust in the Popes indulgē ces, and in such other blinde illusions: to the great daunger of their soules, & the dishonour of the Lorde. Neither contented with this corruption of doc­trine, they brought in a greater cō ­fusion of discipline: calling away the elections of Bishoppes, and handling of Church matters, vnto the courte of Rome: where the Market was, for spirituall promotions, for deciding of controuersies, for bying out of sins, for keeping of concubines, for clean­sing of purgatorie, for engrosing of li­uings, for non residence vpon them, & [Page 135] for what not? All was at Rome, and might be had from Rome for money. The Lordes vineyeard did lie waste. The Church was become a denne of theeues. Wherefore, good Christian brethren and countrimen, syth the light of the Gospell hath opened these thinges vnto vs: let no man deceiue vs vnder colour of antiquitie, or by saying, thus and thus our forefathers haue thought many hundred yeares past, and therefore it is good. For if you wil haue respect to antiquitie: thē doe, I beseech you, as I haue here done: beginne at our sauiour Christs time, and so come downe to ours, as it were by steppes, and you shall sée that there is as great differēce betwixt the primitiue Church of Christ for fiue or sixe hundred yeares, and these latter times of darkenes which followed y^e light, as is almost betwixt white and black in colour, or God and the deuill in goodnesse. For the Bishoppes of Rome in these latter ages haue ben so cleane contrarie in all respectes to Christ, that the Prophecie of saint [Page 136] Paul to the Thessaloniās doth séeme to be fulfilled in them:2. Thess. 2. in that he doth say, there should be a departing first from the faith, and then the man of sinne shoulde be disclosed, euen the child of perdition, which is an aduersa­rie to God, and exalteth him selfe a­gainst y^e most highest. Which words, what Antichrist can they describe more liuely, then the Pope of Rome? For to passeouer his falling from the faith, and his corruption of doctrine which I haue already noted, as Christ was moste humble and méeke: so the Popes are moste hautie and proude. As Christ was most simple and poore: so the Popes are moste subtil and ful of treasures.Iohn. 18. As Christe saide his kingdom was not of this world: so the Popes doe lift them selues aboue the Princes of this worlde. As Christe went lowly vpon the ground: so the Popes must be carried aloft on mens shoulders for feare of touching the ground. As Christe in apparell, beha­uiour, and conuersation, applyed him­selfe to common men: so the Popes in [Page 137] these thinges doe resemble rather the maiestie of Emperours. They may be wel compared to the Pharisées whom Christe did liken to painted tumbes,Matt. 23. which appeare beautiful in the vtter­sides, but are within, ful of dead mens bones and all filthinesse. Such are the Bishops of Rome, most rich in robes of cloth of Golde, their very shooes set with pretious stones: but within, their soules moste filthie, with riot, couetousnesse, ambition, and other worldly vices, as their liues do shew, which are set forth vnto the world by Platina and others, men that knewe them well, and were conuersant a­bout them. Wherefore, sith it is ma­nifest that vnder colour of holines pre­tending to be Christes Vicars, they are Christes aduersaries, euen his greatest aduersaries, with drawing his people from their speciall trust in him to their own errours and wicked superstitions: therefore nowe, good Christian brethren, let vs followe the counsel of the Scriptures.Iohn. 12. Dum lucem habemus, ambulemus in ea: While we haue the light, let vs walk in the light, [Page 138] euen in the light of the Prophetes and Apostles. Whereby Christ doth teach vs the falsehode of Antichrist, that we may flye from him, and from all his workes of darkenesse: that we may detest his vniust supremacie, and er­ronious doctrine, and fantasticall ce­remonies, and all the dregges of Ba­bylon.Matt. 11. Venite ad me omnes qui laboratis & onerati estis, & ego reficiam vos, saith our Sauiour Christ. Come vnto me all ye that are wearie and laden, and I will refreshe you. I will refreshe you, saith our Sauiour: he calleth moste comfortably vnto him selfe, all, which are trouble and afflicted in mind, tho­rough the consideration of the grie­uousnesse of their sinnes, whiche de­serue eternall death, and are ready to cast them into desperation: and he do­eth promise them, that hee will ease them, without suing to Rome for par­dons, or hauing Masses, or trentals, or diriges, or other such foolish fansies of men. But he willeth them to come vnto himselfe,Matt. 1. who was called Iesus, that is to say, a Sauiour, by the com­maundement [Page 139] of God, because that he should saue his people from their sins: of whom saint Iohn doth say,1. Iohn. 2. Si quis peccauerit: aduocatum habemus apud pa­trem, Iesum Christum iustum: & ipse est propitiatio pro peccatis nostris: non pro no­stris autem tantùm, sed etiam pro totius mundi. If any man, sinne, saith Iohn the Euangelist, we haue an aduocate or Mediatour with God the Father, Ie­sus Christ the iust: and he is the propi­tiation, the pacifier of God, obteining mercy for our sins, yet not for ours on­ly, but also for the sinnes of the whole world. Wherefore sith the Pope doth teach vs to haue other mediatours & aduocates to the Father, euen the saints, whom himselfe and his Car­dinals haue canonized, and doth leade men so many wayes, as though they might be saued by them, where as our Sauiour Christ is the onely way,Iohn. 8. the trueth and the life: let vs leaue this false priest, and his buls, and his par­dons, and the rest of his trumperies, and let vs thinke well of our godly princes, who haue cut out the rootes [Page 140] of his supremacie, whence all the poy­son doth flowe. For the staying of the whiche, least it shoulde bee re­ceyued into the bowels of the Realm, and corrupte the whole bodie: ma­nye godly Princes heretofore be­ganne that worke, by making sundry lawes and statutes, which in our dayes King Henrie the eight, King Edward the sixt, and our gratious Quéene Elizabeth haue brought to good end, through the great mercy of God. That which our Sauiour saide, is fulfilled herein:Math. 15. Omnis plantatio quam pater meus coelestis non plantauit, eradicabitur: Euery plant which is not planted by my heauenly father, shall be pulled vp by the roote. The light of Christes Gospell hath openly dis­closed to vs that man of sinne, and childe of perdition, which taketh on him to sit in the temple of GOD, as God. It is manifest that his suprema­cie, with all his errours builded on it, are plantes which were not planted by God our heauenly father. God wil therefore roote them out, according to [Page 141] his promise: vpon the which promise, in part fulfilled already, we are to make our daily prayers, that he will more and more fulfill it: that he will roote out all, spéedily, and throughly, not onely out of our Church of Eng­land, but out of all peoples conscien­ces: that the seruants of God may be ioyned altogether in one Christian faith, setting their whole confidence in Iesus Christe alone, the sonne of the liuing GOD, who suffered cruell death, and shed his pretious bloud for the raunsome of all our sinnes, as many as beléeue in him, that he might ioyne vs to him selfe, and present vs to his father, making vs partakers of his owne glory with him. Which the Lord graunt vs of his infi­nite mercy, through our me­diatour and sauiour Iesus Christ. Amen.