only shew to him as to the heade and chiefe of all the vision of ceasing the legals and that in the storye folowinge prayer was made of thole coÌ„gregacion for Peter where as we rede not y e like done for any other ¶ The .xxi. probacion S. Dionise S. Paules dissciple nameth Peter supremuÌ„ the highest also he nameth hym culmen the toppe aboue all other ¶ The .xxii. probation S. Clement disciple and successor to S. Peter saith y t christ gaue not equall power lyke authoritie to all the Apostels indiffereÌ„tly But he appointed one y t is to saye Peter aboue al other And after S. ClemeÌ„t Ireneus affirmeth the see of Rome to be the head see of all other c. ¶ The .xxiii. probation Tertulian asketh whether anye thing was hyd from Peter the stone where vpoÌ„ Christ dyd builde his church Christe gaue to him saith he to be the stone or rocke of his churche he gaue to him y â— keyes of the kiÌ„gdome of heaueÌ„s he gaue to him power iÌ„ heaueÌ„s which all seynge he gaue to Peter alone who wil deny him to be chieffe of al the other he alone was ordeined to be the stone to him alone y e keyes were geuen he alone receiued the power in the heauens ¶ The .xxiiii. probation Origen saith let none saye Iohn was greatter then Peter which both is called and is the top of al other Agayne he saith Christe sayd to the great foundacioÌ„ of the church to the moste sure stone where vpon he did founde his churche O thou of lytle faith why didest thou doubte ¶ The .xxv. probation S. Ciprian that holye Martir saâ—th that the vnity of the churche dothe depende of the vnity of Peters authoritie and he sayth also that vpoÌ„ Peter whom Christ did chose first not in calling but in dignity he buylded his churche and he answered for all oft times Again he saith y t the see of Rome is y e roote mother of al churches al heresies schisms do spring onely of that that men will not obey the head bishop And moreouer he sayth y t christes churche was to be builded vpon Peter What can be said more playnly then this for the confirmacioÌ„ of Peters authorytye and his successours ¶ The .xxvi. probacion S. Hillari doth highly set forth S. Peters authoritie his dignity calling him y e foundatioÌ„ of Christes church And so likewise doth Ciril callinge him the prince head of thappostels And also in an other place saying In petro taÌ„que in petra lapideque firmissimo suaÌ„ esset edificaturus ecclesiam In peter as in the rocke and moste sure stone Christ would buylde his churche Rursê° apostoli inquit post ascensionem Petrum loco domini habuerunt et in signum huius subiectionis prius seorsum ei datae vel promisse sunt claues c. ¶ The .xxvii. probation Chrisostome in sundry places doeth greatlye extolle Peters authorytye In one place he saithe Peter was y e head of thapostels In an other place he saith Peter a pore fessher a simple man Christ made the shepherd the mouth of Thappostels master of the worlde and head of his church whom for this cause Paule went to Ierusalem for to se c. Would he then haue hys churche to haue a head since to be withoute God forbid ¶ The .xxviii. probation The holy father Athanasius writinge to Liberius affirmeth that the cure of the vniuersal church was committed to him as it was to al his predecessours successours also in y e see of Rome And in many mo Epistels which the said Athanasus sent vnto Marke vnto Felix other he proueth very largelye the lyke primacye of Peter and al his successours ¶ The .xxix. probation Eusebius affirmeth Peter to be greatest to be chefest principal of all Thappostels And Sozomneus also an olde godlye Historiographer euen about the time of IuliaÌ„ thappostata writeth y t the Byshop of Rome had cure and charge ouer al Byshopes bothe of the Easte and of the weste church bicause of the excelleÌ„ce dignitye saith he of his see Wherefore socrates an other auncieÌ„t and holy Historiographer affirmeth that the holy Canons euen in the beginning did forbyd that any thinge should be concluded in any councel without the Byshope of Romes authoritye ¶ The .xxx. probation Holy Basil saith that Peter bycause he did excel other in faith therfore the church was builded vpon him And Theophilus also writeth that Peter to whome thee cure of all the church was committed asketh Christ whether he tolde that parable Lu. to them alone or to al ¶ The .xxxi. probation Saint Ambrose saith that Peter was the stone wherevpoÌ„ Christ did bild his church Christ saith he called him the stone bicause he firste laied the foundacion of faithe amonge the heathens and bycause like an immouable rocke coÌ„teineth or vpholdeth thole burden of Christes building Agayne he saith it was mete that Paule should desire to see Peter bycause he was first amoÌ„ges the Apostels to whome christ had geueÌ„ charge ouer hê churches ¶ The .xxxii. probation Saint Hierom calleth the Byshop of Rome the highest priest And in an other place he saith like as Plato was chiefe and Prince of al philosophers so was Peter of al y e Apostels vpon whome Christes church was builded with a stable and sure foundacioÌ„ whiche neither with violence of water nor other teÌ„pest can be ouerthroweÌ„ Also he wryting vnto Damasum sheweth that like as al peryshed whyche were forthe of Noes ship so do al now which be fourthe of Peters shyp the catholike churche Moreouer he affermeth that although after a maner vpoÌ„ all y e apostels the churche was builded so y t they be called the foundacions of it yet vpon Peter as chiefe after him â–ª christ chose him one as Prince heade ouer y e rest y â— therby al occasion of schsime might be clerely taken awaye Againe he saith in an other place peter was chief prince of Thapostels also he saithe y t Peter reproued S. Markê Gospel and coÌ„mitted it by his authoritie to the churche to be red as S. Clement saith he witnesseth in the sixt boke writen to S. Iames Thapostel ¶ The .xxxiii. probation Saint Aug. in many places doth highly set vp Peters authoritie aboue all others In Peter Thapostell saithe he the primacie ouer the rest of y e Apostels did haÌ„ge and that in high excellent grace Againe saith he who is ignoraunte y â— Peters priÌ„cipality of Apostle shipe is greatelye to be preferred to the offyce of all other Peter for the primacye of hys apostleshipp in that he had the keyes geuen to him did represent the whole churche Peter which after should be ruler of the churche was suffred to fall that he might lerne the rather thereby his owne weakenes
