in the Synagogues and gape after greetings in the maâ—ket place and to bee called of men Rabby For there is but one maister but all you be brethren What coulde haue beene vttered by Gregorie more distinctly and more apâ—ly for the purpose of whose authoritie if you make any reckoning as reason is you shoulde why may not wee as lawfully vse the same authoritie ouer you and by the same woordes exhort you yee breâ—thren and fathers of Rome as wel as hee First that no vaine opinion conceaued of that Sâ—agelyke state make you stande too much vpon the Slippers of reputation as though the Chaire of estate which you chalenge to bee at Rome shoulâ—e make a difference betwixt your brethren and you for by the place sayeth Gregorie you bee all brethren Moreouer that you esteeme not so highly of your owne honour as that you become iniuâ—ious to the rest which are ioyned with you in the same felowshippe and equabilitie of dignitie but iniuried they bee by the testimonie of Gregorie when your aduauncement ariseth by the abacement of your brethren and when as the generall grace powred out vpon all indifferently is abridged by you Last of all wee doe admonishe you not without cause with Gregories owne woordes That you â—xalt not your state so arrogantly aboue the Starres of heauen that is to say That yee extoll not your selues so loftily with a presumptuous brauerie of superioritie aboue other Bishoppes least the olde Prouerbe maye bee verified of you at the length whereof Solomon maketh mention Hee that buildeth his house too high seeketh the ruine thereof But why do I vouch this one testimonie of Gregorie onely when as neuer any one so much of all Gregories predecessours was euer heard of which woulde take vppon him the name of vniuersall Bishoppe or the heade of the vniuersall Church But loe here a sodaine rebounde backe againe to Saint Peter not much vnlike the tale whereof report is made by Esope in his fables of an Asse wrapt in a Lions skinne looking as a Lion vpon other little beastes what say they was not Peter the chiefe placed Bishop amongest the Apostles Was not the principalitie ouer the rest graunted him by the Lorde himselfe whome wee doe succeede in the same succession of Sea Whereof hearken I pray you what Gregorie teacheth plainly Truly Peter the Apostle sayeth hee iâ— the first member of the holy and vniuersall Church Paul Andrewe and Iohn what els be they then parâ—icular heades of other seuerall Churches And yet vnder one head they be all members of the Churchâ— And to shut vpp all at a worde The holy ones before the lawe the holy ones vnder the lawe the holy ones vnder grace all these are members of the Church appointed to consummate make perfect the whole body of our Lord and there was neuer any one that durst presume to call him selfe vniuersall c. Heare therefore yea heare ye Popishe Prelate if credite may be giuen to Gregory that besides Christe there is no heade of the Churche that ought to bee reputed for vniuersall appliable neyther to Paul neyther to Peter nor to any other of all the Apostles And dare you yet challendge to your selfe that which Gregory dareth not yelde to the chiefest Apostles which also the scripture it selfe denieth vnto them Byd adue to those vaineglorious titles of proude hautinesse which doe as Gregory sayeth buddle from out that filâ—hie puddle of vanitie Let vs well consider of the matter it selfe And because the principall proppe of all your tottering Monarchie consisteth in Peter alone may wee bee so bolde as to parle a fewe woordes with you touching Peter him selfe whome to confesse as you doe to be a principle member of the Church and the first that was called by the name of an Apostle yet this wyll wee not graunt surely that hee was heade of the Churche or the vniuersall Apostle The one whereof Gregory doeth discharge him off the other the infallible trueth of the sacred Scripture doeth vtterly deny him For what can be more manifest or more substantiall then that true saying of Paule wherein he holdly pronounceth that the Apostleshyppe of Peter stretched not out generally ouer all but was streighted to the boundes of the Circumcised only limitted thereunto as it were by specially lotte and that vnto him selfe authoritie was geuen directly from the Lorde to bee an Apostle of the Gentiles which also Christe himself the holy Ghoste doe verifie to bee true by an vndoubted Oracle when as leauing Peter in his natiue Countrey hee commaunded Barnabas and Saule to bee separated vnto him for the woorke whereunto he had called them Nowe what kinde of woorke was this else but that they shoulde bee sente foorth a farre of vnto the Gentyles whereby appeareth without all controuersie that this generall charge and ouersight of the whole worlde was not more peculiarly layde vpon the shoulders of Peter then vpon Paule Barnabas and the other Apostles Heereof also came it that to bee the Apostle of the Gentyles was properly and peculiarly ascribed vnto Paule and not vnto Peter by the generall testimonie of all men In like maner Chrysostome making mention of Paul And he tooke vnto him as alotted the vniuersall Prouince of the whole and in him selfe hee bare all men c And where is nowe that speciall Prerogatiue of superioritie which you Romish Rutterkins so grosâ—y rake too your rotten Sea vnder the cloke of Peters authoritie whereupon also you vaunt your selfe altogeather as vnadvisedly God saith Paule doeth not accept of any person and will hee accept of any place Paule acknowledged no maner of Superiorie in Peter aboue the reste of the Apostles testifiyng plainly that he auayled him nothing at al and that they ioyned handes as fellowes of one societie And will the successor of Peter bee so foole hardie as to admit no mate in the ministery of Christes commission with him what horrible iugling lying and legerdemaine is this what more then shamelesse and whorish impudencie is this But to surceasse those vehement yet deseruedly imputable bitternesse of speache let vs deâ—le somewhat more mildely and I will nowe so frame my taâ—ke with you not after any clamorous and brawling maner wherewith neuerthelesse I might most iustâ—y exclaime against you as against the most sworne enemie of Christ but that I maye seeme too debate with you better then you doe deserue coldly as it were and with soft and calme woordes And â—irst this wyl iustifie against you That â—ur graunde Captaine and most woorthie Soueraigne Authour of our redemption left no such lawe custome nor President neither was of any suche minde at anye time that in his Churche any of his Ministers shoulde so stand vppon his Pantobles as presuming vpon any singularitie of Lordlinesse shoulde bee so bolde too enter alone vpon any soueraigntie or stately controulership ouer the other ministers and pastours of Christe If these woordes spoken by Christe
