finde a cause that shal seme expediēt y t the Kinge in his owne person shall goe Wil they not then say it hath pleased y t King the Councel y e the King him selfe shal goe take one chiefe Duke with him as Peter had Iohn w t him May it not then be sayd the cause was so great they haue euē sende fourth the King haue not euen the verye consuls of Rome as histories declare ofte so bene sente was not therfore the consuls authoritye the higheste but to be counted equal with other yea haue we not a lyke example in scripture how the head of al Phinees was sēt .x. Princes with him in to the land of Galaad euē so Peter the head as moste mete and as most honorable was put therunto being so sent to Samaria yea note this that Peter euer vsed humble submission but where authoritie was required But further yet herein to speake what derogation were it now to the Popes authoritie if the whole college of Cardinalles did conclude that it were expediēt for his fatherhode now to come in to Englande Moreouer note wel concerning this obiectiō that in thactes Lukes chiefe purpose was to describe y e pere grinatiō of him self of Paule so y ◠not one worde is there of Peters tarieng nor of his stallaciō at Antioche nor of y e deuidīg thapostels into sūdry cūtres nor whō they cōuerted nor what martirdōe they suffered ¶ The .xiii. obiection In y e xv of thactes in y e questiō had about the legals Iames had y e chefe preeminēce for the coūcel was cōcluded by hī c. The aunswere S. Peter made S. Iames Bushop of Ierusalē as Anacletus Peters disciple successour saith after him Chrisostome cōfirmeth y e same with these wordes Peter y e Master of y e whole world made Saint Iames Bushope of Ierusalē Do ye thinke then that Saint Iames would take vpō him to be aboue his head but now I pray you iustlye pouder wey the place Actes the .xv. and ye shal fynde that both Peter did first as head say his mind yea though it were in S. Iames see and also that which Peter then said toke place shortly after yet doth S. Iames euen then confirminge Peters sayinge with the prophetes testimony What maketh it then against Peters authoritie that S. Iames approuing all that Peter had spoken added somthīg to Peters wordes which addicion yet shortly after was quite taken awaye and neuer since obserued that is to saye to abstene from bloud c. yea may not y e chiefe of a councel first geue his sētence as Peter did here yet after him an inferior may say something more whyche shalbe thought to the whole coūsel better for y e time doeth this any thing againste thautoritie of the chiefest Peters iudgemēt was y t the heathen people should be quite deliuered frō al the Iewishe burdens so shortlye after it was fullye concluded though for a shorte time S. Iames counsel was taken as appeareth by y t Paule then sone afterwrote to the Corinthians bye al that cōmeth into y e shambles eate all thinges c. to Tite all meates be cleane vnto the pure to the Romās no meate is to be coūted cōmen or vncleane ye whyche eate not misiudge not them that eate Againe to the Collosians let no mā iudge you in receiuīg your meate c Wherby wel appereth that S. Peters sentēce was chiefe as spokē by the chiefe But herin yet more to speake note wel y t Peter ofte amonges thappostels vsed suche modestye humilitie and in so doinge did folow Christes cōmaūdemēt which bad y e higher they were the lower more humble they ought to be y t he dyd not euer put his high authoritye in executiō but as S. Ciprian saith y t Peter whome Christe made head of al and vpon whom he builded his church whē Paule dyd contende with him aboute circumcision dyd not reuenge or boste him selfe that he was the Prince or chief of al as he iustly might haue said but stil he humbled him selfe But god forbid y t we should ascribe this his hūble gentil submittinge to the derogation of his highe power authoritie but thinke y t euer whē Christes glorye or the profit of y e flocke required it then he vsed his ful and high authoritye as appereth in the punishīg of Anany Saphire Simon Magus c. And yet furthermore in the primatiue churche it was rather time as is in the .viii. responsion to cal people in to Christes flocke then to set euerye man in his owne place or to talke then of rules and orders or of Peters authority that was to be done afterwarde the people beinge first instructed in y e faith Thē was rather y e time to seke for gethering thē for gouernīg And if we loke well we shall fynde not onlye in the ghospel before Christes ascēsion but also afterwarde in thactes that Peter behaued him selfe as head and Prince euer when time required and occasion serued He spake for al he answred for al he for al said to Christ beholde we haue forsaken al and folowed thee what rewarde therfore shall we haue againe he sayde to Christe speakest thou this parable to vs or vnto all when Christe asked whether they woulde goe awaye also from him Peter alone made answere saying to whom shall we goe thou hast the wordes of lyfe None dyd thus but he and that bycause he was heade Howbe it as yet whiles Christ was present with them in his naturall shape for in y e forme of breade he is euer stil presēt it was not meete that his vicare should greatlye medle But after thascension Peter firste stode vppe as heade and made the sermon at the chosynge of Mathias and sayde oportet we must chose one c. And after when they had receyued tholy ghoste and were illuded of the people he alone spake and preached conuertinge them to the faythe .3000 people at once Also when he Iohn came into the temple at y ◠.ix. houre of prayer he alone sayde to the lame creple that whych I haue I geue the in the name of Iesus arise c. The lame mā asked almes of both and Peter bade loke vpon both but he sayd not in the name of bothe we haue neyther golde nor siluer y t whiche we haue we geue thee c. But as head he in y e singuler number as hauinge a singuler authority said yea though Iohn one of the chiefe of the appostels were present I haue neyther golde nor siluer y t whiche I haue I geue thee c. And this declareth him to be head Likewise he alone for all as head made the oration to pacifie the people and he alone as prince did strike Ananye and Saphire Whiche of all the apostels in the presence
