Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	bishop_n	church_n	cyprian_n	2,093	5	10.8624	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01507	A newyeares gifte dedicated to the Popes Holinesse, and all Catholikes addicted to the Sea of Rome: preferred the first day of Ianuarie, in the yeare of our Lorde God, after the course and computation of the Romanistes, one thousand, fiue hundreth, seauentie and nine, by B.G. citizen of London: in recompence of diuers singular and inestimable reliques, of late sent by the said Popes Holinesse into England, the true figures and representations whereof, are heereafter in their places dilated.	B. G. (Bernard Garter); Tunstall, Cuthbert, 1474-1559. Letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley somtime Byshop of London.; Stokesley, John, 1475?-1539.; Googe, Barnabe, 1540-1594.	1579 (1579)	STC 11629; ESTC S102867	65,066	113

Hoc erant vtique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis Undoubtedly all the rest of the Apostles were the same that Peter was endewed with like equalitie of honour and power And Saint Hierome thus Cuncti Apostoli claues regni coelorum accipiunt ex aequo super eos Ecclesiae fortitudo fundatur All the Apostles receiued the keyes of the kingdome of heauen and vppon them as indifferently and equally is the strength of the Church grounded and established Which Saint Hierome also aswell in his commentaries vpon the Epistle to Titus as in his Epistle to Euagrius sheweth that the Premacies long after Christs ascention were made by the deuise of men where before Communi clericorum consilio singulae Ecclesiae regebantur etiam Patriarchales By the common agréement of the Clergy euery of the Churches were gouerned yea the Patriarchal Churhes The wordes of S. Hierome be these Sciant ergò episcopi se magis ex consuetudine quàm dispensationis Dominicae veritate presbyteris esse maiores Let the Bishops vnderstande that they be greater than other priests rather of custome than by the vertue and veritie of the Lords ordinaunce And in his Epistle to Euagrius he hath the lyke sentence addeth therevnto Vbieumque fuerit Episcopus siue Romae siue Eugubij siue Constantinopli c. Wheresoeuer a Bishop be eyther at Rome or at Eugubin or at Constantinople c. he is of all one worthinesse of all one priesthood And that one was elected which should be preferred before other it was deuised to the redresse of schismes least any one challenging too much to themselfe should rent the Church of Christ. These words onely of Saint Hierome be sufficient to proue that Christ by none of these thrée texts which be all that you and others doe alleage for your opinion gaue to Peter any such superioritie as the Bishop of Rome by them vsurpeth And that Peter nor no other of the chiefe Apostles did vendicate such Primacie or superioritie but vtterly refused it and therefore gaue preheminence aboue themselues to one that though he be sometimes called an Apostle yet he was none of the xij as Eusebius in the beginning of his seconde booke called Historia ecclesiastica doth testifie alledging for him the great and auncient Clearke Clementem Alexandrinum saying thus Petrus Iacobus ac Iohannes post assumptionem saluatoris quamuis ab ipso fuerant omnibus penè prelati tamen non sibi vendicarunt gloriam sed Iacobum qui dicebatur Iustus Apostolorum Episcopum statuunt Peter Iames and Iohn after Christs ascention into heauen although they were by him preferred wel ny before al other yet they challēged not that glory to themselues but decree● that Iames who was called Iustus should be chiefe Bishop of the Apostles By these wordes it is cleare that Iames was the Bishop of the Apostles not bicause as some men do glose he was elected by the Apostles but bicause he had thereby Primacy and honour of a Bishop in Ierusalem aboue the rest of the Apostles And one thing is especially to be noted and also meruayled at that the Bishops of Rome doe challenge this Primacie alonely by Peter and yet Saint Paul which was his equall or rather superiour by Scripture in his Apostolate among the Gentiles ▪ wherof Rome was the principall suffered at Rome wher Peter did and is commonly in all the Church Romaine ioyned with Peter in all appellations and titles of preheminence and both be called Principes Apostolorum the chiefe of the Apostles Uppon both is equally founded the Church of Rome the accounting of Bishops of Rome many yeares agréeth thervnto For Eusebius sayth that Clemens tertius post Paulum Petrum pontificatum tenebat That Clement was the third Bishop after S. Paul Peter reconing both them as Bishops of Rome yet therin preferring S. Paul. With lyke words saying of Alexander Bishop of Rome the Quinta successione post Petrum atque Paulū plebis gubernacula sortitus est Alexāder obteined the gouernāce of the people by successiō the first Bishop after Peter Paul. Irenaeus also as Eusebius recyteth saith Fundata aedificata Ecclesia beati Apostoli Lino officium episcopatus iniungunt After the Church was once founded buylded they charged Linus with the office of the Bishopricke of the holy Apostle Wherby appeareth that they both ioyntly constituted him Bishop of Rome receiued only their Apostleship enioyned vnto thē by christ And therfore if the Bishops of Rome challēge any preheminence of authority by Peter they shold aswell or rather by Paul bicause thei both soūded it both ther preached both ther suffred resigning that Bishopricke to Linus and all at once And if yée will peraduenture leaue to the former preaching there by Peter which by Scripture cannot be proued yet then at the least Saint Paul and his successours in Epheso should haue like Primacie ther bicause he founded first that church though Saint Iohn after that did buyld it as witnesseth Eusebius saying Ecclesia quae est apud Ephesum à Paulo quidem fundata est à Iohanne verò aedificata The Church which is at Ephesus in