peace on earth And yet after all those your abhominations and cruelties dare you be so presumptuously arrogant as to take once the name of Christ in your mouth holding al others in subiection and chalenge to your selfe onely the keyes and authoritie of lieutenantship by him whom you doe persecute in all your actions of life with fier sword And why do ye so at the length sir I beseeche you is it because like a lazy lurdeine ye loiter in the chayre where Peter once sate A trimme and skilfull shift of lieger de mayne I promise you as though it maketh ought at all to the matter in what place a man sit so that he sit in Christ that is to saye so that he teache sounde doctrine Or as though bicause in politique gouernements the ciuil law hath ordeined that a king should succeede a king in his throane as he is neerest of blood the same course ought to be reteined in ecclesiasticall gouernement by like title of succession It is not dignitie sayth one nor the place of the godly that maketh a bishop but the good life nor is euery one to be accepted for a Doue that can say peace be vnto you The grace of God is promised to true holinesse and true faith not to any chaire or succession for the chaires do not make the churche but be subiect to the ordinance of the church Wherein consideration must be had not of the continuance of the place but of the sinceritie of the successor For as Chrysostome teacheth The chaire dignifieth not the prieste but the priest dignifieth the chaire The place doth not sanctifie the man but the man doth sanctifie the place He that sitteâ—h worthely in the chaire doth receiue the honor of the chaire but hee that sitteth vnworthily doth commit an heinous iniury against the chaire c. Ierome also vtâ—ering the like wordes almost They bee not sonnes of saintes which sit in saintes places but such as do practise the maners and liues of saintes And therefore their grossenes is worthely to be scorned which as is vsually accustomed in state politique so in the spirituall kingdome of Christ do entangle the church of Christe by humaine constitutions to a carnall necessitie of externall succession and enforce all iurisdiction so vnauoydeably to Peters chaire onely as that whosoeuer sit not therein be he otherwise neuer so godly a pastor may not be accompted Peters successor in any wise and that whosoeuer sit therein be he neuer so barbarous a brothell neuer so swinish a pigge altogether vnlike Peter in his whole course of conuersation must yet of necessitie be suppreame head of the church the true and vndouted successor of Peter as it was concluded by that detestable decree of the couÌ„cell of Constance then the which what can bee vttered more blockish or brutish As though the wisdom of God whose propertie is and alwayes hath byn most free to worke where it pleased might be possâ—bly empaled or hedged in by any ordinaÌ„ce of man or limited to any certentie of place as the which by extraordinarie meanes vtterly breaking or inuerting ordinary courses of things doth many times dispose the riches of his grace after a certein preposterous maner and waye beyond all â—ope contrary to the opinion of man namely in things apperteining to God not after the appointement of man but according to his owne good will and pleasure On this wise in times past refusing Cayn Ismael Esau and others to whom the honor of priesthood promised seed appertained by right of ordinary succession he made choyse of Abel Isaac Iaacob to whom the ordinarie succession was not dewe So also reiecting the family of Saul he translated the kingdome into the ofspring of Dauid In like maner supplanting the synagogue of the Iewes he planted the Gentâ—les in order contrary to order displacing the naturall oliues and placing in the wilde And will you so strictly vrge and choake vp as it were within so narrowe a pinfolde the incomprehensible farre outstretched grace of Christ to one place and to one chaire That where all other churches may erre the onely Romishe Churche may in no wise slippe her foote which also may moreouer so replenishe that one Romishe vicar with al her absolute fulnesse that she may not emparte any parcel thereof to any other pastours be they neuer so godly and true worshippers of Christ. If the case bee such that this ordinary antiquity of dayly succession do auayle so much before God to the obteining of grace Manasses did long sithence succeede Dauid Caiphas succeeded Aaron Certes the Iewes can conâ—ey vnto themselues far more auncient pedigrees and the same also neuer discontinued from Abraham theÌ„ you can fetch from Peter Yea the Iewes blushed nothing at al to vrge Christ with the very same argumeÌ„t crying out with open mouth we be the seede of AbrahaÌ„ Abraham is our father c. But what couÌ„ter buffe did the scripture giue them for this God is of power out of these stones to rayse vp childreÌ„ to Abraham And so he did indeed And is not God as mighty nowe and as powerable to rayse vp successors of Peter whome he wil and where he will yes no doubt and so he doth continually What say they did not the Scribes