haue a respecte vnto a godly life let that at al times take place which our Sauiour Christe hath willed vs to search out the trueth of them by the Scriptures Iohn 5. For in the fifth Chapter of the Gospell after saint Iohn when hee had rebuked the Iewes because they woulde not beleeue his doctrine which he brought them from God his Father he saide vnto them Verbum ejus non habetis manens in vobis quia quem misit ille huic vos non creditis Scrutamini scripturas quia vos putatis in ipsis vitam aeternam habere illae sunt quae testimonium perhibent de me You haue not gods word saith Christ remaining in you for you doe not beleeue him whome the father hath sent Search you the scriptures for in them you think to haue eternal life and they beare witnes of me Which wordes of our Sauiour Christ haue enforced me the more boldly to search out by his holy scriptures the bishop of Rome his suspect authority I meane his supremacie and vniuersall iurisdiction most vniustly clamed and vsurped by him for these eight or nine hundred years cleane contrarie to Christ his word and commaundement For it is forbidden by him as the stories of the Euangelistes do shewe in the holy scriptures And as it doth appeare by storyes ecclesiasticall the Byshoppes of Rome haue chalenged and vsed it onely sith Boniface the thirde obtayned it of the Emperour Phocas of whom he was proclamed vniuersall Byshoppe to the ouerthrowe of true religion in the Church of Christ of vertue godlinesse humilitie and obedience amonge all the cleargie of the imperiall estate and maiestie of the noble Emperours and kinges from whome they had their first authoritie and not from our Sauiour Iesus Christ The which I will endeuour to shewe in this litle worke specially by the two cōmissions that he gaue the one before his death and passion the other after his resurrection to all his Apostles in like and equall manner that not one of them might thereby challenge any iote of authoritie or power ouer or aboue the other as by the commissions themselues the whole world easily may see Nowe as no subiecte can haue any higher or larger authoritie then is limited and expressed by plaine wordes in his commission by his emperours or prince whosoeuer it be that graunteth it and as euery one of the commissioners to whom it is directed haue that authoritie which in their commission is mentioned and no other euen so in the commission that our Sauiour Christ gaue to his Apostles euerie one of them ought obediently to obserue their maisters commaundemente with his authority giuen to them and not to breake it and goe beyonde the bondes and lemitation of it Yea much lesse shold they dare to breake it then any subiecte dare the commaundement and commission giuen him by his Prince a Prince of this worlde whose commission no subiect will be so bolde to breake in any one point because he knoweth the daunger of it As for the Bishoppes of Rome howe they haue brokē their master Christes commission you shal find by their doings most cōtrary to his two special cōmissions before mētioned specially in taking vpon thē higher power greter authoritie then any other Bishoppe hath or euer had from our sauiour Christ to wit that they are and ought to be soueraigne heades and rulers not onely ouer all other bishopes in this worlde but also aboue all Emperours Kinges and Princes Which being cleane contrarie to their Maister Christes commaundement commission thereby they haue manifested themselues to be of those very Antichristes of whom the scriptures do make mention 1 Iohn 2. Chap. 2. That the first commission of Christ to his Apostles when he sent them to preach the Gospell did giue no authoritie to Peter aboue the rest but like and equall vnto them all THE first message and commission giuen by our sauiour Christe to his Apostles is declared by the holy Euangelist Saint Matthew in the 10. Chapter of his Gospell Matt. 10. Where he sheweth that the twelue Apostles being called together they had power giuen them ouer all vncleane spirites that they might cast them out and also cure heale all manner sicknesse and diseases Whervpon hauing recited the names of Christes Apostles he saith these wordes Hos duodecim misit Iesus praecipiens eis dicens in viam gentium ne abieritis in ciuitates Samaritanorum ne intraueritis sed potius ite ad oues quae perierunt domus Israel Euntes autem praedicate dicentes appropinquauit regnum coelorum Infirmos curate mortuos suscitate leprosos mundate daemones eijcite gratis accepistis gratis date These twelue his Apostles Iesus sēt forth cōmāding saying to thē You shal not go into the way of the gētiles you shall not enter into the cities of the Samaritās but rather go you to the lost sheepe of the house of Israel and as you go preach saying the kingdome of heauen is at hand heale the sicke raise the dead cleanse the leopers and cast out diuels freely you haue receiued these things of me freely giue thē In this first message and commission of Christ giuen to his twelue Apostles you may plainely vnderstande that he gaue equall and like authority vnto them al without any preferring of any one of them before all his fellowes he gaue the very lowest if any were lowest as greate and large power as he gaue vnto the highest no exception being made of any one as higher in authority then they all So that neither Peter nor any supposed successour of Peter can claime any superiority by this ordinaunce and commission of our sauiour Christ And therefore if they enter into any higher authority it must be otherwise then by Christ belike by that way which Christ himself doth mention in the gospel of Saint Iohn where he sayth Ego sum ostium Iohn 10. qui non intrat per ostium in ouile ouium sed ascendit aliunde ille fur est latro I am the dore he that entreth not by the dore into the Shepehouse but climeth vp some other way he is a theefe and a robber Whereof it followeth that if the Byshops of Rome haue challenged suche authority which our sauiour Christ hath not giuē them but they haue obteined it otherwise by worldly pollicies then they deserue to be called by the names that Christe hath appointed for them euen théeues and robbers Now this wil easily and clearely be proued that the Bishop of Rome hath had no such vniuersal authority from our sauiour Christ Then what names what titles of dignity ought we to attribute to the Byshops of Rome which so haue abused Christes Church sith the time of the good byshop Gregory the first who did vtterly withstād the decrée of the Emperour Mauricius by the which he would haue made Iohn the patriarch of Cōstātinople vniuersall bishop ouer all the byshops of Christs catholike Church
euident by Christes words Chap. 4. That the second commission which Christ gaue out to his Apostles was giuen in like sort as the first not with any greater authoritie to Peter then to any of the rest THe second commission whiche our sauiour gaue to all his Apostles was giuen to them after that he had suffered death vpon the crosse for al mankinde and hauing redéemed them with his precious bloude was raised vp againe from death vnto life This commission is declared by the Euāgelist saint Mark in these wordes Mark 16. Nouissimè autem recumbentibus illis vndecim apparuit et exprobrauit incredulitatem illorum duritiem cordis quia his qui viderant eum resurrexisse non crediderunt Et dixit eis euntes in mundum vniuersum praedicate euangelium omni creaturae qui crediderit baptizatus fuerit saluus erit qui verò non crediderit condemnabitur Last of all he appeared to the eleuen Apostles sitting at the table and rebuked them for their vnbeleefe and hardnes of their heartes because they did not beleeue them which had seene him being risen from death And he sayde vnto them Go you into all the world and preach the gospell to euery creature He that shal beleeue and be baptised shal be saued But who so will not beleeue shall be damned vnto which commission he added further promises what signes should followe thē who beléeued to wit that in his name they should cast out diuels they should speake new languages they shoulde take away serpentes yea if they did drinke poyson it should not hurt them they shoulde lay their hands vpon diseased persons they should recouer The meaning and manner of this commission that Christe did giue them is declared farther by the Euangelist saint Iohn in that he doth say Cùm ergo serò esset die illo Iohn 20. vna sabbatorum fores essent clausae vbi erant discipuli congregati propter metum Iudaeorum venit Iesus stetit in medio dixt eis pax vobis Et cū haec dixisset ostendit eis manus latus Gauisi sunt ergo discipuli viso domino Dixit ergo eis iterum pax vobis sicut misit me pater ego mitto vos Hoc cùm dixisset insufflauit dixit eis Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis quorum retinueritis peccata retenta sunt The same day then at nighte which was the first daye of the weeke and when the dores were shut where the disciples were assēbled for feare of the Iewes Iesus came stood in the middest of thē and said vnto thē peace be vnto you And when he had sayd that he shewed vnto them his hands and his side then were