againste his preeminence to be ouer al. c. ¶ The answere A man might saye it was no more againste Peter then againste Christ him selfe King and Lorde of al which here of humilitye thus submitted him self for al our exaÌ„ples whether we be of the clergye or of the Laitye if we be his Disciples Christes wordes there biddinge Peter take fourth of the fishes mouth a pece of money c. were ful of high misteries How be it here for this matter it is sufficient to note that by Christes wordes their in the processe it plainlye apperethe that bothe Christe and Peter were free from painge any tribute mony by any law but yet to auoyde sclaunder offence for the time christ did permitte that it should be payed ¶ The .xxii. obiection When the disciples contended to gether aboute superioritye Christe sayde amonges the heathen their kinges haue rule ouer them c. but amonges you he that wil be gretest must be as seruaunte ¶ The answere By Christes wordes it plainelye appeareth that he would haue superioritye amonge his Disciples but yet it shoulde be with all humilitye and godlynes and that the superioritye or primacie should be without all ambicion or vaine glorye Christ said not here their shalbe amoÌ„g you none greter then other he saide not amonge my Disciples whyche professe me there shal be no ruler no Kinge or Prince c. but he plainlye describeth what maner of men they should be whych amonge christen people ought to beare rule office and authoritie whether thoffice and burden be ecclesiasticall or polytical they ought to rule to y e profite and commoditye of their subiectes not to their own luchre poÌ„pe or vain glorye For this to rule is counted mere tiraÌ„nye which heatheÌ„ Princes oft vse AmoÌ„g christen men it ought to be onlye to gods glorye honor remembring S. Ambrose saing to the Emperour Theodosius whiche was that his subiectes were ioined vnto him not only by kind and nature but also by the commen seruice of one god which is Master lorde ouer al both ouer y e Prince and his subiectes And here note that christ in y e former wordes saiÌ„g amoÌ„g y e heatheÌ„s their Kinges haue power c. but it shal not be so amoÌ„g you c. speaketh to al hê flocke as wel to y e laity as to y e clergie y t is to saye to all y t be subiectes members of his y t none of them should rule be he Prince or other after y e maner of the heatheÌ„ which saith OrigeÌ„ there vpoÌ„ only to their owne coÌ„modity vauÌ„tage yea and y t violeÌ„tly ofte w t spoyliÌ„g killiÌ„g not knowiÌ„g god do exercise great tiraÌ„ny ouer their subiectes But thus it shall not be saithe Christe amonge you nor anye that professe my name whiche know that there is one god aboue Lorde ouer king and subiect here in earth and y e both Maister seruauÌ„t must geue a count as seruauntes together vnto y t one lorde and god Ye therefore when you rule se it be with all humilitye euer loking to their commoditie ouer whom ye do rule to the honour glorye of god not to your owne pompe or vaineglorye to youre owne pride or couetousnes ¶ The .xxiii. obiection S. Peter forbiddeth any spiritual shepherd to beare anye lordelye rule ouer y e flocke but willeth to fede them with all dilygence c. ¶ The answere That which is in the laste respoÌ„sion wil serue to answere here vnto this obiection For neither Christe nor Peter forbiddeth rule gouernaunce or primacye so that it be accordinge to the right rule and order with al humilitie godlines and charitie Both Christ and Peter describe and appoint an order as wel to the ciuil ruler beinge a Disciple of our sauioure as to the ecclesiasticall notwithstandinge the ecclesiastical example in ruling being more perfite more high in dignitye and the eye of the bodye requireth a straiter examination with al perfection godlines he to gouerne the shepe subdue the wolfes he beinge in the churche of Christe the great priest y e highest Bushop the Prince of all ministers the very ayer to the Apostels Abel in primacye Noe in gouernaunce in patriarcship AbrahaÌ„ in order Melchisedech in dignitye Aaron in authoritye Moises in iudgemeÌ„t Samuel in power Peter in anoynting Christ one shepherd oboue al hauing power to lose binde Wherfore now to returne a christiaÌ„ ruler whether he be of the clergye or of the laytye can not nor ought to beare anye lordlye rule after the maner of the heatheÌ„ Princes which like tiraÌ„tes vse their subiectes onlye rigorouslye to their owne vauntage But a christiaÌ„s rule and gouernauÌ„ce ouer his subiectes is nothinge els but a charge and a solicitude or carefulnes ouer his brethren in Christe and a balishippe or stewardshippe ouer them that be seruauntes together wyth hym vnder god the commen lorde and Master of all ¶ The .xxiiii. obiection No man seruing almightye God ought to intermedel him selfe with seculer busines c. sayth the Apostell ¶ The answere Seinge al christen men in baptim do promisse and vowe to fight vnder Christe the forsayd text doth as wel bind the