For where it is in Iohn that Christ by his death should ouercom death hell and all the world hée applieth it to the Pope of whom Iohn did not once dreame onlesse hée prophecied of him amongs other Antechristes in his Epistles whom hée there describâ—th And as for the place of Luke it is to be vnderstanded of Ciuill and temporall Magistrates and not of Spirituall and Mysticall inuâ—ntoures of Iniquities and so vnderstandeth Chrysostom Origen and Theodoret vpoÌ„ the .xiij. chapter of S. Paule to the Romanes prouing that all Bishopes such as wée call Spirituall men must needes bée vnder the Iurisdiction of Ciuill Magistrates obey them and paye them Tribute Besides this this Iames proueth as Augustinus de Ancona did .lxxx. yeares before him that the Pope had not only authoritie ouer all Kinges and Emperours that were Christend but also ouer Turkes Paymins bycause that Christ gaue his full authoritie too the Pope when hée ascended that Iuditiary power for these are his termes ouer euery creature because that hée left the Pope both the keyes Temporall and Spirituall The sixth Obiection Hée is the head of the Church that hath twoo keyes the one too open Heauen gates to his friendes the other to shutte out his ennemies And hée hath thrée Crownes bycause that hée is a Kinge a Cesar and a Bishoppe or rather bycause bée hath authoritie in Heauen Hell and Purgatorie or els as Gregorius Doctor Hispanus did preache in Cambredge hée sayd that the Pope was counted in Spayne the Father the Sonne and the holy Ghost that was signified by his thrée crownes Moreouer in euery yeare of Iubile hée hath a golden hamer wherwith hée knocketh at the gates of Paradise Is this no preeminence is not hée the head that hath this authoritie I graunte that the flattering Glosers of the Canon lawe wryte such thinges but they are too foolish too bée credited too false and absurd too bée approued too ridiculous too bée aduouched and to detestable to bée admitted The 7. Obiection Hée that hath both the temporall and spirituall swoorde must néedes bée the head of the church but the Pope hath bothe Ergo hée is the head of the church I denie the Minor wée proue it thus Doo you not reade that Boniface the eight Pope of that name came out in a solemne feast daye in the apparel of a Bishop as gloriously as euer was Aaron with the spirituall swoord to frame the Spiritualtie withall And on an other feast day hée came out in the apparel of the Emperour with great pompe and glorie with a naked swoord shaking it and saying This is my swoord to correct the Temporall withall yea euen Kinges Princes and the Emperour I aunswere that this hée dooth by this rule Sic volo sic iubio stat pro ratione voluntas For that hée dyd without reason or authoritie The 8. Obiection Is not hée the head of the church that is aboue Kings Cesars and Councelles and aboue the whole world Innocent 9. quest 3. gloss ibi vlt. ext de elect significasti The 9. Obiection And though all the worlde should gyue sentence ageynst the Pope notwithstanding his sentence must stand bycause that hée maye dispense with all thinges Iud. Glossat de Capell Papa si vult c. The 10. Obiection The Pope is aboue all Councelles and Statutes de elect cap. signif I aunswâ—re If his authorities bée aboue councels then councelles bée vayne and néede not when as wée may goe to the head and spring who is aboue eyther councelles or Lawes For you say that all the lawes are in the chest of the Popes brest But wée credit not these sayinges bycause they are made by Popes without authoritie eyther of Gods woorde or of olde Doctors Wherefore this is that Antichrist that is described in the Reuelation cap. 13. cap. 17. cap. 18. The 11. Obiection Hée that hath the same authoritie that Peter had is the heade of the church But the Pope hath the same authoritie that Peter had Ergo the Pope is the head of the church I denie the Maior for Peter was not the head of the church nor any better then the other of the Apostles Moreouer Peter was a meere man and a meere man was not the head of a spirituall church The 12. Obiection Is not hée aboue all that can dispence with the law of nature with Moses with the olde Testament with the new TestameÌ„t with Christ Peter Paule and the rest of the Apostles I aunswere that none doth so but â–ª Antichrist For of Antichrist Paule writeth so in the second epistle to the Thessalonians the second chapter ver 4. But you say the Pope doth so Ergo the Pope is Antichrist The 13 Obiection There may no man Iudge of the the Popes dooinges neyther the Clergie neyther Kinges neyther Emperours â–ª Shal the Iudge of all bée iudged of any Is it not knowen through all the world that the church of Rome doth iudge all the worlde and it may bée iudged of none who dare dispute of the Popes dooinges who doubteth of the Popes holynesse who is in such authoritie If hée lacke goods déedes or any other thing it is ynough for him to trust in the predecessours of that place These blasphemies answereth Paule in the second to the Thessalonians second chapter ver 4. where hée writeth that this Antichrist maketh hym selfe God. The xiiii Obiection Remundus rufus a noble defendor of the holy Sea of Rome reasoneth thus the Pope is the cheife because he is the first in tyme reuerence and power In time for Peter was at Rome the fyrste Pope in reuerence for who is too be reuerenced more then he in power what Bishop what Prelate what Monarche is to be compared to him I answere to the firste that Peter was neuer at Rome and therefore was neither firste Pope nor last at Rome moreouer Paule was at Rome before him by the testimoni of their owne wryters And Peter was no bishop ergo no bishop of Rome Peter was an Apostle and no bishop A bishop kept in a certain place an Apostle went aboue euery where As for his reuerence what reuerence should the Pope haue aboue others if he wil be first hée must be last as Christ writeth As concerning his power what is it Who gaue it to him He is or ought to be a seruaunt no lorde a minister no maister a member of the body and not the head What if Rome were vtterly destroyed by the Turke as it may be and the Popes name glory dignitie and memory cleane extinguished where should the Romish church be where should bée all hir decrées should not all bée vtterly abolished shall not Christ destroy him with the sprite of his mouth The .xv. Obiection Do you not remember what Nicolaus the first Pope of that name did wryte He sayed and also determined that no christian magistrats should haue any
of Prage againste their pronisse and the Emperoures saufconductes in the yeare of Christe 141â— Christ openeth the way to the kingdome of Heauen The Pope stoppeth it and neither wil entre himself neither will suffer other to entre VVicleffe in the yeare of Christ 13â—4 Bernerd Lutzeberge 2. Tom. council in Sessi 8. Constancienti Polydor. Aug. lib. 19. Christ and his woorde excommunicateth none without a great cause The Pope and his for euery trifle for the priests Tithes for a Pigge for a Goose for Aples and Peares And therefore sayeth Scotus in the yeare of Chryst 1300. desti 18. stut 4. men care not for his curse it is despysed and counted for vyle Christ left behinde him when he departed no money The Pope 25. thousand million of Ducates Matthaeus Palmerius Christ is the true Image of his Father The Pope is an Idoll which hath eyes and sée not eares and heare not as Robertus Gallus writeth in the yeare of Christ 1290. Christ had no earthly possession The Pope possesseth all which possession to bée gyuen by Constantine Marsilius Patauinus denieth Valla confuteth it and Cusanus and Cattalanus reproue it in the yeare of chryst 1496. Christ will haue no superioritie in Bishoppes The Pope calleth himselfe the chiefe of all Here I subscribe the woordes of Marsilius Patauinus who was in the yeare of Christ 1324. All Bishoppes should bée of equall authoritie neyther should the Pope haue any superioritie aboue other Bishoppes and much lesse aboue the Emperour or other ciuile Magistrates and Gouernours Summum iudicium debere penes esse verbum Dei not onely the Spiritualtie to bée called to the councelles but also the Layetie which are learned and godly The clergie and the Pope to bée subiectes to the Emperoure The church to bée the congregation of