only when it was geueÌ„ in Marke the thirde chapiter and yet this their comen name was not added withoute a great prerogatiue for y t onelye Iohn and Iames were admitted with Peter to be at the traÌ„sfiguracion and at the raysing of the ruler of the Sinagoges doughter also at his prayer in the garden before his death Howbeit Peter had his name chaunged and had a name geuen which was deriued out of christes owne name which is petra a stone so that christ did communicate his owne name to Peter signifyinge that he should kepe his owne place after him and be the stone the foundacion of his church But of this chaunginge of Peters name is more largelye spoken in the .xii. probation The .viii. obiection Al the apostels receyued immediatly of Christ like equal dignity power and authoritye euen ouer thuniuersal churche of christ he saying to al and to euery one indifferently as my father send me I send you receyue al â—holy ghost go into al places of the world preache baptise heale diseases and forgiue sinnes Thanswere Not onlye thappostels but also .72 disciples receyued all these of Christ in so much that y e people of Samaria through Phillp the deacons preaching receyued the ghospel and were baptised then was rather the tyme to congregate and gether together with all spede the flocke of Christe then to make any mention of rulinge or gouerninge them Notwithstanding before all these commissions Peter was made head ouer all Math. the .xvi. as is declared in the answeres to the first and tenth obiectioÌ„s in sundrye places mo of this booke Wherfore Saynct Ambrose sayth that at the beginninge all taught and baptised at all times and in all places not only in churches as occasion serued but as sone as the people were somewhat gathered together in the fayth and churches builded then were ordres sette and rulers appointed by tholy ghost some in this place and some in that euen as christ promised So that this now iustlye weyed what maketh this obiection against Peters authoritie which was geuen to him before by Christ Surelye no more then now it should be agaynst the legates prerogatiue if Peters successour the Pope woulde for vrgeÌ„t causes constitute certayne inferiour Bishops to be legates equall with him geuinge them all and to euerye one of them his owne full authoritye some into Germany some into Denmarke c. Yea and beside this who doth not se y t though legates haue the Popes full authoritie geuen them yet in the foundation of the authoritye all is not equall no more then Christe geuinge to all the appostelles and to the .27 disciples also his owne whole and full authoritye that he had of his father was in the roote foundacion to be counted all equall power and authoritye with that whiche he him selfe had of his heauenly father Agayne what Idiote will iudge the .27 Disciples to be equall with thappostels thoughe in that legacy and imbassage concerninge preaching and baptisinge they were appoynted by Christ as all equall And euen now here the same is to be said to that in this imbassage or legacye Christe for the time send all forthe wyth that equall commyssyon to gether the people not then speakynge of anye gonerninge of theym in whiche gouerninge when it shoulde ones be put in execution Peter was ordeyned eueÌ„ by Christ to be the head Mathue the .xvi. So that all this theyr commission and aucthoritye was but taken forthe of Peters ¶ The ninthe obiection Anacletus and also Ciprian do saye that all the apostles had equall power and dignitye geuen to theym by Christ but bycause all should preache one thinge therfore the beginning thereof first began by one which was Peter Yea and he sayeth further in the church there is one office of all bushoppes wherof euerye one hath a part allotted whollye vnto him ¶ The answere This is somwhat answered vnto in the last responsion Neuertheles to speake a lytle further therin S. Aug. saith that S. Peter and S. Paule were equall but he doth not leue it so raw but declareth how sayinge they were equall in merite but in power and authorytye Peter didde farre excell like as Paule did in science Howbeit in power to forgyue sinnes in power to preache in power to minister the Sacramentes in excommunicatinge c. all were lyke and all theyr power was like not onelye amonge thappostels but also if ye ioyne the .72 disciples wyth them as is declared in the last responsion so that herein doth not consist Peters authoritye aboue others but it doth coÌ„sist in the iurisdiction aboue all other So that thoughe in some thinges all the apostels had equall power and dignitie geuen vnto thyem by Christe yet bycause they shoulde all preache one thynge Christe woulde one that is to say Peter to be the begynner the chiefe and heade of al bycause the vnytie of the church should depende vpon the vnitie of Peters authoritie As concerning thoffice of apostelship or edifyinge in fayth so they were equal but in gouernement and power Peter heade of all the rest And where you saye there is one office of all bishops wherof c. S. Ciprians wordes be these Ecclesia vna est c. episcopatus vnus est cuius a singulis in soliduÌ„ pars tenetur id est The church is one the bishopriche is one wherof parte is holden of euerye one as in the whole This is the englishe of it and not as ye for youre purpose haue translated it wherby appeareth nothinge els but that al dependeth vpon the vnitye c. If this were not here S. Ciprians meaninge why then in other places did S. Ciprian say as we haue it in the .74 probacion and iu aunswering to the first obiection that vpoÌ„ Peter Christe builded his church as vpon the first in dignity And that the see of Rome is the roote and mother of all churches And agayne y t al he resies and schismes do springe only of that men will not obey the head bishop I set Ciprian to answer to Ciprian Thinke not y t the holy Martir will be coÌ„trary to him selfe ¶ The .x. obiection The keyes were equallye geuen to al though he promised them but to Peter alone when Christe brethed vppon them and sayd receyue the holy ghost whose sinnes ye forgiue they be forgiuen c. ¶ The aunswere The keyes were geuen to the churche but in the person of Peter bicause of the vnitye And here first note that there is no mention made of the keyes but onlye Mathue the .xvi. where as only to Peter Christ promised them but his promisse and his saying is his doing So that although to forgeue sinnes which was geuen to all the apostels and .72 disciples also as is declared in the laste answere but one do perteyne to the keyes as a parte therof yet is there in the keyes a
of Peter did anye thynge that semed to be of authoritye aboue other but onely he euer in the presence of all as ye heare vsed authoritie aboue al. ¶ The .xiiii. obiection Paule saith that nether Peter nor other apostel gaue or added any thyng to him Wherby it appeareth that Paule gaue no place to Peter ¶ The aunswere Paule most reuerently gaue place to Peter as to the head and for that cause from a farre he came to Hierusalem to se Peter whyche was the chiefe of the Apostels And that Paule sayeth that Peter addeth nothinge to him nor other Appostels he saythe it leaste Goddes glorye should haue bene diminished and doth meane that he hadde christ to be his authour of his apostleship and sender forth that he was not sent by any any apostle but euen by Christ hym selfe ¶ The .xv. obiection Paule sayth he did resist Peter euen openlye in his face at Antioche ¶ The answere Clemēt Origens maister saith this Peter was not Peter the prince of thappostels but one named Peter a disciple one of the .72 And of this Eusebius speaketh affirming the same Howbeit if we graunt y t it was euen S. Peter the prince of y e apostels no inconuenience wil folowe For Paule was equal with Peter as concerning the defence of fayth quoad fidei de fensionem but not concerning the dignitye of prelacye non quoad dignitatem prelationis Agayne an other aunswere if the ruler y e superiour or heade do erre in any point of his faith or offēd other and cause thē therby to erre either by his saying or doinge openly slaūderously then the inferiour may charitably eyther secretelye if