therfore whatsoeuer the Papistes buylde of Peter * it is soone shaken downe as grounded vpon the sandes If Peter continued full seueÌ„ yeares at Antioche in Syria as the Papistes affirme then coulde not hée haue ben at Roome vntill the .iiii. yeare of the Emperour Nero which was .xxvii. yeares after Christes passion By this discourse hée could not haue ben Pope at Roome .xxv. yeares as the Papistes dreame vnlesse that hé had lyued after Nero after Galba after Otho after Vitellius Vespasianus and Titus vnto the tyme of Domitianus as manifestly appereth by their Reignes For Nero reigned .x. yeares after the .iiii. yeares which I haue specified Galba .vii. monethes Otho .iii. monethes Vitellius .viii. monethes which was a yeare a half Vespasianus .x. yeares Titus .ii. yeares So that these .xxv. yeares that Peter should haue ben resident at Rome should haue â—atended too the .ii. yeare of the Emperour Domitianus So that Peter should not haue dyed in the tyme of Nero as the Papistes reporte who affirme with one voyce that Peter was crucefied at Rome with his héeles vpward his head downward the .xxxvii. yeare after Christes passion the .xiiii. yeare of Nero wheÌ„ as wée haue proued by their own reportes Chronicles Histories Authors that hée lyued .xv. yeares longer euen too the seconde yeare of the Emperour Domitian which was after the passian of Christ lii or liii yeares Hithertoo wée haue proued by the hiâ—tory and by argument and also by authoritie that Peter was neuer at Roome Now let vs confute their presumptions and obiections They obiect that the olde Authors saee that hée was there I answer that those olde Authors haue no staffe too stick too no scripture no sufficient authoritie not one woorde neyther out of the olde Testament nor of the newe Let vs confute Egesippus out of whom they haue all their fables whereby they woold proue Peter to haue bin at Roome First this fabulous and lying Egesippus is not hée that Eusebius maketh mention of Lib. fourth Cap. 8.22 For hée gathered his books out of the Ghospell â—ecundum Hebraeos Syros hée wrote commentaries wherin hée wrote the doctrine actes of the preaching of the Apostles in an homely simple stile inmanner of an history and did contend erfectually against Heretiques this fabulous Egesippus wrote in Greke Secondly this Author wryteth an highe stile affecteth an other kynd of phrase the other is an homely stile as HieroÌ„ noteth This suborned Egesippus wryteth fyue bookes of the destruction of Hierusalem out of Iosephus the other the actes of the church froÌ„ the passion of Christ to his own tyme which was after Christes natiuity about .145 yeares Thirdly the trew Egesippus wrote the actes of the preaching and doctrine of the Apostles out of the Ghospell secundum Hebraeos Syros this suborned Egesippus gathered his bookes out of Iosephus neyther doth Hierom nor Eusebius make mention of them Fourthly this Eusebius that wée haue maketh mention of Constantinople vnto the which the citie of Rome was equall in dignitie This was done in the tyme of the Emperoures Gratian and Theodosius in the yeare of Christ as Pantaleon noteth 383. The true Egesippus was about the yeare of Christe 146. and this Councell spoken of in the latter Egesypus was about the yere of Christ 383. so that now it is manifest that this latter Egesippus was 200. yeare and aboue after the former and therefore such a one as serued to set out fables for the mayntenance of the Pope his superstition reade more in Cornelius Gualterus vpon Egesippus and in Vilierius If a man doo well consider those fables that Egesippus writeth lib. 3. c. 2. how that Peter and Simon Magus dyd contende whyther of them should renine Nero his Cosen that was dead and how that if Peter could not doo it hée should dye for it and if Simon could not that Peter could doo it then Simon should suffer death And howe that Peter met Christ at the gates of Rome and asked of Christ Domine quo vadis And how that Christ answered I come ageyne to bée crucified and that Peter returned and was crucified with his héeles vpward It may bée easely coÌ„sidered that hée was one of the Popes friends c. Ireneus in the first chapter of his third booke writeth that Matthewe wrote his Gospell what tyme as Peter and Paule preached the gospell at Rome founded the hurch there If Peter was at Rome at that tyme when Mathewe wrote his Gospell then dyd not hée come to Rome in the second third or fourth yeare of Claudius as the Catholiques reporte For as yit Caligula was aliue and in the third yeare of his Empyre and reigne Matthewe wrote his Gospell Neyther was Paule at Rome in the tyme of Caligula in whose third yeare Matthew wrote his Gospell euen eight yeare after Christes ascension and 41. years after his natiuitie For it was 24. years after Christes deathe before Paule came to Rome Howe could Paule preache at Rome the eyght yeare after Christes ascenâ—ion when as hée came not to Rome vntill the 24. yeare after Christes ascension Could hée preache at Rome before that hée was there It was the seconde yeare of Nero that Paule came to Rome as shall appeare most manifestly to them that will conferre the 28. of the Actes of the Apostles with the order of tyme with the yeares of the Emperours and with Eusebius in Chronice and Hierome in the lyues of Ecclesiasticall writers Consider whether that Ireneus can make the 3. yeare of Caligula which was the eight yeare after Christes Ascension to bée the second yeare of Nero whiche was the 24. yeare after Christes ascension Nowe if Peter came not to Rome tyll Paule was there or if hée were there with Paule at any tyme then could not Peter bée there tyll the seconde yeare of Nero so that hée was neyther at Rome in the tyme of Caligula who reygned thrée yeare nor in the tyme of Claudius who reygned 14. yeare So that by this order and playne demonstration Ireneus woordes are neyther of force neyther woorthy to bée read much lesse to bée credited Hierome writeth that Peter came to Rome the second yeare of Claudius which is no trewer then this that the same Hierome sayeth that Peter was the prince of the Apostles Was hée the Prince of the Apostles when Paule withstoode and reproued to his face Galat. 2. ver 11. whom Christ called Satan who calleth himselfe but an Elder with the reste 1. Petr. 5. who was sent by the other Apostles Actes 8 Could Peter come to Rome the second yeare of Claudius when as Hierome himselfe in the same place sayeth that first hée went to Antioche where hée was Bishop and from thence hée went and preached to the dispersed Brethren in Ponto Gallatia Cappadocia Asia and Bithinia and then went to Rome the seconde yeare of Claudius and continewed there 25.