déede was founded of Paul but it was buylded of Saint Iohn And so Peter should haue no other Primacie in Rome but as Paul had in Epheso that is to say to be counted as the first preachers and conuerters of the people there to the faith of christ And as well might all the Bishops of Ephesus challenge the Primacie of all Nations both Gentiles and Iewes by Saint Paul Apostolum Gentium their founder as the Bishop of Rome by Saint Peter Apostolum tantum Circumcisionis in case hée were the first founder challenging Primacie ouer all But vndoubtedly this Primacie ouer all that the Bishops of Rome of late doe challenge was not allowed nor yet knowen nor hearde off amongst the auncient Fathers though they had the church of Rome in high estimacion as well for the notable vertuous déedes that the Clergie ther did shew and exercise abundantly to their neyghbours as witnesseth the sayde Eusebius alleaging the Epistle that Dionisius Alexandrinus wrote to Sother Bishop of Rome testifiyng the same As for the Citie of Rome was the most ample and chiefe Citie of all the world witnessing Saint Cyprian saying Planè quoniam pro magnitudine sua debeat Carthaginem Roma praecedere illic maiora grauiora commisit Certeinly bicause that Rome ought for hir greatnesse excell Carthage therefore there he committed the greater and more grieuous offences Which Saint Cyprian also when he had done certeine actes yea made certeyne determinations and statutes vnto the Bishop of Rome he did not submit them to his reformation or iudgement but onely signified his owne sentences to like him also And yet adding therevnto that if any Bishops meaning as well of Rome as of others which

one mortall man to be heade ouer all the Church and that to be the Bishoppe of Rome we doe not agrée wyth you For you doe there erre in the true vnderstanding of Scripture or els yée must saye that the sayd counsell of Nyce other most auncient dyd erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed And that Christ the vniuersall head is present in euery Church the Gospell sheweth Vbi duo vel tres congregati fuerint in nomine meo ego in medio eorum sum Where two or thrée be gathered together in my name there I am in the midst of them And in an other place Ecce ego vobiscum sum vsque ad consummationem seculi Beholde I am with you vntill the ende of the world By which it may appeare Christ the vniuersall heade euery where to be with his misticall body the Church who by his spirite worketh in all places how far soeuer they be distaunt the vnitie and concorde of the same And as for any other one vniuersall head to be ouer all then Christ himselfe Scripture prooueth not as it is shewed before And yet of a farther proofe to take away the scruples that peraduenture doe to your appearaunce rise of certeyne wordes in some auncient authours and especially in Saint Cyprians Epistles as the vnitie of the Church stoode in the vnitie with the Bishop of Rome though they neuer call him supreme head if you precisely weygh and conferre all their sayings together yée shall perceiue that they neyther spake nor ment other thing but when the Bishop of Rome was once lawfully elected and intronizate if then any other would by faction might force or otherwise the other lyuing and doeyng his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe As Nouatianus did attempt in the time of Cornelius that then the sayd Fathers reconed them good Catholiques that did communicate with him that was so lawfully elected and the custome was one Primacie to haue adoe one with an other by congratulatory letters soone after the certeintie of their election was knowne to kéepe the vnitie of the Church And they that did take parte or maintaine that other vsurper to be Shismatiques bicause that vsurper was a Schismatique for that Quia non sit fas in eadem Ecclesia duos simul esse episcopos nec priorem legittimum Episcopum sine sua culpa deponi That it is not lawfull for two Bishoppes to bée at once together in one Church Nor that the former Bishop béeing lawfull ought to be deposed guiltlesse without his fault bee proued And this is not a prerogatiue of Rome Church more than of any other cathedrall speciall patriarchall or metropoliticall Church as appeareth in the third Epistle of the first booke and in the eight of the second and of the fourth booke of S. Cypriane to Cornelius Whose woordes and reasons all that peraduenture might séeme to conclude the vnitie of the Church in the vnitie of the Biship of Rome bicause they were all written to him in his owne case may as wel be written to and of any other Bishop lawfully chosen possessed who percase should bée likewise disturbed by any factions of ambitious heretickes as the Bishops of Rome then were And where ye thinke the name of Supreame head vnder Christ giuen attributed to the kings Maiestie maketh an innouation in the church perturbation of the order of the same it cannot be any innouation or trouble to the church to vse the roume that God hath called him too which good Christiā Princes did vse in the beginning when faith was most pure as Sainct Augustine ad Gloriam Eleusium saith Ait enim quidam Non debuit Episcopus pro consulari iudicio purgari quasi verò ipse sibi hoc comparauerit ac non Imperator ita quaeri iusserit ad cuius curam de qua rationē Deo redditurus esset res illa maximè pertinebat One ther is which saith that a Bishop ought not to haue bene put to his purgation before the iudgement seate of the deputie as though he himselfe procured it and not rather the Empeyour himselfe caused this inquirie to bée made to whose iurisdiction for the which he must aunswere to God that cause did especially perteine Chisostome writeth of that imperiall authoritie thus Laesus est qui non habet parem vllum super terram summitas caput est omnium hominum super terram Hée is offended that hath no péere at all vpon the earth for he is the highest potentate