that be sufficient admonishe or els openlye reproue if suche occasion serue as did here Neuerthelesse S. Hierome Chrisostome and Theophilact affirme that S. Paule in rebukynge Sayncte Peter did but feane was not in earnest So y t like as s peter did feane before the Iews for the time so to winne them the soner in y t he did kepe theyr legals being amonge the Gentiles euen so s Paule whē the Iewes were gone seing y t many of the Gentils were offēded with Peters doing did feane an earnest checkinge agaynste Peter so to winne y e Gentilles and euen so nowe he writeth to the Galath so that on both partes there was a godly feaninge the one by Peter the soner so to winne the Iewes the other by Paule so likewise to winne the Heathens Yea and Paule vsed this ofte as in circumciding Timothe in shauing his head in Chēchreis as perfourming his vow and in like maner actes the .20 c. And yet beside this remember that S. Ciprian sayeth as ye hearde euen now that Peter whom christ made head of all and vpon whom Christ buylded his churche when Paule did contende with him aboute circumcision dyd not reuenge or boast him selfe that he was the prince or chiefe of all as he iustly might haue sayd but stil he humbled him selfe c. ¶ The .xvi. obiection Paule sayth that authority was geuen ouer the Heathen vnto him lyke as vnto Peter ouer the Iewes ¶ The answere Christe him selfe sayde he was sente to the Iewes and not to the Heathens and bade the Apostels go preache to the Iewes and not to the Heathēs for that first he was sent chiefelye to the Iewes as to his people yea and therfore S. Peter durste not medle w t the Heathen till he had his vision actes the .x. whiche was shewed to him as heade and neyther to Paule Iohn nor other and therefore chiefelye and principallye Peter was sente to the Iewes as Paule was amonges the Heathens but yet Christe whiche sayd he had other shepe beside theym bade Peter fede all his shepe making him chiefe ouer all Also Paule preached firste amonges y e Iewes as it is in thactes we shuld haue preched to you c. but bicause he dyd moste good profyte amonge the Heathē and the Iewes refused for y e moste parte his doctrine therfore he gloried in the Heathen and not in the Iewes callinge him selfe theyr apostle But Peter equally profited in both being head of all but bicause he was firste sēt to the Iewes Paule calleth him their apostle chiefely not w tstāding after he won y e people at ponthum Galatiam Capadociā Asiam et Bithiniam c. ¶ The .xvii. obiection Peter knewe no commission he had ouer the Heathen as appeareth Actes the .x. till he had the vision The aunswere It is sufficiently ▪ answered vnto in the last respōsiō Howebeit this I say further that he knew his high commission to be ouer al the flocke of christ Howbeit as cōcerninge y e time whē y e Gētils should be called receyued into the shepecote that Peter knew not before he had the vision to receiue them But what is y t against y e preeminēce surelye nothinge at al. ¶ The .xviii. obiection Hierusalem shoulde rather be thought to be the heade see then Rome if any such should be where Christe worked our saluacion where by Christ by his apostles also the ghospell first was preached as the prophet before had said y e law shal come forth of Sion the word of our lord forth of Hierusalē Agayn Antioche shuld be preferred to Rome also bicause Peter was first there .vii yeres before he came to rome yea chiefelye for y t the name of christians there first began ¶ The answere First note that the bishoppe taketh not his dignitye of the place but the place of y e bishop not peter of Rome but Rome of Peter Peter was prince of all before he was bishoppe in Rome Now as for Hierusalē which was vtterli to be destroied ▪ by gods reuēgemēt for christes deth their impenitēt hartes not one stone to be left vp on an other god woulde not y ◠head apostle to be there setled Where also fleshly y e iewes stil loke for a carnal kingdome that yet Messias is there to come in whyche erroure the sonnes of zebedy ones were also the disciples with whome christe talked goinge towarde Emaus And for this it was ordeyned by the holy ghoste in the primatiue churche amonges the apostles that Hierusalem was not onely none of the principall and metropolitane sees but was subiect vnto the see of Caesaria as appeareth in Nicen counsel Nowe as for Antioche rather Hierusalem should haue bene head bicause the worde was firste preached there then Antioche where through Paules diligence onlye the name of christians began Howbeit the answer is y t Peter the head bishop made y e head see so y t if he had cōtinued there still and there died heade bishop then had Antioche bene the head see for euer But that was not gods will Neuerthelesse bicause Peter was ones there bishoppe and preached longe amonges them and conuerted them to the faythe and after .vii.
herte he declared still in his owne person al subiection The .lvii. obiection In scriptures ther is no mencioÌ„ made of Peters supremaci The answere Not as heretikes wraste the scriptures but there is mention ofte many times in scripture of Peters supremacye as christeÌ„ people take y e scriptures As it is both in y e probacioÌ„s also in sundrye responsions in this boke ¶ The .lviii. obiection In diuerse consideracions a man may be head and chiefe yet iÌ„ other relatioÌ„s or respectes inferiour subiect y e chiefe tayler y e chiefe paynter the chiefe phisicion or surgeÌ„ here in London within y e parishes wher eueri of them doth dwel are but takeÌ„ as neyghbourlike may chauÌ„ce as much inferiours w tout aâ—â—i such preemineÌ„ce which they haue amoÌ„g their owne coÌ„panies in their owne halles so Peter chiefe first in placing chiefe in coÌ„staÌ„cye stedfastnes of minde chiefe in ferueÌ„tnes of deuocioÌ„ chiefe in preaching godlines but not chiefe or first in preemineÌ„ce here in y e world to be aboue princes c. ¶ The answere Peter in y t respect or coÌ„sideracioÌ„ y t he is christes vicar chief heade vndernethe him here in earth so is he heade ouer all y e be of the same occupatioÌ„ y t he is of bicause the similitude depeÌ„deth soÌ„what vpoÌ„ craftes or occupatioÌ„s that is to say of christes religioÌ„ He is chefe ouer al y â— professe christ whether he be tayler paynter phisicioÌ„ or surgen yea whether he be king or emperor not y â— Peter doth chalenge any seperiortye ouer an emperor or kiÌ„g bicause he is emperor or kiÌ„g or ouer a phisicioÌ„ or paynter bicause he is phisicion or paynter but in respect in consideracion al they be christeÌ„ meÌ„ so are they al vnder Peter like as y e head phisician the head tayler the head paynter head surgeÌ„ as it is iÌ„ thobiectioÌ„ will euer require and that by right all that be of the same crafte science or occupation to be vnder theÌ„ that w tout any respect or coÌ„sideracioÌ„ to riches or pouerty to wysedome or ignorance ¶ The .lix. obiectioÌ„ Oh howe many scriptures haue bene w tin these .xxii. yeares brought cited against the popes authority The answer Euer wheÌ„ ye heare any scripture alleged sayth OrigeÌ„ vpoÌ„ Mathue coÌ„trary to y t which y e vniuersal church obserueth beleue theÌ„ not Geue no credit to theÌ„ for they would but deceiue you w t false allegatioÌ„s or false applicatioÌ„s of scriptures coÌ„trary to y e meaning of tholy gost