laitye as the cleregye beinge christen men so that no christeÌ„ man ought so to medel with seculer busines that he forgote his spirituall dutye whyche ought to be y e chiefest care of al christen men Moyses Iosue Dauid with all godlye rulers euer since haue had no impedimentes by their worldlye busines and earthlye substaunce but rather thereby great ayde and helpe vsinge them wel as they did to the furtherauÌ„ce of their spiritual cure charge ¶ The .xxv. obiection Let euerye soule be subiecte to y â— higher powers c. paying tribute and tolle to whome it is due c. ¶ The answere Thappostel here as wel commaundeth to obey spirituall rulers geuing them their dutyes as seculer He doeth not hereby bynde y e shepherd to be â—nder the shepe nor binde the shepeherde to pay any tribute to any membre of the misticall body he being the head therof I mighte here nowe declare how not onely among the christen flocke the priestes euer were and ought to be fre from al exactions tooles and tributes but also amonge the HeatheÌ„ people they were euer free as ye rede in the genesis in the time of famine in Egipt And likewise in the oration of Sun machus coÌ„sul of Rome to Valentinian Theodosius Arthadius emperours which he made agaynst the Christians So that Paule did binde no priestes by y t text being amoÌ„ge christeÌ„ men to pay any tribute or toole Howbeit if priestes or bishops of christeÌ„dome yea or the heade bishop the pope himselfe were in a HeatheÌ„ realme he or thei ought to be subiectes to the lawes there and pay tribute or toole For christes law taketh no right or duety froÌ„ any party And that is it
kynges princes in christeÌ„doÌ„ ought not to be of lesse mighte power theÌ„ is the power and authoritie amonge the heatheÌ„ Emprours and kynges which be free from any suche subiection Hereunto my answere is that Seruire deo regnare est Seruitus enim dei summa libertas to serue God and to kepe his ordinaunces is not to be couÌ„ted seruyce but greatest fredoÌ„ it is no subiection but most libertie And yet furthermore here I speake not of a kynge as a kynge to be vnder the head of Christes churche but a kynge as a christen man a kynge as a member of Christe a Kynge as a shepe of Christes folde so muste he be vnder and obedient to Christes shepeherd For Christ made the law generall in geuynge to Peter full authoritie to lose and bynd withoute any restraynt or anye respecte or consideration had to kynge or Emperoure so that none of Christes flocke be exempte from this hyghe shepeherde but of necessitie compelled to obeye onles they wyll nedes wilfully breake oute of the folde and fle from Christ Herein thys place I myghte bringe in to serue my purpose that noble Emperour Theodosius whiche wyth all humble obedyence submitted hymselfe lyke a lambe to the shepherde vnto that holye father Ambrose hys Bushoppe beynge content to suffer what punishment it pleased tholy Byship to put vnto him for his offense And oughte not all men in lyke maner to obey their spirituall shepeherdes speciallye the heade shepeherde of al excepte they wil be exempted froÌ„ Christes flocke yea thoughe they be earles dukes or princes Haue we not a notable storie not longe ago of Henry the fourth emperour whiche with all submission suffringe that willingly al penaunce put vnto hym by the Popes holynes Grego the .vii. for hys former contempte was receyued agayne as a membre of Christes Churche beynge before for obstynacye iustelye cutte of would god that at these and many such like examples laft in stories for oure instruction kinges and princes now a daies would take occasion to acknowledge them selues to bee liuely membres of Christes ecclesiasticall body and with all humble submissioÌ„ to iudge theÌ„selues much inferiors as they be in dede vnto the chiefe and spiritual head Christes vicare their principall guide and shepherde ¶ The .vii. probacion It is euident that al the EuaÌ„gelistes which as it were with one month do iÌ„ al places geue preemineÌ„ce to Peter puttinge him euer in the fyrste place were at that tyme assured that Peter was heade and Prince of all the apostles He was not first called as it is writen in Iohn the fyrst chapter no nor the Euangelistes do obserue to recite them after their callyng but sometymes one in this place and contrarywyse the same in an other place but Peter is euer in the first place Andrew is put seconde in Mathewe .iiii. in Marke and in the Actes Iames is fifte in Mathie secoÌ„d in Marke third in Luke Iohn is the sixt in Matheu secoÌ„d in thactes in Mark the third and in Luke the .iiii. And likewise is the chauÌ„ginge in all other bycause they were all equall Yea. Luke himselfe in his gospel doeth vary from that he writeth in thactes for there he putteth Andrew y e secoÌ„d but here he couÌ„teth him the iiii but Peter in all places bycause christ apointed him to be chief head is of al named still the first yea that not only nuÌ„bring the Apostels but also in al places where Peter with anye other is recited as in healinge the woman that had the issue of bloud Luke xii And in the secoÌ„d and also .v. of thactes Peter is euer the first ¶ The .vii. probation The scriptures truly vnderstanded geue euer Peter y e preeminence so doth the whole coÌ„sent of al the holy fathers so doeth and euer hath done the vniuersall catholike churche of Iesus Christ whyche is the foundacion and pyller of all trueth Who can then stryâ—e against this and yet thinke him selfe to be a lyuely member in Christes churche ¶ The .ix. probation Ruling and obeinge being coniugata can neuer bee one with oute the other Therfore