the faythfull Chryst to bée the head of the church Neyther dyd appointe any other Uicare or pope Bishoppes too bée elect of the church or clergie priestes to haue wyues that Peter was neuer at Rome The popes Synagoge to bée a Denne of Robbers the popes doctrine to carry men to eternal damnation Thus much Patauinus Christ sayeth that the Kinges rule the Gentyles But it shall not bée so emong you The pope sayeth that neyther Kinge nor Emperour hath any power authoritie or iurisdiction but of the pope neyther can bée of any force tyll they be annoynted consecrated and crowned by the Pope who hath full power aswell in thinges temporall as spirituall Thus writeth Ludouicus the 4. Emperoure of that name confuting the sayd presumptuous arrogancy of the Pope Iohn the 22. of that name Christ sayeth that the sentence and iudgement of Chaiphas and Pilate was vniust The Pope sayth that his sentence whither it be iust or vniust must be obserued reuerenced accepted defenced and feared This errour the sayd Emperour refelleth with many reasons and authorities Christ sayeth that his father hath gyuen vnto him all power The Pope sayeth that there is none Superiour to him Non habet superiorem The same Ludouicus proueth that the Pope may haue a superiour in earth if he offend by a councell hée may be deposed and corrected Christ deposed no Emperour The Popes did many as Iohn the 23. of that name deposed Ludouiâ—e in the yeare of Christ 1314. he was excoÌ„municated for an heretique and Scismatike he warred with 3. Popes the space of 33 yeares all the learned men in Europe were with the Emperour against the Pope Notwithstanding he cursed him and commaunded al Priestes Byshoppes Kinges and Princes to rebell against him in the yeare of Christ 1323. Christe commaundeth to bewarâ— of suche as come in longe gownes and Lambes apparell The Pope admitteth none els to his orders Helias Rubeus in the yeare of Christ 300. lib. 3. Christ sayth that his church is euery where wheresoeuer two or thrée be gathered in his name The Pope sayth that his is at Rome and of such as béeléeue in the Romish church all suche as wrote against VValdensis are of this opinion Iacob Riberia Christe his spirit in the Apostle willeth all men euen euerye Prelate Pope to obey the Emperours and other Magistrates The Pope aunswereth that that Text counselleth men too doo so but commaundeth not C. Soli. te titu de obedientia et Maioritate Thus aunswered the Pope Innocentius â–ª the 3. Emperour Baldione Paldiomus in the yeare of Christ 1205. Christ sought his owne The Pope other mens Christ homely apparel and diett The Pope gorgeous and sumtuous Christ peace The Pope debate Christ equetie The Pope iniquetie Petrus Blesensis wryteth thus and more in the yeare of Christ .1153 Christ shedeth no mans bloode The Pope rather followeth Romulus in murthering his brothers then Peter in feding his shéepe Adrianus the Pope of that name and Iohn Saresburiensis in the yeare of Christ .1150 Ant. tit 17. cap. 1.9 Molinaeus 11. There resorteth to Christe the poore in sprite the simple of harte the méek e and all the faithfull There resorte to the Pope in the yeare of Iubile proude prelates auaritious Archedeacons couetous Curates dotish Doctors dronken Dunsies monstrous Monks flattering Friers nyce Nunnes curious Curtesans theues bawdes brothels adulterers Idolaters with all the rest of the wicked rable I do not bring these Arguments collected out of the popish lawes and wryters for that they néede any confutacion but that men may learne with what stuffe and Trumperie they confirme their errours The Pope cannot Erre Obiection No man sinneth that is borne of God The Pope is borne of God Ergo the Pope sinneth not The fiist proposition is proued out of the firste of Iohn verse .9 The second I will proue by a Sillogisme in Barbara Euery one that is holy is borne of God Phe Pope is not only holy but also most holy Ergo euery Pope is borne of God. The first proposition is euident The second is proued by the Popes bulles which are more to bée credited then the Gospell for the Pope may interpret the Gospell how he will but no man may Interprete the Popes Bulles I aunswer Euery man sinneth The Pope is a man. Ergo the Pope sinneth The first proposition is proued by the .14 Psalme of Dauid ver 3. There is none that doth good no not one I wyll proue by a Sillogisme in Barbara the second proposition Euery creature reasonable and mortall is a man Euery Pope is a reasonable and mortall creature Ergo euery Pope is a man. The first proposition is proued by the deffinition of a man. The second proposition is proued by Athanasius Creede where he sayeth that Christ consisteth of a reasonable soule and a humane flesh And by the first to the Cor. 15. chap. ver 22.54 Rom. 6. ver the last And Hebrues the .9 ver 27. whereby euery man is proued too be mortall Obiection He that can make God is better then God The Pope can make God Ergo the Pope is
Apostles where was his swoord than where was his courageous stomacke Did not little Paule dryue great Peter awaye Wherfore yee see that the Pope founding his authoritie ambition vayne glory Supremacie dignitie and superioritie vppon Peter must needes fall it must needes bee grounded vppon errours and iniquitie That which hath twoo heades is monstruous but if Christ bée head as hée is the only head and the Pope also than is it a monstruous body But more monstruous is that body that hath thrée or foure heades for at once there were thrée or foure Popes together euery one called him self head Which of them was the head let them answer if they can if they can not let the head fall with the body If Rome make the Pope holy if the seate where the Pope is can not erre if his church bée catholique and vniuersall how chaunced it that at one time in the yeare of Christ 1411. Clement was Pope at Auenion in Fraunce Pope Vrbane at Roome Benedict the .xiii. succeded Clement at Auenion in Fraunce Gregorie the .xii. was the Pope at Rome Iohn Pope at Bononia and all deposed in the Councell of Constance One of these reuiled an other blasphemed an other cursed excommunicated calling one an other Antechrist Traytor Murtherer Sonnes of Beliall Seruantes of Satan Heretiques Scismatiques and Cruell Tyrauntes If the presence of Peter make the place too bée the best and of most authoritie why was not Hierusalem the chief Cittie the highe See and the Metropolitane of the whole worlde For there Peter preached first and conuerted many thousandes And ye can noâ— reade of one that hée conuerted at Roome when hée was neuer there as the former discours proueth Where gaue Christ and at what tyme the authoritie and prerogatiue of â—osinge and â—ynding Hée gaue it before his death and in Iurye than by good reason that tyme should bée better than this Iury holyer than Roome for many hundreth yeares after was Roome established Now bycause neyther tyme nor place is estemed among Christians but fayth in Iesu Christ there is the Church where Christians woorshippe him in veritie Then Rome is not too bée preferred before the whole world neyther a Cittie before Citties a Towne before Shyâ—es a small parte of Europe before Asia Africa and America Besides this why is not Antioche Pontus Galatia Cappadocia Bithynia Asia Egypte and Babylon too bee preferred seeing that there hée preached there hée planted there hée grafted there hee did sowe there hée watered there hée taught and instructed and brought the people from errour to truthe from Superstition to Religion from Tyrannie to Clemencie from Fraude too Synceritie from Dissimulacion and Hypocrisye too Ueritie from Auarice too Frankenesse from Wickednesse too Uertue from Earthly thinges too Heauenly thinges from the admiration of worldly pompe too the contemplation of heauenly thinges from Hell too Heauen from misery too felicitie and from earthly possession too the inheritaunce of Iacob too the bosome of Abraham too the possession of Isaac too the let of Danyell and too the Paradise of the blessed thief NOWE I haste too the confutacion of their Argumentes whereby they go about too proue that Peter and the Pope is the head of the Church But first I will declare a true history from tyme too tyme and that breifly what they were that were afore the Pope and howe the Churche of Rome came