and the heade of all men vpon earth And Tertulianus ad Scapulum saith Colimus ergo imperatorem sic quo modo nobis licet ipsi expedit vt nominē à Deo secundū quicquid est à Deo cōsequntū solo Deo minorem hoc enim ipse volet sic enim omnibus maior est dum solo vero Deo minor est Idē in Apologetico de Imperatoribus capite 30. loquēs ait Sciunt quis illis dederit imperium sciunt qui homines qui animas sentiunt eum Deū esse solum in cuius solius potestate sunt à quo sunt secundi post quē primi ante omnes super omnes Deos. We so honour reuerence the Emperour in such wise as is lawfull to vs expedient to him that is to say as a man next the second to God of whom is deriued all the power he hath but yet inferiour to God alone for so is it his pleasure to haue it For thus is he greater thā all men while hée is inferiour but to God alonely And the sayd Tertulianus in his booke Apologetical speaking of Emperours They knowe who hath giuen to thē their gouernement they know what men they be themselues vnderstanding they haue of mans soules but so that they perceiue that God is he alone vnder whose onely power they be take themselues as second to God after whom they bée the chiefe before other aboue all the Gods Theophilactus ad Romanos super ilud Omnis onima potestatibus sublimioribus subdita sit Ait apostolū hic vniuersos erudire siue sacerdos sit ille siue Monachus siue Apostolus vt se principibus subdat Let euery soule be subiect to the higher powers Hoc est Etiam si Apostolus sis Etiam si Euangelista etiā si Propheta aut quisquis postremò fueris Non enim subuertit pietatem haec ●ubiectio Et non simpliciter Parcat inquit sed subdita sit That is ▪ although thou art an Apostle although an Euangelist although a Prophet or whatsoeuer thou art be subiect for this subiection ouerthroweth no godlinesse And he saith not onely let him obey but let him bée subiect And if the Apostles be subiect to princes much more al bishops

most holy and auncient expositours wholly doe take to be ment of the faith then first confessed by the mouth of Peter vpon which faith confessing Christ to be the sonne of God the Church is builded Christ béeing the very lowest foundation stone wherevpon both the Apostles themselues and also the whole faith of the Church of Christ by them preached through the world is founded and builded and other foundation none can be but that onely as S. Paul sayth Fundamentum aliud c. No other foundation can any man lay besides that which is Christ Iesus And wher ye thinke that the gospel of Luke prooueth the same authoritie of the Bishop of Rome saying ▪ Rogaui pro te Petre vt non deficiat fides tua tu● aliquando conuersus confirma fratres tuos Peter I haue praied for thée that thy faith should not faile thou béeing once conuerted confirme thy brothers Surely that speaketh of the fall of Peter knowen to Christ by his godly presence whereof he gaue him an ynckling that after the time of his fall he should not dispaire but retourne againe and confirme his brethren as he euer being most feruent of them was wont to do The place doth plainly open it selfe that it cannot be otherwise taken but this to be the very meaning of it and not to be spoken but to Peter For else his succescours must first faile in the faith and then conuert and so confirme their brethren And whereas ye thinke that this place of the gospell of Iohn Pasce oues meas Féed my shéepe was spoken onely to Peter which woords make him shepheard ouer all and aboue all S. Peter himselfe testifieth the contrary in his canonicall Epistle where he saith to all Priests Pascite qui in vobis est gregem Christi feede the flocke of Christ which is among you which he bad them do by the authoritie that Christ had put them in as followeth Et cùm apparuerit princeps pastorum percipietis immercessibilem aeterne gloriae coronam And when the chiefe shepheard shal appeare ye shall receiue the incorruptable crowne of eternall glory The same likewise Sainct Paule in the Acts testifieth saying Attendite vobis vniuerso gregi in quo vos posuit spiritus sanctus regere Ecclesiam Dei Geue héede to your selfe to the whole flock wherein the holy Ghost hath set you to gouerne the Church of god Wherein the originall text the worde signifying Regere to gouerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same woorde that was spoken to Peter pasce féede for it signifieth both in the Scriptures And that by these woords he was not made and constituted shepheard ouer all it is very plaine by the fact of S. Peter which durst not enterprise much conuersation amongst the Gentiles but eschewed it as a thing vnlawfull and much rather prohibited than commaunded by Gods lawe vntill he was admonished by the reuelation of the shéete full of diuerse viandes mencioned in the Actes of the Apostles where if Christ by these woordes Pasce oues meas Féed my shéep had giuē such an vniuersal gouernance to Peter then Peter being more feruent then other of the Apostles to execute Christes cōmaundement would of his owne courage haue gone without any such new admonitiō to Cornelius except peraduēture you would say that Peter did not vnderstand the sayde woordes of Christ for lacke of the light which these latter men haue obteined to perceiue therby vnderstand the woords of Christ to Peter better than Peter himselfe did And strange also it were to condēne Peter as an high traitour of his Master after his ascention as he in déed were worthy if his Master had signified vnto him that the Bishops of Rome by his dying ther should be heads of all the church he knowing by these woords Pasce oues meas Féed my shéepe notwithstanding his Masters high legacy cōmaundement yet would flée as he did from Rome vntil his Master encountring him by the way with terrible words caused him to retourne And bicause this history peraduenture might not weigh against an obstinate minde to the contrary what shall we say to the woords