Christ bidding Peter rule and gouerne al his flocke as it is iÌ„ the second probation euen by the selfe same word commaunded all the flocke to obey him So that whether he be highe or lowe if he wilbe of Christes flocke he muste nedes obeyâ— the shepherd ¶ The .x. probation Both Nicen councell and moste parte of all the generall councels euer since haue established coÌ„firmed as a verity receiued froÌ„ christes time that appellations should be made to y e sea of Rome yea and that no couÌ„cels shuld be kept without the consent of the bishop of Rome and also that lyke as Peter was the chefe and head of all the Apostels so shoulde y e church of Rome in his name consecrate by christes appointmente be head and chiefe ouer all other churches whereunto euen as vnto the mother all other churches in al matters of contrauersie shoulde seke all causes there to be determined and ended Haec Iulius primus ¶ The .xi. probation Christ hath but one spowse Vna est columba mea vna est amica mea As it is in the caÌ„ticles his coote was withoute seame it can not be cutte his kingdome can not be deuided for then it would sone come to dissolucion which can not bee seinge the gates of hel shal not preuayle agaynst it There is but one shepeherd there is but one shepeâ—ote wherin the holy ghost set an ordre which ordre the deuill shall neuer breake though he shake at it neuer so sore He went about to breake this ordre first eueÌ„ in him selfe when he couâ—ted to be equall w t the highest as it is in Esai the .xiiii. And after wheÌ„ he caused our firste parentes to disobey goddes commaundement Yea euer since from time to time this hathe euer bene hys chiefe endeuor Thus he caused y e CorinthiaÌ„s ofte to striue againste this order first in the SacrameÌ„t of baptim preferriÌ„g the baptim of one minister to an others ego pauliego appollo c then in the sacrameÌ„t of matrimony despisinge that bicause Pauâ—e had preferred virginitie therunto After this in the Sacrament of y â— Alter vnreuerently receuinge it and puttinge no diuersitie saithe Paule betwene the bodye of christ and other meate More ouer where God appointed suÌ„dry giftes to suÌ„dry meÌ„ to some more to some lesse y â— deuel is euer redi to stirre moue one to enuy an other to coÌ„temne all to breake thorder set by the holy ghost Yea amonges all these breches of order y â— deuil is iÌ„ none so busy as he is to perswade y e people agaiÌ„st y â— vnitie of christes church against y e head of his mistical body sayiÌ„g y e church is vnknoweÌ„ here one there one but none knoweth where al this is
muche more large power conteyned For therein is comprehended the fulnesse of all ecclesiasticall power and dignitye whiche euen then in the xvi of Mathue Christe gaue onlye to Peter sayinge tibi to thee and through hym to all his successours He promissed theym onelye to him but his promissinge or his sayinge as I saide was his doinge Eius dixisse est fecisse that it is so by goddes helpe I shall nowe trye by sufficient testimonye But first note that when christ had spoken of the churche and that the gates of hell shoulde not preuayle agaynste it he no further continued hys promisse to the church but turned then his speache to Peter sayinge I wil giue to thee the keyes so that the churche receyueth them throughe Peter to whom in his own person then they were geuen as to the heade and foundacion of the churche vnder Christe But now let vs heare testimonies hereof ¶ Tertulian libro de prest haer Was there anye thinge hid from peter as ye haue it twise before whiche was called the stone of the foundacion of the church Which had the keyes of heauens geuen him and power to lose and binde both in heauens and in earthes Tertulian here speaketh of that Christ sayde to Peter after he had geuen him the blessynge Mathue the .xvi. that which I do nowe thou knowest not and yet he graunteth there that Peter had receiued the keyes before which can be no time els but euen when the promisse of geuinge them was made as wil appere by conferrynge the textes the places and the times together ¶ S. Ambrose also in the xx of Luke Peter which came later first entred into the sepulchre as he which had receyued the keyes of the kingdome to open vnto other Marke here Sayncte Ambrose saythe likewise that the keyes were geuen to Peter before the passion whyche must nedes be euen at the promisse Math .16 or els neuer as shal appeare by reding the processe of the ghospell S. Ambrose also in libro de Isaac c. Christ sayd to Peter thou canst not folowe me nowe c. but he had before geuē to him the keyes of the kingdome of heauens c. Loe all this was before the passion Therefore we must nedes graunt that he gaue the keyes when he promyssed them seinge none can shew any other time of geuing them ¶ S. Aug. con 124. de tempore In declaringe the geuinge of the keyes Mathew the .xvi. he saith Christ gaue the keyes then to Peter and therfore he saith tibi dedi claues regni celorum I haue geuen to thee the keyes of the kingdome of heauens the like S. Aug. hathe tract 50. in Ioa. et li. 2. contra gau dentii epistolam S. Hilari in psa lii S. Hilari saith that christ toke not away the keyes from Peter whē he denied him here we see S. Hilari iudgeth that the keyes were geuen before the passion but that must be when he promyssed them Mathew the .xvi. c. S. Hilari in psal .cxxxi. Christ saide to Peter come after me sathā or aduersarye to whome he had geuen the keyes before But that must nedes be when he promyssed them seing this foloweth euen streight after in the same chapiter the .xvi. of Mathew Chrisostome in explicando