yeare If he came to Rome after that hée had bene at Antioche and in these other countries as Hierome reporteth then came not hée to Rome the seconde yeare of Claudius as the same Hierome contrudeth For this yeare was the sixt yeare of Nero which was after the second yeare of Claudius 17. yeare as I proue in this booke and as it foloweth necessarely by the computation of yeares and order of the historiographers As concerning Eusebius hée was an Arrian and gathered his historie out of those bookes that were condemned in codice Sancta Romana 15 â–ª dist 11. And when hée was an Arrian hée wrote this historie Tripart lib. 2. cap. 7. Read lib. 2. cap. 11. of the sayd Tripartit Hée is contrarie to himselfe for hée sayeth lib. 3. cap. 2. that Peter came not to Rome tyll the last yeare of Claudius read Molineus Rhenanus you shal find many mo reasons wherby ye may coÌ„fute Eusebius If ther bée any other authours in this errour they may be as easely reiected as these And if we are forbiddeÌ„ to ad any thing or take any thing away if the old authors may cause Peter to be at Rome without authoritie we may affirme that he was not at Rome with authoritie if they of their own heades hold that Peter was at Rome we may by euident demoÌ„strations assured arguments infallible reasons proue that hée was not at Rome If they say and not proue and wée booth saye and proue whether is of more Authoritie They saye that hée was at Rome 25. yeares and came eyther in the tyme of Claudius or Nero wée proue that all that tyme hée was eyther in Iurie Antioche Asia or Egypte They saye that Eusebius an Arian or counterfeyt Damasus sayeth so wée saye that Christian Luke and true Paule prooue the contrarie They write contraries wée concordances they obsurdities wée sensible argumentes they alleadge fables and wée truths They say that Peter was at Rome both quicke dead wée denie both They saye that Peter when hée died willed ClemeÌ„t then being at Rome to write to Iames of his death But Iames was dead by their owne authorities before Peter suffered seuen yeares for Iames was cast downe of the pynacle of the temple at Hierusalem the 30. yeare after Christes passion and Peter as they reported suffered 37. yeare after christes passion could Clement being alyue write to Iames being dead who should carry the letters If hée went to purgatorie who knewe where purgatorie was for than it was not inuented If hée were in Heauen thither ascendeth none with letters Perhaps Clement should sende the letters and laye them vpon Iames graue that he might rise on the night and reade them as in the councell of Nyce they say that Chasantus and Musonius two Bishops of the councell of Nice dyd subscribe to those matters that were concluded in the councel desired bythe rest who layd the actes vpon their graues requiring them to subscribe for a better assertion the next morning they resorted to their graues found both their handes subscribed They write that Eusebius reporteth that Peter was requesâ—ed of his brethren fellowes to departe out of Rome least Nero should persecute him to death Peter went out at their request when he came to the gate he met Christ and saide thus God saue you Syr whether goe you you were best to returne here is to hotte béeing for you and mée Then sayd Chryste doost thou not know mée Peter O Peter Peter returne hither I am come to suffer ageyne Naye sayeth Peter God forbidde I will goe and so Peter returned and suffered at Rome This doctrine taught Doctor Smith I heard him in Whitengton colledge in London in Quéene Maries dayes Hée moued manye affections and tolde the tale on this wyse Maysters sayeth hée you are in a great errour as concerning the blessed Sacrament and all your trust was in Cranmer Rydley Latymer As for Latymer hée sayd in open disputation in Oxforde that hée had no learninge in that matter but out of Cranmers booke Besydes this I disputed with Latymer 20. yeares agone and then hée hadde no learning As for Cranmer hée sayde that his learninge came from Rydley And as for Rydley I disputed with him my selfe now at Oxeford the other day and I proued my Argument thus Ille cui Christus obuiauit Romae fuit Romae At Christus obuiauit Petro Romae Ergo Petrus fuit Romae Hée whom Christ met at Rome was at Rome But Christ met Peter at Rome Ergo Peter was at Rome By this Argument I proue twoo thinges and singuler mysteries of our fayth First that Peter was at Rome ageynst them that clatter that Peter was neuer at Rome Secondly that if Peter met Christ bodely as Abdias reporteth and whiche I am sure is true or else suche an auncient and holy Father would neuer haue written it Then consequently hée maye bée aswell bodely in the blessed Sacrament as hée was met bodely To this Rydley stoode lyke a block and féelinge hym selfe conuicted aunswered nothing Then sayde I Cur non respondes haeretice haereticorum haereticissime Dyd not I handle hym well Then denyed hée the minor which I proued thus Christ met Peter goeing out of Rome and sayed good morrowe Peter whether goest thou Peter aunswered good morrowe good man whether goest thou Then sayde Chryste I goe to Rome too suffer what sayeth Peter I trowe onlesse I take my markes amisse you are Ihesus Christe good Lorde howe doo you I am glad I haue met you here Then sayd hée to Peter goe backe and suffer or else I must et pro te me When Rydley had heard this my profe and Abdias authoritie a Doctoure auncient and irrefragable hée aunswered neuer a woorde And thus I cenfuted Rydley in the audience of a thousand that hée hadde not one woorde to saye yet you sayâ— that Christ was neuer in earth since the Ascension bodely beléeue with mée that hée is vnder fourme of bread and wyne Let this argumente of myne confounde you as it did Ridley your chief champion Thus mucth Doctoure Smith and more in Whitengton colledge churche in London standing in the streat called towre Ryall a little aboue the thrée Cranes in the Uynetrée If saye the papistes wée holde not and defende ageynst these heretiques that Peter was at Rome than our churches estimation is doone our prerogatiue perisheth our preeminence no better then others our glorie diminished our holinesse empayred our authorities annihilated our honors negnected our dissimulation detected our customes waâ—e colde our perdones peruerted our Iubilees iested at our Religion rayled vppon and all our pompe fall to nothing I aunswere Peter sought no such vanities Christ willeth him that would presume aboue the rest to bée inferiour to the rest Paule gaue no place to Peter Chrysostome sayeth that hée that in earth séeketh supremacie shall finde in
.xxxviii. yeare Nicephorus sayeth that Peter was the first Bishop of Roome Clement in the first booke Recognit sayeth that Barnabas was the first that was at Roome and the firste that planted any Churche there Hierom sayeth that Peter was Bishope in the East fiue yeares Beda seuen yeares Nicephorus sayeth that Peter went from Antioche too Roome and from Roome too Antioche and agein from Antioche too Roome where hee suffered Fabularum plena sunt omnia Quo teâ—eam nodo mutantem Prothea vultus Omnia transformat sese in miracula rerum Ireneus and Dorotheus saye that Marke was alyue after the deathe of Peter and Paule other saye that hee suffered the eight yeare of Nero. As they doo disagree in Peter so doo they in the rest of the first Popes And thinke yee not that they disagrace Peter in making him of an Apostle a Bishope of a Disciple of Christ a Pope of Rome But too our purpose somme saye that Peter made Linus Cletus and Anacletus Bishoppes of Rome Somme saye that they were his fellowes cohelpers their foundacions are weake they leane too a broken staffe Somme saye that Clement succeded Peter with Linus and Cletus as cohelpers which as the sayd Scotus writeth in Anacletus lyfe denieth that they were eyther Bishops or Popes There is no mention of Cletus in any good Author neyther can it bée proued sufficiently whether euer there were any suche or no. Somme saye that hée was Pope twelue yeares other somme seuen The olde writers place Anacletus immediatlye after Clement eyther despising Cletus or els forgetting him or els being ignorant of any such omit him I cease too nomber all the discordes for Roome it self woolde scarse holde them all Nowe as wée haue proued by the truthe of the history that Peter was neyther at Roome xxv yeres neyther dyed there So let vs proue the same by probable argumentes that they maye perceiue their Churche too bée buylded vppon the sande