too such a prerogatiue and dignitie Christ him self disputed and reasoned with the Doctoures opposing aunswering and conâ—uting them So did Iohn the Baptiste so did the Apostles so did Stephan so Aquila Apollo and all other that had any of theise giftes which are repeted in sainct Paule And this order of euery man too vtter his gifte continued vntoo the tyme of Theodoret and vntoo the tyme of Gregorie the ninth Pope of that name as appereth by his lawe for hée made lawes that no Laye man should preache of whatsoeuer degrée hée were Noble man Gentle man and other An Elder and a Bishoppe were both one at the beginning Act. 20. vers 17.28 which two verses conferred will shewe you that there is no difference betweene an Elder and a Bishoppe The which Paule proueth and Hierom and Theodoret vpon the same chapter Paule in that place calleth Bishoppes Elders such as taughte the people and instructed them and Deacons such as prouided for the poore lyke too our Church Wardens Afterward they began too alter this order for Eusebius libro .4 .5 affirmeth that the Church was a virgin immaculate vntill the death of Iohn the Euangeliste and than errours to haue creeped in who dyed from the birth of Christ .xxv. yeares And about â— yeares after his death or before the Church began to haue one as cheef whom they called a President or one as an Ouersoâ—er of the people and here sayeth Beza the Deuill began to practise his peruersitie and laye the foundacion of his Tyrannye Euery Citie and Towne had a Bishoppe that taught them but emong them there was no Supremacie The Emperoures afterward which had certeyne principall Cities in euery Shyre one or more whereto all the countrie about resorted to the Law and to decide other matters gaue greater authoritie to the Bisshoppes of the Moother cities for so they were called then too the Bishoppes of other Uillages in the countrie And as they called the mother cities Metrapoleis or matrikous kathedras â–ª or meizonas poleis so dyd they call the Bishop or Minister thereof or Pastor protonton protenonta proestota or patriarchin or Metropolitin â–ª As they call the great Cities Moother Cities Moother Seates The first seates or greater Cities so did they call the priest therof or mynister or Byshop or pastour the first the chiefe the president a Patriarche or Metropolitane Wée reade in the councell of Nyce that Alexandria was chiefe ouer Egypt Lybia and Pentapolis and Antioche was chiefe ouer the countries about as Rome was in Italie Where was there any superioritie more at Rome then at Alexandria or at Antioche In the second councell holden at Constantinople it was decréed that the Bishop of Alexandria should gouerne the Cast countries that Antioche might haue that dignitie that was appointed in Nycene councell the Bishop of Thrace his countrie the Bishop of Pontus his the Bisshop of Rome Italie and so of all the rest Socrates in his historie repeteth seuerall Metropolitanes which are called Patriarches for they were booth of one Authoritie As Nectarius ouer Megapolis meaning Constantinople and Thrace Helladius ouer Pontus Basile ouer Cesarea of Cappadocia Otrius ouer Miletene in Armenia Amphilochius in Asia at Iconiam Optimus at Antioche of Pisidia Timothe to Alexandria of Egypt Pelagius to Laodicia Diodorus to Tharsus Meletius to Antioche The Bishoppe of Hierusalem to Hierusalem These same Metropolitanes they called also Archebishoppes They say the false framed Epistles ascribed to Clemens and
Anacletus were chiefe citties Metropoles where were Archiflamines and Protoflamines and therfore Pontianus in Atheneus calleth vinum omnium malorum Metropolin and so say these forged Archiflamines were turned into Archibishoppes Because that the first Emperours were at Rome therefore it was called ta presbeia t is timis that is the chief honour was gyuen to Rome It was the first and Constantinople was the second Of this equalitie or Superioritie or inferioritie read the Councell holden at Chalcedon in the yeare of Christe .453 And Vielerius where it was concluded that Constantinople was of the same authoritie with Rome though it be the second after and Alexandria the third and Hierusalem the fourthe In the yeare of Christ 590. Ihon Bishope of Constantinople ambitiously desired to be Supreme head oikoumenikon pasis t is oikoumenis the Uniuersall Bishoppe of the whole world that was habitable And therefore Gregorie the firste Bishop at Rome of that name called the same Iohn the forerunner of Antichriste Epist. lib. 2. cap. 194. Halfe a score yeare after or little more Boniface the Thirde of that name was made Bishop at Rome and the firste that was ordeined or named Pope or Summus Pontifex the Highe Bishop and this dyd the Emperoure Phocas to haue ayde of the Pope which killed the Emperour Mauritius his wyfe his brother and his sonne with many other and made himselfe Emperour The Pope had this beginning After him euery Pope encreased his authoritie with priuiledges statutes decrées and preceptes tyll that they grewe to such dignitie that they created Emperoures who were wont to create them they deposed them they fought with them they trode on their neckes they rebelled ageynst thē they cursed them with booke bell and candell lighted they pardoned them all that would fight ageinst the Emperour The first Obiection They alledge Scripture for their purpose as the deuill dyd to christ They obiect this place of the Gospell written by Saint Matthew Thou art Peter and vpon this Peter I will buyld my Church Peter saye they is the foundacion of the Church of him it dependeth in him it resteth and hée is the head thereof Let vs aunswere this Obiection with the true Interpretation and Exposition of Chrystes mynde Thou art Peter c. Thy name sayeth Christ is Symon but hencefoorth it shal be Peter a Rocke or stone or rather one depending of the rocke as I promised in the first of Iohn ver 42. that thou shouldest bée called Cephas a stone but I alter it into Peter bycause thy name shal be deryued of mée For I am Petra and thou Peter I Chryst and thou a christian I a Rocke and thou rockye or buylded vpon the rocke The Allusion and affinetie of the Gréeke woord proueth this sense sy ei petros c. Thou arte Peter bicause thou beléeuest in Petra that is in mée the Rocke vpon the which I will buylde my congregation whom I will to bée called Peters as thou arte deriuing their name of mée the rocke bycause who soeuer shal beléeue in mée as thou doest I will gyue him the same name that thou hast Wherefore who so confesseth mée as thou doest shal be called Peter of mée Petra that is a christian of my name Christ. Hierom vpon the 8. of Mathew affirmeth that Peter had his name of Petra which is christ All are Peters which beléeue in this Rocke I will buylde my famelie and congregation vpon it wherfore al my famelie and people are Peters Peter in this place is put for all christians and is a generall woorde signifying all beléeuers and confessoures of Christe Therefore Hierome vppon the sixte of Amose termeth all christes Apostles Peters And the Christ founded not his church vpō Peter as our Romish catholiques cōtend but vpon this rocke which was Peters confession yée shal vnderstand by the text it self What was his cōfession that Iesus christ was the sonne of god Than this fayth of peters is the foundaciō of the church cleauing to Christ which foundacion Paul defineth to be Christ 1. Cor. 3. ver 11. This church congregation bycause it confessed the same Christ that Peter did is very well termed described by Paule to be the establishmēt and piller of truth and by good reason considering it is defined to bée Christes body out of whose head is deriued whatsoeuer nourisheth the body Who soeuer hath this fayth and is a member of Christes body is a Peter As Christ is called a stone so are his people and seruauntes named lyuely stones by participacion as they are the light of the world and salte of the earth bycause the light and salte that they haue is deriued and procéedeth from him as of Petra Peters of Chryst christians That this is the true meaning of this place it is euident hy the 18. chapter of Matthew ver 15. where the same doctrine is applied to all Christians whan hée sayeth If thy brother trespasse ageynst thée tell him his faulte betwéene