propitius esto tibi c. Math .xvi. He saith O Peter what is this thou which haddest a heuenlye reuelacion and the keyes geuen to thee of the heauens arte thou so sone fallen so sore By al these auncient writers it appeareth y t the keyes were geuen whē they were promessed and that Christ gaue them presentlye in saing I wil geue thee the keyes And this hath caused that euer since y e keyes iustlye haue bene put vnto all Peters successours to none other As for the power to minister the sacramēt of penaūce and to forgeue sinne was geuen after the resurreccion both to the Apostels and to the .27 Disciples as a parte of the keyes and yet as vnder Peter he beynge the head But who I praye you is so foonde to saye that the .27 Disciples receiued the keyes equallye with Peter ¶ The .xi. obiection Christ said to al indifferentlye what so euer ye shal bynde vpon earth shal be bounde in heauen and what so euer ye lose vpon earthe shalbe losed in heauen ¶ The answere That power geuen Math .xviii. was as appereth by the processe but to excommunicate the wicked and to lose thē from it againe if they were trulye penitent whyche power Paule caused the Corinthians to execute vpon y e fornicatour And here note wel that it was not without great cause that Christe vsed here the plurel number saynge what so euer you bynde c. For one dyd neuer thys at that tyme onelye Peter the heade excepte but it was geuen to the churche and rulers of the congregation beyng for that cause gathered together as ye rede .i. cor .v. It is in no place of the gospel wherby any one may excōmunicate onely Peter for him and hys successours except which beīg head had it geuē to him alone with the keyes and therefore he alone put it in executiō vpō Anani vpon Saphire vpō Simō Magus c. How be it if a man should graunt that y e power of losing and bindinge Mat. xviii was spokē to the apostels as before Mat. xvi to Peter yet must we nedes confesse as appeareth in the answers to y e .iii. last obiectiōs that to Peter as to y E head the power was geuen to other but as vnder him stil kepinge obseruing a due order which order is broken if Peter the other Apostels and the .72 disciples or the successours of euerye of these had like power geuen in al thinges ¶ The .xii. obiection The .viii. of thactes Peter and Iohn were sent by thother apostels to Samaria but y e senders seme to be greater then they whiche be sent c. ¶ The anwere When by Philip the dracon the people of Samaria were cōuerted to y e faith by y e cōsēt of all y e apostles the holye ghoste being y e chief author Peter as whose authoritie was greatest was chosen as beinge thought moste mete to goe to confirme them with tholye spyrite the matter and case then requirynge the chiefe power What did this againste Peters authoritye or to the derogation of his high power and preeminece It semeth rather to sette fourth his excellent priuelege bycause none was thoughte yea euē to the holy gost which was the chiefe sender so mete as Peter he being the head of al to goe to destroye the great member of the deuil Simon Magus a thinge of passinge difficultie which required Peters presēce This was an argument of tharians the father sent the sonne ergo the sonne was lesse then the father How be it Herode sent y e .iii. Kinges to Christ yet he was not greater then they May not y e King and the Counsel of a Realme
hitherto ¶ The .60 obiection The pope wil suffer princes to kisse his fete so honor him but thangel would receyue no such honour of s Iohn as ye rede in thappocalips twise ¶ The aunswere As for y t of thauÌ„gel s Iohn he ring before how y t y e angel had sayd vnto him as in the persoÌ„ of Iesus christ speaking Ego 〈◊〉 alpha et omega I am y e firste and the last thought him to be god therfore would haue geueÌ„ vnto hiÌ„ gods honor whych thangel iustly forsoke Also the aungel seing Christ incarnate maÌ„s nature so highlye exalted could not abide to haue maÌ„ to honor him thoughe it were but onlye with the honor due vnto a creature where as before in thold testameÌ„t thaÌ„gels oftimes suffered men to honor them What maketh this then for your purpose for sothe nothiÌ„g at al. But now to answer to y e kissing ye speake of Iesus Christ came not to breake any order nor to pul kiÌ„nges authorites powers froÌ„ them nor to make theÌ„ subiectes Neuertheles thê we must thiÌ„ke to be true y t a king coÌ„meth not to christ to hê church or to y e minister vnder christ as a king or bycause he is a king but as a christenmaÌ„ bicause he is a christen man And in y t respecte of hê coÌ„ming huÌ„bling him selfe as a liuely member of Christes spiritual kingdoÌ„ his diademe hê Princelye crowne or worldlye scepter is not thought vpon Thus a kinge coÌ„meth to y e aulter to offer kissing y e pristes phamel in his haÌ„d kneling downe or making low curtousy kneling also to receiue absolucion at the priestes haÌ„d being but hê chaplayne This gere a Kinge or Prince would not willingly w t al humility doe as experience sheweth thei doe iÌ„ dede if ther were not a further coÌ„sideratioÌ„ in the matter And euen y e lyke answere is to be made vnto y e kissing of the shoe ye speake of where as al godlines humility may be in both the parties y â— one in doing his duety with al subiection euen as to Iesus christ thother in receyuing as christes vicar y t due reuerence being at y e same tune the more humble meke in hert beholdynge on thone side his owne frailty vnworthines and on thother syde thautority high power of christ his spowse ¶ The .61 obiection S. Peter the .x. of thactes would no◠〈…〉 Cornelius to honour 〈…〉 