the disciples glad when they had seene the Lord. Then saide Iesus againe vnto them peace be vnto you as my father sent me so I also send you And when he had saide this he breathed vpon them and sayde vnto thē receiue you the holy ghost Whosoeuers sinnes you shall forgiue they are forgiuen them and whosoeuers ye retein they are reteined By this later commission our sauiour Christ gaue to all his Apostles like power and equal authority to go through the whole world to prech the gospell of saluation to all creatures of whome he said in general He that shal beleeue and be baptised shall be saued he that will not beleeue shall be damned He gaue them equall authority and power to remit and reteine the sinnes of all both Iewes and Gentiles which by their first commission they could not because they had not authority to preach vnto any but to the lost shéepe of the house of Israel I say this authority nowe giuen the Apostles was giuen in equall and like manner to them all and not to one more then to all the rest Wherfore vnlesse that Satan had mightily puffed vp the bishops of Rome naming them selues Peters successours whome Christe once called Satan and I know not in what they be his successours vnlesse it be in that it might séeme strange that any man pretending the name and faith of a Christian shoulde so farre abuse Christes worde and commission as to claim such authority so far greater then his worde and commission doth extend vnto But it is a true saying who is so blind as he that wil not see Verily if the Papistes woulde read and sée with an humble spirit and obedient hart to the almighty God that which is written in his worde as I beséeche the Lorde they may then out of doubt they shoulde finde that Peter had no greater or larger authority then other the Apostles had Neither did he euer chalenge such authority aboue other the Apostles as the Byshops of Rome haue done aboue all other bishops vnder the false pretence that they are Peters successours because for sooth they are Byshops of Rome therein as they say doe succéede Saint Peter Chap. 5. That Peter was neuer at Rome as farre as may be gatherd by the scriptures Therefore the Popes supremacie may not be laide on that foundation BVT to touch this by the way for so much as they make so much a do about it by the scriptures they can not proue that Peter was euer at Rome much lesse that he was Byshop of Rome But this we can proue that he was at Ierusalem and in many other places gouerning and instructinge the congregation of Christe Yea aboue three yeares after saint Paules conuersion Galat. 1. we read that he went to Ierusalem to see Peter and hauing bene in sundry countries after other fouretéene yeares he went vp to Ierusalem againe talked with him Peter afterward came to Antioche where saint Paul also mette with him as his words doe witnes to the Galatians Galat. 2. Cùm autem venisset Petrus Antiochiam in faciem ei restui quia reprehensibilis erat Prius enim quà m venirent quidā 〈◊〉 Iacobo cū gentibus edebat quū autē venissent subtrahebat segregabat se c sed cū vidissem quòd non rectè ambularent ad veritatē euangelij dixi Cephae corā omnibus si tu cū Iudaeus sis gentiliter viuis non Iudaicè quomodo gentes cogis Iudaizare Therefore when Peter did come to Antioche saith saint Paul I withstood him to his face because he was to bee rebuked For before that some came from Iames he did eate with the gentiles when they were come he did withdrawe him selfe c. But when I sawe that they went not the right way to the truth of the Gospel I saide to Cephas that is Peter before them all if thou being a Iewe liuest as a gentile and not like a Iewe why doest thou cause the gentiles to liue after the manner of Iewes Nowe this rebuke of Paul for that is worth the notinge also Peter did patiently beare and suffer at Paules handes Whereby it is manifest that Peter did not claime the Popish
The rooting out of the Romishe Supremacie Wherein is declared that the authoritie which the Pope of Rome doth chalenge to him selfe ouer all Christian Bishops and Churches is vnlawfully vsurped contrarie to the expresse word and institution of our Sauiour Iesu Christ who did giue equall power and authoritie to all the Apostles Bishops and Ministers of his Church whereof he is the true corner stone and only heade Set foorth by William Chauncie Esq AT LONDON Printed by H. Middleton for Iohn Perin AN. 1580. TO THE RIGHT Honourable and his singular good Lord the Lorde Robert Dudley Earle of Leycester Baron of Denbigh Knight of the most Honourable orders of the Garter and of Saint Michell Master of the Queenes Maiesties horses and one of the Lordes of her highnes moste honourable Priuie Councell William Chauncy Esquier wisheth prosperous continuance of health long life and honour with increase of the grace and all blessings of Almightie God IT is very well knowen and very woorthy to bee considered how the transgression and breaking the commandement of Almightie God by our first parent Adam in Paradise did so vehemently displease the Lord through disobedience and so greatly infect al mankinde with sinne that Adam lost thereby not only his Angelical estate of innocencie but also the most blessed ioyes of paradise from the which he was driuen out into this worldly vale of miserie therein to get eate his foode with the sweate of his face Gen. 3.19 as God did him commaund Whereof it came to passe that his two first naturally begottē sonnes of Eua his wife the Elder named Caine the younger Abel being the two first brethren in this world who therfore should most singularly and intirely haue loued ech the other aboue al other creatures yet the infection of their Father Adams sinne wrought so that because Abels oblation to God dutifully made was of him well accepted and Cains oblation was not regarded Caine therfore did so much hate enuie his brother Abel that when they were in the fielde Gen. 4.8 he maliciously fell vpon and did wilfully murther him of whom he neuer was offended This malice and sinful enuie of Cain hath euer sith that time so cleaued to mans nature and infected all mankind that no excellent worke or deede can be lightly done by any man but some other straightways are readie through enuie to despise it and speake reprochfully of it Yea not so much as the singular and famous learned in diuinitie or in any other knowledge of commendable artes can set his penne to the booke for the deuising or setting forth of any worke to the aduancement of the glorie of God and benefite of his Churche but some there are who moued with malice enuie by writing or speaking will hinder depraue it to the vttermost of their powers as by plaine experience in all Christian kingdomes hath beene and is shewed dayly too manifestly to the whole worlde How greatly then right honorable ought I beeing not brought vp in any Vniuersitie nor instructed in the artes of Logike and Philosophie be abasshed to take vpon me to set downe in writing this my simple collection out of the Scriptures and other lawes and histories to be thereby made by some others a mocke and a gasing stocke to euil disposed persons Wherefore had not your honour so earnestly required to haue a copie of it whereof my promise beeing past I might not denie it otherwise truely it should neuer haue gone further but haue still remained in my owne handes for the onely putting of my selfe in memorie of the thinges therein gathered as it may appeare by the simple doing of it But to present it to you this also made me the bolder that I know your Lordship is of so Noble a nature courteous conditions that you wil be a patrone and defender of it against all malicious and enuious persons which hereafter shall endeuour them selues by worde or writing to defame and slaunder it I present it therefore vnto your Honour according to my promise committing it wholy to your honourable protection as vnto one moste worthy of it for your true fauoring of Gods holy word for setting forth of his glorie for mainteyning the doctrine of his onely sonne our Sauiour Iesus Christ the suppressing of the Romish vaine and superstitious traditions and abuses The which your godly vertues are ioyned together with singular affabilitie iustice clemencie specially in forgiuing of iniuries Which appeareth by that you haue not sought or wrought reuengement or hinderance of any body for any wrongs don either to your own person or to your noble progenitors at any time sith you haue ben in great authority vnder our prince and right able to haue reuenged them but gently quietly haue borne al such things with great mildenes and without opprobrious rebukes and rehearsals of them made to any person as farre as euer I could heare of or learne Wherein your great modestie and magnanimitie hath so much redounded to your immortall fame and honour that I may right wel therefore compare you with the right noble Germanicus Caesar Lieutenant vnto the Emperour Tiberius ouer all Italie Who during the time of his Lieuetenantship did behaue himselfe so gently and vprightly to all men that he seldome entered into the Citie of Rome with out great peril danger of his life by