Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

Actes and Monumentes of Chri∣stian Martyrs, and matters Ecclesiasticall, passed in the Church of Christ from the Primitiue beginning, to these our dayes, as well in other Countreys, as namely, in this Realme of England, and also of Scotland, discoursed at large.

* 1.1CHRIST our Sauiour in the Gospell of S. Mathew, Cap. 16. hearing the con∣fessiō of Simon Peter, who first of all other openlye acknowledged him to be the sonne of God, and perceauing the secret had of his father therin, aun∣swered agayne and allu∣dyng to his name, called him a Rocke, vpon which Rocke hee would buylde his Church so strōg, that the gates of Hell should not preuaile against it.* 1.2 &c. In which wordes three things are to be noted: First that Christ will haue a Churche in this world. Secondly that the same Church should migh∣tely be impugned, not onely by the world, but also by the vttermost strength & powers of all hell. And thirdly, that the same Church notwithstādyng the vttermost of the de∣uill & all his malice should continue. Which Prophesie of Christ, we see wōderfully to be verified. In somuch that the whole course of the Churche to this day, may seeme nothyng els but a verifying of the sayd Prophesie. First that Christ hath set vp a Church needeth no declaration. Secondly, what force, what sides and sortes of men, of Princes, Kynges, Monarches, Gouernours, and rulers of this world, with their subiectes publikely & priuately, with all their strength & cunnyng haue bent them selues against this Church. And thirdly, how the sayd Church all this notwithstandyng hath yet endured & holden his owne. What stormes & tempestes it hath ouerpast, won∣derous it is to behold. For the more euident declaration wherof, I haue addressed this present history, entendyng, by the fauorable ayde of Christ our Lord, not so much to delight the eares of my countrey in readyng of newes, as most especially to profite the harts of the godly in perusing antiquities of auncient times, to the ende, that the won∣derfull workes of God first in his Church might appeare to his glory. Also that the continuaunce and proceedings of the Church from tyme to tyme beyng set forth in these Actes and Monumentes, more knowledge and experi∣ence may redound therby to the profite of the Reader, and edification of Christian faith.

For the better accōplishyng wherof, so to prosecute the matter,* 1.3 as may best serue to the profite of the Reader, I haue thought good first, begynnyng from the tyme of the primitiue Church, & so continuyng (by the Lordes grace) to these latter yeares, to runne ouer the whole state and course of the Church in generall, in such order as digesting the whole tractation of this history, into fiue sundry diuer∣sities of tymes:

1 1.4First, I will entreat of the suffring tyme of the Church which continued from the Apostles age about .300. yeres.

Secondly, of the florishyng time of the Church, which lasted other 300. yeares.2 1.5

Thirdly, of the declinyng or backeslidyng tyme of the Church, which comprehendeth other 300. yeares, vntill the loosing out of Sathan, which was about the thousand yeare after the ceasing of persecution. During which space of tyme,3 1.6 the Church, although in ambition & pride, it was much altered from the simple sinceritie of the Primitiue tyme, yet in outward profession of doctrine and religion, it was somethyng tollerable, & had some face of a Church: notwithstanding some corruption of doctrine,4 1.7 with super∣stition and hypocrisie was then also crept in. And yet in comparison of that as followed after, it might seeme (as I sayd) somethyng sufferable.

Fourthly, foloweth the tyme of Antichrist, and loosing of Sathan, or desolation of the Church, whose full swyng conteineth the space of 400. yeares. In which tyme, both doctrine and sinceritie of life, was vtterly almost extingui∣shed, namely, in the chiefe heades and rulers of this West church, through the meanes of the Romaine Byshops, e∣specially countyng from Gregory the vij. called Hildebrand, Innocentius the iij. and Friers which with him crept in, til the tyme of Iohn Wickliffe, & Iohn Husse, duryng 400. yeres.