the pope wyl all men to 〈…〉 hym ¶ The â—â—â—â—were Sumwhat is aunswered here vnto in the last responsioÌ„ but yet further to speake Cornelius there as to Peter him selfe with out further consideratioÌ„ would haue exhibet such great adoracion which Peter wyth al humility then refused yea as some authors affirme it was godlye honour whiche Cornelius there as of symplyty not of iniquyty would haue geueÌ„ vnto Peter which he iustly forsoke saying I am a man as y u art c. Moreouer then in the beginning thinges were not established they were but rawe not come to theyr perfection Wold ye therfore haue them so to haue coÌ„tinued style Should the babe or childe still coÌ„tinue in infancy should it neuer learne to vnderstaÌ„d speak or go ¶ The .62 obiection In times past the pope did sucke out of this realme by auarice insaciable iÌ„numerable suÌ„mes of money yearely to the great exhausting of the same Therfore awaye with him let him haue no more a do here ¶ The aunswere God which of his liberal goodnes seÌ„deth al y t we haue neuer causeth pouertye for payinge our duties â–ª Howe pore the realme hath bene y t dayly more more since y e smal duties iustly payed to Rome smal I say y â— most truely if they be coÌ„pared to y e intollerable exactions rauenously extorted since wer lafte of how riche wealthy it was before euery man may easely see y t al was the verye haÌ„d and plage of god Let vs pay to all y t we ough y t w t a fraÌ„ke hert we shalbe neuer the porer for paying our duties God sendeth al and y t most liberally to al such as w t godlines indeuor theÌ„ selues to do theyr duties in al thiÌ„ges But as for y e wicked y e oppressers w tholders of duytes he iustly withdraweth hê liberal haÌ„d froÌ„ theÌ„ seÌ„diÌ„g oft great plages vpoÌ„ theÌ„ y t woÌ„derfully farre coÌ„trari to al their expectacioÌ„s I remember I heard iÌ„ a sermoÌ„ at Paules about y e time abbeis were suppressed a man of great and high authority say these wordes in effect Good people be not offeÌ„ded w t putting downe of abbeis but coÌ„sider y e manyfold coÌ„modities ye shal receiue therby In times past y e crown of EnglaÌ„d was if I might be so bold to speake saith he but a beggerly crowne here after it shall be a crowne emperiall In times past oh howe many taxes fiftenes lones subsidies c. haue ye payed Hereafter you shall neuer paye more In tunes past fish whitmeat could not come abrod for being supersticiosly deuoured in abbeis and religious houses but here after all this gere shall be most plentiful c. Consider now these .iii. lies consider the successe euer since consider the oppression and not paying the small dueties I spake of and crye the hand of god vpon vs the hand of God vpon vs all these miserable yeares before the Quenes comming whose reigne Iesu loÌ„ge prosper ouer vs. The .63 obiection The pope hath by him selfe and his adherentes since he his authoritye was put fourth of this Realme gone about to stirre vp al christiaÌ„ nacions against vs to destroye vs with the swerde and hath cursed vs c. caÌ„ he then be gods seruauÌ„t should we regarde any suche doth not good abhorre y e sowers of discorde be not the sterers to murther the children of the deuel god is not god of dissencion but of peace saith Paule ¶ The answere The Pope hath stil vsed for our cursinges to surreÌ„der blessinges and for oure blaspheminges againste him hath stil made supplicacions and moste earnest prayers to God for vs that we might haue grace to returne agayne into Christes flocke whyche now thankes be to Iesus christ and Quene Mari we haue obteined How be it I beleue y t we ought oure selues if we be catholyke rather to haue desired vtter destructioÌ„ of our bodies beiÌ„g inuadyd w t foren enemies enemies to our scisme heresy but louers to our soules to haue said lord helpe y e innoceÌ„t lorde saue our soules lord reueÌ„ge vs deliuer vs froÌ„ scisme by fire or sworde c. rather I saye theÌ„ to haue stil coÌ„tinued iÌ„ scisme in errors in heres in obstina blindnes daily ê“ceding for so they termed it in darkenes wadinge stil further further toward y e deuil death hel daÌ„natioÌ„ Yea may not y e praier of the holy
the canticles and fourth of Paule to the EphesiaÌ„s Corinthians are to be referred to the triuÌ„phant church do also now shew y t onlye the good in gods knowledg to be rewarded in glory are christê spouse not withstandinge here in the nomber amoÌ„ges christes people al are couÌ„ted oeÌ„s n. sunt de ecclesia numero sed noÌ„ merito y t be knit together in one faith one baptim c. Whether theâ— be good or bad So y t the vnitye agrement here in maketh y e church to be knoweÌ„ How be it if ye take or count all faithfull people which are sinners to be darkenes y e righteous onlye to be the light so no doubte y â— good bad do not al pertaine to one coÌ„panye but coÌ„sidering al faithful people as wel sinners as iust meÌ„ in that they be knit together iÌ„ one faith which is y e light of al faithful soules so they are al couÌ„ted to be w t in the cumpany of thunitie of the church militant w t out whiche be al scismatikes al heretikes al y t be excommunicat And here by appeareth y t only vnitye agremeÌ„t vnder one head iÌ„ one faith in one baptim in one order of sacrameÌ„tê sacrameÌ„talê ceremonies c. in one hope one charity in one spirit iÌ„ one reward to be receued of one head in heaueÌ„ doth make the churche of christ to be knoweÌ„ but al we both good or bad do depeÌ„d of thê vnity vnder one heade in one faith one baptim one hope one loue in one spirit al loking for one rewarde vnder one heade christ in heaueÌ„ therfore all we whether good