of S. Ambrose declaring affirming as great as ample primacie to Paul as to Peter vpon these woords of Paul Qui operatus est Petro c. he that wrought for Peter c. Thus he writeth Petrum solum nominat sibi comparat quia primatum ipse acceperat ad fundādum ecclesiam se quoque pari modo electū vt primatum habeat in fundādis Ecclesijs Gentium Et paucis interiectis Ab hijs itaque videlicet apostolis qui inter caeteros clariores erant probatū dicit Paulus donum ꝙ accepit à Deo vt dignus esset habere primatum gentium sicut habebat Petrus in praedicatione circumcisionis Et sicut dat Petro socios viros egregios inter Apostolos ita sibi iungit Barnabam qui diuino iudicio ei adiunctus est gratiam tamen primatus sibi soli vindicat concessam à Deo sicut soli Petro concessa est inter Apostolos deteruntque sibi inuicē dexteras c. Et Paulo post Quis auderet inquit Ambrosius primo Apostolo resistere nisi alius talis qui fiducia electionis suae sciens se non imparem constanter improbaret quod ille sine consilio fecerat Which may thus be englished He nameth Peter onely and compareth him to himselfe for he receiued a Primacie to buylde a Church and that he in lyke sort was chosen to haue a Primacie in buylding the Churches of the Gentiles And shortly after it followeth Of the Apostles he sayth his gifte was allowed which he had receiued of God that he might be founde worthy to haue the Primacie in preaching to the Gentiles as Peter had in preaching to the Iewes And as he assigned to Peter for his companions which were the chosen men amongst the Apostles euen so also doth he take to himselfe Barnabas who was ioyned vnto him by Gods iudgement yet did he challenge still to himselfe alone the prerogatiue of Primacie which God had graunted him as to Peter alone was it graunted among other of the Apostles So that the Apostles of the Circumcision gaue their hands to the Apostles of the Gentiles to declare their concorde in fellowship that eyther of them should know that they had receiued the perfection of the spirite in the preaching of the Gospel so should not néed eyther other in any matter And shortly after who should dare resist Peter the chiefe Apostle but an other such a one which by the confidēce of his electiō might know himselfe to be no lesse so might reproue boldely that thing which he inconsideratly had done c. This equalitie of dignitie of Paul which S. Ambrose affirmeth by Scripture to be equally committed to Peter and Paul ▪ Saint Cyprian and Saint Hierome doe extende to all the Apostles Cyprian saying thus

were of the contrary opinions to him would otherwise thincke or doe hée would not then his sentences should be to thē preiudiciall or compulsorie but to follow their owne wits customes Tum quod vnusquisque Episcoporum habeat sui arbitrij libertatem tum quod vnusquisque praepositus rationem sui actus sit Domino rediturus Partly for that euery one of the Bishops hath libertie of his owne will and partly for that euery gouernour shall make an accompt to God of his owne déede as it appeareth plainely in his Epistle to Stephanus and Iulianus And in the third Epistle to Cornelius towardes the ende speaking of the refuge that one Felicissimus à Nouatian after the condemnation in Affrica made to Rome he impugneth such appeales saying that Quia singulis pastoribus portio gregis est asscripta quam regat vnusquisque gubernet rationem sui actus Domino rediturus statutū est ab omnibus nobis aequumque pariter ac iustū censemus vt vniuscuiusque causa illic audiatur vbi est crimen admissum Forasmuch as euery pastour hath his flocke by portion committed to him which euery one ought to rule gouerne and must giue accompt to the Lord of his administration it is decréede of vs all and wée thinke it both méete iust that euery mans cause and plea should there be heard where the crime is committed This holy excellent Clarke and Martyre S. Cyprian would neuer haue either impugned their refuges to Rome from their owne primates or so obstinately holden and mainteyned his determinations in the counsels of Affrike contrary to the opinion of the Bishop of Rome and to their customes without any submission by woord or writing if the primacie ouer all which the Bishops of Rome doe challenge and vsurpe had bene grounded vpon the plaine Scriptures as you with some others doe thinke And it is to bée supposed also that hée would in all his Epistles to them haue called them Patres or Dominos Fathers or Lords as superiours and not alwaies Fratres collegas brothers and fellowes in office as but his fellowes which yet more plainly doth appere by the Actes of the Counselles of Africke in Sainct Augustines time by the which it is euident that though the faith of Christ was by the Romaines first brought into Africke as Saincte Augustine doth confesse yet it was not read nor knowne that the Bishoppes of Rome vsed or challenged any exercise of souereignetie in Africke vnto this time And yet then hée did not challenge it Iure diuino but Praetextu definitionis cuiusdam canonis in concilio Niceno That is by the right of Gods woorde but by the pretence of a certeine canon supposed to bée in the counsaile of Nice Which article could neuer be found though it were then very diligently sought for through all the principal Churches of the East and South But onely alleadged of Iulius Bishop of Rome out of his owne librarie And you may bée well assured that if these in Scriptures had made for it neither the Bishop of Rome would haue left that certeine proofe by Scriptures and trusted onely to the testimonie of an article of that counsaile doubted on vnlikely to be founde Nor yet Sainct Augustine with his holy and learned company would haue resisted this demaunde if it had bene either grounded vpon Scriptures or determined in that or other counsayle or yet had stand with equitie good order or reason Howbeit the largenesse and magnificence of buildings of that Citie