and Pharisees sitte in Mâ—yses chaire whom Christe commaunded to hearken vnto He doth so commande in deede but when they teache the truthe neither doth he commaunde so in respect of the chayre but in respect of the doctrine Moreouer why did Christe and his Apostles sequester them selues from the selfe same Iewes Scribes and Pharisees if that succession could not erre What saye yâ—u to this that Christe him selfe being reiected of the ordinary priestes who enforced the selfe same argument ought not to be hearkened vnto if your Romishe Pharisees may be credited in their lustie vaunte of succession Goe to and what shal be sayde of the Apostles then who hauing no maner of right in ordinary succession were the first founders of the churche of Christe and renounced vtterly the ordinary priesthood To be briefe If to sitte in a place bee of such efficacie and force I suppose the temple of God be farre more honourable then the chayre of Peter And yet in this very temple of God Antichriste must haue his chayre according to the testimony of the propheticall scriptures Shall Antichrist be therefore called holy Antichriste in respecte of his seate To conclude Let it be as forcible as it may for the church to haue what seate or what foundation it will so that it holde fast the liuely spirite of Christe his holy worde and sacramentes by the which it is begotten sanctified and made holy But you will saye Peter taught at Rome I heare you well but taught hee no where els then in Rome Moreouer too confesse that hee taught at Rome did hee teache there as
the doctrine and opinion touching the substaunce and fayth of this sacrament was then in that olde auncient age amongest those Catholike and godly auncient fathers and howe farre this your newe vpstart chaungeling of â—raÌ„substantiation doth differre not only from al auncient antiquity but also from the trueth of the scripture it selfe which many of your own frateâ—ny Impes of this later age did not onely very wisely forsee but very frankely confesse as your selfe do know wel ynough For I suppose the name of the Author or the wordes of the Author at the least bee not vnknowen vnto you who albeit neuer durst deny transubstantiation himselfe yet feared nothing â—o vâ—ter his iudgement thereof freely The Churche saieth hee did but very lately set down the determination touching transubstantiation for before that it was thought sufficient that the true body of Christ was conteined really either vnder consecrated bread or by any meanes els but afterwardes when the churche began to looke more narrowly into the substaunce of the matter and to enter into more exact consideration therof it gaue foorth a more resolute determinatioÌ„ of the same c. To the same effect almost writeth also Iohn Fisher bishop of Rochester not the least Apostle of the Romish church who in his booke entituled A Defeâ—ce for the King of England discoursing vppon transubstantiation and the vse of the sacrament commeth at the last to this conclusion to wit that TraÌ„substantiation is grouÌ„ded more vpoÌ„ the authoritie aud determination of the church then can be iustifiable by the scriptures of God the Gospel Wherein he did not amisse For who doth not know that in that first nourcery of the Primitiue Churche yea and many hundred yeeres after whenas Bede Bertram and Rabanus Maurus were liuing in the world euen vnto that vnlucky hatching of Hildebrande and Innocent the thiâ—de not so much as this name Transubstantiation was euer hearde of vntill at the length in a Councell holdâ—n at Laterane in Rome the solemne edicte was established of banishing the substaunce of bread quytâ— out of the sacrament For if at any tyme before that councel the church had defyned any certain and grounded docâ—rine touching the same how falleth it out theÌ„ that there is such a continual falling â—ut amongest theÌ„ that folowed after in diuersities of opinion and iudgement about that transubstantiatiâ—n which some of them do stoutly maintaine some do vtterly deny it some do by coniecture think that others wil not graunt vnto some others haue supposed some doo so deliuer out that the substaunce of bread wyne doth remaine Lombarde himselfe doth think that there is a certain enterchaunge but what manner of enterchanuge that is whether formal or substantial or of some other fashion hee dareth not of himselfe determine any certainty Likewyse Gabriel Biel sticking fast in the same quauemyre vnable too vnwelde him selfe cleane from out the same is faine at the length too set downe by a plaine denial that in the whole Canonical scriptures can not possibly be founde in expresse woordes whether this transubstantiation dooth beginne by enterchaunging of any somwhat into the body or do without enterchaunging beginne too bee the body with the bread the substaunce and accidentes of bread remaining still What shall wee say to this that euen by the testimony of Pope Innocent the thirde his owne mouth were some persons knowen that did affirme that as the very accidentes of bread did remaine after consecration so also did the very substaunce of bread remaine withal Whereby appeareth manifestly that before that late councel of Laterane was no certaine doctryne established touching transubstantiation To the lyke effect wryteth Nicholas Cusanus Some of the auncient fathers saieth hee are founde too haue beene of this minde that the bread is not transubstantiated but is inuested with a certain substauÌ„â—e of more high valour O notable groundwoorke of transubstantiation perdy builded vppon none other platte fourme then vppon so brittle a fundation as that ridiculous decree of the Romish Church being so late an vpstarte as the which was not so much as by name onely euer hearde of or knowen which neuer peeped abroade into the worlde before Satan being let loose out of Hell after the thousande yeeres of his captiuitie was permitted too raunge openly abroade and too defile all thinges with abhominable stenche