or bad not erriÌ„g in y e faith are of thê church which theÌ„ coÌ„sequeÌ„tly herby appereth to be knowen Now for the profe of al these for y e first there is one christ ephe i whoÌ„ God the father ordeined to be head ouer al his church which is his bodi mistical Peter and his successours being immediate vicars therof as is fulli declared in this boke For the second we al are knit in thunity one faith i. co i saie al one thiÌ„g let ther be no scisme amoÌ„ges you for ye are al one gal iii y t is to say in y e faith of christ For y e third we al agre in thuniti of one bapti VnuÌ„ baptismacte eph 4 that coÌ„cerniÌ„g the matter of bap concerning y e maner forme of bap concerninge also the effect profyt of bap tiÌ„ For these .iii. ye rede Iohn y e third Mathue y e last Marke y e .xvi. excepte ye be regenerate of water tholy ghoste ye can not eÌ„ter iÌ„to y e kingdoÌ„ of god c Go and teache al nacions baptysing them in the name of the father the sonne and the holy ghost c. He that beleueth and is baptised shall be saued c. For the fourthe ye are all called Ephesians the .iiii. vnto one hope of your vocatioÌ„ Hoc est in vnaÌ„ reÌ„ sperataÌ„ que est effectus vocationis vestre For y e v kepe stil one charity phi ii being al of one minde as the apostels were Actes the .iiii. as we are al being the church counted as one lofe i. cor x or one bodye For as one lofe is made of manye graines one bodye of many members so is the church compacte of manye faithfull people knit together in charity For y e sixte i. cor xii the giftes of grace are many but al coÌ„meth of one holye spirite Be ye therfore carefull ephe iiii to kepe the vnitye of this spirit seing y t as one soule doth quickeÌ„ norishe al members of the natural bodye So doth one spirit quickeÌ„ norish al the faithfull meÌ„bres of christes bodi mistical For the last mat 20. We loke al for one peny to be geuen of god whyche is our onely one head Iohels i rewarder of all we being then all brought into one shepecote of hym our onelye one shepeherde and pastour By this aunswere ye maye fullye perceyue the palpable darkenesse wherein these heretikes blindlye do walke which obstinately holde that the church is vnknowen and that none be of it but such as be all pure without spotte and that the smaller number is euer the better concernyng beliefe RHomanê° pontifex est caput orbis vniuersi et hierarcha summus ac princeps omnium vbique perpetuo hoc Authoritate diuina necnon iudex summus a quo appellare noÌ„ licet sed eius semper est modo sitvere papa catholicus causas fidei ambiguitates omnes iudicio vltimato decidere ac determinare Verum toto tempore quo ignoratur quis sit verus pontifex sacrum concilium authoritatem habet a deo ad sedandum schisma ¶ The conclusion WE maye perceyue now hereby ientill reader howe weake feble all the obiectioÌ„s are which be commonlye made agaynst the Popes authoritye We may perceyue the long coÌ„tinuance of it euen from Peters time hitherto with sufficient profes of the same We may perceyue also that thonly occasion of all heresies and other mischiefes whiche haue bene here in Englande and caused miserable scismes amoÌ„gest vs in the late miserable yeres was the forsakynge of the heade of the churche and breakynge the vnity therof We perceyue moreouer that y e only cause of leauinge and forsakyng hym was sinne aduoutrye pride and auaryce but the cause being nought how could the effecte be good Yea howe nought euil and wicked the effect hath bene and what misery we haue both felt and suffered still worse and worse as wel bodily as ghostlye euerye good man doth playnly se We perceiue also by example now to speake that lyke as yf ye take a clue of yearne and let the top thred be fast knit tosse tipe and playe at the ball with it so longe as the toppe threde breaketh not all holdeth faste together but breake ones the toppe threede and then playe with it tosse it vp downe all will sone come to nought euen so it hath chaunsed here in England with christes true religioÌ„ after that we ones brake the toppe threde Experience hereby hathe taught vs that amonges christen meÌ„ nothing is so sore to be feared as to be deuided from the vnity of christes churche as all they be whyche forsake the head therof In vnity peace and concord all thynges do florysshe and prosper but through diuisyon and schisme what euell commeth not And that caused the holye emperour Theodosius so greatlye to laboure for vnytye amongest Christes flocke Which thinge nowe earnestly pondered and throughlye weped let vs with all dylygence wyth all studye and prayer endeuoure our selues to kepe vs in the vnitie of christes church and to kepe vp the charet that it fall no more to the grounde Let vs mooste humblye obey vnto Peter and his successors as vnto the heade and chieffe stone