reasō of the throng presse of the multitude of people which gathered about him for verie loue and desire they had to see and welcome him to the Citie These excellent giftes and qualities of that noble man Germanicus Caesar I say can no more staine or blemish your most noble vertues before touched then the burning candle is able to dimme or darken the cleare bright shining sonne at the noone day whereof I my selfe in the time of my great aduersities thorough most iniurious vexations and troubles of some enuious persons haue felt and tasted to my great comfort and reliefe as I can not but remember as long as I liue For the which I can but pray as I doe heartily to almightie God and wishe vnto your honour the same blessing that he promiseth to the iust and righteous man by his holie prophet Dauid Psal 91.16 Longitudine dierum replebo eum ostendam illi salutare meum Which blessing of long life assurance of saluation from almightie God how heartily I wish vnto your honour I haue giuen testimonie by presenting vnto you this my little worke set forth for the vtter rooting out of the vsurped Romish Supremacie out of all the Church of Christe chiefely out of this Church of England and also for the declaring of the most true perfect equal authority giuen by our Sauiour Iesus Christ to al his Apostles his Bishops and godly ministers of his word sacraments within his true Church wherof he is the only head chiefe corner stone Which thinges I my selfe haue bene ignorant of vntil it hath
now within these three yeares pleased God to giue me his grace to read his holy scriptures and other good authours and Doctours of his Church to my great comfort and consolation Whereby I was stirred vppe to gather in this little treatise these thinges which moued me to see and know the trueth that if it were Gods will they might doe some good to the instruction of others also to the only glorie of his sonne our Lord and Sauiour Iesus Christ who haue your honour alwayes in his gratious protection May. 1580. Your good Lordships most humble at Commaundement William Chauncy To the Christian Reader THe moste excellent thing that Almightie God hath giuen to mankinde is the knowledge of the trueth the treasure of his wisdom expressed in his holy scriptures For without it we can neither know God nor Iesus Christ his sonne our Sauiour and Redeemer who saith of him selfe Ego sum via Iohn 14. veritas Vita I am the way the trueth and the life and no man commeth to my father but by me and he that knoweth me knoweth also my father But the knowledge of this truth which lightneth our mindes with the faith of God and of his sonne Iesus Christ by his holy word deliuered in the Scriptures hath bene many hundred yeres couered and hidden from the most part of all temporall men as they are called yea from mightie Emperours Kings Princes and Magistrates of this world through the craftie practises of the Bishoppes of Rome Who to extoll themselues and their Cleargie aboue all Emperours and princes haue by wicked pollicie hidden and withdrawen from them and from all Christians the sacred Scriptures conteined in the old and in the newe Testamentes that thereby the detestable pride of the Bishops of Rome and their Cleargie might not be knowen to men least they should perceiue how farre they did varie frō the example of Christ and the humble godly liues of his Apostles and disciples of Bishops and ministers for the space of vj. hundred yeares after the church was planted by our sauiour Christ So that it came to passe that the Bishops of Rome raged and raigned like Gods vpon the earth and no temporal prince durst as much as looke vpon the worde of God nor haue any bookes of the holie scriptures least they should haue bene excommunicated for heretikes An vngodly pollicie deuised of them to the intent that their deuelish pride intollerable ambition might not be reformed by the doctrine of Christ which is most cōtrarie to their vsurped authoritie supremacie which they haue chalenged and vsed sith the time that the Emperour Phocas more then sixe hundred yeres after Christ did grant vnto Boniface the third of that name the title and authoritie of vniuersal Bishop ouer all other Bishoppes a thing most contrarie to our Sauiour Christes institution and commandements Wherefore gentle Reader to the intent that good Christian people should be no longer abused deceiued through the crafty practises of the Bishop of Romes decrees and counterfet gloses whereby he hath vsurped his most vniust authoritie and title of supremacy with which he hath almost blinded all Christian people kingdoms I haue in this treatise briefely declared the truth of our Sauiour Christs two cōmissiōs giuen ioyntly to all his Apostles in suche manner that they should be in like authoritie and power not one aboue the other in any degree I haue also shewed how earnestly and straightly Christe did forbid all superioritie and dominion to be amongest thē which I haue approued both by the holie Scriptures and by Godly auncient writers I haue noted farther what account was made of the Bishop of Rome in the foure first generall Councels euen the same which was made of other Bishops of the chiefe Sees in Aegypt in Asia in Greece and other prouinces I haue declared when this vsurped supremacie did first begin and by whome moreouer how greatly the Bishops of Rome did fall from true Godlinesse from the faith of Christe after they had obtained of the Emperours that proude vngodly title of vniuersall Bishoppe Wherein I haue touched the wicked behauiour of a fewe of them to giue as it were a taste of the fruites of their supremacie Lastly I haue opened the dealinges of good princes againste their wickednesse and tyrannie in our owne countrie making thereby manifest that King Henrie the eight was not the first king of this realme who did expell that vsurped authoritie but that almost ful two hundreth yeares before King Henrie the eight it was spurned at and diuers lawes and statutes were made by diuers Kinges of this Realme against it So that by reading ouer of this little worke they that desire to see the truth of this matter shal wander I trust no longer in the doubtes of darkenesse for lacke of knowledge of the trueth whiche is reuealed to vs by the worde of God that CHRISTE our Sauiour teacheth vs euen hee who doeth say Ioh. 8.12 Ego sum lux mundi I am the light of the werlde Doubtlesse he that walketh in this light shall knowe the trueth and shall not wander in darkenesse of any Popish traditions and superstitions which is the most daungerous and deadly kinde of darkenesse Now it is saide of Christe Ioh. 12.35 Qui ambulat in tenebris nescit quò vadit He that walketh in darkenesse knoweth not whether hee goeth Let vs therefore heare our Sauiour Iesus Christe Ambulate dum lucem habetis ne vos tenebrae comprehendant Whilest ye haue the light of Gods worde walke in it least the darkenesse come vpon you and you returne againe vnto it 2. Pet. 2.22 Pro. 26.11 ut canis ad vomitum sus ad volutabrum As a dogge to his vomit as a sow to her wallowing in the filthie mire of Popishe superstitions To the which entent my trust is in God that this little booke shall somewhat helpe you forward by satisfying the consciences of good people who will reade it with desire to learne the trueth GOD graunt that we may all both learne it and followe it that we neuer flie from it vnto errours of vaine deuises of men but onely put our whole hope our confidence and trust in the death and passion of our sauiour Iesus Christ and leade a holie life according to his worde to the glorie of God to whome be all honour Dominion and Maiestie for euer and euer Amen ¶ The rooting out of the Romishe supremacie wherein is declared that the authoritie which the Pope of Rome doeth challenge to himselfe ouer all Christian Bishops and Churches is vnlawfully vsurped Chap. 1. That in controuersies of religion the truth must be tried by the holy Scriptures That by the Scriptures no apostle nor Bishop hath a supremacie ouer others IN al maner of doubts controuersies which may arise in our Christian religion the trueth therof must be tried with the touche of Gods word as well in matters that concerne godly instruction as