and auncient excellencie and superioritie of the same in temporall dominions was the onely cause that in the Counsailes where the Patriarchall seas were set in order the Bishoppe of Rome was lotted in the first place and not in any such constitution made by Christ as appeareth well by that that Constantinople béeing at that time of this ordering of the Patriarchall seas by the Emperours most amply enlarged béeing before a small towne and of no renowne and by them most magnificently builded and aduaunced worldly wyth all titles prerogatiues and priuiledges temporall like vnto Rome and therefore called Noua Roma Newe Rome was therefore aduaunced also to the second sea and place Antiochia in the East where Sainct Peter first tooke the chaire before he came to Rome and Christian men had there first their name gyuen them Yea and Hierusalem which was the first Mother Citie of our faith and where Christ himselfe first founded the fayth reiected with Alexandria to the thirde fourth the fift places bicause at that time they were not in so high estimation in the world though in the faith of Christ all they were auncientes and some of them Mothers to Rome Truth it is that the Bishops of the Orient for debates in matters of the faith amongest themselues made sutes to the Bishop of Rome but that was not for the Superioritie of iurisdiction vpon them but bicause they were greatly deuided And those countries as well Byshoppes as others much infected with the heresies of the Arrians whereof the Weast was in a manner cléere And among the Orients none were counted indifferent to decide those matters but where all suspect of affection for one cause or other wherefore they desired the opinions of the Bishops of the West as indifferent vntangled with affections of any of those partes and incorrupted with any of the Arrians as appeareth by the Epistles of Sainct Basil written in all their names for the sayde purpose In the which also it is especially to bée noted that their suite was not to the Bishop of Rome singularly or by name but as the titles doe shewe to the whole congregation of the Bishoppes of Italy and Fraunce or of the whole West and sometyme preferring the French Bishops saying Gallis Italis and neuer naming the Romanes And for a cléere proofe that the auncient Fathers knewe not this primacie of one aboue all wée néede none other testimonie but their determination in the counsell of Nice that Alexandria and Antiochia and vniuersally all other primates should haue the whole gouernaunce of their confine countries likewise as the Bishop of Rome had of his Suburbicans And this determination proueth also that your thrée Scriptures ment nothing lesse then this primacie ouer all For God forbid that wée should suspect that counsell as ignoraunt of those plaine Scriptures to the which sith that time all Christendome hath leaned as the anker of our faith And if you like to reade the auncient ecclesiasticall histories there you may sée that Athanasius other Patriarkes did execute that primacie as in making consecrating and ordering of Churches Bishoppes and Clarkes in their countries East and South as the Bishops of Rome in that time did in the West and North. And if ye would yet any thing obiect against any of these witnesse then for to eschewe contention and for a finall conclusion let the Bishop of Rome stand to his owne confession made many years

past by his predecessour Agatho to the Emperour Constantine Heraclius and Tiberius in his Epistle written to them in his name and in the name of all the Synods which he thought to bée vnder the sea Apostolique wherein soone after the beginning of the Epistle he comprehendeth them all vnder the name of the Bishops dwelling in the North and West parts of their Empire So that ther in his owne Epistle he confesseth all his subiects or obedienciaries to hée onely of the North and West so appeareth euidently by his owne confession that neither by Gods law nor mans lawe he had to do with any person of the East or the South And this his high souereintie ouer all challenged as you and others say by Scripture as by his owne confession quailed and brought to a little strayght angle And this Agatho was not a man vnlearned as appeareth by the Actes of the sixt Synode Constantinopolitane in the iiij acte wherein is written at large and expressed the sayde epistle and confession And afore the Primacie of Peter which auncient Doctors speake off that was onely in preaching and teaching the fayth of Christ which he first among all the Apostles and first of all mortall men did expresse with his mouth That Primacie did so adhere to his owne person that it was neuer deriued neither to any successour nor to other Apostle but chiefely to himselfe for all other professing after the same speake it after him who had professed it before Moreouer all the Apostles as Saint Iohn sayth be fundaments in the heauenly Ierusalem not Peter only Moreouer Cyprian affirmeth as is aforesayd that all the Apostles were of equall dignitie and power which all auncient authors lykewise doe affirme For Christ gaue the Apostles lyke power in the Gospell saying Ite docete omnes Gentes baptizantes eos c. Go and teach all Nations baptizing them c. And Saint Paul as is sayd before knewe no other Primacie giuen to Peter to preach in any place but among the Iewes as he himselfe had among the Gentiles as he writeth to the Galathians where Saint Ambrose as is aforesayd affirmeth the same And that the mother of all Churches is Ierusalem as afore is sayd and not Rome the Scripture is playne both in the Prophet Esay De Syon exibit lex verbum Domini de Ierusalem Out of Syon shall the law procéede and the worde of the Lord out of Ierusalem Upon the which place Saint Hierome saythe In Ierusalem primùm fundata Ecclesia totius orbis Ecclesias seminauit Out of the Church first found in Ierusalem sprong all other Churches of the whole