thée and him If he heare thée thou hast wonne thy brother What is it too winne a mans brother but to loose him from his sinne wherwith hée was bound By the which if hée will not bée corrected lette him bée as an Heathen and a Publicane And thus hée is bound bycause hée wil not repent For sayeth Christ speaking to all christians what soeuer yée binde or loose vpon earth shalbée bound and loosed in heauen Adam and Eue in Paradise were the true church who when they heard the promise how that the séede of the wooman Iesus Christ should burst the Serpentes head beléeued it vpon y which beléefe Christ buylded his congregation and this is the Rocke They did binde themselues in eating of the frute in not obeinge the cōmaundement in offending the lawe They loused themselues in confessing their faulte obeying chrystes voyce lamentinge their facte and beléeuing in him who should bée borne of the séede of a wooman their faith confession of their offence with amendment of lyfe were the keyes of heauen By them they repossessed their felicitie which was lost and reentred into heauen Christ graunted to twoo or thrée gathered togyther in his name their requestes and hée to bée among them If this power and prerogatiue bée equall and particularly gyuen to euery christian and generally to all than is it not onely proper to the Pope If all the congregation may binde and loose then is the Popes authoritie nothing and hée himselfe to be excluded as a reprobate abhorred as a dissembler defaced as an hipocrite reiected as Psichicus in Tertullian was who bragged as the Pope dooth that he had authoritie to forgyue sinnes deposed as an vsurper and condemned as an Antichrist ▪ The congregation is buylded vpon the rock Who is the Rocke Christ not the Pope faith in Iesu Christe not execrable pardones hope in the Lorde not in man. If the Churche
and Congregation bée a buyldyng as Paule declareth and an hasbandrie and vyneyarde as the prophetes testifie and if Christ bée the buylder as is manifest and the HusbandmaÌ„ than hath the Pope no authoritie That euery man is Peter that confesseth Christ with the same fayth that Peter dyd Heare Origen his interpretation discoursing vpoÌ„ this place who was within 235. yeares after christ If wée affirme and confesse sayeth Origene that Christ is the sonne of the immortall God as Peter did then are wée Peters and shall obteyne the same felicitie that hée hath obteyned because our confession and his is all one If wée confesse Christ to bée the sonne of God the father reuealing it too vs it shalbée sayd to eche one of vs Thou art Peter and vpon thée I will buylde my congregation Euery man is Petra a Rocke and lyuely stone that is a follower of Christe of whom they dranke which dronke of the spirituall Rocke following them Upon euery such rocke is the congregation of God buylded If a man ymagine the whole congregation and church to bée buylded vpon Peter only what will yée saye of Iames and Iohn the thundering children and other of the Apostles In déed it was spoken to Peter thou art Peter and vppon this rocke I will buylde my Congregation Notwithstanding it is spoken in lyke manner to all the Apostles and to all perfect and faythfull men because they are all Peters and Rockes and vppon all them and the prophetes is Christes church buylded And the Gates of Hell shall not preuayle ageynst any of them These gates of hell are vyces sinnes and other corruption of mans nature which shall neyther reigne in their mortall bodyes neyther preuayle Doest thou think that the keyes of the Kingdome were onely gyuen to Peter and to â—one other neyther any other should receyue theÌ„ If these wordes were not common to all men as they are I will gyue vntoo thée the Keyes of the kingdome of Heauen how can all those sayings and thinges which are applyed to Peter before bée commune to all men For Christ thus spake in commune to them all whom doo you saye that I am And Peter answered in the name of them all Doth hée not vtter the same in playner woordes In the 20. of Iohn ver 22.23 saying to all the Apostles brething vpon them Receyue the holy ghost whose sinnes yée forgiue they shalbée forgyuen and whose yée retayne shalbée reteyned They were all of lyke authoritie with Peter All they that are imitators of Christ are likewyse called Peters and rockes as Christ and his faythefull of whom spirituall men drinke spirituall drinke Of Christe all his are called Christes or christians according to the Prophet who sayeth hée would saue his Christes As Christe is called rightuousnes and wysdome â–ª so are wée called rightuous because Christ is our rightuousnes and wisdome So are christians named by other properties of god Thus farre Origen with much more Tertullian in his booke of Chastitie who was but 210. yeare after Christ writing ageynst Phisicus the highe Bishop of Bisshoppes who tooke vppon him to forgiue sinne adulterie fornication and other vices sayeth thus Shewe mée examples of the Prophetes and of the Apostles and I will acknowledge thy holynesse diuinitie and godhead If thou canst doo so I will graunt thou canst forgiue sinne If thy office bée onely to teache and mynister then is it not to forgiue sinne How hast thou this authoritie thou presumest of this place But Peter was commaunded to forgyue his brother so oft as hée offendeth which sentence perteyneth to all men The church is not the nomber and rable of Bishoppes This authoritie is of the Lord and not of his seruaunts of God not of any priest Who is without sinne no man Than no man can forgyue sinne Who dare attribute to man that which is proper to God who can loose an other man from death saue onely the sonne of God Hée in his passion delyuered the théefe from death Wherefore if thou followest him in forgyuing sinnes and canst saye thou hast not offended I praye thée suffer for mée If thou bee a sinner how can thy oyle serue both for thée and mée for thy lyght and myne It is in Mat. 9. ver 2. that Christ had power to forgiue sinnes and know mens hartes but thou canst doo neyther If thou presumest proue by scriptures or by miracles as Christe did Thus farre Tertullian with much more Augustine writeth thus vpon this place Uppon this Rocke which thou confessed Peter vpon this rocke which thou acknowledgest saying thou art Christ the sonne of the immortall god Upon this Rocke I will buylde my Congregation that is vppon my selfe the sonne of the immortall GOD vppon mée I will buylde it and not vppon â—hée Men béeing disposed to buylde vpon men sayd I holde of Apollo an other of Paule an other of Cephas which is Peter The same Augustine vpon the .xxi. of Iohn sayeth this congregation can not fall bycause it is founded vpon the Rocke of the which Rocke or Petra Peter hath his name for Petra which is the Rocke hath not his name of Peter but Peter of Petra the Rocke As Christ hath not his name of a Christian but a Christian of Christ. Thus farre Augustine with many mo reasons Christ is the end of my fayth sayeth Ambrose vpon the ninth of Luke the end of my fayth is the Sonne of god Wherfore beléeue as Peter did that thou maist bée blessed The grace of Christ is great which hath communicate almost all his names with his Disciples Christ is the light of the world the lyuely bread and the Rocke and yet his Disciples are the light of world Wée are all one bread 1. Cor. 10. ver 17. Neyther did Christ deny his Disciple the strenght and sowndnes of this word bycause hée had the constancy of his fayth of Petra The Rocke is the fayth in Iesu and fayth is the foundation of the church If thou beest a Rocke thou shalt bée in the church bycause the church is buylded vpon the Rocke Thus farre Ambrose And after this sense doo all the Gréekes and Latines interprete this place Hell gates shall not preuayl against this fayth this rocke and against such as confesse Christ with as good a fayth as Peter did The Metaphor is taken of the Gates wherein the Iewes Gentiles exercised their Iudgementes as appereth in Moses and Iob. And bycause wicked Iudges did there gyue false sentences absolued the offenders and condemned the innocentes therfore false Iudgement and Tyrannicall Iudges and iniurious Magistrats are called Hell gates that is the Gates of death the Iudgement seates of death Origen and Ambrose vnderstand by Hell gates all vices Such a strong rocke such a valiant membre of Christ and such a lyuely stone of Christes congregation was Ieremy whom God sayd hée woold make a strong defenced Towne an yron Piller a Walle of stéele