and corruption For on this wyse dyd Satan after hee was let loose beginne his first practises very neere the tyme wherein Hildebrande or not long after him Innocent the thyrd began too prop vp theyr Ierarchie ouer the worlde O Sacred and Catholike doctrine of Transubstantiation issuing from so gracious a stocke forsooth and grafted in suche an holy and seasonable a time O neate and fine forgers of fraude of whom notwithstanding if any man will demaunde for the firste Originall of y â— theyr doctrine they wyll not be ashamed to fetche the pedigree thereof euen from the very Apostles themselues and too deduce the auncientie of this theyr transubstantiation euen vnto Melchisedech not much vnlike too theyr neere Cozens the Gebaonites which too colour theyr falshoode shewed foorth theyr olde shoes so do these Romanists make a shew of the auctoritie of theyr owne Churche and the same aduaunce alofâ— as it were Gorgones heade before the eyes and eares of the vnlettered multitude with very solemne protestations Wherein theyr fraudulent guâ—le had not beene altogeather amisse if that the holy Scriptures had not long before discouered vntoo vs that same gracious Church of theirs which they glorifie with the title of Catholike to bee none other then that abhominable strumpet of Babylon And yet for all this these Gentlemen spare not too claime holde of Christe himselfe also as an especiall Patrone of theyr error but not muche vnlike their owne great graundsire Satan who long sithens gaue assaulte vpon the same Christ in his owne person with the words of Scripture synisterly wrest after the bare sense of the letter and as the Iewes doe at this present hacke the Propheticall Scriptures of the old Testament of whom Ierome maketh mention Who following the bare construction of the letter sayeth hee slew the sonne of God The selfe same almost may seeme very aptly appliable vnto them who following the bare letter of the newe Testament doe change the Sacramentes into Idolles doe extinguishe the spirite of the Scripture and doe crucifie Christe with the Iewes a frâ—she in his members againe besides this also because they doe not perceiue sufficient sauetie enough set downe for them in the scriptures they runne by heapes to the chiefe Fortresse of Gods omnipotent power What say they did not Christe affirme in plaine woordes This is my body shall wee doubt that hee was not able to perfourme that which hee spake If Christe woulde vouchsafe vpon his departure from hence to leaue behind him too his dearely beloued Spouse some speciall token or remembrance of him selfe
his owne mouth be true As the liuing Father sent me euen so do I also send you Then must this also bee most true that sithens by this speache hee noted no one particularly therefore ought no person challendge any such prerogatiue as to execute heere his office as his onely Uicar on earth And yet I alleadge not this to the ende I woulde perswade to disanull or roote out of Gods Churche receiued and approoued degrees estates and orders of the Churche nor those degrees of superiour placing in holy Churches discretely deliuered from the auncient Fathers namely That in euery Diocesse shoulde bee some one superintendent ouer the inferiour Churches vnto whom the reste might resorte for Counsell and for auoyding of schismes But what is this too that maiesticall royalltie of Sainâ— Peter or too that prerogatiue of Uniuersalitie too bee resiaunt in one only Sea which the Romane Prelate pruneth vpon of the whole vniuersall Churche we gaynesay no decent nor necessarie orders in execution of Ecclesiastical discipline But these proude peacockes plumes and Luciferlike loftie loâ—kes of this Uniuersall Iâ—rarchie neyther dyd Christ bring into the Churche nor the Apostles vsurpe at any time What meaneth this that our Lorde himselfe in his Gospell dyd vrge no one commaundement more precisely and more earnestly amongst all other preceptes and documentes then too drawe the mindes of his Disciples from al desire of glory and ambition vnto most humble abacement lowlinesse and humilitie as when hee willeth them too bee contented with the lowest places at feastes and banquettes when as in his owne person hee washeth their feete alluring them thereby to followe his example and againe where hee exhorteth them to bee as mildly minded as little children and when as hee commaundeth them too shunne the first places in the Sinagogues and stately salutations in the Streates when as hee calleth them backe so busily to abandon the pride and hautinesse of this worlde too eschewe the mightie thinges of this worlde to imbrace the basenesse of the Spirite and paciently to susteyne all iniuries of aduersaries When as Peter also forbad so expresly That yee become not Lords ouer the Cleargie and Paule likewise not too frame their life according to the fashioÌ„ of this world I haue now declared sufficiently howe that the very meaning of Christe and the continuall course of his discipline in the holy Scriptures coulde neuer digest that vniuersall and more then kingly ambitious seeking of superiorite of this Sea Now would I faine learn what you ean replie against it what answere yee can make sir Pope what ye haue to alleadge yea what can yee imagine to colour this glorious title withal what was not Peter wil ye say prince of the apostles what a ieast is this As though the apostles were not al of one spirit all of one callyng or as though ye can vouch any one place in all the Scriptures to iustifie that Peter was inuested in any superioritie of power aboue the rest which either he receiued at any time or which Christe euer gaue him Or as though the times were suche in theyr dayes as woulde permit the holy Apostles to be so idlely disposed as once to think or to dreame vpoÌ„ any principalitie being as then in hurly burly turmoyled and broyled with daily feares and continuall perrils Yet I wyl not denie but Peter hath byn sundry times blazed out with that braue