world And also in the Gospell which Christ before his ascension commaunded his Apostles to preach ouer all the worlde beginning first at Ierusalem so that the Bishops of Rome vniuersall power by him claymed ouer all cannot by any Scripture ●e iustified as if ye haue red the auncient Fathers expositions of the sayd Scriptures as we suppose you haue sith your letters sent hether concerning this matter and would giue more credence to their humble and playne speaking than to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilytie which passeth as ye write the lawyers learning and capacitiy we doubt not but that ye perceiue and thinke the same And where ye thincke that the king cannot be taken as supreme heade of the Churche bicause he cannot exercise the chiefe office of the Church in preaching and ministring of Sacraments it is not requisite in euery body naturall that the head shall exercise eyther all manner of offices of the body or the chiefe office of the same For albeit the head is the highest and chiefe member of the naturall body yet the distribution of lyfe to all the members of the body aswell to the head as to other members commeth from the heart and is minister of lyfe to the whole bodye as the chiefe acte of the body This simlitude yet hath not his full place in a mysticall body although the Scripture speaking of king Saul sayth Cum esses paruulus in oculis tuis coustitui te caput in tribubus Israel When thou wert but of small reputacion in thine owne eyes I made thée head amongst the tribes of Israel And if a king amongst the Iewes were Caput in tribubus Israel hoc est hominum videntium Deum per vmbram tempore legis multò magis Princeps Christianus caput est in tribubus Israel hoc est verè per fidem videntium Christum qui est finis legis The heade in the tribes of Israel that is of men which sée God by a shadowe in the time of the law much more is a Christian king head in the tribes of spirituall Israel that is of such which by true fayth sée Christ which is the ende of the law The office deputed to the Bishops in the misticall body is to be as eyes to the whole bodye as almightie God sayth to the Prophet Ezechiel Speculatorem te dedi domui Israel I haue made thée an ouerseer ouer the house of Israel And what Bishop soeuer refuseth to vse the office of an eye in the mysticall body to shew vnto the body the right way of lyuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if he shall take other office in hande than appertayneth to the right eye shall make a confusion in the body taking vppon him an other office then is giuen to him of god Wherefore if the eye will take vpon him the office of the whole head it may be aunswered vnto it It cannot so do for it lacketh brayne And examples sheweth lykewise that it is not necessarie alwayes that the heade should haue the facultie or chiefe office of administration you may sée in a Nauy by Sea wher the Admiral who is captaine ouer all doth not meddle with stering or gouerning of euery ship but euery Maister perticular must direct the ship to passe the Sea in breaking the waues by his stering and gouernance which the Admirall the head of all doth not himselfe nor yet hath the facultie to doe but commaundeth the Maisters of the ship to doe it And likewise many a captaine of great armyes which is not able nor neuer coulde peraduenture shoote or breake a speare by his owne strength yet by his wisedome and commaundement onely he atchieueth the warres and attayneth the victory And where ye thinke that vnitie standeth not onely in the agréeing in one fayth and doctrine of the Church ▪ but also in agreeing in one head if ye meane the very and onely head ouer all the Churche our Sauiour Christ Quem pater dedit caput super omnem Ecclesiam quae est corpus eius Whome the father hath set ouer all the Church which is his bodye wherein all good Christian men doe agrée ye say truth And if ye meane of any

iudgement to suche Regicides The matter misfortune at first was strāge to the beholders but whē the Romanes vnderstode this enterprise the wickednes therof they fastned a cord to one of the legs of the brused dismēbred trayterous body caused the same carcasse to be drawen through the high stréetes of the Citie thrée dayes togither to the terrible example of all others Yet neuerthelesse the Emperour of his accustomed clemēcy cōmanded that the dead body should be buried Againe the same Benno thus writeth that one Iohn Bishop of Portua a man to whome Heldebrand was accustomed aboue all other to reueale the secrete cogitations of his hearte béeyng in the Pulpitte in Saincte Peters Churche in disburthening of his conscience as it were reuealed diuers horrible things before a great audience and amongst the rest this for one There was sayd he so detestable a thing by vs and Heldebrand committed as for the doing thereof we were all worthy to be buryed quicke And thus it was Heldebrand thirsting the death of the Emperour Paganlike sought diuine answere in forme of Oracle at the Sacrament of the body of our Lorde Iesus touching the death of the Emperour as the Pagans were wont to do of their Idols and bycause the Sacrament answered not he fell in a rage and in the same this rage dyd throwe it into the fire notwithstanding that the Cardinals whiche were present resisted to their vttermost in forbidding him the fact and therevpon immediately without lawfull accusation canonicall assemblie or order in iudgement he excommunicated the Emperoure notwythstanding that he was ouerobedient to that Pope and seuered the Princes of his Kingdome from him and by priuie conspiracies wroughte by sundrie secrete Traytours sought the death of the good Emperoure but God maugre the Pope alwayes defended him Oh monstrous strange Treason procéeding from the Sanctuarie yea and from him that will haue the name of high Prieste and séeme to gouerne the Church and direct the elder Iudges whatsoeuer