against the hole land against the Preistes Kinges people and the mighty Princes of Iuda and such Tyrauntes Ieremy intreateth of in the end of his fystenth chapter If euery good man bée a lyuely stone as Peter him self writeth and all the congregation a Spirituall howse and the howse of God the piller and ground of truthe and lykewyse Christes own body and the fulnesse of him that filleth all thinges Than is not the Pope Cardinalles and Clergie the church and pillers in whom dwelleth no vertue Neyther Peter had any other keys than Adam Seth Noe Melchisedeck Abraam Iob Moses and all the faythfull had from the beginning The keys of the Kingdome of heauen are the opening and interpretacion of the Scripture What keye sayeth Tertullian in the .iiii. booke against Mar. had the Doctours of the Lawe saue interpretation Tertullian inuehing ageinst the Eustix affirmeth the keys to bée gyuen generally to all the which euery man whan hée departeth hence carieth with him Wherfore who so euer confesseth his sinnes repenteth and beléeueth in Christ hath these keyes wherwith hée openeth the locke and entereth intoo heauenly felicitie Euery man may bynde and loase him self Augustinus de doctrina lib. 1. cap. 8. sayeth Too binde is too perseuer in errour too procede in vyce too louse too repente him of his sinne beléeue that here in earth his sinnes shall bée forgiuen him And this is too bynd and louse The second Obiection Hée that giueth authoritie too the Church is supreme head But the Pope giueth authoritie to the church ergo hée is supreme head I deny your assumption called otherwyse the Minor. Wée proue it say they by S. Augustine who sayeth I wold not beléeue the Scriptures if the catholique church should not moue mée I answer This church that Augustine speaketh of is not the church of Rome and therfore the Pope giueth no authoritie to the church If Augustine had meaned the church of Rome then their argumeÌ„t myght haue semed to haue had a good ground But Augustine meaned the church of Christ as the Crede it self expoundeth it What is the Catholique Church The Crede answereth and interpreteth in these words A communion societie or companie of all Saincts and Godly men Nowe if Rome bée all the world and a communion of Saincts only then is it the only Church but it is neyther all the world neyther a communion of Saincts therfore it is not the Church Are shamefull synners Saincts horrible offenders Holy Augustine meaned by the Catholique Church Christ and his Disciples and the consent of all them which sawe Christ which heard him and his Disciples and therfore is it called in the common Crede of Nice the Apostolique church If Augustine did imagine that the Scriptures should take authoritie of the church it had bin an absurditie considering that there is no congregation so perfect no company so holy no men so pure which do not dayly desire God too forgyue them their offences as they forgyue them that offend against them If wée saye wée sinne not wée are lyers and there is no truth in vs. Let vs proue both by Reason which is the Lawe of Nature infixed in man Naturally and by Scripture that the Church doth take her authoritie of the Woord and not the Woord of the Church If Cleantes and other Philosophers as Tullie testifieth affirme partly by the Naturall motions of their myndes no doubt moued by inspiration that there is a GOD partly by the presciencie and foreknowledge of the thinges to comme partly by the commodities which proceede of the temperature of the ayer the plenty abundance of all thinges necessary for mans vse partly by tempestes thunder inundacions hayle lightening earthquakes stormes wonders miracles blasing starres eclipses of Sonne and Moone of the reuolution of the heauens of the constant and certein course of the fixed Starres and Planettes Than must wée confirme with Dauid and Paule that Gods power nature and diuinitie is knowen by visible thinges subiected to our senses If Dauid and Paule proue by the naturall courses of the heauens that there is a God neyther any people to bée so ignorant any Natiâ—n so rude any country so Barbarous which haue not heard their voyces for Dauid sayeth Their sound are gone through all the world Or as it is in the Hebrew Their rule course is knoweÌ„ through all the world By a figure the sound voyce is attributed in the .19 Psal. to the heauens bycause they declare vntoo vs with their constant course mouing and other meruelous dispositions constellations and influences that there is a god And by this meanes Paule proueth the Gentyles to bée without excuse bycause they might haue knowen God by his creatures and dyd knowe but dyd not glorifye him as god By these it is euident that the heauens and Gods woounderous workes are not the causes why there is a God but God is the cause of them and they are as witnesses and testimonies that there must néedes bée a god And bycause al the Scriptures teache nothing else but God to bée the maker defender and gouerner of all wée are assured that they are the true scriptures bycause they agrée with this lawe of Nature wyth this Heauenly description and celestiall disposition wherby there is vnderstand to bée a god If Dauid and Paule prooue the diuinitie power and prouidence of God by his creatures so must wée allowe the scriptures by the same meanes bycause they differ not from the discourse Wherefore the church taketh no authoritie of it selfe but of God nor the scriptures any power of men whiche are full of erroures Wée knowe Moses Danyels Salomons Iobs woorkes and the rest of the scriptures to bée of force bycause they agrée with the rule of nature They are witnesses but no authours If a Lawyer aunswere by the Lawe hée dooth his dutie but if hée aunswere of his own brayne it is nought neyther will any man beléeue him Hée is a wicked Iudge that attributeth more to hys owne witte and will than to the lawe This doth the Pope contrarie to all the auncient Doctours and vertuous writers who affirme no man to bée beléeued onlesse hée alleadge the scriptures If an Ambassadour goe from one Prince to an other and be commaunded neyther to adde to his commission nor diminishe hée is a traytour if hée doo How much more the Pope who by his false embassage dooth not onely adde and diminishe where hee lusteth but also chaungeth peruerteth correcteth depraueth and abolissheth the Scriptures setting vppe hys owne constitutions and braynelesse Decréees The Prince to whome this Embassadour is sent cannot tell whether his commission is true or no but by conferring of the other Princes letters out of the which he must haue the truthe So must wée runne to the scriptures and trye by them whether the Pope and other impure spirits doo well in vsurping such authoritie The Church may bée a
The sayd Poole dyd saye that Zuinglius opinion in the Sacrament was most probable which hée could bée content to followe if the Church of Rome had not decréeed the contrarie The 17. Obiection None hath power ageynst the Pope no more then the Axe ageynst the Hewer I aunswere that hée maye well bée compared to a Hewer which by his Axes and cruell tyrauntes hewe downe the good tymber and if hée could would cut off the Emperours and Princes neckes The 18. Obiection You heretiques obiect that the Canon Lawe sayeth that Balaam when hée was reproued of his Asse figureth the Pope and Prelates and the Asse their subiectes Ergo saye you heretiques the Pope may bée reproued of his subiectes but that is no example to bée followed For it pleaseth not our holy father to bée Balaam or his Asse I aunswere that if yée admitte other partes of the Canon Lawe why will yée not admitte this Dooth Balaam signifye Prelates Surely your own Lawe subuerteth it selfe For whether was Balaam or his Asse wyser If his Asse as shée was in déed then are the Popes subiectes wyser For the law sayeth that the Asse signifye them The 19. Obiection The Pope may not bée accused of any cryme niether of murther neither adultery neyther symonie or such lyke I aunswere Is not murther contrarie to the sixte commaundement Is not adulterie ageynst the seuenth And theft ageinst the eight And Symonie an offence ageynst the holy ghost And other vyces ageynst holesome doctrine Besydes this neyther murther nor adulterie shall enter into the kingdome of God. The 20. Obiection Hée that disobeyeth mée is as much to bée cursed as hée that denieth the Omnipotencie of God. I aunswere that this is the voyce of Antichrist and therfore not woorthie to bée aunswered The 21. Obiection It maye séeme well verifyed of mée that was spoken of Christ Psalm 8. Omnia subiecisti sub pedibus eius oues boues vniuersa pecora campi volucres coeli pisces maris Thou hast subdewed all things vnder his féete Shéepe Oxen and all cattell of the field the birdes of heauen and the fishes of the sea I aunswere Is not hée the child of perdition that chalengeth that which was proper to Christe and compareth him selfe wyth God 2. Thess. 