If Peter had ben at Roome Luke woolde haue specified it who describeth the Apostles Actes diligently and exquisitely It is euident both by Suetonius Tranquillus and others and also by S. Luke that Claudius the Emperour did charge all the Iewes as they loued their lyues too departe out of Roome if Peter had bin there than which was the tenth yeare of Claudius and the .xx. after Christes passion and the .xix. of Paules conuersion without doubte somme mention woolde haue ben made of his tarying there or of his departure Paule saluteth Aquila Priscilla by name who were at Roome before the commaundment of the Emperour why did hée not aswell salute Peter with whome hée taryed .xv. dayes at Hierusalem If Peter had ben there had herd the proclamation of Claudius which hée must néeds haue heard if hée had ben there hée woulde haue shaken the dust of his féete following the precept of christ And neyther could hée haue taried at Roome neyther hée woolde hée could not bycause of Tyranny woolde not because the citie was not woorthie of such a message as hée brought with him How can they now saye that hée taried there .xxv. yeres vii monethes vii dayes But why did they not make Paule the first Pope séeinge that hée was not only appointed too bée a teacher too the Gentiles but also Luke affirmeth that hée was at Roome and Eusebius maketh him the first Bishop of Rome They woold rather haue made Paule an Heretique if they had could because that hée inueyeth so much ageinst the Antechrist of Roome There was one brought before a Iustice of the West countrie for religioÌ„ who aunswereth béeing demaunded of a matter of religion that Paule sayeth so Paule sayeth hée if Paule were here hée should go the same waye that thou shalt go ye were both worthie to bée burned I wolde cary a fagotte to burne you both Paule béeing at Rome in the tyme of Nero wrote to the Colossians saying that Epaphras Luke Demas saluted them Was Peter inferiour to them was hée not worthie to bée named were his salutacions to bée despysed wherfore if hée had ben at Roome hée woolde haue made mention of Peter béeing head of the Apostles And to Timothe hée writeth that Demas was reuolted Crescens was gone into Fraunce Titus into Dalmatia desiring him to bring Marke with him bycause only Luke was with him If Luke was there only surely Peter was not there And Paule writing to PhilemoÌ„ sayeth that Epaphras his felowe prysoner Marcus Aristarchus Demas Luke his cohelpers saluted him If Peter had ben there béeing an earnest professor of Christ should not hée haue beÌ„ apprehended as sone as Epaphras should not hée haue ben as good a helper as Demas as Ariâ—tarchus as Luke was hée not woorthie of naming Hithertoo I haue obserued as appereth by the texte too proue euery thing by order of tyme and place and also by other circumstances now I thinke it good also to recite the order that Hierom other old writers obserue in this matter who gather their historie out of Luke and Paule as wée do which order though it be not so probable to somme notwithstanding it maketh better for our purpose For after the order which I haue described hitherto Peter was at Hierusalem the sixt yeare of Claudius the Emperoure the .xvi. yeare of Christes passion the .xv. yeare of the conuersion of sainct Paule But Hierom and others will haue the Councell which was holden at Hierusalem in the .xv. of the Actes to haue beÌ„ the .xvii. yeare of Paules conuersion and in the eightenth yeare from Christes passion in the eight yeare of Claudius And they are persuaded by the first chapter to the Galatians vers xviii by the second chapter vers j. where Paule expressely maketh mention of .iij. yeares spent at Damascus and in Arabia and after those .iii. yeares too haue comme too Hierusalem too the Councell the .viii. yeare of Claudius With what countenance than can the Roomish catholiques saye that hée went to Rome the second yeare of the Emperour Claudius If wée interprete the places of the first and second chapter too the Galatians as Charles Molyneus an Aduocate of the highe Senate Parliament of Paris dothe than must wée saye that Paule continued at Damascus in Arabia and his retourne to Damascus full fyue yeares than .xiiii. yeare after both Paule Peter too haue ben at the Councell Than must wée afâ—rme that Peter was at Hierusalem the .x. or .xi. yeare of Claudius which was the .xix. or .xx. yeare after Christes passion And in the .xvii. or .xix. yeare of Paules conuersion which was the .xi. yeare of Claudius Peter departed to Antioche where hée was theÌ„ reprehended of Paule Then both by Molyneus supputation and by the other which wée haue recited before Peter coulde not comme too Roome the second yeare of Claudius And
and Congregation bée a buyldyng as Paule declareth and an hasbandrie and vyneyarde as the prophetes testifie and if Christ bée the buylder as is manifest and the HusbandmaÌ„ than hath the Pope no authoritie That euery man is Peter that confesseth Christ with the same fayth that Peter dyd Heare Origen his interpretation discoursing vpoÌ„ this place who was within 235. yeares after christ If wée affirme and confesse sayeth Origene that Christ is the sonne of the immortall God as Peter did then are wée Peters and shall obteyne the same felicitie that hée hath obteyned because our confession and his is all one If wée confesse Christ to bée the sonne of God the father reuealing it too vs it shalbée sayd to eche one of vs Thou art Peter and vpon thée I will buylde my congregation Euery man is Petra a Rocke and lyuely stone that is a follower of Christe of whom they dranke which dronke of the spirituall Rocke following them Upon euery such rocke is the congregation of God buylded If a man ymagine the whole congregation and church to bée buylded vpon Peter only what will yée saye of Iames and Iohn the thundering children and other of the Apostles In déed it was spoken to Peter thou art Peter and vppon this rocke I will buylde my Congregation Notwithstanding it is spoken in lyke manner to all the Apostles and to all perfect and faythfull men because they are all Peters and Rockes and vppon all them and the prophetes is Christes church buylded And the Gates of Hell shall not preuayle ageynst any of them These gates of hell are vyces sinnes and other corruption of mans nature which shall neyther reigne in their mortall bodyes neyther preuayle Doest thou think that the keyes of the Kingdome were onely gyuen to Peter and to â—one other neyther any other should receyue theÌ„ If these wordes were not common to all men as they are I will gyue vntoo thée the Keyes of the kingdome of Heauen how can all those sayings and thinges which are applyed to Peter before bée commune to all men For Christ thus spake in commune to them all whom doo you saye that I am And Peter answered in the name of them all Doth hée not vtter the same in playner woordes In the 20. of Iohn ver 22.23 saying to all the Apostles brething vpon them Receyue the holy ghost whose sinnes yée forgiue they shalbée forgyuen and whose yée retayne shalbée reteyned They were all of lyke authoritie with Peter All they that are imitators of Christ are likewyse called Peters and rockes as Christ and his faythefull of whom spirituall men drinke spirituall drinke Of Christe all his are called Christes or christians according to the Prophet who sayeth hée would saue his Christes As Christe is called rightuousnes and wysdome â–ª so are wée called rightuous because Christ is our rightuousnes and wisdome So are christians named by other properties of god Thus farre Origen with much more Tertullian in his booke of Chastitie who was but 210. yeare after Christ writing ageynst Phisicus the highe Bishop of Bisshoppes who tooke vppon him to forgiue sinne adulterie fornication and other vices sayeth thus Shewe mée examples of the Prophetes and of the Apostles and I will acknowledge thy holynesse diuinitie and godhead If thou canst doo so I will graunt thou canst forgiue sinne If thy office bée onely to teache and mynister then is it not to forgiue sinne How hast thou this authoritie thou presumest of this place But Peter was commaunded to forgyue his brother so oft as hée offendeth which sentence perteyneth to all men The church is not the nomber and rable of Bishoppes This authoritie is of the Lord and not of his seruaunts of God not of any priest Who is without sinne no man Than no man can forgyue sinne Who dare attribute to man that which is proper to God who can loose an other man from death