And further the same Heldebrād by terrour threatnings commanded that none should be so hardy to defende the Emperoures cause nor in any wise to beare fauour or good will towards him wresting the Scriptures violently to corrobrate his falsehoode But so soone as this Deuill incarnate did arise out of his Iudiciall seate wherein he had excommunicated the Emperoure the same his throne which lately before was new built of most stoute strong timber suddaynely by the Prouidence of God was terribly shiuered in many places by the which each man conceyued and euidently did sée howe that wicked decrée of lawes had by the same his presumptuous excommunication sowed most terrible Scismes in the Church of Christe But when he sawe that his deceytefull deuise toke no successe he beganne to vse open violence and hostilitie against Caesar and the Emperour being thus excommunicated the Pope absolueth all men from their oth of fidelitie as they tearme it and sente the Crowne of the Empire to Ralph Duke of Swethland with this barbarous verse engrauen in the same Petra dedit Petro Petrus Diadema Radulpho whyche may be thus Englished Christ gaue to Peter the Diademe and Peter giues it Ralph By reason whereof Henry was sore troubled in his minde and layde aside his royall ornamentes then he accompanyed wyth his wife his yong sonne in a cruel sharp Winter trauelled woolward by dangerous passages towards Rome humbly to craue pardon at the Popes hand where he stoode at the Citie gate withoute meate or drinke from morning to night a pitifull spectacle both to Angels and men bearing the opprobrious scoffes of Heldebrand his Harlots and his Monkes with most lamentable affliction thrée dayes togither and yet his sute was no greater thā to be brought to the spéech of the Pope but he mighte not be suffered once to enter into the gates At the third dayes end the Emperour making his petition somewhat more earnestly obteyned a spightefull answere which was that the Pope that detestable Antechrist had not yet any leysure to talke with him Henry yet taking all things paciently gaue his diligent attendance without the gates suffering in the suburbes many discommodities for the Winter was sharper than accustomably it is want to be and euery thing almost frosen entreating for pardon and at length that is to say vpon the fourth day at the earnest request of Mathilda a Countesse whiche as the story sayth the Pope loued very wel and of the Abbot Monkes of Cluniacensis and of Adellaus the Earle of Sabaudia the Emperour had accesse to the Popes holynesse of whome he humblie desired pardon and into whose handes he offered his Crowne howbeit the Pope would neither pardon him nor absolue him from excommunication vnlesse he woulde first auow to make satisfaction in the Synod for his offence which was none at all according to the Popes decrée and performe other vnlawfull and vnreasonable conditions To all whiche vnreasonable requestes of the Pope Henry yéelded and promised to performe and yet coulde not be restored to his Kingdome But héerein somewhat differeth Sleydan for he in the third Boke of Monarchies sayeth that Caesar Henry was again in fauor with Heldebrād but the Péeres of Italy were mightily offended that the Emperoure with so great dishonor shame had yéelded himself to him which inuaded the Papacie by diuelish coniurations defiled all things with bloudshead adulterie The Pope and Cardinals did not a little swell in pride in this respect that they had brought Henry the Emperor vnder their yoke thervpon toke encouragemēt to attempt greater matters But Henry assuring himself in the strength spirit of God reuenged these things presently by force of Armes after lōg conflict subdued Rodulphus in the field whose right hand was cut off in that battell wherevpon Rodulphus cōmanded that all the Bishops authors of this conspiracy shuld be brought before him in whose presence he caused the same his dismembred right hand to be layd before him thervpō vttered these words I confesse saith he that I am wel and rightly dealt withall for this is the hand with the which I gaue my faith troth and loyaltie to my soueraigne Lorde Henry but by youre instigation I haue oftentimes vnluckilie waged warre against him and violated my faith therefore haue receyued this iust reward of my periurie I appeale therefore to youre consciences whether you haue ledde me the right way or no let me therefore be example vnto you returne you againe to your King perfourme your former faith and I my selfe will goe to my fathers and at that instante Rodulphus departed this life after whose death they by the Popes cōmandement created another Emperoure whose name was Hermannus Saxo Earle of Lacelburge whiche seconde Emperour also by the ordinance of God no doubte was in beséeging a certayne Castell in Germany slayne by the hand of a woman whych tumbled from the

toppe of one of the Towers a mightye stone vpon him But yet for all this the vnspeakeable malice of that sauage Tirant could not be restreyned for hée yet raysed against the said most godly Emperour the third Traytor whose name was Egbart a Marquesse and Cousin to the sayd Henry which Egbart was apprehended in a certayne Mill and by the Cesarians themselues miserably murthered Thus still the liuing Lord defended his seruant against the Pope that enuious Uicar of Sathan vnto whose pleasure his irremoueable mate Mathilda the Countesse called the Daughter of S. Peter all this while was whollie addicted and cléerely did forsake the Marquesse of Estensis hir husband whereby it came to passe as Lambertus Hirswaldensis writeth that al men mistrusted incest betwixt thē and the common fame was that Mathilda was the Popes aulter by stealth had vnlawful cōpany with him and yet notwithstanding this Pope did forbid honest wedlocke ●n Priests The Abbot of Vspergensis called Conradus de Bichtenaua in his Chronicle writeth thus muche more