religion as it doth from reason And therefore not to be suffered in the Church of Christ but vtterly to be rooted out for the manifolde absurdities and grosse errors that spring of it Thus much by the way againste the Popish heresy of transubstantiatiō wherof though not so greatly perteining to the matter that I haue in hād yet I thought good to say somewhat because I do know that the Pope of Rome hath lefte this errour behind him in the hearts of many simple men whome God of his mercy lightē that they may féele the knowledge and comfort of the truth Chap. 7. That Christes wordes to Peter after the seconde commission when hee saide thrise vnto him Feede my sheepe proue not any supremacie of him aboue his brethren TO returne therefore to my purpose to the supremacie of the Pope which I haue shewed alreadie how little ground it hath either on Christes commissions or on Peters being at Rome or on the foundation of the Church which is Christe Iesus I come to that which the Papistes haue so much in their mouthes that Christ when hee appeared last to his Apostles did aske of Peter thrise whether hee did loue him more then the other Apostles did Dixit Simoni Petro Iesus Iohn 21. Simon Iohannis diligis me plus his Ait ille etiam domine tu scis quia amo te dixit ei pasce agnos meos c. Iesus saide to Simon Peter Simon the sonne of Iona doest thou loue me more then these meaning the rest of his disciples there present Peter aunswered said Lord thou knowest that I do loue thee Christe saide vnto him feede my lambes He saide to him againe the seconde time Simon the sonne of Iona louest thou mee Peter aunswered yea Lord thou knowest I loue thee Christe saide vnto him feede my sheepe And when he asked him the thirde time the same question Peter beeing sorie he asked him so often and therefore answering him Lorde thou knowest all thinges thou knowest that I loue thee Iesus said vnto him feede my sheepe Vpon the which words so often repeated the Bishoppes of Rome faine would ground their authoritie that they haue the vniuersall cure and charge of all Christes flocke so much the more because Christ demaunded of Peter whether he loued him more then the other did But they must be giuen to vnderstand that Christe did aske Peter that question in respecte that he had iust cause to loue him more then all the other because he had sinned more grieuously against Christ in denying him thrise and he had forgiuen him Now reason doth require Luke 7. that he should loue more to whom more is forgiuen as as our sauiour doth teache And vpon this place Saint Cyril doeth note Who doeth adde also touching the thrée demaundes made by Christe to Peter whether he loued him that as he had openly denied thrée times that he did know Christ so he must openly confesse thrée times that he did loue Christ to the intent that he might recouer the honour of his Apostleship which he had forsaken as it were by denying him Cyril in Euangelium Iohan lib. 12. Cap. 64. Quia cum alijs apostolatus nomine Petrus ab ipso Christo decoratus ter in tempore passionis negauit iure nunc ab eo terna dilectionis confessio petitur vt terna negatio aequali dilectionis numero compensetur Because that Peter being aduanced with others by Christ to the Apostleshippe did thrise denie him at the time of his passion therfore he is iustly nowe required to confesse thrise that he doth loue him that his three denials may be recompensed with equall number of loue Ita quod verbis commissum fuit verbis curatur So the offence committed by wordes is cured by wordes Which iudgement of S. Cyril is in the same maner confirmed by saint Augustine So that this saying of Christ to Peter did not giue any further Augustinus in Euangel Iohan. Tract 123. or greater authority to him then the rest of the Apostles before had Which beside the iudgements of Cyril and Augustine might be proued farther by sundrie other reasons if it were not néedelesse to spend more wordes about it Especially sith that I haue already proued sufficiently I trust the equal authoritie giuen by our sauiour to all the Apostles Howbeit that it may be farther declared that one of them should not chalenge or desire authoritie aboue the other I will shewe in the next Chapter how Christ did forbidde them vtterly to claime or take vnto them any such supremacie commanding them to followe his ensample of humblenesse in ministring as seruants one to another and not in mastership or dominion one to clime aboue another Chap. 8. That Christ did not giue a supremacie to one of them aboue another but did expressely forbid them all dominion and superioritie IN the Gospel of the holy Euāgelist saint Mathew the twentie chapter it is written that our Sauiour by occasiō of the ambitious request that was made vnto him for the Zebedies Mat. 20. Iames and Iohn did call his disciples vnto him and saide vnto them Scitis quod principes gentium dominantur illis qui maiores sunt potestatem exercent in eas non ita erit inter vos sed quicunque voluerit inter vos maior fieri sit vester minister qui voluerit inter vos primus esse erit vester seruus sicut filius hominis non venit ministrari sed ministrare You know saith Christe that the princes of nations haue dominion ouer them and they that be great exercise power and authoritie vppon them It shall not be so among you but whosoeuer will be great among you let him be your minister and hee that will be chiefe among you let him be your seruaunt euen as the sonne of man came not to be serued but to serue others Thus our Sauiour wee see hath expressely forbidden his Apostles to haue superioritie and dominion ouer their fellowseruants Which as it is witnessed by the Euangelist Sainte Mathewe Marke 22. so is it also by the rest of the Euangelistes Saint Marke in the tenth Chapter Saint Luke in in the two and twentie our Sauiour in each of them vsing his owne examples who was in the middest of them and did behaue him selfe as a seruaunt vnto them not like a Lorde or king aboue them that they by him might learne modesty to humble thēselues one to an other To the which intent in the Euangelist Saint Iohn we haue a notable storie of Christes exāple in this point howe he did washe the feete of his Apostles and gaue them the like instruction vpon it Iohn 13. Postquā lauit ergo pedes eorum accepit vestimenta sua cùm recubuisset iterum dixit eis scitis quid fecerim vobis vos vocatis me Magister Domine bene dicitis sum etenim si ergo ego laui pedes vestros Dominus Magister
Christe the redéemer of all men hath purchased vnto vs with his own pretious bloud Whiche discourse at length is shut vp in the councell with these verie wordes Placuit igitur sanctae aecumenicae Synodo vt singulis prouincijs pura inuiolata quae iam inde ab initio habent sua iura seruentur vt vnusquisque metropolita secundum priscum solitum morem rerum faciendarum aequabiliter facultatem obtineat propriumqueius firmum possideat Quòd si quis superbia contumaci definitis obuiam ierit hunc abrogatum iri placuit toti sanctae oecumenicae Synodo It hath therefore seemed good to all this general councell that euerie prouince should keepe wholy without any breache or empairing at all their auncient rightes liberties which they haue had from the beginning that euerie Metropolitane according to the olde and accustomed manner doe freely enioy the like and equall power of doing thinges belonging to them and eache keepe surely and safely his owne right If any puffed vp with pride doe go against these determinations it hath pleased all this holie and general councel that he shal be depriued By the which decrée of the councel of Ephesus it is most manifest that the Bishop of Rome may not meddle within the prouince of any other whiche yet the Bishoppes of Rome did endeuouring still to clyme vp by little and little ouer other Bishops till they might ouerlooke them all Concil Carthagin 6. As it doth appeare by the councel of Carthage whereat Saint Augustine was present and by sundrie others But this ambition was repressed both by those prouincial councels and by the general of Ephesus which but now I spake of according to the iudgement whereof the Bishop of Rome should be depriued because he doth meddle with the prouinces of others Euagrius lib. 2. Hist Ecclesiast Summa conciliorum The fourth generall councell was holden of Chalcedon a Citie of Bithinia where there met sixe hundred and thirtie bishops béeing called together by the Emperour Marcianus against the heresie of Eutyches And here although there be more great and manifest printes and tokens of an aspiring minde in the Bishop of Romes deputies whome he did send vnto that councell notwithstanding the fathers of the councell did allowe no lesser priuiledge and preeminence of honour to the Bishop of Constantinople then to the Bishop of Rome Concilium Chalcedon Can. 28. Howbeit this decrée which I haue heard say and the learned doe know it is in the Gréeke copies of the councell of Chalcedon the eight and twentieth Canon in the latine Booke called Summa conciliorum An abridgement of councels is wholy left out for what cause a wise man may easily coniecture Yet the Frier who did set forth this abridgement of councels setting forth againe the councell of Chalcedon after the Canons of it in an other sorte out of a new translation Concilium Chalced. actione 16. as he doth say doth shew in this second copie of the councel in the sixtéenth action howe the Bishop of Romes deputies hearing of that decrée wherein the father 's allowed the like authoritie and dignitie to the Bishop of Constantinople as to the Bishop of Rome did whine and mutter at it In so muche that one of them stoode foorth and saide that the Sée of Rome the Sée apostolike as he calleth it must not in their presence be so humbled and oppressed Notwithstanding for all the mislyking and grudging of the Bishoppe of Romes deputies who would not consent vnto it the councell did alter no word of their determination but did conclude the point as they before agréed of it Thus I haue shewed that in the fower principall and first generall