2. ver 4. They saye hée is all in all and can doo all that God can doo Claue non errante Doo you not vnderstande by Oxen the Iewes and Heretiques by cattell Paganes by shéepe Emperours Princes and Prelates by birdes the Aungelles and Potentates of heauen ouer whom hée hath power and whom hée doth excell in foure pointes in Iurisdiction in administration of the Sacramentes in knowledge and in reward By the fishes of the sea are meaned the soules of purgatorie as Gregorie the Pope dyd deliuer the Emperour Traiane out of hell The 22. Obiection The Popes law sayeth that if any of his Clergie should bée found embracing a woman it must bée expounded and presupposed that hée doth it to blesse hir I aunswere that wée may not onely absteyne from dooing of euill but also from all suspicion of euill The 23. Obiection The Pope in his supremacie is Abell in gouernement the Arche of Noe in Patriarchdome Abraham in order Melchisedech in dignitie Aaron in authoritie Moses in seate Iudiciall Samuell in zeale Helias in méeknesse Dauid in power Peter in vnction Christ. I aunswere the Pope cannot bée Abel for the Pope persecuteth and Abell was persecuted The Arche figureth the Mystical body of Christ but the Pope presumeth to bée the head Ergo hée is not the Arche Abraham gaue Tithes the Pope receyueth ergo hée is not Abraham Melchisedech hée is not for none is after the order of Melchisedech but Christ onely As Paule proueth euidently But the Pope is not Christ Ergo not Melchisedech Moreouer Melchisedech is without father or mother beginninge or ending the Pope is not Aaron ruled not ouer Kings the Pope ruleth ouer the whole world Ergo hée is not Aaron Moses ruled ouer Iurie the Pope ouer Asia Africa Europe America heauen Angels hell damned soules and the poore wretches of purgatorie Ergo c. Samuell graunted his authoritie to a securall Prince euen to Saul the pope denieth it ergo he is not Samuell Helias killed the priests of Baall the Pope promoteth suche like ergo hée is not Helias Dauid forgaue his enemies the pope reuengeth ergo he c. The Emperour Nero persecuted Peter as they write but the Pope persecuteth Emperours ergo c. Christ was anoynted of the holy ghost the Pope of men ergo he is not Christ. The 24. Obiection We haue a place out of Dauid Psal. 19. ver 4. say the Papistes which no heretique can deny Their sound is gone thorowgh the whole world In omnem terram exiuit sonus eorum The sound of our holy father and of his successours is gone through the world his pardones his legates his belles his bulles his commissions his grace his power his prerogatiue his athoritie is in euery corner of the earth I answere that this place of Dauid proueth that the merueylous workes of God as the Starres the Moone the Sun and the descryption of the heauenly bodies declare that ther is a God and bycause that Dauid expresseth the matter more effectually in his naturall toung thus he sayeth Hashamaim mesapperim Cheuod el oumaguas hiadeue magid harachiang tom leiom iabbiang omer velaiel lelaiela iecaue daguath En omer veen debarim beli nishmaug colam Be cal haharets iatsa cauam ou bictse tebel nullehem lashemesh sham ohel bahem Ve hu Cerhathā iotse mecuppatho iashis che gibbor larats orac mictse hashamaim motsao ou to couphato gual chet sotham ve en iustar me canematho Hitherto I haue repeted confuted althogh they nede no confutation they were so falsely alleged some obiections although not al which they collect out of the Scriptures or out of other probable authors Now I will note certein such absurdities as they bring out of their lawes decrées decretals out of such as haue for lucre promotiō for flatterie bestowed their time in vttering absurdities and such absurdities as do more effectually ouerthrowe deface their dooings then any of our answers or confutations can These I thought good to signifie least that any man should thinke that the tyme is euyll bestowed in writing them worse in reading and worst of all in printing Ye shall therefore vnderstand that there is nothing so abhominable nothing so absurde so vnreasonable and contrarie to all sense whiche they dare not bothe speake write printe aduouche and also defend As for example What say they though Iulius the second Pope dyd throwe Peters keyes into Tyber and swore an horribe othe that séeing they would profite nothing hée would trye what Paules swoord could doo And what though Iulius the thirde blasphemed for his
hoggos fleshe saying putano de Dio dispetto de Dio bring mée my hogges fleshe And likewyse for his Peacock when one asked why hys holynesse was so mooued hée aunswered If God caste Adam out of Paradise for eating of an Aple what would you haue mée too doo for my Peacock Is not my peacock better then an Aple And thus they aunswer such blasphemies that in that the Pope was a man hée offended but in that hée was Christes Uicegerent hée could not sinne For saye they though hee were a desperate man yet the seate and place maketh him holye Now I come to their Obiections which they alleage out of their Canons and Doctours The first Obiection HE is saye they the head of the Church that ruleth the whole world But the Pope ruleth the whole world â–ª Ergo hée is the head of the Church I denye the Minor. They proue it by Thomas the irrefragable Doctour in these woordes The Pope sayeth hée is chiefe Bishoppe For as a King ruleth his realme so doth hée the whole world and Bishoppes for his helpe and ease are ioyned in euery citie as Iudges Thom. secund secund 4.98 art 9. 4.20 art 4. What an argument is this of Thomas of Aquine Is it a good comparison to compare a subiect with a King or rather preferre him before the kinge of the Romanes 1 Where was his authoritie when Nero persecuted as they saye Peter 2 Was not Linus as they reporte the second Pope at Rome in the yeare of Christ 82 Where was his vniuersall power where was his might when hée was put to death of Saturninus the Consul of Rome who was inferiour to Vespasian being Emperour at that tyme 3 Did not Domitian kill Anacletus an 84. 4 Did not Trayane fasten an anker aboue Clementes necke and cause him to be cast into the sea anno 102. 5 Was not Euarestus murthered by the same Emperour 6 Did not Aurelianus the Liuetenant the like to Alexander an 121. 7 And was not Pius killed in the tyme of Antonius verus an 121 8 And likewise Anicete an 159. And Sother an 169. 9 And Eleutherius beheaded an 177.191 10 And Zepherinus in the tyme of the Empe. Aurelius an 220. 11 And Caâ—ixtus in the time of Seuerus apprehended beaten with clubbes cast in prison throwen out of a window headlonge and his body cast into a pitte an â—26 12 And Vrbanus at the same tyme banished and at length killed an 233. 13 And Pontianus at the same tyme was banished into Sardinia tormented afflicted and suffered death ano 239. 14 And Autherius in the tyme of the Emperour Maximinus an 243. 15 And Fabianus vnder Decius An. 250. 16 And Cornelius also anno 253. 17 and Lucius vnder Valerianus ann 255. 18 and Stephan vnder Galienus beheaded an 257. 19. Sixtus the second of that name was likewyse martyred An. 267. 20. So was Dionysius An. 277. 21. So Felix an 282. 22. So Eutichianus an 283. 23. So Caius anno 295. 24. So Marcellinus an 303. 25. So Marcellus anno 308. 26. So Eusebius an 309. 