Thinke y t scrypture is no scripture if the true intente meaning be not there yea if therin ye folow not y e authority of the churche For howe shall we know I pray you that Moyses wrote al y t is in hê .v. bokes seing we neuer saw his hande writing Yea though we had sene it howe could we know it to be his haÌ„de he being dead so loÌ„g ago or if we knew al this how were we sure y t all that he wrote was true y t god spake vnto him And y e same is likewise to be demaunded of al the prophetes writinges If ye say christ bare testimony of Moyses of y e law of y t prophetes then I aske further howe ye know by christes testimonye y t these which we rede be Moyses or the prophetes writinges although we grauÌ„t y â— by christê testimony Moy. y e ê“ph wer true faithful Yea yet further how know ye y t christ bare testimonye of Moyses y e prophetes whoÌ„ ye neuer heard preche nor teache If ye say by y e euaÌ„gelistes theÌ„ I turne agayne aske how ye know these to be y e ghospels of Mathue Marke or Luke seing ye neuer sawe theyr haÌ„des writing And if ye had sene theÌ„ yet ye knewe theÌ„ not but suppose ye know them how do ye wote y t all is true y t thei wrote seing eueri maÌ„ may be deceyued yea speciallye Marke Luke whiche wrote but of here say dyd neuer see christ If ye say they wrote being taught by tholy gost then y e same doubt cometh agayne howe ye knowe tholy ghoste taught theÌ„ or how know ye y t these be their writinges w tout corruptioÌ„ or mixture CaÌ„ ye by any menes saue or defeÌ„d thautority of y e scripture but onlye by thauthority of y e ecclesiastical tradicioÌ„s surely by none other Ye know which be the canonical scriptures y e true seÌ„se therof only by y e testimonye of y e church vnderstaÌ„d receiued by successioÌ„ of the fathers froÌ„ y e beginniÌ„g til this our time Dionise ClemeÌ„t Policarpe Ignatiê° TertuliaÌ„ OrigeÌ„ Ciprian Athana Basil Hilari Chriso Ambrose Hierome Austine w t al holy meÌ„ euer since had neuer other rule to know y e truth of scripture by but onely y t comeÌ„ professioÌ„ coÌ„seÌ„t of al the fathers euer in their time by successioÌ„ linking together their testimonies for y e ful knowledge of y e truth This is was euer shalbe y e very piller fouÌ„dacioÌ„ wherunto we must nedes lein So y t we haue receiued y e truth of y e ghospel by y e ecclesiasticall tradicioÌ„ rather theÌ„ by writing yea y e certitude of our religioÌ„ sure fayth hath not depeÌ„ded froÌ„ y e begining vpoÌ„ y e authority of y e gospels writeÌ„ but rather coÌ„trarywise y e authoriti of y e gospel writteÌ„ hath depeÌ„ded vpon the certitude of our religioÌ„ c. Paule wheÌ„ he sayd if an angel froÌ„ heueÌ„ preche any other ghospel theÌ„ thê cursed be he did not meane of any ghospel writen which theÌ„ had no authority iÌ„ y e church though sone after y e gospels writeÌ„ for certeÌ„ causes receued their authority of y e church And here is now to be noted y t we rede in Eusebius how that Serapion that learned holy bishop of Antioche sayd we receyue Peter other of thappostels euen as christ but we refuse such thinges as be falsely writen vnder their names bicause we haue no such tradicioÌ„ of the church c. This was y e rule then to know thinges by when they euer receiued al as it were by haÌ„d one of an other TheÌ„ they perceiued y t thauthority of y e ecclesiastical tradicyoÌ„ exteÌ„ded much further then the authority of y e ghospel writen y t in al doubtful cases it must geue seÌ„teÌ„ce iudgemeÌ„t whych is truth which is falsily So y t here nowe to coÌ„clude though heretikes wrast neuer so mani textes of scripture agaynst the popes authority it maketh no force nor proueth any thing agaynste our purpose And yet moreouer hereby appeareth y â— though there were no scripture at al to proue the popes authority by as there be very mani yet y t made nothing contrarye herevnto seing that by successession it hath bene stil receiued eueÌ„ froÌ„ Peters time
vertuous liuers to the outwarde apperaunce to take his parte beynge his Angels transfygured in to the Angels of lyght So that as â–ª then they dyd euer slaunderouslye blaspheme and reuyle the true christians and woulde theyr own decrees and lawes to be called the trueth their errours the veritie and them selues to be couÌ„ted godly that their churche was the catholyke church and they y â— Catholikes and earnest defendours of the trueth euen so was it fullye and whollye within this Realme of Englande in all the miserable yeres nowe paste As then the Arians called theyr secte when they suffred for their heresies holye martirs euen so now at this time theritikes cal their champions which stande obstinate to the fire holy martirs not markinge if I maye speake a word or two by digressioÌ„ that the kinde of death maketh not the Martir but the cause not markinge that euen among the HetheÌ„ many haue willyngly suffered deathe and yet no christen man so folysshe as to call theym Martyrs of God not markynge agayne that I one of Kent which said christ toke no flesh of y â— virgin deniyng therby his manhode had fauourers whiche bothe thought sayd when she was burnt that she was the Martir of God but then surelye the deuil shalbe called a confessor whiche confessed that Christe was the sonne of God Whose confession was then as true as truly made as either Iâ—â—s of Kent or els as any of theirs whiche as obstinate heretykes breake the vnitie of the church diuide Christes cooâ—e and yet crie the Lordes worde the lorâ—des worde wrestinge our lordes holy worde to their condeÌ„nation Howbeit we may well perceayue that it is no more wonder to se an obstinate heretyke stande stiffe to the fier then it is to se a man kill haÌ„ge or drowne him selfe The same deuill which causeth the one caÌ„ soone cause the other But of this matter I will speake another time Nowe therfore to retourne from whens I haue a litle while digressed we may easely coniecture that thonlye cause of al these mischiefes and miseryes that we of late haue suffered hath bene the breache of thunity of Christes church When we ones fledde forth of Peters shippe then we fell streyght way headlong into al licentious libertie then we forsaked vtterly al general counsels all ordinaunces froÌ„ the beginniÌ„g kept in christes church al iudgemeÌ„tes vpon scripture saue our owne then of singularytye we did select and chose a new fayth euery daye chaunginge and alteringe and no maruayle after that our noble Prince through counsel of some wicked men aboute him toke that in hande whiche neuer true catholike king did vsurpe before him that is to sai to sit in Peters chere Since what time oh good lord what misery haue we fallen into as wel bodylye as gostlye But nowe thankes be to Iesus Christ which through his mercye hathe broughte vs againe vnto our mother y e catholyke church euen into Peters ship and Iesus longe preserue her amoÌ„ges vs by whose meanes we were brought agayne into it Now we se that God suffereth as he didde in tharians time heresies ofte to floryshe for a seasoÌ„ but yet euer iÌ„ time of mercy he remembreth vs agayne and wil not heresie stil to preuaile but y t we may haue good coÌ„fort say w t AthaÌ„ Nolite turbari freÌ„s nubecula est et ci to pertraÌ„sit Let not your hartes faile you brethreÌ„ be not dismaied saieth he this heresie is but lik a litle cluod it wil sone