of the Pope It is manifest sayeth he that Heldebrand was not chosen Pope by God but by guile and golde intruded hymselfe into the Papacie for he ouerthrew all Ecclesiasticall Prelates disturbed the Kingdome of a Christian Emperour pretended the deathe of a peaceable Prince defended periured persons maynteyned malice raysed discord stirred vp contentions made diuorcements and vtterly abolished whatsoeuer séemed good amongst godly people This Pope oh notable hypocrite was the first Sathanical father whiche by excommunication depriued Ministers of theyr wiues and filled the world with all kinde of vicious loue in so much as that famous Citie whiche is spiritually called Apoc. 11. the Romane Church became afterwardes by his meane very Sodome and Aegipt by disordred Venus and wicked Idolatrie And maruellous Tragedies were made through Italy France Germany and England touching the sayd Pope whiche in this place were ouertedious to rehearse for this his ordinance was greatly misliked of by many learned men of that time in that there was in Germanie and France besides those which were in Englande and Italy aboue foure and twenty Bishops maried and so for the most part were all the Cleargie of their Dioces and they all stoutely defended their wedded estate These were the Popish actes of that diuelish monster He commaunded the Cleargie vnder payne of excommunication to take the vow of chastitie he forbad the Monkes to eate fleshe charged the Christiās to fast the Sabaoth he decréed offerings to be made in solemnization of Masses Liberius Arrianus as one Heretike loueth to preferre another was canonised and his feast as Benno sayth kept Holyday By hym were Priestes wedlocks alwayes renounced by his commandement tythes were payde to his sacrifices and vppon his controlment the King of Polonia lost his Crowne This Heldebrand condemned the opinion of that godly man Berengarius cōcerning the sacrament as it is said first practised the transubstantiation By his iudgement if a lay man possessed Tithes he committed sacriledge if he toke vpon him to giue benefices he was an Heretike and he that so receiued them of a lay man was giltie of Idolatrie And at length he made his leaden sworde so strong that by force therof he from thenceforth kept down the stéeled sceptre of the Empire These things and manye more like to them the Papistes at this day put in vre After long forbearance Henry the Emperour armed himselfe against the wicked practises of Heldebrand and in the yeare of our Lord God .1083 in the Synode at Brixis layd his lewde dealings to his charge worthyly put him from his Papacie and substituted another Bishoppe in his place whom he called Clement the third and sent his power to Rome whereby he expelled Heldebrande out of the Citie which done he led Clement into Sainte Peters Churche arrayed in his Bishops roabes there created him Pope and broughte the Citie to such penurie that they were constrayned to entreate for peace But Heldebrande whyche was foresaken and reiected of the Romaines fled to Salerna bycause he woulde not come in Caesars sighte whiche was done in the yeare of our Lorde 1086. where he ended in banishment miserably his tirāous life wherin he had slaine by sword famyne poyson and other kinds of death so great a number of men Howbeit the Papists make their boast that this minister of Sathan did many notable miracles after his death and after that as Sigebert witnesseth a certayne Prieste which died in Saxon had séene him tormented in Hel. Antonius and Vincentius doe both say that this Heldebrande in the houre of his death called vnto him a certaine Cardinal and did confesse that he had grieuously offended for that he by the Diuels enticemente hadde raysed vproares discorde hatred and open wars amongst men and he commāded this Cardinal to go vnto Henry to aske pardon of him for the offences whiche the sayde Heldebrande hadde committed against him A Comparison betwixt Christ and the Pope Those that wright against this Monster are Hugo Candidus Cardinall of Prenestyne Walramus Bishop of Niemburgh Venericus Bishop of Vercella Rolandus Priest of Permensis Sigebertus Gemblacensis and diuers other And Benno numbreth thirtene Cardinals which sharply did reproue him And I my selfe dare expresse against the saide Pope the fifth Chapter of Esay the Prophete who in the figure of Christe and his Uineyarde séeth and foretelleth the abhominations of Rome the sincke and puddle of all wickednesse of the which Chapter I will expresse thée some part the whole Chapter thou mayest reade when thou wilt for God be praysed the Quéenes Maiestie hathe layde that Booke of saluation open to all men to reade And these that follow are part of the sentences of that Chapter Viz. Therefore commeth my folke into captiuitie bycause they haue no vnderstanding Their glory is famished with hunger and their pryde is marred for thirst Therefore gapeth Hell and openeth hir mouth maruellous wide that their pride boasting and wealth with suche as reioyce therein may descend into it Thus hathe man a fall and is broughte lowe and the high looke of the proude shal be layde downe But the Lord of hostes shall be exalted in iudgemēt and God that is holy is praysed in righteousnesse Then shal the sheepe eate in order and the rich mans landes whiche were layde waste shal the straungers deuour Woe bee vnto them that drawe wickednesse vnto them with cordes of vanitie and sinne as it were with a Carterope ▪ Woe be vnto them that call euil good and good euill which make darkenesse light and light darkenesse that make sowre sweete and sweete sowre Wo vnto them that are wise in their owne conceite and thinke themselues to haue vnderstanding Woe bee vnto them that are strong to sup vp wine and expert men to set vp drunkennesse These giue sentence with the vngodlye for rewardes but condemne the iust cause of the righteous Therefore like as fire licketh vp