councells the supremacie of the byshoppe of Rome which hee doeth claime ouer all Byshoppes was neuer allowed nay by those councels he was restrayned though not so straitly as he deserued yet within his own Prouince no lesse then other Metropolitanes and patriarks as they called them Wherby it may appeare how falsely Master Fecknam did auouch and affirme in the Parliament house at the beginning of the raigne of our Soueraigne Lady gratious Quéene Elizabeth Anno primo Reg. Elizabethae when the Popes supremacie was entreted of that to renounce the authoritie of the sée of Rome was to condemne the iudgement of these fower notable councels the councell of Nice of Constantinople of Ephesus of Chalcedon for asmuch as they acknowledged saide M. Feckenam the Bishoppe of Rome to be their chiefe heades and iudges and were obedient vnto them The whiche his report howe notably it is vntrue the indifferent reader I truste may perceiue in part by that which I haue saide and shall perceiue a great deale better if hee peruse the councels them selues and the stories ecclesiasticall which doe entreate of them Chap. 11. Howe Boniface the thirde aboue Six hundred yeares after Christ did first gett the title of vniuersall Bishop and the preeminence of supremacie by the graunt of Phocas a wicked Emperour WHen as the Church was planted by our sauiour Christ after his ascentiō all the Apostles after the Apostles all Bishops were equall At the first generall councell some Byshoppes of the chiefe Cities did lift their heades aboue their brethren yet were they stil equall amongest thēselues At the councels which followed the Bishoppes of Rome and of Constantinople Rome that had beene Constantinople that was the seat of the Emperour by reason of their princely and Emperiall Cities were counted chiefe among the rest Yet equall one with an other chiefly at the councell of Chalcedon as I haue shewed But ambition neuer resteth till it doe clime aboue all The Bishoppe of Rome gotte the supremacie at the last but the Patriarke of Constantinople was busie first with it For in the time of Mauricius the Emperour Iohn the Patriarke of Constantinople did chalenge to himselfe the title of vniuersall Bishoppe calling for that purpose a councell of the Grecians Platina de vitis Pontific Rom. in Gregorio primo and maintayning himselfe in it by the authoritie of the Emperour who as he willed other Byshoppes to make that account of him accordingly to obey him so namely he required it at the handes of Gregorie the first Bishoppe of Rome to whom he wrote purposely touching this matter Gregorius lib episto 4. cap. 76. lib. 6. cap. 194. But Gregorie hauing receiued the Emperours letters wrot backe again vnto him that the name and title of vniuersall Byshop which Iohn did take vppon him is a newe proud vaine foolishe presumptuous and blasphemous name that whosoeuer doth either call him selfe so or desire to be called he in this his pride is a forerunner of Antichrist Wherefore he maketh this humble request vnto the Emperour that hee will represse this proude attempt of Iohn who by the swelling puffe of vaine glorie doth lift vp his necke against the Lorde almightie and the ordinaunces of
time of King Henrie the eight who did roote it out wholy THus hauing hitherto shewed declared how the supremacy and Papacie of Rome béeing not planted by Christe and his Apostles was rooted first in the Church by Boniface the third and afterward spreade abroade farther and farther by his successours so that it grew and brought forth the poysoned fruites which I haue rehearsed Now it doeth remaine that I proceede to shew how it hath ben rooted out of the Church of England by godly princes of famous memorie whose examples some princes haue I wish all princes of the earth would follow And herein I shall euidently discouer and refute their errour who béeing counted men of good knowledge and iudgement haue borne me in hand that the power authoritie of the Pope of Rome was neuer banished out of this our countrie vntill that King Henrie the eight did expell it in the xxvj yeare of his raigne in the yeare of our Lord a thousand fiue hundred thirtie foure For it is certaine and shal be clearely proued that many yeares before that King Henrie the eight was borne or King Henries Fathers Father the kinges of this Realme haue made lawes and statutes against the Bishop of Rome his authoritie and iurisdiction whiche he did wrongfully clayme and vsurp within their dominions and therefore they did iustly remoue it and expell it To the which purpose it must be firste considered that vnder the colour of the decrées aboue mentioned the Popes did take vpon them to preferre strangers vnto the roomes of Archbishops and bishops throughout the Realme of England many yeares together and to place whom they list Abbots and Priors in any religious houses when so euer that the places were voide neither onely to present vnto all manner of religious houses but also to Prebends Prouostries Deanries Parsonages and such like Which thinges as they were done to the great impeachment of the kings dignitie and crowne imperiall of the Realme so did they tend also to the disinheritance after a sort of his maiestie of his coūsellours of the nobilitie of other his subiectes which had by inheritaunce the giftes of such liuings and to the great losse of the whole countrie by decay of hospitalitie and conueying of our treasures out of the Realme through the meanes of straungers who were preferred to these liuinges and spirituall promotions For redresse of which faultes the nobles and commons of this Realme at the Parleament holden at Carlile in xxv Anno. Domini 1296. yere of the raigne of King Edward the first did present and exhibite a bill into the Parleament of all the inconueniences and iniuries offered to the kinges maiestie the nobles and commons by the Bishop of Rome Wherevpon the Parleament tooke order and enacted that from thence forth the Bishop of Romes authoritie shold take no place within this Realme in any such matters if he dealt in any they should be voide and of none effect Which act made againste the Bishop of Rome because there was no penaltie set vpō such as did mainteine or suffer his doings to preuaile against the order taken therefore not long after the death of this good king Edward the first Edward the second his sonne being king a man of no suche courage as his father was neither hauing leasure thorough his great troubles with the Earle Mortimer and the Quéene his wife to looke to such matters the Bishop of Rome did spring againe to doe what he would The substance of this Act made by king Edward the first is not recited in the statutes of the xxv yere of his raigne because it is wholy mentioned in the first part of the statute made the xxv yere of King Edward the third At the which time in a Parleament holden at Westminster the same petition and Act made at Carlile was returned Anno Domini 1350. cap. 1. and more ample order taken withal against the Bishop of Rome For it was prouided there and enacted that whosoeuer did fetche from Rome or take any such prouisions to disturbe any presentation or election made in this Realme or the persons that were in possession of any spirituall promotions that the prouisors and disturbers their procurators executors notaries and attournies should be attached and laid in prison without baile or mainprise there to remaine vntil both they had answered the king such fine and raunsome as shold be taxed at his pleasure and also had agréed with the partie wronged neither should they be deliuered vntill they had put in sufficient sureties neuer to attempt any suche thing afterward Cap. 1. Againe in the xxvij yeare of his raign in the Parleament holden at Westminster the same statute was inlarged and the penaltie made that the offenders therein if they came not to answere at their day in proper person and were found culpable they should forfaite all their landes and goodes their bodie should remaine in prison out of the kinges protection It appeareth farther in the xxx yeare that an excōmengment as they do tearme it was certified by the Pope whiche was disallowed by the Iustices and the bringer thereof should haue bene hanged and drawne if the Chancelour of England had not prayed to the king for him In the xxxviij yeare the like acte was made for such as procured any citations or processes from the court of Rome that their procurers and attourneyes should haue such punishmentes and forfaitures as are before mentioned Now in the time of king Richard the second who did next succéed him there was a statute made the thirtéenth yeare of his reigne Anno Domini 1363. Cap. 1. in the Parleament at Westminster againste prouisors of benefices with this penaltie that they should be out of the kings protection and forfeit the benefice But in the sixtéenth yeare of his reigne Cap. 15. the same king made more full and straite lawes against the Bishop of Rome whereby he banished his whole authoritie out of this realme enacting that no processe from Rome should be allowed Yea further Cap. 5. that if any subiect of this realme should receiue or fetch from Rome or set forth any maner Citations Presentations Fulminations Buls or any other things against the kings regaltie crowne he being conuict thereof should loose and forfet all his landes and goods to the king his body to be at the kinges pleasure and out of his protection and in the cause of praemunire The same punishment also appointed for him who so euer should sue any appeale to Rome King Henrie the fourth which succéeded Richard in the second yeare of his reigne in the parlament holden at Westminster An. Do. 1401. Capit. 3.4 did likewise make a lawe that no spirituall or religious person secular or regular should take any maner of promotiō or liuing spiritual or offices in any spiritual houses by any prouisions of Licences or Buls frō Rome vnder the payne contained in the praemunire as in