saue onely the sonne of God Hée in his passion delyuered the théefe from death Wherefore if thou followest him in forgyuing sinnes and canst saye thou hast not offended I praye thée suffer for mée If thou bee a sinner how can thy oyle serue both for thée and mée for thy lyght and myne It is in Mat. 9. ver 2. that Christ had power to forgiue sinnes and know mens hartes but thou canst doo neyther If thou presumest proue by scriptures or by miracles as Christe did Thus farre Tertullian with much more Augustine writeth thus vpon this place Uppon this Rocke which thou confessed Peter vpon this rocke which thou acknowledgest saying thou art Christ the sonne of the immortall god Upon this Rocke I will buylde my Congregation that is vppon my selfe the sonne of the immortall GOD vppon mée I will buylde it and not vppon â—hée Men béeing disposed to buylde vpon men sayd I holde of Apollo an other of Paule an other of Cephas which is Peter The same Augustine vpon the .xxi. of Iohn sayeth this congregation can not fall bycause it is founded vpon the Rocke of the which Rocke or Petra Peter hath his name for Petra which is the Rocke hath not his name of Peter but Peter of Petra the Rocke As Christ hath not his name of a Christian but a Christian of Christ. Thus farre Augustine with many mo reasons Christ is the end of my fayth sayeth Ambrose vpon the ninth of Luke the end of my fayth is the Sonne of god Wherfore beléeue as Peter did that thou maist bée blessed The grace of Christ is great which hath communicate almost all his names with his Disciples Christ is the light of the world the lyuely bread and the Rocke and yet his Disciples are the light of world Wée are all one bread 1. Cor. 10. ver 17. Neyther did Christ deny his Disciple the strenght and sowndnes of this word bycause hée had the constancy of his fayth of Petra The Rocke is the fayth in Iesu and fayth is the foundation of the church If thou beest a Rocke thou shalt bée in the church bycause the church is buylded vpon the Rocke Thus farre Ambrose And after this sense doo all the Gréekes and Latines interprete this place Hell gates shall not preuayl against this fayth this rocke and against such as confesse Christ with as good a fayth as Peter did The Metaphor is taken of the Gates wherein the Iewes Gentiles exercised their Iudgementes as appereth in Moses and Iob. And bycause wicked Iudges did there gyue false sentences absolued the offenders and condemned the innocentes therfore false Iudgement and Tyrannicall Iudges and iniurious Magistrats are called Hell gates that is the Gates of death the Iudgement seates of death Origen and Ambrose vnderstand by Hell gates all vices Such a strong rocke such a valiant membre of Christ and such a lyuely stone of Christes congregation was Ieremy whom God sayd hée woold make a strong defenced Towne an yron Piller a Walle of stéele
probable but at the first there was no supremacie Ergo there should bée none The 24. Obiection Hée is the head of the church that giueth authoritie and licence to all the other Apostles to preache to bée priestes and to minister the seuen Sacramentes But Peter gyueth all these Ergo Peter is the head of the church Peter Palude is the authour of this argument a man of great woorship The 25. Obiection Hée is the head of the church whom the Chayre doothe blesse although hée were Iudas or a murtherer But the chayre blesseth the Pope ergo the Pope if hée were Iudas or a murtherer is the head of the church The 26. Obiection Hée that is God is the head of the church But the Pope is God ergo the pope is the head of the church The second proposition is proued by the authoritie in the margine The 27. Obiection Hée that is head of Angelles and Archaungelles is the head of the church But the Pope is the head of Aungelles and Archaungelles Ergo the Pope is the head of the church The Minor is proued in the margine The 28. Obiection Hée that is aboue the scripture is the head of the church But the Pope is aboue the scriptures ergo the Pope is the head of the church The assumption is proued by Siluester Prierias The 29. Obiection Hée is the head of the church that is the light of the world which illuminateth euery man that commeth into the world But the Pope is that light which illuminateth euery man that commeth into the world Ergo the Pope is the head of the Church The xxx Obiection He that hath aucthoritie to breake lawes is of more force then he that came not to breake lawes but the Pope came to breake the lawes and Christ came to fulfyll the lawes and not to breake them Ergo the Pope is the head of the Church The xxxi Obiection If there were nothing to proue the Pope to be head of the churche sauing his apparell and ornamentes yet surely they might perswade any man too beleue to maintaine and to glorifie our holie father the Pope dothe not Buechingerus and Inocentius Libro 3 de Altaris mysterio ca. 1. et 10. affirme that there are .9 special ornamentes his hose his shoes or sandalles his succynctory or girdell his Tunicle his Dalmatica or longe sleued Gowne his Metre his Gloues his Ring and Staffe In these consisteth the speciall power of the Pope euen to geue orders to blesse Maides to consecrate Bishopes to laye on handes to make grese or Chrisma to consecrate clothes and vessales to call Sinodes to dedicate Temples and to depose them that are disgraded and do many other merytorious workes What shall I speake of his two horned mitre of the hemmes of his garment of his crosse and staffe of his chimer and other vestements His shoes pardoned venyall sinnes his staffe hathe many vertues the crooked horne fetcheth in them that go astray the ende knocketh the obstinate refourmeth the disobedient What shall I speak of his breches and handkirchef Of his kniues and twoedged Swerds of his goulden hamer I haue spoken before I answer that theise more comend the Pope and set forth his prayse then his vertues do He glorieth in his apparell Paule in Christ his crosse he in outward things Paule in inward he in pompe Paule in pouertie he in vayne glory of the world Paule in the ioyes of Heauen Is not all this apparell corruptible will it not consume will not his crowne in tyme weare away and decay But the immortall crowne which Peter speaketh of will neuer You are not ashamed to put your trust in worldly things but in scriptures you put no trust them you cannot abyde Dooth not Iames Hocstrate in his booke intytuled Of praying to saints pronounce him to bée an heretique that flieth to the scriptures and that custome ought to bée followed before the scriptures bycause a common errour maketh a lawe We haue hitherto proued our holy father to be the head of the Militant Church here in earth though the Lutherians say that hée is head of the Malignant Church Now will wée proue that hée is the head of the Triumphant Church which is in Heauen The first Obiection HE is the head of the Triumphant Church that Canonizeth Sainctes and hath authoritie ouer Aungels that maketh of the triumphant church whom he listeth But the Pope dothe this Ergo he is the head I denie the Minor wée proue it Let vs sée if you find any day in the yeare dedicated to any Saincte which the Pope did not dedicate and consecrate Hée made the Apostles dayes the foure Ladye dayes made Corpus Christi a Sainct S. Peters cheynes S. Graue or S. Sepulchre S. seuen Sléepers s. Sonday s. Grimbold S. Chrisogon s. Gorgon s. Rooke s. Dunstone s. Thomas Becket whom King Henry dyd vnsainte and disgrade holy Iohn Shorne holy King Henry many a Prelate Bishop and Pope and in fine al his benefactours for whom he commaundeth euery Priest to pray for in his Canon of the blessed masse which we trust he will make a Sainct one day for surely she is our good Mistres she prospereth Prelats exalteth Hermits aydeth Hunters purgeth Pigs helpeth Hogs causeth raine and faire weather deliuereth out of Purgatorie and directeth generall councelles Finally she were as worthy to be a Sainct as any of them all I aunswere that the Pope taketh vpon him to doo and saye so But thinke you that hée can doo so Surely hée hath made some saincts that are deuilles and some that there were neuer none such What manner of Sainct is sainct Sondaye or Rymon or s. Gyners or s. Redygons or s. Apellinare for tootheache Ualentine for Louers Loe for Smithes Crispine Martine and Chrispinian for Shoemakers Nicolas and Cletus for Clarkes and yit many write ther was neuer none such as Cletus George for warriers Andrew for Scotlande Denis for Fraunce Iames or Iaques for Spayn about Louane Urbane whom they Crowne and cary about with great pompe to Tauernes if thei haue plentie of frutes if no they spitte vpon him they reuyle him throw him into the kennelles They painte with Iohn and Bernard the deuill with George like to the Egyptians a Crocodile with Rooke a dogge with Antony a sowe The Hollanders vse Paulyne as Louanians Urbane although that there bée no parte in mannes body so honest vnto the which the Pope hath not appointed a sainct and none so vncomely which hath not his saincte Neyther any absurditie that you can name but they haue a sainct for it yet say they the Pope cannot erre although it is euident that he Canonizeth as they saye these Sainctes booth contrarie to Scriptures Councelles and Doctoures It is in sainct Paule that if God onely iustifyeth who can condempne can the Pope Thus I reason Hée that cannot iustifye a man hée cannot Canonize But the Pope cannot iustifye Ergo hée