vade away Nowe we se also that it was not withoute great cause that S. August sayde that amongest other thinges the succession of the bishops of Rome froÌ„ Peters time did kepe him in the true fayth as Ireneus had grauÌ„ted loÌ„g before Now we se y t y t faith is to be receiued beleued holden whiche hath bene kept of al meÌ„ at al times in al places of christendome since y e begiÌ„niÌ„g and y t we must leaue onely to y e generalitye to the antiquity to the conseÌ„t of the fathers al stil agreiÌ„g iÌ„ one For experience sheweth no 〈◊〉 onely y e scripture stories doctors y t as heretikê be euer ful of diuissioÌ„ scisme eueÌ„ oft amoÌ„ges theÌ„ selues as appereth by Luther EcolaÌ„padiê° Carolostadiê° SwiÌ„gâ—â—ê° c. being liuely figured iÌ„ y e coÌ„fusioÌ„ at BabiloÌ„ so are the catholikes euer most surely knit iÌ„ this vnitye wherunto tholy ghost stil doth moue suÌ„dry waies perswade meÌ„s coÌ„sciences Furthermore we se clerely what wickednes misery it is stil to waÌ„der iÌ„ palpable darknes froÌ„ error to error being ones out of y e vnity for which christ praied saying O father graunt y t as y â— I be one so mai these which beleue iÌ„ me be one ioyned knit together iÌ„ one faith iÌ„ one coÌ„fessioÌ„ in one loue in one grace pietye Nowe we se the cause why we fell from this vnitie and vpon what grounde We se the cause was nothing els but to maintayne wyckednes and synne We se what was the progresse and what styll folowed of it that is to saye more synne and more errour vpon errour and heresye vpon heresie We se also that the ende was almost vtter destruction of all together bothe bodely gostly extreme pouertie extreme miserie euen as people quite forsakeÌ„ of god Finally therfore we se y t there is no way so easie for the deuil to bringe in all kindes of heresies errours diuisions scismes contentions strifes and mischiefes as is to denye the vnitie of Christes churche and to forsake the head therof the Popes holines All heresies spriÌ„g hereout saith Ciprian And for this cause I haue nowe right honourable lorde and most holy father taken this worke in hande and haue dedicate the same vnto your fatherhode a chiefe and head pyller of Christes churche to the entente it myght do more good and the soner be embraced of al catholike people within this realme And herein accordynge to my small talent I haue not onely declared by sundry probations some apparent and some demonstratyue the moste hyghe authoritie aboue al other both spirituall and temporal geuen to Saincte Peter and to hys successoures for euer but also haue answered to all the comeÌ„ obiections whiche I haue eyther heard or redde deceitfully inuented agaynst the sayd authoritie Beseching your grace well to accepte this my small labour and construe all to the best for Iesus sake Whom I beseche longe to preserue your noble and vertuous estate in continuall honoure ioye and prosperytye to the great comforte and profit of all true faythful people within this realme and after this life to graunt you eternal glory in heauen wyth god almighty and his holy aungels Amen ¶ Here do folow sundrye probatioÌ„s wherof some do set forth onlye S. Peters preeminence aboue the other apostles some declare the most high authoritye and power geuen by
yeares ordeyned Euodium there after whom folowed Ignatius euen then in the primatiue church by the apostels it was ordeyned for y e third chiefe see and Alexandria for the second bicause Peter appoynted his dearely beloued disciple Marke there to be Bishoppe and yet bothe it and Alexandria subiectes to Rome bicause both they there receyued theyr prerogatiues dignities euen of Peter y e head bishop which had his see by y e holye ghoste there appointed saieth Chrisost as was couÌ„ted the chefe city of al y â— world And where as he w t his death coÌ„firmed the prerogatiue dignity thereof appointinge also before his Martirdome y t S. Clement shuld succede him in that highe place to receyue the keyes sayth S. Clement him selfe writinge to S. Iames which Peter then said he had before receiued of christ This vndoubtedlye is the catholike fayth So that no scriptures wrasted ought to moue a christen maÌ„ froÌ„ this the faithe of y e church receyued before al scriptures were writteÌ„ This is y t Paule sayth if any maÌ„ preach any other ghospel to you theÌ„ y t which you haue receiued cursed be he Paule neyther sayde nor did meane if any man preche any thing but y t which Mathue Marke Luke or Iohn haue writteÌ„ as for some of theÌ„ then had not written but he did meane if anye preache agaynst thappostolicall tradicions thoughe they were neuer writen cursed be he Al the consente of the apostels scholers disciples successours to this day thê haue taught and shall we now bring al into questioÌ„ Yea shal we condemne all and inuent newe of oure owne as men haue done in this realme of late yeares most wretchedly Sayncte Austen sayth that the succcession of Bishoppes in Peters see is one of the .4 causes y t kept him in the catholike fayth Ireneus agreeth with the same S. CipriaÌ„ affirmeth that all heresies springe forth of the denial and refusinge the see of Rome to be head Anacletus a holye Martir disciple to S. Peter and successour to him in that see sayth that y e see of Rome had his preeminence and power aboue all not geueÌ„ by the Appostels but euen by Christe hym selfe This doctrine euer hathe bene taught of all the writers from the beginninge with one consente bothe of the Latines and the GreciaÌ„s Sayncte Clemente Anacletus Ignatiê° Policarpus Dionisius Papias with many other which all were in thapostels time after them Ireneus Tertulian Origen Ciprian Athanasius Eusebius Ambr. HieroÌ„ Aug. Chriso with thousandes since them whyche haue euer kept y e same line and succession receiuinge thys doctrine as it were by hand one of another Whether shal we folowe al these holye learned fathers being saintes in heauen or els geue eare to a rablemeÌ„t of rascal herytikes verye limmes of the deuel ¶ The .xix. obiection Christ before Pylate refused an earthlye kingdome saying his kingdome was not of this worlde yea wheÌ„ they would haue made him a kinge he fled awaye ¶ The answere This maketh nothinge against the authority of S. Peter or his successours y t Popes holines Christe came not to reigne in a teÌ„poral kingdome No true christen man euer beleued or taught the contrarye He came not to depriue kinges of their worldly dignities and honours He came to establish a new kingdome whych is spiritual for the saluation of the soule and here of Saint Iohn speaketh saing thou hast redemed vs with thy bloud made vs a kingdome to oure lorde and we shall reigne vpon the earth This kingdome Christ did ordeine and made Peter head here of his successours for euer so that euery worldly Kinge or Prince if he wil be in this kingedome muste be subiecte to the head of the same or els shall he neuer come to the kingdome of heauen which is thonly cause of comming in to this spiritual kingdome here As for infidels and heathen Princes whyche wyl neither thone nor thother I speke not of Christe although he were Prince of y e kinges of y e earth as S. Iohn saith and as maÌ„ not onlye as God Kinge of Kinges and Lorde of Lordes his vesture wherin that was written signifyed the humanitye that couered the godhed