27. So Melchiades an 314. The Papistes say that all these were Popes I praye you how ruled they all the world as Thomas sayeth the Popes doo where was their auctoritie aboue all Kinges Princes Emperours and Monarches If of God or of Peter or of them selues why did they not resist why were they put too death If they had none as none they had in deede than of whom had the Popes following their power tyrannie to kill innocentes to depose Emperours to disgrade Bishoppes to rule in hell heauen earth and purgatorie to absolue à poena culpa to do what they lust to oppresse banish and murther The second Obiection Well say what you will the Pope is meruelous for hée hath his name of merueling And hée is to be wondered at bycause hée is Peters vycegerent in the earth for hee hath his name of Papae an Interiection of merueling And without doubt hée occupieth not the place of a pure man but of the true god Textus est in Codice in t corpor de transl Episcopi I answer You say that hée hath his name of Papae an Interiection of merueiling in deede the Reuelation and Paule sayeth that Antechrist when hée shall come which is the Pope shall woorke meruailes and do false myracles by Necromancie and iniquitie The third Obiection Hath he not a great preeminence when as no man neyther may nor dare aske him in any matter why he doth so De poen dist ex perso The fourth Obiection Neyther is the Pope Peters vicegerent but hee occupieth the roome that Peter occupied Gloss. in Clement vna de iure iur in verb. vicar The fifth Obiection Doo you not knowe that the Popes name is chaunged in hys Creation Consecration and enstalling that by the chaunging of the name the man may likewise bee chaunged For where hée was a pure man before now is hée become the Uicegerent of the true God as in example Who was a cruell tyraunt before is nowe chaunged and called Clemens Hée that was hurtfull is now Innocent Hée that was a maleface Boniface and so foorth of the rest Hath not the Pope both the swoordes Is not hée an heretique that breaketh the constitution of the Pope or that holdeth that the Pope is not able to make a constitution hée is a paynim that wil not obey the Pope The Pope may depose the Emperoure without a Councell yea with a cause or without a cause Stat pro ratione voluntas These Obiections are thus to bée aunswered that as none of these are conteyned in the scriptures no more are they to bée credited than fables of Homer or Ouide In chaunging their names they detect their hypocrisie who will beléeue that the chaunginge of a mans name will make an euill man a good man of a dishonest an honest Besydes this is not the Pope a man still though hée bée anoynted consecrated enstalled and entromyzed Is not an Axe an Axe though hée haue a Childes coat vppon his backe ought hée to rule the Empernur Is not hée bounde too gyue too Caesar that which is Caesars Notwithstanding one cursed Iames de Terano Chamberlayne to Vrbane the sixt Pope of that name in the yeare of Christ 1385. interpreteth this place of Luke of the Emperours before Christes passion but after that Chryste was ascendeth into heauen as victor and conquerour hée writeth thus When I shalbée lifted vp from the ground I will drawe all too my selfe that is sayeth the sayd Iames I will take away all Empire Kingdomes Iurisdictions and Dominions of the worlde from the Emperours and Kinges and gyue them too the Pope who when hée hath subdued them and brought them in subiection hée may vse the Royaltie riches gorgeous apparell and all other thinges as subiect too him This cursed Iames as Molineus termeth him is too bée condemned of treason for forging a false coyn
power aboue the Pope bicause that hée is called god as Antonius writeth tit 16. If no magistrate haue iurisdiction ouer him if no man may appeach him if he be god is he not worthy to be the head of the Church I graunt that he taketh vpon him all these tytles and so the deuel would haue done who moued Christ to sitte downe and worship him and hée would gyue to him the whole world Wherfore hée is the Abomination of desolation the childe of perdition Behemoth Bel Beliall a Dogge a Dragon a Traytour the Deuell a Théefe an Idoll a Wolfe a Serpent Leuiathan The 16. Obiection The place nor the Pope cannot erre but onely in that that hée is man but in that that hée is Christes Uicegerent hée cannot erre how saye you by this cracke mée this nutte And although that Peter Bembus calleth Alexander the sixte a murtherer and likewise Iulius the third yet wée protest that if Bembus had ben learned in our Canons and Gloses hée would not haue written so I maruayle what men meane to speake so ageynst our holy Father séeing hée can make of nothing something of iniurie iustice potest facere de nihilo aliquid de iniusticia iusticiam mutare quadrata rotundis Pauor post hoc in c. The Pope calleth himselfe to witnesse bycause there is none greater by whom hée may sweare Though Paule writeth and willeth that a Bishoppe should bée without faulte notwithstanding the Pope may dispence with him though he be an vnthrift a Ruffyan a lyer a théef a coniurer a periured man suche like Geminianus lib. 8. cap. 49. Iesu good Lord what and howe mightie a Prelate is our holy father the Pope hath not hée authoritie ouer the Aungelles in heauen and also ouer the damned soules in hell as Petrus Costus reporteth I aunswere that all these sayings are full of iniquitie and rather to bée punished by the Magistrate with the swoorde then answered with the pen. The 17. Obiection How say you to this golden sentence Sext. decret that the Pope maketh the place holy and therefore Rome is without spotte or wrincle I answer if he be an euil man he depraueth the place and that the Pope is euill his frutes do declare The 18. Obiection What if the Pope sayeth Busgradus carie all the worlde too hell with him or beléeue that there is no life to come as some did or be an homocide or a Sodomite or as blasphemous as Iulius the thirde or as euell as the deuill or if he blaspheme the virgin Mary as a ruffian as the said Iulius did we must beleue that wée must be saued by him or elles wée must be dampned without redemtion for whatsoeuer he dothe wée must beleue it as an article of our faith for who may or dare aske him why he dothe so What shall wée answere to these blasphemies they are not worthy to bée repeted to horrible to be mentioned to absurde to be confuted to vile to enter into any mans eares The xix Obiection How answer you this authentical sentence of the glose of the Prologe of the Clementines that the Pope is neither god nor man sed Neuter inter vtrunque If he be neither god nor man but neuter betwene them both than is he a monster or if he bée neither god nor man he is surely the deuel or else some Antechrist The xx Obiection Is not he the head of the Church that is better then the virgin Mary but the Pope is better then the virgin Mary Ergo hée is the head of the Church What if I should denye the Maior ye could not proue it but I will deny the Maior hée that can make him that is better then the virgin Marye is better then the virgin Marye But the Pope can make a priest which is better then the virgin Mary Ergo the Pope is better then the Uirgin Marye A priest is better then the virgin Mary in this poynt that she bare Christ but once but the priest euery daye I could answer this by the like absurditie of yours after this sorte You say that a priest can make god But hée that can make god is better then god Ergo the priest is better then god But the Pope can make a priest if the priest who is an inferiour can make god what can the Pope make who is superiour to a priest Surely a thing aboue god doth not the Pope in making of god exalt him selfe aboue god Therfore he is that man of sinne and child of perdition that is spoken of in the second to the Thessalonians cap. 2. ver 3. and .4 The 21. Obiection Hée is the head of the church that can gyue the names of dignitie and tytles to all Princes Kinges and Monarches and may crowne them But the Pope can doo this Ergo the Pope is the head of the church I denye the Minor. I proue it thus What King hath not his tytle gyuen of the Pope name one if you can To bée brief hée gaue this tytle to the Frenche King to bée Christianissimus most Christian King and to the King of England to bée Defensor fidei Defendour of the fayth I graunt hée did this but hée chalendged this authoritie falsely and then hée did