name of Prince of Apostles in many mens writings and Commentaries wherein I doe not altogether condemne the godly affections of those writers but I note heerein theyr phrase of speache which in my iudgement seemeth to bee none otherwise then as the vsuall and dayly speach importeth wherein we customably call him a Prince of his Arte that excelleth in the facultie which he professeth singularly aboue others The Grecians doe say theÌ„ Too beare the bell which do surpasse all others in any maner of science As if a question be mooued who is the chiefe or Captaine of the schoole some one or other is noted foorthwith yet is hee not therefore a Prince ouer his fellowes nor his fellowes subiect vnto him After the same maner of speach vsually and dayly in vre wee call Cicero the Father of eloquence and prince of the Latine excellencie Homer the Captaine of Poeticall finnesse vnto whom notwithstanding wee attribute not for that cause any preheminence or state of gouernment in common weales where they were coÌ„uersant aboue that which was peculiar vnto them And yet too returne againe vnto Peter where dyd Christe at any time euer dignifie Peter with anye suche Title of honour as to name him prince of the Apostles when before what auditorie in what Chapter with what proofes and argumentes can you fortifie it too bee true I will make thee sayth Christe a fiâ—her of men hee dooth not say I will make thee a prince of men or a Lorde of Fishers neither was this spoken so precisely to Peter alone but was also in the plural number vttered to the rest ioyning them in one I will make you fishers of men And although afterwardes poweâ— were giuen to Peter by name to become a fisher and a feeder yet doeth this make him neuer a deale the rather a prince ouer menâ— then transforme men themselues into fiâ—hes and sheepe If the Lorde had vttered these woordes in that sense meaning thereby to aduaunce Peter to chaire of estate why did hee not also geue him togeather with that vniuersall principalitie riches and power meete for the dignitie and renowme of so mightie maiestie But O most famous Prince of princes Peter who beeing so poore a Peter was not able to blesse a poore begger with one crosse of coyne when hee craued his almes Nay rather O singâ—lar man of God who as neuer gaped after any worldly riches promotion or pompe refusing them vtterly as baggage and pelfe so hee neuer affected anye Titles of singular preheminence but despised them alwayes We speake not this as though we were willyng to haue any iotte of Peters due authoritie empayred who doubtles was one of the chiefest Apostles but because you do so blockishly patche vp that mootheaten beggerly cloake of beeing Prince of Apostles too couler that disguised visor of your pretensed fulnesse of absolute power and there withall make the whole Churche of Christe your bond maiden and thrall For this cause thought I good too beate vppon this point so muche not against Peter but against you for him on his behalfe Which Peter if were nowe in Rome euen at this instaunte woulde so nothing at all acquaint himselfe with any those braueries wherewithall you now blaze forth his armes as that he woulde more bitterly and chidingly inueigh against you then hee did once agaynst Simon Magus Whom as he condemned with his money and merchandize so woulde he much eagerly curse you all in the same bitâ—ernesse of speache Thy money be with thee to thy
an Apostle or els as a Bishop Let the bishop of Rome vnloose me this knotte But this is out of all question If Peter taught at Rome at all standing or sitting in a chaire surely he taught alwayes Iesus Christ. But you holy father sitting in the Romish chayre at Rome what teache you but the doctryne of deuils Peter did boldly proclayme to the worlde the manyfest scriptures of God which he receaued by diuine inspiration of the holy Ghost being an eye witnes of the things which he heard and taught But what doth your holines bray foorth else to the people but fryuolous ceremonies and fruitlesse traditions of men If Peter came at any tyme to Rome he came not thither vnlesse he were sent by God or called thither by men and then also came too mynister not to beare soueraignty to work not to skrape riches togither as a trauailer not as an ydle sitter But who euer called you to this stately stage of chayre lordelynesse Goo ye saieth the Lorde not into the Citie of Rome but intoo the whole worlde speaking not too Peter alone but to all his Apostles and preache not the ceremonies of the lawe not traditions of men but the gladde tydings of sauing health not to the Romaines only but to euery creature In which vniuersall embassy Peter togither with the rest of his fellowe labourers did mightely behaue himselfe in the ministery of the Gospel according to his duety and the nature of his function leauing no â—otte of the vttermoste of his duety vndone wherby in his wandring abroade amongst people and nations hee might teache al that hee might not onely publiquely but priuately also in euery house might be earnest in season and out of season might sowe abroade fâ—â—re and wyde the most ioyefull message and gladde tydinges of peace might perfourme the woorke of a true Euangelist might approue himselfe too bee a trusty seruaunt of Christ might become an ouersear ouer the house of Israel might receaue the woordes and embassy of God and the same so receaued might faythfully deliuer to the people might shewe himselfe to bee salt of the earth light of the woorde not feeding himself but the flocke not seeking his owne glory or priuate lâ—cre but the only honor of Christ not entruding himselfe in to the publique affaires of ciuil pollicie but seruing the Lorde not exercising soueraigntie ouer the seruauntes of God nor procuring that others shoulde mynister vnto him but that after his maisters example hee might become seruaunt to others rather and in no respect aboue any other but acknowledging al other bishops to be equal