yet when they woulde haue made him a Kyng he fled and no meruel for he came not therfore His onlye comminge was to redeme maÌ„ with his bloud beynge obediente to his father euen vnto the vilest death so that he came not to beare here in the world an earthlye scepter for that he sayde to a certaine yonge man requiringe right at his handes againste y e iniuries of his brother O thou man who appointed me to be iudge or deuider betwene you and your brother as though he had sayd that is not y e cause of my comminge at the leaste waye principallye to meddel with suche ciuile matters but it is to suffer death for mans raunsome Howe be it now to note a worde or .ii. although Christe in his owne person came not to take in hand anye earthly kingdoÌ„ being notw tstaÌ„ding as maÌ„ king of al kinges yet he would his disciples that is to say al that trulye professe him be he of the laitie or clergy Kinge Byshop or other for al suche be Christes Disciples iustlye and godlye to vse and exercise all rules and offices here in the world both kinges Byshoppes Dukes Lordes Ladyes both men and womeÌ„ riche or pore high or lowe ¶ The .xx. obiection Christe to declare how he and his should bee subiectes bade geue to Cesar that which was Cesars and to God that whyche was Goddes c. ¶ The answere By these wordes of Christe there is no derogation against his chief minister here in earth no nor anye power geueÌ„ to the laytye here by to be ouer the cleregye For here the wicked Pharises came craftely being determined whether he hadde sayde yea or naye to haue had a great vauntage against him ether as a traitour or els as a dissembler demaunded not whether they were bounde to paye tribute or whether he could iustlie receiue it but whether they might geue tribute to Cesar or no he being a strauÌ„ge prince which thiÌ„g thei thought to be against the fredoÌ„ of their lawe Nowe Christe whyche saw al thinges perceuing their deceytfull hertes sayd neither it was lawefull nor not lawful but only bad geue to euery one that whych was his right to haue And this is euery christen mans dutie to do But yet further here in to speake iÌ„ case Christe then had geuen commaundemeÌ„t to the Iewes as his people to haue payde tribute to Cesar or to other foreÌ„ Princes his commaundemeÌ„t had bene no more againste the Clergie then againste anye other of the laytye be he King or Emperour if he be a member of Christes church and a shepe of his flocke ¶ The .xxi. obiection Christ bad go paye tribute whyche should seme to make
partlye that the people mighte the rather geue eare to christes doctryne and lyâ—e more vertuously hauing him theyr heade shepeherde whome they loued and chose them selues What meruel was it then that themperours coÌ„sent y e chiefe of the comen people was desired in that electioÌ„ what maketh this agaynste our holye father the popes authoritie Surely nothiÌ„g at al. Howbeit in processe of time manye inconueniences rising herby as tiraÌ„ny sinister affectioÌ„ with diuerse other corruptions it was lafte to the election of the clergy agayne that euen by the consent of the holye emperours as ye maye rede in graciaÌ„ dist 63. in many other places mo Wherfore HildebraÌ„d which after was pope named Greg. y e .vii. answered vnto Otto Archb. of Colen coming froÌ„ Hen. the .iiii. emperour that neither emperoure nor any other but onely the clargye had any power or Authoritye in chosing the bishop of Rome that the permission or sufferaÌ„ce y t emperours for certayne causes had had therin was iustlye for more lawful more reasonable causes taken awaye ¶ The .xxxi. obiection At NiceÌ„ counsel y e bishop of Rome was not present c. The aunswere What then his authoritye was there as it euer was and is in all councels lawfully gethered by his legates Theyr names at that time were Victor Vincentius and Osius bishops of Corduba Yea there it was declared confirmed not instiTute for y t was done by Christe that no generall councel shoulde be kept without the consent authority of the bishop of Rome So y â— although ye bring neuer so many couÌ„cels wherein the bishop of Rome in his owne person was not present yet his authoritye and power was neuer abseÌ„t And here note further that in the .iiii. firste and chiefe general councels wherunto S. Gregory saide he gaue credite euen as to the .iiii. euaÌ„gelistes all the doinges were referred to be iudged and confirmed by the authoritie of the byshop of Rome At Nicen couÌ„sel which was the first of y e iiii they did send this epistle folowing Vnto the most blessed Siluester bishop of the citye of Rome Osius bishop of Corduba Victor and Vincentius priestes of Rome with the rest of y e bishops .318 sende greting in our lorde What so euer we haue ordeyned in this counsell of Nicen we desire that it may be confirmed by the agrement of youre mouth And in the second councel which was the first at Constantinople al that blessed coÌ„panye there gethered obeid vnto Damasus Byshope of RoÌ„e he geuing sentence against the heretikes MacedoniuÌ„ Sabellium EunomiuÌ„ Likewise at the thirde chiefe general councel which was holden at Ephesus Nestorius was coÌ„demned by Celestine then Bushope of Rome being chiefe iudge And finallye at Chalcedon the last of the .iiii. all the councel there gethered did write as in moste submission vnto the most holy Bushope of Rome Leo Byshope of thuniuersal church c. ¶ The .xxxii. obiection Ireneus bishop of Lyons did resiste Victor bishop of Rome eueÌ„ sone after y e apostels time concerning y e feast of Easter And Anicetê° bishop of Rome euen immediatly after thappostels gaue place to Policarpê° S. Iohns disciple ¶ The answere Anicetus then Pius after them Victor successours vnto peter made decrees coÌ„cerning easter And y e East church first did resist y e ordre bycause they hadde kepte an other custome whiche was after the Iewes fashion takeÌ„ of S. Iohn euaÌ„gelist Then Policarp bishop of Smirma in y e greke church yea being S. Iohns disclple also came to Rome to Anicetê° to aske councell of the matter And here marke y e al that they dyd was to edifye not to destroy and marke also that Policarpus acknowledged supirioritye when he came to holye Anicetus Byshope of Rome about the determinatioÌ„ of Easter notwithstanding he was S. Iohns disciple a Byshop yea that in the greke church Agayne after this when Victor that holy martir about the same mater would haue excominicate as heade of all the bushoppes of the greke church Ireneus exhorted him to the contrarye lest more trouble discorde and disquietnes thereby myght haue risen What maketh this obiectioÌ„ now against the popes authority Ireneus god knoweth acknowledged al to be subiecte to that highe authoritye as ye may rede in his worke li. 3. ca. 3. et 4. ¶ The .xxxiii. obiection Christ came in al pouertye not hauing as he saith where to hide his head his Disciples likewyse were called beinge pore fishers c. ¶ The answere Christ thereby did no more burtheÌ„ the Clergie then he did y e laitye yea then he did kinges or Princes being ones subiectes to y e ghospel It was mete that he and his then shoulde come without all worldlye honour riches or seculer authoritie bothe for our example and also that infidels should haue no occasion to saye that he had institute his religion by violence by tirannye