the first fourth Chapter of that statute is declared Againe in his sixt yeare at the parleament holdē at Couentrie Capit. 1. there was a lawe made to ease Archbishops and Bishops of their great exactions taken by the Pope and his officers of his chamber for their first fruites Againe in his seuenth yeare an other lawe was made touching the Licences and Pardons graunted from Rome to the incumbents of any benefices that whether they were graunted or to be graunted they should be vtterly voyde and of none effect Againe in his ninth yeare bycause the Archbishoppes and Bishoppes of this realme Capit. 8. were after their elections greatly troubled by the Bishoppe of Rome it was enacted that the elections of Archbishops Bishops Abbats Priors and other spirituall persons should be frée from all manner of interruptions and incumbrances of the Bishop of Rome An. Do. 1407 It were tedious to goe forward in the like sort with the Princes that followed but by this taste the wise may easily perceiue howe no lawe could bridle the vnruly vsurpation of the Pope of Rome but almost vnder the reigne of euery Prince for the space of two or thrée hundred yeares they were compelled to renue olde and make newe prouisions and actes of Parliament against him Notwithstanding all the which his dealings were so outragious and gathered eftsoones new strength that they could neuer be throughly repressed vntill that God did raise vp our noble Prince of famous memorie King Henrie the eight who perceyuing and vnderstanding as well by his owne iudgement and knowledge as also by the learned Cleargie of his realme howe the Bishops of Rome haue of long time fallen away from the sound and pure religion of Christ by their corrupt doctrine and abhominable pride extolling them selues not onely aboue all Bishops but also aboue all Emperours Kings and Princes of the earth disobeying the authoritie of rulers and magistrates whom the Lord set ouer them whom Christ did obey whome the Apostles were subiect to speaking lyes through hypocrysie as they of whom S. Paul doeth prophecie 1. Tim. 4. forbidding to marrie and commanding to abstaine from meates which God hath created to be receiued with giuing of thanks of them who beléeue and knowe the truth to come to the chiefest point deuising blind erronious prophane vngodly meanes of obtaining saluation by gadding in pilgrimage by oblations to images by kissing of reliques by numbring of Pater nosters and Aue Maries vpon beades by going barefoote and barelegged by créeping to crosses by their pardons a poena culpa with a number of péeuish toyes and superstitious ceremonies to the blemishing of true faith the anchorhold of all Christians grounded on assured hope of saluation by the death passion of our sauiour Christ which is empaired by Poperie the the Noble Prince therfore King Henrie the eight séeing and considering these detestable enormities and wicked vsurpation of the Pope of Rome did vtterly banish his counterfet authority out of this realme of England with the appurtenances of it Which hauing him selfe begun in part to doe he had it confirmed with the consent of the whole realme by statute and lawe made in the eight and twentie yeare of his reigne at a Parleament holden at Westminster An. Do. 1536. Capit. 10. to the great comfort of all his faithfull subiectes to the reuiuing of the dignitie of his imperiall crowne and most of all to the true honour and glory of the Almightie After this noble King there succéeded the godly worthie Prince his sonne King Edward the sixt who not onely confirmed that lawe against the Bishop of Rome but further procéeded in the establishment of true religion And of late againe albeit some interruption grewe in the time of Quéene Marie Our most vertuous and gratious Souereigne Quéene ELIZABETH following the godly steps of her noble father and brother had it inacted in her first parleament that the authoritie of the Bishoppe of Rome and of al other forraine power and potentates spirituall and temporall should vtterly be driuen away and remoued out of all her maiesties territories dominions that vpon such penalties vnto all her subiectes that to vpholde maintaine or set forth any such forraine authoritie wtin this realme it is in some pointes and degrées high treason so that they lose and forfaite their liues landes goodes who are guiltie of it A statute that may séeme seuere and is perhappes accounted of some ouerrigorous but they who marke it wisely cannot choose but sée howe sharpe tooles were necessary to roote out this wéede which many godly Princes before King Henrie the eight did endeuour to nip of by sundrie good lawes but it budded still againe brought forth such blossomes or rather fruits of rebellion ambition coueteousnes hipocrisie wicked superstition as it was to be feared woulde haue poysoned the whole lande had not our gratious prince vsed such sharpe instrumentes to roote it out vtterly Chap. 15. A short repetition of the pointes proued witha cōclusion of the whole And an exhortation to the people of Englande to embrace this truth with all the heauenly doctrine of Christes religion WHerefore I doe wishe euen from the very botome of my hearte that euerie faithfull subiect and right Christian mā woulde weigh both this point al the rest which I haue saide to satisfie his conscience in this matter of the supremacie least they builde vppon sande not on the rocke Iesus Christ Let vs consider that our sauiour did not graunt it to any of his Apostles nay he did expressely forbidde such ouerruling and dominion amongest them Let vs remember that as it was not giuen by him to Saint Peter so neyther did Saint Peter practise it nor the Apostles attribute it vnto him Though it had beene giuen to Peter amongest the rest yet what reason is it that the Bishoppe of Rome should be his heire in it syth we reade not in the scriptures that Peter euer was at Rome which we should haue redd doubtles if it had ben of so great weight Herevnto we must adde that in the primitiue Church this preeminēce was not acknowleged either to or by the Bishoppes of Rome The godly Bishoppes of that Citie who many of them were martyres did not take it vppon them The fower first principall and generall councels assembled out of all Christendome did not yeelde it vnto them What haue we then to do with Boniface the thirde to whome the title of supremacie was graunted firste by wicked Phocas What haue wee to doe with Boniface his successors who haue sat in the chaire of pestilenc and haue made their scepter a scepter of iniquitie shall wee rather followe them then Christ then Peter then the Apostles then generall councels then godly Bishoppes of Rome Shall we not be wise and learne to make a difference betwéene the first Byshoppes that were in the Citie frée frō such ambition and betwéene the later who
Gregor epistolarum Lib. 4. Epist 32. 38. For he would not suffer this decrée to be receiued within his prouince of Italy but vtterly reiected it and wrote not only to the emperour how greatly he did offend almighty God in admitting this new prophane blasphemous name and authoritie into the Church of Christ empairing the authority which he hath giuen to the rest of his byshops and ministers but also to Iohn the patriarke that he by taking and vsurping that authority did shewe him self in pride and presūption to be the very forerunner of Antichrist Wherby it came to passe that Mauricius the Emperour was so greatly offended with this good Gregory Platina de vitis pontificum Romanorū in Gregorio primo Volaterranus Centuria 6. fol. 872. that as Platina doth report he exhorted the Lūbardes to set vppon the city of Rome which Agilulfus the king of Lumbardy did beséeging it a whole yeare Howbeit in the end he was faine to go away without any hurt done to the city that was saued by the mighty prouidence of God Chap. 3. That Christ in the promise of his second commission saying vnto Peter To thee will I giue the keyes of heauen doth giue him no supremacie Neither by these wordes I haue prayed for thee Peter that thy faith faile not NOwe to returne to the commissions of Christe because that betwixt the first whiche was giuen before his passion to his Apostles as I haue declared and the second which he gaue them after his death and resurrection Christ did open to them in the