as the scripture prophecied that hée should doo Exalte himselfe aboue all power The 22. Obiection Hée that curseth when and whom hée will is the head of the church But the Pope can both curse and blesse when and whom hée will. Ergo the Pope is the head of the church I denie the Minor. I proue it thus Was not England cursed by the Pope and our holy father Iulie the thixde of that name dyd of his meere mercie gyue one droppe of Christes bloode reserued at Rome to perdon England withall or rather of his holynesse and absolute power perdoned Englande In the yeare of Christ 1553. the 19. daye of October non obstantibus constitutionibus ordinationibus Apostolicis ▪ caeterisque contrarijs quibuscunque Notwithstanding the constitutiones and ordinances of the Apostles or any other whatsoeuer they bée to the contrarie Are you not ashamed to take the honour from God and gyue it to a man From the Creator and gyue it to the creature you saye that though the Apostles or any other in whiche woordes both God and Christ are conteyned dyd ordeyne and decrée the contrarie that the Popes blessing muste preuayle his iudgement stande and hée to bée all in all The 23. Obiection Pelagius many yeares agone ordeyned that the church of Rome had not her authoritie of men or of Synodes but of christ And Gregorie the seuenth Nicolas the third were more playne For they concluded that the Pope was the Supreme head without all controuersie I aunswere that by these it is manifest that it was 560. yeares after Christ before that any mencion was made of any supremacie for these twoo first forged supremacie that which was first is most
cannot Canonize That the Pope dooth not iustifye all those places proue which proue Christ too bée our onely Heade Redéemer Iustifyer and Glorifyer To Canonize is to glorifie to giue felicitie to make a Sainct of a man and to introduce him into eternall ioye and this dooth only christ Ergo not the Pope which Paule proueth by this climax this gradation this induction and sorites Whom God hath predestinate them hée hath called whom hée hathe called them hée hath iustified and whom he hath iustified them hée hath glorified But the Pope can predestinate no man Ergo neyther iustifye them then neyther Glorifie them and per consequens not Canonize them Wée maye woorshippe neyther the Uirgine Marie neyther the Apostles neyther any Saincte neyther make holy dayes or Temples for them muche lesse Canonize them which comprehendeth all these This dooth Epiphanius proue at large Tom. 2. in 27. Haeresie and Theodorete vpon the second Chapter too the Collossians August contra Faustum lib. 2. cap. 21. de Ciuit. lib. 10. cap. 1. lib. 21. cap. 26. lib. 22. cap. 10. vppon the Psalme 113. Ambros. vppon Rom. 1. and the Councell of Laodicia The second Obiection Hée that cannot erre can Canonize Sainctes But the Pope cannot erre Ergo the Pope can canonize sainctes I denie the Minor. For I will alleadge out of theirâ— owne Authoures suche Testimonies as they write by the which ye shal perceyue that the Popes dyd aswell erre in doctrine as in maners The first Mà rcellinus in the yeare of Christ 295 denyed Christ offered to Images and Idolles Notwithstanding hée repented him and suffered death after that for Christ. 2 Liberius in the yéere of Christ 354. through ambition became an Arian 3 Damasus in the yeare of Christe 368. after muche slaughter done in a church at Rome was made Pope 4 Sericius in the yeare of Christ. 382. prohibited the Priestes of the West churches to bée maried and deuorced them that had maried wydowes and excluded second mariage 5 Anastasius the first in the yeare of Christ 392. reiected them from the ministerie that had any mayme 6 Innocentius the first in the yeare of Christ 406. decréed that the Séea of Rome should bée preferred before all others and too bée iudged of none Hée caused too annoyle the sick persons he compelled them which he called Heritiques to come to the Catholique fayth of Rome by violence Romana fides inquit Mantuanus id est falsa He graunted to such as had bin all the daies of their lyfe cursed and wicked pardon and repentance of their sinnes in the panges of death He excluded from the clergie seculer Soldiars and such as had bin twyse maried 7 Sozimus decréed that the Sea of Rome could decrée nothing against the woord of God and he was in the yeare of CHRIST â–ª 420. 8 Bonifacius in the yeare of Christe 423. turned Vigiles intoo fastes 9 Xistus or Sixtus in the yeare of Christe 440. made Peters chaynes a Saint 10 Celestinus the first in the yeare of Christ 430. made Introitum of the masse with the Graduall with the Responsories 11 Leo in the yeare of Christ 445. made the holy sacrifise the immaculate Hoste more He commaunded Sonday to be kept holy day he instituted procession he was cursed and excomunicated by the Bishop of Alexandria 12 Hilarius in the yeare of Christe 463. confirmed the generall councelles published the common Law remoued from the degrées of the Church them that had bin twise maryed and them that had maryed Wydowes and them that were lame and firste forbad priestes to weare lay mens apparell 13 Simplicius in the yeare of Christ 475. did much contend with the Bishoppe of Rauenna to encrease his authoritie 14 Foelix the third of that name in the yeare of Christe 481. excluded them that were Baptised or rebaptised of heretiques from the ecclesiastical Chiualrie He made Michelmas daye against the councell of Laodicia 15. Gelacius the second in the yeare of Christe 489. decréed that neyther he nor his successours should be iudged of any man in the earth 16 Anastatius in the yeare of Christ 496. fauored the Euthichians and Nestorians 17. Simachus in the yeare of Christ .498 after longe strife with Laurence and Peter was Pope He patched and framed the masse in order he decréed that no Councell should bée of force any where without the Popes presence 18. Hormisda in the yeare of Christ .513 ordeined after he was at quietnes with the East Churches that the decrées of the fathers and Councelles shoulde binde all Nations wheras at the firstâ— they were ordeyned for certaine Persones and Countries 19. Iohn the first in the yeare of Christe .525 ordeyned that y Emperour shoulde bée vnder the Subiection of the Pope 20. Foelix the fourth in the yeare of Christe .526 commaunded masses to be had only in a halowed place and y the Clergie should bée deuided from the people The Clergie in the quire and the people benethe in the bodie of the Churche and that men lying at the pointe of deathe shoulde bée aâ—oyled â–ª 21. Vigilius in the yeare of Christ .537 decréed that Rome should bée the mistres and mother of all other Churches 22. Pelagius the first in the yeare of Christ .556 put in too the masse to pray for the dead and committed an Heretique to the seculer Magistrate to bée punished â–ª This Pope did affirme first of all other that the Supremacie of the Bishope of Rome was geuen of Christ and not of any Sinode or of men 23. Iohn the thirde in the yeare of Christ .563 decréed agaynste his predecessour that none ought to bée called an highe Prieste or an vniuersall Bishope 24. Pelagius the second in the yeare of Christe .577 added many thinges to the masse he put Subdeacons from theire wiues and from other Ecclesiasticall ofâ—â—ces and made seauen fourmed Letanies to appease the wrathe of God for the great Pestilence y was at Rome 25. Gregory the first in the yeare of Christ .590 did many thinges well and many thinges euill hée called himselfe seruaunt of seruaunts and forbad that any shoulde be called a generall Bishop He put many things to the masse Letanies Processions Antiphonas Psalmodies Alleluya Nine Kirieleysons Offertorie thrée peticions in the Canon He forbad them that fasted to eate flesh milke chéese or egges and graunted at certain tymes of the yeare forgiuenes of their sinnes hée forbad monkes to Baptise or Images to bée broken 26. Sabinianus in the yeare of Christe .607 Appointed the day houres to bée deuided and knowne by Ringing of Belles and Lampes to burne in the Temples and caused Gregorius his Predecessoures bookes to bée burned 27. Bonifacius the thirde in the yeere of Christ .610 obteyned of Phocas the Emperour that he might be called Pope and Supreme heade and cheife Prince of all Bishops