with him and in dignitie name calling them fellow elders yelding his dewe obedience to Princes as being sent of God giuing vnto Cesar things apperteyning vnto Cesar whome also he disdained not to call by the name of his Lorde and Soueraigne On this wyse except I be deceaued Peter spent his tyme which as was a charge of al others most laboursome so was there in the worlde nothing more humble base If we leuel our Popes lyues now by this rule and perpendicular I beseeche you what one thing doo they in Rome now wherein they may seeme not only not to be Peters successors but meere straungers rather and alyens vnto him Esay the prophet doth wonderfully commende the feete of the Apostles preaching vpon the tops of mountaynes and proclayming peace bringing glad tydings and preaching saluation Nowe as for these whither go they vnto what people and nations flee they as clowdes what peace proclaime they Nay rather what peace do they not ouerthrowe what good tydinges preache they Nay rather of what mischief are they not the very authors what wholesome doctryne teache they the Gospel of Christ nay rather they locke vp the Gospel fast in prisonâ— They challenge to themselues the propertie of the keyes but therewith they shut vp not open the kingdome of heauen They make themselues treasorers of woonderful yea inestimable treasures of the Churche as if they were the onely treasorers of heauenly treasory And what good or commendable iewelles of pryce doo these famous iewellers deliuer out of these treasories Forsooth for pure gold drosse chaffe Popishe pardones for the grace of God for Christ his most precious blood ragges and reliques of Saincts Peter did gaine vnto Christ at one preaching three thousande â—oules but howe doo these merchauntes choppe and chaunge their wares what gaine yeelde they nay what losse rather It was not without cause that a certaine Israelite Prophet seemed so grieuously offended against that sorte of sheaperdes which did feede themselues and not the flocke which cloathing their bodyes with the woolle pampering their paunches with the milke made litle accompt of the seely sheepe the weak they strengthened not the sick they healed not nor bouÌ„d vppe the broken and brused nor sought that which was lost but with cruelty and with rigour did rule ouer them In like maner what doo these else then ply their paunches delicately not caring what become of the flocke whereof not one so much becoÌ„meth better by their industry not one restoared to health not one a title so much the more learned towardes the kingdome of God themselues teache nothing nor can disgeste others that teache soundly and truly the woorde of God they deliuer not but keepe it close from the people they take no paines at al only they lie lazilie at home like dumme dogs luâ—king in their Laterane measuring and apporcioring by ynchmeale as it were all the compasse of purgatory and all manner the punishementes thereof where they plundge some poore soules intoo deepe pittes boyling with fire and brimstone other some for a fewe pence they plucke out againe They appoint special and priuate Masses to be solempnly mumbled vp in all corners of their Churches they sitte bussing about their holy mysteries whyspering in an vnknowne tongue the sacrament they blaze aloft to the gaze of the people not to be eaten but to be worshipped of them and the same also in open daylight they carry abroade a procession vppon a whyte ambling palfray attended with torchelight belles and banners if any solemnytie or triumphe happeÌ„ to be With besmeared greasy fingers they consecrate oyle waxe salte water belles chalices altars and coapes They make open markets of iubiles Graces immunities expectations preuentions Annates palles bulles indulgences and pardons What do they thinke these knackes to be sufficient warrants towardes the creation of the vicar of Christ or to the establishing of Apostolicke succession on earth and that some one wretched caytif not for any singular excellency of fayth or vertue wherein hee surpasseth others but for a most fryuolous tytle of place and chayre only wherein hee may bee enstalled which may aswell happen to the most doltish asse in the worlde as to some woorthy or famous personage may of right clayme soueraigntie ouer the Churche of God for sitting in that chayre onely and therein
on fridayes lent The Apostle doth call this The doctrine of Deuils That we should for the cleansing of our sinnes flee to masses and propiciatorie sacrifices It is horrible saâ—riledge directly against the office and glorie of Christ who onely and alone is appointed by the scripture to be the propitiation for our sinnes That by auricular confession enioyned penance the fetâ—ers of sinne may be loased and the fier of purgatorie qnenched The Gospel of Christ teacheth an other doctrine which wil take notyce of no sacrifice nor clensing of sinne but of the only death and passion of Christ Iesu. And hee saieth S. Iohn is the propiciation for our sinnes Likewyse S. Peter That through his name all that beleeue in him shall receaue remission of sinnes To the same effect wee heare out of the Euangelical doctryne that wee bee iustified through fayth without woorkes But the Popes dulcymer soundeth otherwise which sâ—eming as it were to yeelde some little interest of iustifying to faith yet transposeth the chiefe perfection therof vnto works Christ doth make this proclamation he that beleueth in me hath euerlasting life But the Popes prelates cry out That ther is none other passable way to heauen but which is procured with holy woorkes and passing integritie of life Paule doth pronounce hee is our righteousnesse meaning that all bee accompted for righteouse as many as beleâ—ue in Christ. These iolly fellowâ—s doo vrge against him that we become righteouse not by the meane of our beliefe in Christ but in that we bee righteousely doing workes yet peraduenture they wil not deny this That Christ is our righteousnes but