cannot Canonize That the Pope dooth not iustifye all those places proue which proue Christ too bée our onely Heade Redéemer Iustifyer and Glorifyer To Canonize is to glorifie to giue felicitie to make a Sainct of a man and to introduce him into eternall ioye and this dooth only christ Ergo not the Pope which Paule proueth by this climax this gradation this induction and sorites Whom God hath predestinate them hée hath called whom hée hathe called them hée hath iustified and whom he hath iustified them hée hath glorified But the Pope can predestinate no man Ergo neyther iustifye them then neyther Glorifie them and per consequens not Canonize them Wée maye woorshippe neyther the Uirgine Marie neyther the Apostles neyther any Saincte neyther make holy dayes or Temples for them muche lesse Canonize them which comprehendeth all these This dooth Epiphanius proue at large Tom. 2. in 27. Haeresie and Theodorete vpon the second Chapter too the Collossians August contra Faustum lib. 2. cap. 21. de Ciuit. lib. 10. cap. 1. lib. 21. cap. 26. lib. 22. cap. 10. vppon the Psalme 113. Ambros. vppon Rom. 1. and the Councell of Laodicia The second Obiection Hée that cannot erre can Canonize Sainctes But the Pope cannot erre Ergo the Pope can canonize sainctes I denie the Minor. For I will alleadge out of theirâ— owne Authoures suche Testimonies as they write by the which ye shal perceyue that the Popes dyd aswell erre in doctrine as in maners The first Mà rcellinus in the yeare of Christ 295 denyed Christ offered to Images and Idolles Notwithstanding hée repented him and suffered death after that for Christ. 2 Liberius in the yéere of Christ 354. through ambition became an Arian 3 Damasus in the yeare of Christe 368. after muche slaughter done in a church at Rome was made Pope 4 Sericius in the yeare of Christ. 382. prohibited the Priestes of the West churches to bée maried and deuorced them that had maried wydowes and excluded second mariage 5 Anastasius the first in the yeare of Christ 392. reiected them from the ministerie that had any mayme 6 Innocentius the first in the yeare of Christ 406. decréed that the Séea of Rome should bée preferred before all others and too bée iudged of none Hée caused too annoyle the sick persons he compelled them which he called Heritiques to come to the Catholique fayth of Rome by violence Romana fides inquit Mantuanus id est falsa He graunted to such as had bin all the daies of their lyfe cursed and wicked pardon and repentance of their sinnes in the panges of death He excluded from the clergie seculer Soldiars and such as had bin twyse maried 7 Sozimus decréed that the Sea of Rome could decrée nothing against the woord of God and he was in the yeare of CHRIST â–ª 420. 8 Bonifacius in the yeare of Christe 423. turned Vigiles intoo fastes 9 Xistus or Sixtus in the yeare of Christe 440. made Peters chaynes a Saint 10 Celestinus the first in the yeare of Christ 430. made Introitum of the masse with the Graduall with the Responsories 11 Leo in the yeare of Christ 445. made the holy sacrifise the immaculate Hoste more He commaunded Sonday to be kept holy day he instituted procession he was cursed and excomunicated by the Bishop of Alexandria 12 Hilarius in the yeare of Christe 463. confirmed the generall councelles published the common Law remoued from the degrées of the Church them that had bin twise maryed and them that had maryed Wydowes and them that were lame and firste forbad priestes to weare lay mens apparell 13 Simplicius in the yeare of Christ 475. did much contend with the Bishoppe of Rauenna to encrease his authoritie 14 Foelix the third of that name in the yeare of Christe 481. excluded them that were Baptised or rebaptised of heretiques from the ecclesiastical Chiualrie He made Michelmas daye against the councell of Laodicia 15. Gelacius the second in the yeare of Christe 489. decréed that neyther he nor his successours should be iudged of any man in the earth 16 Anastatius in the yeare of Christ 496. fauored the Euthichians and Nestorians 17. Simachus in the yeare of Christ .498 after longe strife with Laurence and Peter was Pope He patched and framed the masse in order he decréed that no Councell should bée of force any where without the Popes presence 18. Hormisda in the yeare of Christ .513 ordeined after he was at quietnes with the East Churches that the decrées of the fathers and Councelles shoulde binde all Nations wheras at the firstâ— they were ordeyned for certaine Persones and Countries 19. Iohn the first in the yeare of Christe .525 ordeyned that y Emperour shoulde bée vnder the Subiection of the Pope 20. Foelix the fourth in the yeare of Christe .526 commaunded masses to be had only in a halowed place and y the Clergie should bée deuided from the people The Clergie in the quire and the people benethe in the bodie of the Churche and that men lying at the pointe of deathe shoulde bée aâ—oyled â–ª 21. Vigilius in the yeare of Christ .537 decréed that Rome should bée the mistres and mother of all other Churches 22. Pelagius the first in the yeare of Christ .556 put in too the masse to pray for the dead and committed an Heretique to the seculer Magistrate to bée punished â–ª This Pope did affirme first of all other that the Supremacie of the Bishope of Rome was geuen of Christ and not of any Sinode or of men 23. Iohn the thirde in the yeare of Christ .563 decréed agaynste his predecessour that none ought to bée called an highe Prieste or an vniuersall Bishope 24. Pelagius the second in the yeare of Christe .577 added many thinges to the masse he put Subdeacons from theire wiues and from other Ecclesiasticall ofâ—â—ces and made seauen fourmed Letanies to appease the wrathe of God for the great Pestilence y was at Rome 25. Gregory the first in the yeare of Christ .590 did many thinges well and many thinges euill hée called himselfe seruaunt of seruaunts and forbad that any shoulde be called a generall Bishop He put many things to the masse Letanies Processions Antiphonas Psalmodies Alleluya Nine Kirieleysons Offertorie thrée peticions in the Canon He forbad them that fasted to eate flesh milke chéese or egges and graunted at certain tymes of the yeare forgiuenes of their sinnes hée forbad monkes to Baptise or Images to bée broken 26. Sabinianus in the yeare of Christe .607 Appointed the day houres to bée deuided and knowne by Ringing of Belles and Lampes to burne in the Temples and caused Gregorius his Predecessoures bookes to bée burned 27. Bonifacius the thirde in the yeere of Christ .610 obteyned of Phocas the Emperour that he might be called Pope and Supreme heade and cheife Prince of all Bishops