by power earthlye goodes as no doubt they wold haue done if he had commen as he might if it had pleased him with all worldlye power he euen as man beinge kiÌ„g of al kinges Neuertheles in this pouerte it ought not to haue continued no nor coulde so haue done seinge Christe would haue but one body mistical in al christeÌ„dome and one head thereof his successour to gouerne al the rest must it not then nedes folow y t eueÌ„ in temporal substaunce bothe he and al other vnder him accordinge to their callinge ought to haue where with all to maintene defende their places would it not els sone come to passe that al the ministerye should come in conteÌ„pt or at the least waye smallye be regarded yea and would not all thereby shortlye come to confusion call to your remeÌ„brauÌ„ce I pray you how y â— Christ did send his Disciples twise forthe ones long before his passion and thother time after his resurrection At the first sending he bad them go al porely knowing that al necessaries then should be prouided for them to with drawe all men therby from Auarice and that nothing shuld be an hindraunce to the settinge fourthe of his Ghospel But at the seconde tyme of sendynge them fourth whyche was after his resurrection and ascension he byddynge them tarye tyl they had receiued tholy ghost they were charged to take all thinges necessarye yea and shortly after Saint Paule him selfe dyd appoint beinge euen led with the same spiryte of God that no mo pore ignoraunte fishers should be made Bishoppes or priestes but that they should be bothe doctours and men of good hospitalitye At the beginnynge all was rawe symple and rude yea and at that time when the Bushoppes were suche as hadde bene but poore ignoraunte fyshers then the verye Princes and rulers came and layde al their goodes at their fete If ye now wil nedes haue y e one ye must then nedes haue y e other How be it like as at the begynninge of the worlde the
chiefe Kinge Adam oure firste parent was al naked bare whiche thinge can not proue that all Kinges since should be as pore euen so in y e primatiue church to shew the pouertye of the Apostles can not proue that nowe all should continewe in lyke state no more then it wil folow that a childe newlye borne wrapt in ignoraunce in unbecillytye and want of al perfection lackinge knowledge lackinge streÌ„ght not hable to staÌ„d speke or go c. should stil continewe in the same miserable estate Marke wel this similitude seinge Paule lickeneth y e mistical body vnto y e natural bodye of man This both well proue that al ought not to be brought to the weake and vnperfite estate of the primatiue churche whych yet heretikes for a confusioÌ„ euer desired to haue But here note also y t we must not chaunge that which was then in the primatiue churche but wel consider that more perfeccion hath bene stil added thervnto Sit profectus inquit aug fidei ac religionis noÌ„ permutatio Againe though Christ as man cam in al humilite for our redeÌ„tioÌ„ for our instruction yet as maÌ„ he was king lord of al hauing so writteÌ„ in the hemme of his garment king of kinges lord of lordes And in y t he dyd nether chose rich priÌ„ces to be hê discip nor willed his disci after to passe of earthly riches he declared plainly by facte y t which he taught in worde sayinge be not careful for erthly thinges but first seke y e kingdome of heuen al these shalbe cast vnto you he y t prouideth for the birdes of y â— ayer will also prouyde for euerye one accordinge to theyr vocation he y t prouided for princes theyr domynyons prouided also for Peter hys successours theyr dominioÌ„s he y t prouided princes to laye their goodes at Peters feete hath euer since ê“uided for Peters see will do stil to y e ende He biddeth al be pore in spirit but as for to be pore in goodes no maÌ„ is coÌ„mauÌ„ded but rather coÌ„trari seiÌ„g he bade al meÌ„ make freÌ„des of y e wicked MaÌ„mon that it is more blessed to geue sayth he theÌ„ to receiue Happy is he whoÌ„ god at theÌ„d shall try to haue ben a good bayliffe or a faithful stuard here iÌ„ these trifeling thinges For hauing much no maÌ„ shalbe reproued but for euil kepinge getting or spending daÌ„nation shal come He is most mete to haue worldly possessioÌ„s riches dignities whiche bothe caÌ„ will best bestow them whether he be of the clergye or of the laity but all y e matter of the laytye agaynste the clergye these .xx. yeares mo hath euer still bene to take awaye the double honoure that Paule speaketh of then it woulde sone folowe that al godlines should shortlye after ceasse seing honos alit artes and as Martial saith Sint mecenates noÌ„ desunt flacci marones ver giliumque tibi vel tua rura dabuÌ„t ¶ The .xxxiiii. obiection Christ came not to beare rule but to be in all subiection he would his Disciples to folowe his stepes both Peter other Thinke that Christes wordes were not contrarye to his doinge c. ¶ The answere Christ came first most humbly for our erudicion but afterwarde he boldlye sayde all power is geuen to me both in heuen in earth God the father then did exalt him causing al in heauen hel and earth to bende and bowe vnto him and then he gaue to his disciples power to worke miracles to forgeue sinnes c. Then he appointed Peter to be porter of heauen gates then he made him chiefe shepherd ouer al his flocke c. Yea and yet beside this Christ in the time of al his subiection and basing him selfe would be taken counted to be Master ouer his flocke ye cal meÌ„ Master saith he and so I am c. What then I praye you maketh it against Christes Mastershipe or superioritie that he so to teache humility humbled him selfe yea or what proueth that lesson or that example against Peters primacie Surelye nothing at all ¶ The .xxxv. obiection Beatus Rhenanus gethereth thus of Tertulian Tertulan saith he couÌ„ted the see of RoÌ„e amonge the chiefe sees but he did not say it was the chieffest of al. Therefore he beleued not that it was the chiefest of al. ¶ The answere Rhenanus was not counted in all pointes catholike that iustlye Therfore it makethe small force for his collection How be it if he were either happye or blessed accordyng to his name or els had my lerninge in tharte of dialecte he woulde not collect or gether his argumeÌ„t in the negatiue per locum abauthoritate The philosopher dyd not saye this ergo the philosopher thought not this to be true S. Paule did not say tholye ghoste proceded from the father and the sonne therfore Saint S. Paule thought not or beleued not y t tholy ghost did procede froÌ„ y e father y e sonne A wise reason wel releshed ¶ The .xxxvi. obiection Ephes the .ii. al the apostels are shewed to haue like dignitye where Paule sayeth y t the ephesians be builded vpon the foundacioÌ„ of the apostels c. And Sayncte Iohn sayth the churche hath .xii. foundacions and in them the names of the xii apostels written c. The aunswere Sayncte Hierome saythe that vpon the appostelles the church was builded whych indede was onely buylded vpon christe as vpoÌ„ y e chiefe rocke vnder christ priÌ„cipally vpoÌ„ pet christ by his own power vpholdeth y e bylding is y e chief head as he is the chiefe lyght y e chief shepherd c. and vnder him he appointed Peter next in dignitye notwithstandinge all the Apostels in a maner of speaking be called the foundacioÌ„s ¶ The .xxxvii. obiection In the sixt councel at Cartage it was decreid that no appeale ought to be to Rome but ought to be determined with in the countrye ¶ The answere We rede in Socrates historye that there was a determination made for constitucions prouincial at y e councel of CoÌ„staÌ„tinople And the same be stil allowed approued But ther be none of theÌ„ which be to y e derogation of the see of Rome For there it was decreed also that next to Rome as chiefe Constantinople should haue his see Now if y e greke church decreed as ye saye at y t couÌ„cel to haue al causes w tout appellation to Rome to be finished there w tin y e same prouince we must eyther saye that it was to be vnderstanded in inferioure causes or els y t that restraint notw tstanding they still did acknowledge their obedineÌ„ce to y e see apostolike of Rome For els how could this their doing agre w t y e appellations had froÌ„ y t beginning as appereth in y e v. probatioÌ„ to y e see of Rome Therfore thê councel being catholike did decree nothynge against y e faith of