the meane whereby hee dooth iustifie vs they allowe noâ— Christ by fayth the Papistes by woorkes Christ freely the Papâ—â—tes not without condition of charity annexed Whereas Christ dooâ—h cure vs in like manner as the serpent in olde time did heale the wounded which was done by only looking vpon it This can not the Papistes away withal in any wyse Moreouer whereas wee bâ—e taught by the woords of the scriâ—ture that by one oblation they are made perfect which be sanctified for euer The Pope doth deny that there is but one only oblation vnlesse Christ be dayly offred for a sacrifice to his father in their propiciatory masses Christ instituting his last supper intoo the remembraunce of his body and blood did distribute to al ingeneral the bread and wyne withal and commaunded the same to bee done in lyke maner The Pope commaundeth otherwise to deliuer the people one parte of the sacrament only without the wyne Christ departing from the earth did promise that hee woulde send an other comforter that the Church shoulde not want a comforter to supply his absence And dare the Pope not beeing satisfied with the holy spirite of Christ whom Tertullian called by the name of Christes vicar presume to cal him selfe Christes vicar or shall wee beleeue him in his presumption Paul doth deny them to bee partakers of Gods righteousnes which doo seeke too establishe their owne And with what edge dare these Romanists which carue out their owne righteousnes so greedily conceaue too partake with Gods rightuousnes The same Paul teacheth That Christ is the ende of the lawe vnto rightuousnes to al that beleeue But let vs see this notable famous schoole of Rome to what end it leadeth vs what way it carryeth vs. Forsooth not from the lawe vntoo Christ not from woorkes vnto faith not from faith vnto righteousnes but setting the carte before the horse euen as though the ende of the lawe were not Christe but the marke of Christ were the lawe haling vs backewarde from faiâ—h to woorkes from the Gospel to the law from the spirite and truthe to shadowes to coapes to annoylinges to shauings to holiwater to stagelyke gestures to ceremonies to rytes to outwarde geugawes to obseruaunces of places times persons and succâ—ssions too mens traditions and constitutions too penitentiary satisfactions from these to rightuousnesse and in fine from Christianitie too Iewishnes so that besides onely circumcision wanteth nothing to make vs appeare the disciples of Moyses rather then the disciples of Christ. The Lord dooth commaunde vs in a certaine place to searche the scripturesâ— bycause saieth hee they beare witnesse of mee The Pope dooth forbyde that Not permitting the people to reade in their owne house nor too heare in the Churches so much as the promise made vnto them in their baptisme but in the toung which they vnderstande not Christe in his Gospel can in no wise disgest them which say Loe heere is Christ Loe there is Christ. And what els doth the Pope if not in woordes yet in very deeds who commaundeth al Christians ingeneral to become subiect too Peters chaire which chayre may bee placed no where but in Rome as though Christ or Peter doo make their aboade no where but in the Citie of Rome or at the least wyse more readyly there then else where Lyke fable to this is that other whereas all manner of woorshipping God aright is not tyed too any heâ—gâ—h of hils or famousnes of ciâ—ies that the heauenly maiesty is most rightly called vpon in that place wheresoeuer he is worshipped in spirit truthe The Pope of Rome doth make a far other minglemangle of this spiritual worshipping god not only with inâ—umerable Idols shapes of earthly creatures but skatâ—ereth the same abroade into manifolde infinite seates of pilgrimages stations hilles temples and places As though the only authority of Câ—rist coulde of it selfe auaile very litle vnlesse it were vnderpropped with ruinous pillers of Saincts or as though Christ were not able to mynister helpe in al places indifferently being prayed vntoo with lyke affectioÌ„ of religioÌ„ EueÌ„ so they which gadd to Rome to visit the tombe of Peter and Paul or raunge to Compostella to see S. Iames or which doo conceaue in their mindes that the Sainctes be more effectual in one place then in an other what say they els then loe here is Christ loe there is Christ. If the heauenly father doo require such woorshippers which woorshippe him in spirite and trueth to what purpose serueth so special a prescription of stations and holy Seas so greate and tediouse chace rechace hither and thitherof pilgrims for deuotion sake Hithertoo haue I disclosed the maskinges of the Popish religion though not al that I could yet as many as wil serue our present purpose sufficiently ynough Nowe that I may bee so bolde to leade the Pope home too his owne person I will call him backe to the very roote of his progeny and stocke euen to Saint Peter himselfe whome as hee vaunteth to bee the founder of his Sea so will I vouche the same against him for a witnesse too confounde his doctryne This therefore do I demaunde of this good Syre whether Saint Peter ought to bee numbered in the number