meane time his purpose and intent both for giuing them further authoritie then before he gaue them and for instructing of them what they should doe with it he therefore demaunded of his disciples what men did talke of him and whom they saide him to be To whome when they aunswered some that Thou art Iohn Baptist and some Elias others Ieremias or one of the prophets Matt. 16. then Iesus said vnto them Vos autem quem me esse dicitis Respondens Simon Petrus dixit tu es Christus filius Dei viui Respondens autem Christus dixit ei beatus es Simon Bar-iona quia caro sanguis non reuelauit tibi hoc sed pater meus qui est in coelis Et ego dico tibi tu es Petrus super hanc Petram aedificabo Ecclesiam meam portae inferni non praeualebunt aduersus eam Et tibi dabo claues regni coelorum quidcunque ligaueris super terram erit ligatum in coelis quidcunque solueris super terram erit solutum in coelis But whom saith Christ do you say that I am He said not Peter who dost thou say that I am but in the plurall nomber to all his Apostles who doe you say that I am Then Peter as the mouth and speaker of them al said Thou art Christ the sonne of the liuing God To whom our sauiour Christ aunswered and saide blessed art thou Simon the sonne of Ionas for flesh and bloud hath not reuealed it to thee but my father which is in heauen And I say to thee Tu es Petrus alluding to the name of Peter for his perfect faith on the head corner stone the is to say on Christ wherevpon Peter him selfe was builded and not Christ vpon Peter therefore Christ said Vpon this rocke or stone of thy confession of me to be the sonne of the liuing God will I builde my Church and the gates of hell shall not preuaile against it Christ did not say against thée Peter but against it that is his true Church builded vpon that faith that Peter then confessed and not vpon Peters person I doe beléeue there is no man so ignoraunt or voide of knowledge that will iudge our Sauiour Christ would build his Church vpon so weake and fraile a foundation as Peter was if we regard not his profession but his person who shewed himselfe more wauering and vnstable then any other of the twelue Apostles as one that vtterly denied his Maister Christe thrée times in one day Matt. 26. and also before that did speake such carnall and worldly wordes vnto him that Christe was faine to answere him Thou art an offence vnto me and added moreouer Matt. 16. Get thee be hinde me Sathan Wherefore I do leaue it to the iudgement of euerie good Christian man whether it be more agréeable to our faith and safe for the Church of God to be founded vpon Christ or vpon Peter vppon the sonne of the liuing God whō Peter confessed or vpon a man who vttterly denied the sonne of the liuing God saying Non noui hominē istum and that cum iuramento Matt. 26. I do not knowe this man and bound it with an othe as the Gospel doth testifie It is certaine that Christ builded his Church vpon that rocke or stone Iuellus in replicatione ad responsum Hardingi fol. 221. 222. 246. 262. which was sure stedfast euen vpon the faith confessed by Peter and not vpon Peter And that by the iudgement of the olde fathers as Hillarie affirmeth in his second booke De Trinitate Haec est vna foelix fidei Petra quam Petrus ore suo est confessus This is the onely blessed rocke of faith whiche Peter confessed by mouth And Chrysost in Matth. Hom. 51. Super hanc petram in hac fide confessione aedificabo Ecclesiam Vpon this rocke vpon this faith and confession will I builde my Church And Saint Augustine in his 13. sermon vpon Matthew saith Non me aedificabo super te sed aedificabo te super me I wil not builde my selfe of thee but I will build thee vpon me And this was the meaning of Christ For after Peter had saide Tu es Christus filius dei viui Christ said not Super te Petrum vpon thee Peter but super hanc petram vpon this rocke or stable stone euen thy confession of me to be the sonne of the liuing God I will build my Church and the gates of hell shal not preuaile against it He saide not against Peter but against his Church which he builded vpon that rocke of faith that Peter helde For Christes words are Matt. 16. Portae inferni non praeualebunt aduersus eam in the feminine gender against it which must needes haue relation to Ecclesiam His Church not to Peter for then he would haue said Non preualebit aduersus eum Likewise he saide immediately Tibi dabo claues regni coelorum To thee will I giue the keyes of the kingdome of heauen Now it is plain that he gaue those keies vnto his Church and not to Peters onely person though he saide to him but as to his Apostle the charge pertayning to al his Apostles and all the ministers of his Churche by like right Quodcunque ligaueris super terram erit ligatum in coelis quodcunque solueris super terram erit solutum in coelis Whatsoeuer thou shalt
primitiue church of Christe the Bishop of Romes supremacie was not acknowledged as it is proued by the foure principal and first generall councels which tooke order against it THat the supremacie of the Bishop of Rome hath not any ground in the holy Scriptures neyther in the commissions of our sauiour Iesus Christe neyther in the practises of his holy Apostles I hope it is manifest to such as are desirous to search out the truth by that which hitherto hath bene saide Nowe if we goe forward from Christ and his Apostles to the ages which ensued we shall easily perceiue that it was not receiued of the primitiue Church nay it was repressed when it beganne to take roote and spread abroad amongst them The which doth appeare by the foure principall first generall councels wherein the Christian Bishops did assemble them selues together to the rooting out of heresies and ouerthrowing of disorders which began to bud in the Church of Christe The first of these councels Histor tripa lib. 2. was the councel of Nice at the which there were present thrée hundred and eightéene Bishops beside a great number of other learned men called together by the good Emperour Constantine the great in the yeare of our Lorde thrée hundred twentie seuen or there about against the heresie of Arrius But to passe ouer other things handled in the councel touching the authoritie of the Bishop of Rome this decrée was made Con. Nicen. can 6. in the sixt Canon Mos antiquus perduret in Aegypto Libya Pentapoli vt Alexandrinus Episcopus horū omnium habeat potestatem quoniam quidem Episcopo Romano parilis mos est Similiter autem apud Antiochiam caeterasque prouincias honor suus vnicuique seruetur Ecclesiae Let the ancient customes continue in Egypt and Libya and Pentapolis that the Bishop of Alexandria haue the gouernement ouer them all For the Bishop of Rome hath the like order Likewise at Antioch and in other Prouinces let the due preeminence and honour be reserued vnto euery Church Which wordes doe not giue any supremacie to the Bishop of Rome aboue all other Churches but they doe limit him the bounds of his owne iurisdiction no lesse then they doe others As it is more plainely declared by Ruffinus who writing in his storie the thinges that were done at the councel of Nice doth say that it was decréed in this Canon Ruff. hist ecclesiast lib. 1. cap. 6. Vt apud Alexandriam in vrbe Romana vetusta consuetudo seruetur vt vel ille Aegypti vel hic suburbicariarum ecclesiarum sollicitudinem gerat That at Alexandria and the citie of Rome the auncient custome be kept that the Bishop of the one haue care ouer Egypt the other ouer the Churches that are about the citie of Rome And thus much of the councel of Nice which was the first The second generall councel was holden at Constantinople Histor tripertit lib. 9. where there were assembled a hundred and fiftie Bishops called together by the Emperour Theodosius about the yeare of the Lord thrée hundred foure score and fiue for the suppressing of the heresie of Macedonius In the which councel touching the preeminence and authority of the Bishops Concil Constantinop Canon 2. this decrée was made Episcopi qui super dioecesin sunt and ecclesias quae extra terminos eorum sunt non accedant neque confundant permisceant ecclesias Sed secundum regulas constitutas Alexandriae quidem Episcopi gubernent ea solùm quae sunt Aegypti Episcopi orientis solius orientis curam gerant seruatis honoribus primatus ecclesiae Antiochenae qui in regulis Nicenae Synodi continentur sed Asianae dioecesis Episcopi ea quae sunt in Asia tantūmodo gubernent Ponti autem episcopi Ponticae tantùm dioecesis habeant curam Thraciae verò ipsius tantummodo Thraciae Bishops that haue the charge of a diocesse let them not com vnto the Churches which are without their bounds neither let them confound or mingle the Churches But accordinge to the Canons and orders appoynted let the Bishops of Alexandria deale with the gouernement of Aegypt onely the Bishops of the East only with the East reseruing the priuilege and preeminence of honor to the Churche of Antioche accordinge to the rules of the councell of Nice In like sort the Bishops of diocesse in Asia let them gouerne onely Asia and the Bishops of Pontus the diocesse of Pontus and the Bishops of Thracia the diocesse of