the canticles and fourth of Paule to the EphesiaÌ„s Corinthians are to be referred to the triuÌ„phant church do also now shew y t onlye the good in gods knowledg to be rewarded in glory are christê spouse not withstandinge here in the nomber amoÌ„ges christes people al are couÌ„ted oeÌ„s n. sunt de ecclesia numero sed noÌ„ merito y t be knit together in one faith one baptim c. Whether theâ— be good or bad So y t the vnitye agrement here in maketh y e church to be knoweÌ„ How be it if ye take or count all faithfull people which are sinners to be darkenes y e righteous onlye to be the light so no doubte y â— good bad do not al pertaine to one coÌ„panye but coÌ„sidering al faithful people as wel sinners as iust meÌ„ in that they be knit together iÌ„ one faith which is y e light of al faithful soules so they are al couÌ„ted to be w t in the cumpany of thunitie of the church militant w t out whiche be al scismatikes al heretikes al y t be excommunicat And here by appeareth y t only vnitye agremeÌ„t vnder one head iÌ„ one faith in one baptim in one order of sacrameÌ„tê sacrameÌ„talê ceremonies c. in one hope one charity in one spirit iÌ„ one reward to be receued of one head in heaueÌ„ doth make the churche of christ to be knoweÌ„ but al we both good or bad do depeÌ„d of thê vnity vnder one heade in one faith one baptim one hope one loue in one spirit al loking for one rewarde vnder one heade christ in heaueÌ„ therfore all we whether good or bad not erriÌ„g in y e faith are of thê church which theÌ„ coÌ„sequeÌ„tly herby appereth to be knowen Now for the profe of al these for y e first there is one christ ephe i whoÌ„ God the father ordeined to be head ouer al his church which is his bodi mistical Peter and his successours being immediate vicars therof as is fulli declared in this boke For the second we al are knit in thunity one faith i. co i saie al one thiÌ„g let ther be no scisme amoÌ„ges you for ye are al one gal iii y t is to say in y e faith of christ For y e third we al agre in thuniti of one bapti VnuÌ„ baptismacte eph 4 that coÌ„cerniÌ„g the matter of bap concerning y e maner forme of bap concerninge also the effect profyt of bap tiÌ„ For these .iii. ye rede Iohn y e third Mathue y e last Marke y e .xvi. excepte ye be regenerate of water tholy ghoste ye can not eÌ„ter iÌ„to y e kingdoÌ„ of god c Go and teache al nacions baptysing them in the name of the father the sonne and the holy ghost c. He that beleueth and is baptised shall be saued c. For the fourthe ye are all called Ephesians the .iiii. vnto one hope of your vocatioÌ„ Hoc est in vnaÌ„ reÌ„ sperataÌ„ que est effectus vocationis vestre For y e v kepe stil one charity phi ii being al of one minde as the apostels were Actes the .iiii. as we are al being the church counted as one lofe i. cor x or one bodye For as one lofe is made of manye graines one bodye of many members so is the church compacte of manye faithfull people knit together in charity For y e sixte i. cor xii the giftes of grace are many but al coÌ„meth of one holye spirite Be ye therfore carefull ephe iiii to kepe the vnitye of this spirit seing y t as one soule doth quickeÌ„ norishe al members of the natural bodye So doth one spirit quickeÌ„ norish al the faithfull meÌ„bres of christes bodi mistical For the last mat 20. We loke al for one peny to be geuen of god whyche is our onely one head Iohels i rewarder of all we being then all brought into one shepecote of hym our onelye one shepeherde and pastour By this aunswere ye maye fullye perceyue the palpable darkenesse wherein these heretikes blindlye do walke which obstinately holde that the church is vnknowen and that none be of it but such as be all pure without spotte and that the smaller number is euer the better concernyng beliefe RHomanê° pontifex est caput orbis vniuersi et hierarcha summus ac princeps omnium vbique perpetuo hoc Authoritate diuina necnon iudex summus a quo appellare noÌ„ licet sed eius semper est modo sitvere papa catholicus causas fidei ambiguitates omnes iudicio vltimato decidere ac determinare Verum toto tempore quo ignoratur quis sit verus pontifex sacrum concilium authoritatem habet a deo ad sedandum schisma ¶ The conclusion WE maye perceyue now hereby ientill reader howe weake feble all the obiectioÌ„s are which be commonlye made agaynst the Popes authoritye We may perceyue the long coÌ„tinuance of it euen from Peters time hitherto with sufficient profes of the same We may perceyue also that thonly occasion of all heresies and other mischiefes whiche haue bene here in Englande and caused miserable scismes amoÌ„gest vs in the late miserable yeres was the forsakynge of the heade of the churche and breakynge the vnity therof We perceyue moreouer that y e only cause of leauinge and forsakyng hym was sinne aduoutrye pride and auaryce but the cause being nought how could the effecte be good Yea howe nought euil and wicked the effect hath bene and what misery we haue both felt and suffered still worse and worse as wel bodily as ghostlye euerye good man doth playnly se We perceiue also by example now to speake that lyke as yf ye take a clue of yearne and let the top thred be fast knit tosse tipe and playe at the ball with it so longe as the toppe threde breaketh not all holdeth faste together but breake ones the toppe threede and then playe with it tosse it vp downe all will sone come to nought euen so it hath chaunsed here in England with christes true religioÌ„ after that we ones brake the toppe threde Experience hereby hathe taught vs that amonges christen meÌ„ nothing is so sore to be feared as to be deuided from the vnity of christes churche as all they be whyche forsake the head therof In vnity peace and concord all thynges do florysshe and prosper but through diuisyon and schisme what euell commeth not And that caused the holye emperour Theodosius so greatlye to laboure for vnytye amongest Christes flocke Which thinge nowe earnestly pondered and throughlye weped let vs with all dylygence wyth all studye and prayer endeuoure our selues to kepe vs in the vnitie of christes church and to kepe vp the charet that it fall no more to the grounde Let vs mooste humblye obey vnto Peter and his successors as vnto the heade and chieffe stone