of the Apostles I perceaue hee dooth not deny it I proceede then and demaunde further whether Saint Peter were one of the same number of Apostles to whome it was spoken Go yee intoo the whole world preaching to euery creature If you grauÌ„t it as yee can not wel deny it I aske now whether the order Apostolique be the self same estate which beareth to name Bishops If the functions bee seueral howe coulde both the estates bee giuen to one selfe person to wit that Peter shoulde exercise the office both of an Apostle and of a Bishoppe Then doo I desire to knowe If Christe did sende out Peter togither with the other Apostles into the whole worlde howe shall it appeare that the Lord allotted him to some one certaine place where hâ—e might sitte who without any mention of place at al was sent of the Lorde to goe not to sitte into the worlde not intoo a City vnlesse peraduenture wee ought too recompte the City of Rome to â—ee the whole worldeâ— and that wâ—oe so sitteth at Rome may be supposed to goe abâ—â—â—de into the whole worlde Not so But you wil say That Peter did enstalle Lynus to be Bishop of Rome It may be so and what hereof at the length So also did the selfe same Peter teach â—â—ch and long tyme at Ierusalemâ— in the which City Iames 〈◊〉 the Iuste is reported too haue beene 〈◊〉 Bishop by Peter Iames and Iohn Yet was no man eâ—â—r so madde to affirme that Iames was for this cause Peters suâ—cessor Semblably neither Timothe nor Tiâ—e wâ—re theâ—efore accompted Paules successors bicause Paâ—â—e â—ade them both Bishopsâ— no more â—hen iâ— the Popâ— of Rome would at this present ordeine Arâ—hbishoppeâ— biâ—hops or Cardinals at Rome it should be any way 〈…〉 make them successors of the Pope But of the succession hath beene sufficiently spoken before Nowe bicause this treaty concernâ—â—â— not the succession of Peter but his doctrine let vs â—ompare the orders of this Romish sea which is now wiâ—h the 〈◊〉 of Peter deliuered then Which howe â—ouly haue â—allen from that right â—quarier of Apostolique dâ—sciplyne may euen heereof appeare euidently That wheâ—eas Peter dooth vâ—ry grauely fatherly exhort them that mynister the woorde of the Gospel that withal â—umblenesse and reuerence they shoulde submitte them selues too them whoe beeing authorized by GOD doo beare rule ouer them whether they bee kinges set in hyghest authoritie or princes or rulers sent of GOD to gouerne the people Too countermaunde this Canon of Peter the practise of Rome coÌ„maundeth on this wise That they submitte themselues in deede vnto kings to al lawful magistrates so far foorth as their commaundements be not repugnant to Gods commaundementes or the Popes decrees Out of which obedience notwithstaÌ„ding the Popes holines with his other prelates haue so sâ—ipped the coller that I shame to vtter how treacherously they haue not onely shaken from their shoulders the yoake of their due obedience to kinges emperours but also how arrogantly they haue bene imperiouse ouer theÌ„ how they haue troaâ—en â—pon their necks with their feete forced them from out their kingdomes translated their sceptâ—rs crownes after their own lâ—st and pleasure But passing ouer this and many other enormities I come now to the sacraments In the which wheras many things are chopt in place to colour the credit of their doctriâ—e without the authority of the pure and sacred scriptures amoÌ„gst al other I can not tel how this peruersenes of men being so poore blind in matters of them self most manifest hath in any our thing bewrayed their blockishnes more notably then in the supper of the Lorde Heere is such an huge heape of monstruouse mockeries peeuish shiftes of most absurd errors thrust into this one sacrament as that the posteritie can neuer wonder sufficiently at the view of them For what can be more grossely absurd then to â—ake from out the sacraments the likenesse mutual resemblaunce out of which only groundwoork aryseth chiefly al the whole substaunce building of sacraments what can be more repugnant not only to al the very true proportionable relation of the scripture but also more disagreable too all conâ—eniency of reason common sense theÌ„ to tourne that to worshipping kneeling which was deliuered for a thankful remembraÌ„ce by most agreable application what can be more blockish then to embrace signes for things them selues what caÌ„ be more deuoide of shame then to enforce to beleeue contrary too that which the eyes doo see and whereof al the senses haue absolute feeling and perseueraunce for proofe wherof is neither any maner of necessitie too be vrged no not so much as any neuer so little probabilitie I doo acknowledge the omnipotent power of Christ in working miracles But where did he euer woorke miracle or exacte a miracle where the senses them selues beare no witnes thâ—â— it is a miracle In Cana of Galilee when he turned water into wine it was not beleued to bee a miracle before the senses bare testimony thereof The Apostles did see with their eyes Christ ryseâ— out of his graue they hearde him speake they felt him wiâ—h haÌ„ds finally their senâ—e perceaued him to be Christ before their faith did apprehende him Euen so we at this present though we see him not yet do beleeue that hee is rysen againe but not otherwyse then beeing â—ndured by the testimony of the Aposâ—les which saw him rysen or els we should neuer haue beleued But nowe wheras nother reason nor any other cause material hath made demonstration wheras the senses also do vtterly gainsay wherasâ— neither scripture nor Christ himself did euer coÌ„maund to beleue but to eate only what extreeme madnes were it to tourne that to matter of faith and to enforce a miracle there where neitherâ— any cause at al can enduce nor demonstration can discouer a miracle lastly for as much as nothing is more figuratiue or sette downe in darker figures â—hen the holy scripture is in explaning the mysteries of faith what â—rosse ignoraunce is this to apply that wholy to the bare letter which ought to be referred to the figuratiue aâ—d tropical interprâ—aâ—ion namely â—â—â—henes the Apostle Paul doth geue vs to vnderstaÌ„d that the letter killeth Christ also pronâ—uÌ„ceth that Fleshe auayleth nothing Lykewise Augustine affirmeth that the carnal sense of the letter is perillous especially in the figuratiue speeches which are vttered in the scriptures in so much that no manner of death can bee more aptly called the death of the soule which is also named by Bernarde The death in the poâ— Nowe if there bee any place in the scriptures meete to aâ—mitte a figure in what one place through all the whole scriptures may it be more properly applied then in the mysteries of sacramentes When I cal it a figuratiue speeche sayeth Ierome I doo shewe that the woordes ought not too bee