to breke the order bicause thei would be vnder no head but al at lose liberti so many heades so many wittes euer sturriÌ„g to diuersity in opinioÌ„s mouiÌ„g theÌ„ to sedicioÌ„ euer causing y e priÌ„ces magistrates to leaue to their parte How be it al y e deuels indeuor hereiÌ„ is iÌ„ vaine For christ promissed as ye haue herd that y e gates of hel should neuer preuaile agaiÌ„st this Peters shipe neuer drowne though sometimê it be sore tossed Christ to Peter alone as to the heade shepeherd gaue charge ouer al his shepe biddinge him alone fede gouerne them appoyntiÌ„g him not ouer Rome alone saith Chrisostome but ouer the whole worlde which professe Christ when at his assenscion he goinge into the farre countrey mencioned in y e gospel gaue him that large commission So that who so euer obeieth not hereunto he is cut of and perteyneth no more to Christes churche then a roten bowe cut of the tree and cast a side parteyneth to the liuelye tree And this both the Greke church and the Latine playnly do teache Clement Anacletus Ireneus Tertulian Origen CipriaÌ„ Basil Ciril Chrisostom Athanasius Ambrose Hillari and Austine with all the rest euer since Whom shall we beleue then herein Al these with the consente of the whoâ—e churche or els shall we geue credit to Swinglius Ecolam podius and Luther whereof not one can agree with the other ¶ The .xii. probacion The cause why Christ chauÌ„ged Simons name and called him Peter was for y t ye he should be head after him And here first note y t rede of no chaunging of names in scripture but for some great benefite priuelege or high dignity as appeareth in AbrahaÌ„ Iacob and other And as for Peters name it was not geueÌ„ with out most high mistery and as a signe of greate priuelege For Peter is deriued of Christes own name a petra of the stone which was Christ So y t he had his name most like vnto Christes name euen deriued taken forthe of it not only thereby to signifye vnto vs that Peter shold haue Christes chiefe authoritie and office coÌ„mitted vnto him but also bicause christ did build his church here upoÌ„ when he sayd to Peter vpoÌ„ this stone I wil builde my churche What is y t S. Hierom Hilari theophe vpoÌ„ Mat. the .xvi. Tertul. also in li. de presc her And S. Aug. con 26. de san do plaiÌ„ly declare say y â— christ gaue to Peter an exceding great reward for his coÌ„fessioÌ„ in that he ded build his church vpon him he being named the stone of y e church to be builded Whereby appeareth y â— Peter was y e stone where vpoÌ„ the church was builded This is the ceÌ„sure herein of these auÌ„cient fathers and holye saintes But of thê matter ye haue more in the aunswere to y e .vii. obiection ¶ The .xiii. probation There was stil one chief head in y e olde law which christ as he saithe came not to breake Therfore one must nedes coÌ„tinue stil iÌ„ y e new If ye say christ is now y e head whereof y e other was the figure trueth is christ was and is the head euer as Paule sayth Christus heri et hodie c in thold as wel as in the new and yet as he had his vicare vnder him then so must he haue nowe as Aaron was then so was Peter nowe All chaunsed to them in figure Aaron diuerslye was a figure of Peter Aaron offended in the calfe Peter in denying his mayster Aarons highe office was confirmed with the death of Chore and his company so was Peters with the death of Ananye Saphire Aarons wyth buddynge of the rodde Peters with raysing TabithaÌ„ with healing the lame man with curing diseases eueÌ„ with his shadow c. ¶ The .xiiii. probation In the sinagoge there was one head bishop and diuerse degrees vnder him in the church triumphant Christe the heade with diuers degrees and ordres of aungels shall then the churche militaunt be without a head In al natural thinges there is euer one head In euery politike and comen wealth one heade one kynge in a realme as is in the faurthe probation one maior in a citye one shiriffe in a shire one head in euery house and shall there not be one head in the churche vpon whom and vpon whose aucthoritie all other must depende to desise all contrauerses shal Christes church be a monster either without a head or els hauinge many heades and euery one to do as he wil shal we graunt this confusioÌ„ Shal not theÌ„ euery one wrast scripture after his owne braiÌ„e but what shall we say further hath not the successioÌ„ in the sea of Rome continued froÌ„ the beginninge doeth not Ireneus declare this doth not S. Aug. say y â— the successioÌ„ of Bishopes in the see of Rome til this daye kepeth me saith he in the bosome and vnytie of Christes churche ¶ The .xv. probation If Christ had lafte Thappostels without a head yea or if siÌ„ce we could haue bene without one then must nedes haue chaunsed that which is spoken the last chapter of the boke of Iudges y t in those daies there was no ruler in Israell but euerie one dyd that whyche he thought good him selfe And this were an opeÌ„ way to al herisies as s CipriaÌ„ wytnesseth And therfore it is no meruell that y â— deuil is euer most busiest to bring christeÌ„ people froÌ„ y e vnitie froÌ„ hauing one head to make christes body a moÌ„struous body with manye heades For then throughe variaunce scisme contention he euer soweth heresies at hys pleasure So that ther is no more open waye to let in all heresies then to take awaye Peters primacye and authorytye frome the church wherfore let thautoriti of the church neuer go aboute to extincte other heresies tyll this great wound be healed we clerely restored to the vnitye agayne Where the bone within is perished to heale the flesh without nothiÌ„g helpeth ¶ The .xvi. probation Aaron was a figure of Peter like as Moyses was of Christe And as Aaron was vnder Moyses so Peter was vnder Christ al being priestes Moises et Aaron in sacerdotibê° eius And as Moises w t God and Aaron with y e people haÌ„dled all matters god sayinge to Moyses Aaron shall be thy mouth to the people and thou his to me euen so Christ was Peters mouth to god wheÌ„ he said I haue prayed for the. c. And Peter was Christes mouthe to the people when Christe sayde to him confirme thou and strengthen thy brethren And here obserue this sayth S. Aug. vpoÌ„ y e said text lu 20. y t Christe neither prayd for Iames nor Iohn but only for Peter in whom al the other were coÌ„teined he beinge y e head of the familie And therfore in paying the tribute money wherof is spokeÌ„ in the .iii.