Thracia Nowe as this decrée was made by them in generall touching al Churches for the gouernment and rule of them howsoeuer in places and order of dignitie they set one aboue another as Rome firste Histor tripertit lib. 9. Cap. 13. Constantinople next so in the Epistle written from the most of them to the Bishops of the West neither do they submitte all their doinges to Damasus Bishoppe of Rome neither giue they greater titles vnto him then to the rest but onely name him first neither come they to the councel of Rome at his request whereof they giue this reason one among others that they haue not the consent of their fellowe-bishops in their prouinces so to doe Whereby it is manifest that at the time of this councel of Constantinople the prouinces were gouerned by their owne Bishops the Bishops in generall by their councels and assemblies neither was there any one Patriarch set ouer them as the Bishop of Rome would be who therfore claymeth this supremacie though there were many patriarches appointed in that councell vnto sundrie prouinces as it is declared in the Tripartit storie Historia tripartit lib. 12. The third generall councell was celebrated at Ephesus about the yere of our Lorde foure hundred thirty thrée by the commaundement of the Emperour Theodosius the younger who called together two hundred Bishops into that Citie to quenche the heresies of Nestorius And in this assembly by occasion that was giuen them to speake of the authoritie of certain Bishops ouer others through complaint made by the Bishoppes of Cyprus against the Bishop of Antioch Concil Ephesin Can. 8. as vsurping ouer them first they do forbidde the Bishop of Antioche to ordeine Bishops in Cyprus giuing the Bishops of Cyprus full authority to ordeine their owne Bishops themselues Then do they decrée the same point in generall of all other diocesses and prouinces wheresoeuer that no Bishop doe vsurpe and take vpon him the gouernment of another prouince whiche was not before and from the beginning vnder him or his predecessors that if any haue done so and by force haue brought a prouince in subiection to him selfe he shall restore it least the Canons and orders of the fathers be broken and vnder colour of holy function in the gouernement of the Church Potentiae tumor The swelling ambition of bearing rule of dignitie doe priuily créepe in and so at vnwares by little and little we lose that libertie which our Lorde Iesus
the Fathers As for my selfe saith he I trust in the Lord that Iohn shall not bowe my necke vnto him no not with swordes Which as hee writeth boldly vnto to the Emperour so doeth he write also to the Patriarke Iohn him selfe Epistolarum lib. 4. cap. 82. exhorting him to abstaine from the vsurping of so foolishe and arrogant a name And what saith he wilt thou aunswere at the daye of iudgement to Christe the heade of the vniuersall Church who goest about to set all his members vnder thee by this name and title of vniuersall Bishoppe But in conclusion what soeuer Gregorie could say either to the Emperour or to the Patriark the Emperour being inflamed with wrath and anger against Gregorie for refusing to yeeld to the Patriarks pride did call his soldiers out of Italy who before did defende it against the Lombardes Platina in vita Gregorii primi and exhorted the Lombardes to set vppon the Romanes and to besege the citie of Rome which Agilulfus the king of Lombardes did and continued his siege a whole yeare against the citie putting it to great distresse But they defended so well theÌ„ selues against him and all his power that at the last he was faine to raise his siege returning home to Millan with great dishonour through the gratious prouideÌ„ce of Almighty God So Gregorie withstoode Iohn not suffering the title of vniuersall Byshoppe to be giuen him Gregor Epist lib. 7. cap. 30. Neither woulde he him selfe accepte it when Eulogius the Bishoppe of Alexandria in his leters did giue it to him whom he requesteth not to giue him the proud name and title which he would haue to be denyed no lesse to him then to others But that which the figtrée the vine and oliue did refuse the bramble tooke vppon him as it is written in the Iudges Iudg. 9. That which Gregorie refused and willed all godly Byshoppes to refuse Boniface the thirde the successor of Gregorie in the see of Rome Platina in vita Bonifac. 3. not onely tooke it but also sought it For after that Mauricius the Emperour was trayterously murthered by Phocas Boniface being puffed vp with as great pride as euer was Iohn the Patriark or greater neuer ceased from making suite vnto Phocas that he might bée proclaimed vniuersall Byshoppe the generall Vicar of Christ on earth vntill he did obteine it which was about the yeare of our Lorde sixe hundred fiue Cent. 7. fol. â—29 And this is the first birth of the Popes supremacie and vniuersall dignitie which came not from our Sauiour Christ but from the Emperour Phocas a traitour and murtherer of his Lorde and master Who as he murthered his maister the Emperour Mauricius euen that Mauricius who woulde haue giuen the supremacie to Iohn the Patriarke of Constantinople so he himself who gaue it to Boniface Bishop of Rome was after murthered by his Leiutenantes Heracleonas and Heraclius A iust iudgemeÌ„t of God for his gret iniquities amoÌ„gest the which this was not the least that he did foster the ambitioÌ„ of the Bishoppe of Rome promoting him to the supremacie out of the which there issued afterwarde so great calamities to the Church of God Chap. 12. How the Popes hauing gotten the supremacy ouer al Bishops did clime higher and higher vntill they had it also ouer Princes and Emperours AFter that the Bishop of Rome had obteined the title of preeminence ouer all other Bishops and Churches by the graunt of Phocas the successours of Boniface to whom the graunt was made were very busie stil hauing gotten an inch to make it an ell and get in their whole bodies where they had gotten in their heads I meane to increase and augment the authoritie whereof the title they had purchased Wherein they trauelled so painfully and did spéede so wel that they set themselues at length in the possession of that supremacie which they clayme at this day whereby they did not onely set themselues aboue Bishops but also by craftie meanes they crept cleane out of the Emperours iurisdiction and by little and little raised vp them selues aboue all the Emperours and princes of the earth So that in processe of time when they had growen from Bishops to be Popes they grew from Popes to be princes nay aboue Princes yea according to S. Paules prophecie of Antichrist 2. Thess 2. they did sit as God in the Temple of God For to consider the degrées and pointes of their exaltation and chaunge of their state how they crept from their humilitie to the throne of their supremacie and settled themselues in it first wheras before they were subiect to the Emperours and coulde not be made Bishops of Rome without their consent and allowing of the election they gott their election into their owne handes so that they néeded not the Emperours consent yea they made Emperours the stoutest of them at the length to be subiect vnto them and gladde to haue them their good Lords Platina their own man in the storie that he writeth of the Popes liues is a sufficient witnes of it for in the life of Pelagius the second hauing shewed howe the cleargie did choose him Bishop of Rome he saith Platin. de vitiâ— pontificum Romanorum in Pelagioâ— that at that time the Cleargies election of the bishop was nothing worth vnlesse that the Emperour had allowed his election But this was before that Boniface had gotten the title of supremacie Afterwarde as the same Platina doeth shewe though for a while the Emperour had still to deale with their elections yet they often grudged at it Platina in Paschali 1. Adrian 3. Leone 9. Gregorio 7. and sometimes did it without him and saide they ought so to doe and at the last made a law that the Pope should bee chosen by the cleargy of Rome and the Emperours authoritie should haue nothing to doe in it Moreouer the Bishops of Rome before that time as all other bishops were subiecte and obedient to their Emperours and Princes They were called to generall councels by the writtes and commaundementes of Emperours and they obeyed as before I shewed of the foure principall councels summoned by Constantinus Theodosius and Martianus Neither onely did they obey when they were summoned to councels but in all other thinges they did behaue them selues as it becommeth subiectes to their souereigne Lordes Matt. 22. As our sauiour Christ had taught them who both did pay tribute him selfe vnto Cesar and commanded his Disciples to giue to Cesar that whiche is Cesars and was obedient vnto the Emperours Lawes euen vnto death Matt. 26. and neuer tooke vppon him to disobey so much as the Emperours ministers or officers whatsoeuer As they had learned of Peter who saith to all the faithfull 1. Pet. 2. Subditi estote omni humanae creaturae propter Deum siue Regi quasi praecellenti siue ducibus tanquam ab eo missis ad vindictam malorum laudem verò bonorum Be you