They say that the Pope cannot erre in doctrine thoughe hée offend in manners ¶ One Pope against another 1. Did not Stephan the first Pope in the yeare of Christe .260 decrée that suche should not bée rebaptised which did reuolt and were heretiques Sistus or Sixtus in the yeare of Christ .260 decréed the contrarie the one must nedes erre 2. Marcellinus in the yeare of Christ .295 denied Christ offred to Images and Idolles but repēted and suffered death afterward for Christe 3. Liberius in the yeare of Christ .351 through ambition became an Arrean His successors condempned that opinion 4. Iulius the second in the yeare of Christe .1502 graunted Kinge Henrie the eight to marry his brothers wife whatsoeuer ordinaunces either of the Apostles or any other are to the contrarie Sozimus in the yeare of Christ .420 decréed the contrary 5. Simachus in the yeare of Christ .498 did striue with Laurence and Peter and they with him 6. Anastasius the 2. in ths yeare of Christ .496 fauoured the Eutichians and Nestorians his predecessors and Successors condemned his opinion 7. Pelagius in the yeare of Christ .556 did affirme that the Supremacie of the Bishope of Rome was giuen of Christe 8 Iohn the third in the yeare of Chryst 563. decréed the contrarie And so dyd Gregorie the first in the yeare of Chryst 590. 9 Sabinianus in the yeare of Christe 607. caused Gregorius hys predecessours bookes to bée burned 10 Boniface the third in the yeare of Christ 610. obteyned of the Emperour to bée called Pope and Supreme head and chiefe Bishop of all Bishoppes Iohn the third in the yeare of Christ 563. and Gregorie the first after Christ 590. decréeed the contrarie 11 Leo the thirde Pope of that name in the yeare of Chryste 810. graunted to the Emperoure too electe and confirme the Pope Hadrianus the thirde in the yeare of Chryst 883. decréeed the contrarie 12 Stephan the sixt Anno 897. abrogated the actes of Formosus his predecessour Romanus in the yeare of Chryste 903. disannulled the Actes of his predecessoure Stephanus and approued the Actes of Formosus 13 Syluester the firste Anno. 310. permitted Priestes to haue wyues Nicolas the first in the yeare of Christ 861. decréeed the contrarie with many mo 14 Gregorie the tenth Anno. 590. and Martine the first Ann. 647. denye Priests to haue concubines Donus dyd graunt the contrarie Anno. 670. 15 Sergius in the yeare of Christ 907. deposed his predecessoure Chrystopher and made himselfe Pope 16 Iohn the twelfth in the yeare of Christ 934 was deposed by Leo the 6. 17 Boniface the 7. deposed Iohn the 15. 18 There were thrée Popes togyther all ready too cutte one an others throte 19 Alexander the third in the yeare of Christ 1158. forbad any man to marye his Brothers wyfe Iulius the second dyd the contrarie ALL THE POPES AGAYNST CHRIST Here I haue added certeyne Antitheses declaring the difference betwéene Christ and the Pope whereby yée maye know him to bée that Antichrist mentioned in Paule 2. to the Thessalonians 2. Chapter Uer. 4. CHRIST obeyed the Scriptures and would doo nothinge agaynst them The Pope dispenseth ageinst them ageinst the Apostles ageinst the Euangelist ageinst Moyses ageinst the old Testament and new For sayeth Hocstrate hée is an heretique that cleueth to the scriptures Agrip. art 2. Christ maketh no difference of meates and dayes The Pope dooth Christ had not where hée might reste his head The Pope hath houses and pallaces Christ admitteth mariage The Pope forbiddeth it The Pope sayeth that Christ dwelleth in Temples made with mens handes The sprite of Christ in Paule denieth it Christ prayed onely to his father The Pope to sainctes and new inuented hallowes Christ willeth vs in this lyfe to be recōciled to our aduersarie The Pope in the next Christ in the earth The Pope in his Purgatorie Christ will haue none to be superiour in his church none too bée supreme head but himselfe The pope maketh himself the head and vniuersall Bishop Christ admitteth and commaundeth matrymonie The Pope prooueth by this place of Paule Romanes the fifth and eight cap. that maried men cannot please God Qui habitant in carne Deo placere non possunt Paule meaneth that carnall men and such as are gyuen ouer too all sensualitie cannot please god The Pope sayeth they that are maryed dwell in the fleshe and therefore cannot please god If they please not God ergo the Diuell If the Diuell then are all men seruauntes to the Diuell Thus reasoned Innocentius the 8. Pope of that name Christ alleadgeth Scripture for him and his fathers will. The Pope alleadgeth his owne will and pleasure and denieth that hee should shewe any reason of his actes If any requyre it hée is offended hée rageth hée persecuteth and addeth alwayes this verse of Iuuenal as Hildebrand otherwise called Gregory the seuenth did Sic volo sic iubeo stat pro ratione voluntas Gerochus one of the greatest friends that Hildebrand had writeth so vpon him and his lyfe Christ commaunded Peter and his successoures too put vp hys swoorde Hildebrande willed his to drawe it For hée tooke vpon him too binde loose curse absolue Hée excommunicateth the Emperour hée satte in the church of God as God aboue all that is woorshiped for god Hée pronounced that hée could not erre hée inuented fables hée corrupted scriptures by false interpretation too serue his luste and affirmed that whatsoeuer hée did was the law of God. Christ sayeth that hée that calleth another Racha should be in daunger of iudgement Pope Hidebrande calleth others beastes dastardes fooles stockes blockes and Asses Christ refused to bée made a King. The Popes doo not only not refuse but also fight for it Christ forbad periurie manslaughter ciuile warres murther treason The Pope caused his Priestes too preach that these mischiefes pleased God and such like as to rebell ageynst the Emperour to robbe to burne steale kyll spoyle shead bloud to oppresse their neighboures Hée hath in his foreheade writen Nomen contumeliae the name of despyte I am GOD I cannot erre c. Reade Auentinus and Hillircus and yée shall sée that the Pope is very Antichrist and the little horne in Daniell Christ exhorteth to charitie The Pope to debate Christ to the studie of Gods woorde The Pope from that knowledge If sayeth Arnulphus in the yeare of Christ 991. in a Sinode before a great nomber of Bisshoppes the Pope though hée bée gorgeous though hée sitte in a seate of state with purple Robes glistering with golde if hée bée without charitie and haue learning onely hée is Antichrist sitting in the seate of God boasting himselfe as hée were god If hée haue neyther charitie nor learning hée is an Image or Idoll no more able to aunswere then
better then God. The Maior is proued by this principle of Lodgike The cause efficient is better then the effect The second proposition is proued by this Silogisme That which a priest can do the Pope can do The priest can make God Ergo the Pope can make God. The Maior of this Argument is proued by the same principle of Lodgike that the other former Argument was The second proposition is proued by this Argument He that can make the Sacrament of the Alter can make God The Priest can make the Sacrament of the Aulter Ergo a Priest can make God. The Maior proposition is proued by this place Hoc est corpus meum quoties cunque feceritis c. The second proposition is proued by daily massing by the words and déedes of many a priest who will not stick to saye that they haue made him an hundreth tymes and no lesse I aunswer That consequentlie it followeth by these Arguments of the Papists that the Pope is better then God and also elder then either God or the world Obiection He that can remitte sinnes is God The Pope can remitte sinnes Ergo the Pope is God. The Maior is in Luke the .5 verse .21 The Minor is proued by this Argument He that can giue the holy Ghost can remitte sinnes The Pope can giue the holy Ghost Ergo the Pope can remitte sinnes The Maior is in the .1 Thessalo 4. ver 8. in the which place it is said that God giueth the holy Ghost and as God can giue the holy Ghost so can he remitte sinnes by these words Luc. 5. verse .21 Solus deus condonat peccata The Minor is proued by his orders giuen too priests where hée sayeth Accipite Spiritum Sanctum I aunswer He that cannot giue the holy Ghost is not God The Pope cannot giue the holy Ghost Ergo the Pope is not God. The Maior is proued by an Argument Ex repugnantibus The Minor I proue thus Rom. 3. ver 23. No sinner can giue the holy Ghost The Pope is a sinner Ergo the Pope cannot giue the holy Ghost The Maior is proued thus He that is not of God cannot giue the holy Ghost No sinner is of God Ergo no sinner can giue the holy ghost The minor is proued thus Hée that is not of God is of the Deuill hée that is of the Deuill cannot giue the holy ghost Ergo hée that is not of God cannot giue the holy ghost The minor is proued in the 1. of Iohn the 3. ca. ve 8. and the firste of Iohn ver 18. Obiection Hée that can forgiue sinnes is God The Pope can forgiue sinnes Ergo the Pope is God. The first Proposition is proued by this text of Luke chapter .5 ver 21. Onlie God forgiueth sinnes The .2 Proposition I wil proue by an Argument à minore ad maius Hée can forgiue sinnes whose shoes can forgiue sinnes The Popes shoes can forgiue sinnes Ergo hée can forgiue sinnes I proue the minor by the Cannon Law wher it is written that his shoes are of suche authoritie that if an excomunicated persone kisse them his sinnes are forgeuen him I answere Hée that cannot forgiue sinnes is not God The Pope cannot forgiue sinnes Ergo the Pope is not God. The first Proposition is proued by the former text of Luke chap. 5. verse 21. Only God forgiueth sinnes The second Proposition I will proue by this Argument Who is conceiued in sinne and borne in sinne Cannot forgiue sinne The Pope is conceiued in sinne and borne in sinne Ergo the Pope cannot forgiue sinne The Maior is proued by the 21. verse of the 5. chapter of Luke The seconde Proposition is proued by the 51. psalme verse .5 Beholde I was c. Obiection Hée which can abolish Christes doctrine and establish his owne is better then Christe The Pope can abolish Christ Doctrine establish his owne Ergo the Pope is better then Christe The fyrst proposition is of force of it selfe The Minor is proued by theise places of the Cannon law Dist. 17. in gloss de transl ▪ episcop quando persona And also by this Sillogisme Hée whose doctrine doth so far passe Christes doctrine as the kernell the shell the Sonne the Moone and lighte darknes may abolishe Christs and establishe his owne But the Popes doctrine doth so far passe Christs as the kernell the shell the Sonne the Moone and light darknes Ergo the Pope may abolishe Christes doctrine The first proposition is euident The second is proued by Guilielme de S Amore in lib. de periculis nouissimorum temporum ca. 8. and by Antilogia and by Chancer in the Romant of the Rose I aunswer Hée that doth abolishe Christes doctrine and establishe his owne is Antechriste But the pope abolisheth Christs doctrin establisheth his own Ergo the Pope is Antechrist therfore not better thē Christ. The first proposition is proued by the 1. of Iohn 2. verse 24. and the ◠of Iohn 4. verse .3 The second proposition is proued by their owne writinges and preachinges for Friers which are the Popes taile in the yeare of our Lord 1355. preached openly and made also a booke called Euangelium aeternum or Euangelium spiritus sancti wherin they endeuored to proue that Christ was not God neither his Gospell Euerlasting but should only continew 50. yeares and then theires should take place wherin was comprehended all superstition Idolatrie as praing to saints Purgatorie masses pilgramages c. Guilielmi de S. amore in lib. de picul nouis ▪ temp ca. 8. and by Antilogia ▪ and Chancer in the Romant of the Rose Obiection Hée that is docter of both the lawes I meane ciuill and common is better then hée that is docter of neither But the Pope is doctor of both and Christ of neither Ergo the Pope is better then Christ. The first proposition is proued by the degrées of bothe his doctorshippes The second is proued by the aucthoritie of Baldus in Codice Who sayeth that he is doctor of both Lawes in authoritie though not in knowledge I aunswer Some man that is doctor of neither Law is better then the Pope that is doctor of both Lawes But Christ was some man and doctor of neither Law. Ergo Christ doctor of neither Lawe is better than the Pope that is doctor of both Lawes I proue the Maior by this Argument He that is lesser then Christe in knowledge is not so good as Christ. But the Pope though doctor of both Lawes is lesser then Christ in knowledge Ergo the Pope is not so good as Christ. The Maior is proued amaiore ad minus The Minor by this Sillogisme He that knoweth not all things is lesser then Christe in knowledge But the Pope knoweth not all things Ergo he is lesser then Christ in knowledge That Christ knoweth all I proue by this argument He that is God knoweth all things Christ is God Ergo he knoweth all things Obiection He that is Iudge both
A Discourse Wherein is plainly proued by the order of time and place that Peter was neuer at Rome Furthermore that neither Peter nor the Pope is the head of Christes Church Also an interpretation vpon the second Epistle of S. Paul to the Thessalonians the second Chapter ¶ Seene and alowed according to the order appointed ¶ Imprinted at London by Tho. East and H Myddleton for VVilliam Norton Anno salutis 1572. ¶ To the right honorable Sir Henry Sidney Knight of the honorable order of the Garter Lord President of the Marches of VVales and Lord deputie of Ireland R.T. Wisheth c. HE dishonesteth himself and so much as lyeth in hym diffameth his maister vvho hath bin prentise seuen yeares and at the ende of those seuen yeares neyther vnderstandeth his arte neyther can shewe any reason therof neyther is able to profite himselfe or others Are not we al bound yea do we not al promise in our baptisme and are commaunded of God to shew out the glories and vertues of him that hath brought vs out of darkenes into light But it is to be feared that a nomber of vs that professe Christ thoughe wee haue bin prentice to him seuen yeares perhappes seuen seuen and seuen neither haue so much knowledge as to instruct our selues neither to defend our maister Christ against the Turke Iewe heretique and antichrist VVill the Turke admit any man to his religion that neither can nor will defend Mahomet VVill the Iewe receiue any that is not furnished with the Scriptures falsely interpreted against Christ VVill Heretiques accept any man that is ignorant in their erronius opinions VVill Antichrist allowe any man which will not maintaine his Idolatry and superstâ—tion VVe professe Christ in woords and outward shewes notwithstanding we are not able too defend him in the middest of his enemyes Lacke of knowledge causeth many to hold their peace Ignorance is the root of errour the contempt of the study of Gods word is the high way to perdition VVho can please him whose will he knoweth not VVho can proceede in his Princes affaires that knoweth not his comission How can he execute his commission if he neyther reade it nor vnderstand it Is he a Gramarian that cannot speake congrue Latine A Logician that cannot reason probably A naturall Philosopher that knoweth not the generation and causes of Raine VVinde Snowe and such Meteorologicall things Is there any Surgen that hath not read Iohannes de Vigo or Alexander benedictus Or Phisitian that is ignorant in Hippocrates or Galen or Celsus and shall ignorance who is condemned of all artificers commend a Christian I therfore the least of all the members of Christ hearing dayly Antichrist and his artificers I meane the Pope and the Papistes so cunning in the Cannon lawe and Popish doctours that there is nothing in them that they do not both exactely vnderstand and also vtter to the maintenance of their head the Pope thought it necessary somewhat to say and too refel theyr errours Emong the which this is not the least that the Papistes go about to proue the Pope to be head of the Church which vnreasonable errour being plainely in these twoo little treatises confuted I haue thought good to dedicate the same vnto your Honour whose desire as I am throughly perswaded is too see the vtter confusion of Antichrist and the perfect establishement of Christes Religion And therfore the bolder to set those things forth vnder your Lord shippes protection which may please Christ displease Antichrist be acceptable to all Christians greuous to all Antechristians pleasant to all professoures of Christ bitter to al his aduersaries And as I truste a plaine ouerthrowe of the Romishe Church Your honours most humble â–ª R. T. A description of the Pope THough Poets pen hath fables feignd Of monsters maruelous Who diffring far from common kind were thought prodigious As Briarchus who had hands an hundreth as they tell And spitte forth fire from fiftie mouthes like flashing flames of hell Though Ephialtes with Othus of natures fierce and fell Did striue with stregth of stretcht out arme in Ioue his Throne to dwell Who heaped hilles on mountains high Ofâ—a on Pindus back And placed Pelion on them the Starry skie to sack Though these two impes of ougly shape whose father Neptune was Growing nine inches euery month in bignesse mounts did passe Though Poliphemus were as huge and ougly as the rest Who for his strength and sturdines might match him with the best And though Chimera a monster were of thrée conioynd in one The first a Lion next a Goate and third a fierce dragon Though Minotaurus were as hugh and monstrous in effect Whose sundry shape with nature fell his Parents did detect Though Cerberus that chorlish Cur and thrée hell headded hound A monster rare with other more which are in writers found Though these I say vnséemely shapes foule fashioned out of frame Dame nature made thus monsterous as wée haue learned by fame Yit I can shewe more monsterousnes comprised here in one Who for his huge prodigiousenesse may match them all alone But this is neyther God nor man as he himself doth tell He is a meane betwene them both yet rules both Heauen and Hell. In Purgatory puttes to paine in earth he beares great swaie The Heauenly Angels at his call are ready to obey Hée can forgiue mens sinnes on earth and scite hell houndes by poste And he can lose from lothesome lakes damnd soules and griesly ghostes He is a God the Papistes do affirme with wonders mo Whose bestely body being blasd iudge you if he be so His head a harmefull helmet is of poisen pestilent His eyes are like to flames of fire that are from Vulcane sent His eares they trust al tryfling tales and credit blasing brute And such againe as will not heare the iust and humble sute His nose doth snuf foorth hellish fumes his tung e is stinge of Death His face of mischéef mirrour is and poisoned is his breath His téeth do gnawe the blessed bones of such as are elect His mouth doth bable blasphemie and Gods word doth reiect His throte an open sepulchre doth swallow euery houre The silly shéepo and woolfes doth spare the lambes for to deuour Hys brest a chest and cofer is of al iniquitie His armes are strong Princes to strike if they not Christ deny His filthy fingers nimble are to scratch for nedlesse gaine Which wil be sure to snatch a share though other take the paine His legges are swift to shed the blood of Innocentes giltlesse His féete are ready Emperours neckes to tread down and oppresse His body is Pandoras boxe which plageth younge and olde And he prodigeous Antichrist whose déedes of Iohn are told Which beast although that he be strong yet standes on slppery ground Foq him this booke doth flatly foile and vtterly confound FINIS THE ARGVMENT FIrst I proue by Scripture that Peter could not be at Rome vntill the .6 or as
Hierom and others collect vntil the .8 yere of Claudius Secondly I proue by the order of time and place that he could not be at Rome vntill the second yeare of Domitian which was after the passion of Christ .52 or 53. yeares which should haue bin after the destruction of Hierusalem which was after Christ .73 yeares the 8. day of September In the second discourse I proue that neither Peter nor the Pope is the head of the Church confuting such obiections as they alledge to the contrary wherein yee shall finde their arguments refelled their Cannon law confuted the Popes errours in Doctrine detected their sillogismes answered and finally certain antitheses betweene Christ and the Pope prouing him Antichrist with an interpretation vppon the place of Paule 2. Thessalo 2. THE FIRST DISCOVRS wherein is proued that Peter was neuer at Rome PETER before Christes passion and deathe did not depart out of Iewrie but was eyther with Christe or with other of the Apostles or elles labored in his vocation for he was a fisherman as is proued by the Gospell of S. Mathew Cap. 4. versu 18. cap. 8. vers 14. cap. 10. vers 2. cap. 14. ver 28. cap. 15. ver 15. cap. 16. ver 16.17.22 cap. 17. ver 1.26 cap. 18. ver 21. cap. 19. ver 27. cap. 26. ver 33.35.37.69.75 Marc cap. 1. ver 16. cap. 3. ver 16. cap. 5. ver 37. cap. 8. ver 29. cap. 11. ver 21. cap. 13. ver 3. cap. 14. ver 29.33.37.54.66 cap. 16. ver 7. Luc cap. 5. ver 3.4.5.8.10 cap. 6. ver 14. cap. 8. ver 51. cap. 9. ver 28.32 cap. 12. ver 41. cap. 22. ver 31.34.55.60 Ihon cap. 1. ver 42. cap. 18. ver 11.15.16.17.18.25 cap. 20. ver 3.6 cap. 21. ver 2.7 ¶ VVhere Peter was the first yeare after Christes Ascension THE first yeare after the death and resurrection of Christ he was with the rest of the Apostles on the mounte Olyuet beholding the Ascension of Christe and then returned to Hierusalem lokinge for the descending of the Holy Ghost and there with the rest did chose Mathias in the place of Iudas and made an eloquent oration Acte 2. from the .14 vers vntoo the .41 And he taryed at Hierusalem and cured a lame man and in the Temple made an excellent Oration Then was he with the rest of the Apostles layde in prison and the next daye let out and examyned by what power they had cured the lame man vntoo whom Peter answered effectually neyther went hee out of Iudea that first yeare after Christes Ascension as apereth manifestlie From Hierusalem the Apostles sent Peter and Iohn to Samaria where Philippe the Deacon had layde the foundacion of Christes Religion and had conuerted the Samaritaines Peter and Iohn obteyned by prayer that they might receyue the Holy Ghost Peter and Iohn after they had preached in Samaria returned to Hierusalem and there hée remayned vntill the seconde yeare after Christes Ascension in the which yeare Paule was conuerted to the fayth as hée went to Damascus where he preached immediatly And in Arabia where hée preached thrée yeares and then returned to Hierusalem where Peter was with the reste of the Apostles Reade diligently the first chapter to the Galathians Uers. 16.17.18 Act. 9. Uer. 23.24.25 in the which verses conferred with the 17. and 18. vers of the first chapter to the Galathians yée shall vnderstande that after Paule had spent thrée yeares in preachinge in Arabia and at Damascus which is a Cittie of Syria neare vnto Arabia hée went being let downe by the wall in a basket from Damascus to Hierusalem where hée dyd fynde Peter and Iames with other Disciples Neyther was Peter at any tyme hithertoo out of Iurie In Iurie hée went about and came to Lydda a Towne of Iurie where hée cured Aeneas who had ben sicke of the pallesy eight yeares and at porte Iaphe in Iurie hée reâ—â—oâ—red Tabitha to lyfe From porte Iaphe Peter was sent for to Cornelius who was a Centurian at Cesarea a Cittie of Iurie also Peter when hée had instructed and baptized Cornelius and his howseholde returned to Hierusalem where the circumcysed reproued him for vttering the Gospell to the Gentyles who hée pacifyeth and persuadeth by his ‡ Oration This was the sixte yeare after Christes passion and the fifte yeare after Paules conuersion All that time that Paule was out of Hierusalem in â—harsis a Cittie of Lycia from whence Barnabas fetched him to Antioche a Cittie of Syria was Peter at Hierusalem and from thence went to the same citie of Antioche where Paule reproued him because that hée withdrewe himselfe from the Gentyles with whome hee did eate before that Iames came in with certeyne that were circumcised whom Peter feared to offend And this was seueÌ„ yeares from the conuersion of Paule And the eight from Christes passion which is not onely proued by order of tyme but also it is noted Galat. 2. Uers. 11.12 â—3 14 Act. 13. Uers. 2. All that tyme that Paule and Barnabas were with the Gentyles Peter remayned at Hierusalem till their returne sauinge that hée conueyed himself at that Easter wheÌ„ Herode Agrippa was there for Herod Agrippa came froÌ„ Cesarea to HierusaleÌ„ the feast of Easter what time he beheaded Iames layd Peter in prison as is euideÌ„t in the 1.2 3.4 â— 9. ver of y 12. Chapter of the Actes And this was the twelueth yeare from Christ his passion and the eleuenth from the conuersion of Paule Peter fearing the tyrannie of Herode Agrippa after that the Aungell had delyuered him out of prison conueyed himselfe out of the waye and as the texte sayeth into an other place vntill Herode Agrippa should departe from Hierusalem which was immediatly after Easter purposing in his mind to make warre with the Tyrians Sydonians or as Luke vttereth more effectually tynomachem And as God would the sayde Herode Agrippa a great defendour of the Iewes Lawes and Ordinances and a persecutour of Christians dyed miserably the â—ame 13. yeare after Christes passion which was the thirde yeare of the Emperour Claudius for Agrippa the same yeare of Claudius was striekeÌ„ with the Angel eateÌ„ with woormes dyed miserably Thus may you sée euideÌ„tly y Peter went notout of Iurie vntill the iiij yeare of Claudius nor the neyther vntil the death of Claudius as I shall proue a litle after Now you maye sée y Peter was at Hierusalem in Iurie the first ij iij. yeare of Claudius as is euidently proued by Luke in the Actes of the Apostles Nowe let vs consider what place this was that Luke sayeth that Peter câ—nueyed himselfe too lesse that they should saye that hée conueyed himselfe to Rome Surely hée hidde him selfe secretely in some place of Iudea â–ª vntill that Herode Agrippa should returne to Cesarea where he purposed to haue prepared an armie ageinst