Fiftly and lastly,5 1.8 after this tyme of Antichrist, raigning in the Church of God by violence and tyranny, followeth the reformation & purgyng of the church of God, wherein Antichrist begynneth to be reuealed, and to appeare in his coulors, and his Antichristian doctrine to be detected, the number of his Church decreasing, and the number of the true Church increasing. The durance of which tyme hath continued hetherto about the space of 280. yeres, and how long shall continue more, the Lord and gouernour of all tymes, he onely knoweth. For in these fiue diuersities & alterations of tymes, I suppose the whole course of the Church may well be comprised. The which Church, be∣cause it is vniuersall, and sparsedly through all countreys dilated, therfore in this history standing vpon such a gene∣rall argument I shall not be boūd to any one certaine na∣tion, more then an other: yet notwithstandyng keepyng mine argument aforesayd, I haue purposed principally to tary vpon such historicall actes and recordes, as most ap∣pertaine to this my country of England and Scotland.* 1.9

And for somuch as the Church of Rome, in all these a∣ges aboue specified, hath chalenged to it selfe the supreme title, and ringleadyng of the whole vniuersall Church on earth, by whose direction all other Churches haue bene gouerned, in writyng therfore of the Church of Christ, I can not but partly also intermedle with the actes and pro∣ceedynges of the same Church, for somuch as the doynges & orderyngs of all other Churches from tyme to tyme, as well here in England, as in other nations, haue this long season, chiefly depended vpon the same. Wherfore, as it is much needefull and requisite to haue the doynges & orde∣ryngs of the sayd Church to be made manifest to all Chri∣sten congregations: so haue I framed this history, accor∣dyng to the same purpose. First in a generall description briefly to declare as in a summary Table, the misguidyng of that Church, comparyng the former primitiue state of the forenamed Church of Rome, with these later tymes of the same. Which done, then after in a more speciall tracta∣tion, to prosecute more at large all the particulars therof, so farforth as shall seeme not vnprofitable for the publike instruction of all other Christen Churches, to behold and consider the maner & dealyng of this one.* 1.10 In the which one church of Rome foure things, as most speciall points, seeme to me chiefly to be considered. To wit, Title, Iuris∣dictiō, Life, and Doctrine, wherin I haue here to declare, first concernyng the title or primacie of the Church, how it first began, and vpon what occasion. Secondly, concer∣nyng the iurisdiction and authoritie therof, what it was, and how farre it did extend. Thirdly, touchyng the misor∣der of lyfe and conuersation, how inordinate it is. And fourthly, the forme of doctrine, how superstitious & Ido∣latrous of late it hath bene. Of the which foure y^e first was preiudiciall to all Byshops, the second derogatorie to Kings and Emperours. The third detestable to all men. The fourth iniurious agaynst Christ.

For first,* 1.11 the title and stile of that church was such, that it ouerwent all other churches, beyng called the holy vni∣uersall mother Church, which could not erre, and the By∣shop therof holy father y^e Pope, Byshop vniuersal, prince of Priestes,* 1.12 supreme head of the vniuersall Church, and Uicare of Christ here in earth, which must not be iudged, hauyng all knowledge of Scripture and all lawes cōtay∣ned with in the chest of his brest.

Secondly the iurisdiction of that Byshop was such, that chalenging to him selfe both the swordes,* 1.13 that is, both the keyes of the spiritualtie, and the scepter of the Laytie: not onely he subdued all Byshops vnder him, but also ex∣tended him selfe aboue Kynges and Emperours, causing some of them to lye vnder his feete, some to hold his stur∣rup, Kynges to leade his horse by the bridle, some to kisse his feete, placyng and displacyng Emperours, Kynges, Dukes and Earles, whom and whē he listed, takyng vp∣on him to translate the Empire at his pleasure. First from Grece to Fraunce, from Fraūce to Germany, preferryng and deposing whom he pleased, confirmyng them which were elected. Also beyng Emperour him selfe sede vacante, pretendyng authoritie or power to inuest Byshops, to geue benefices, to spoyle Churches, to geue authoritie to binde and lose, to call generall Councels to iudge ouer the same, to set vp religions, to canonize Saintes, to take ap∣peales, to binde consciences, to make lawes, to dispence with the law and word of God, to deliuer from Purgato∣ry, to commaunde Aungels. &c.

Thirdly, what was the lyfe and conuersation of the court of Rome,* 1.14 hereafter in the proces of this history fol∣loweth to be sene and obserued.

Fourthly, such was his doctrine in like maner, tedi∣ous to Students, pernicious to mens consciences, iniu∣rious to Christ Iesus, & cōtrary to itselfe. In lawes more diuers,* 1.15 in volume more large, in diligēce & study more ap∣plied, in vauntage & preferment more gaynfull, then euer was the study and learning of the holy Scripture of God.

All which foure pointes well cōsidered and aduised in this present history set forth, I trust it may minister to the indifferent Christiā Reader, sufficient instructiō to iudge, what is of this sea and Church of Rome to be esteemed.

But here by the way is to be noted, that all these defor∣mities aboue touched of vayne title, of pretensed iurisdi∣ction, of hereticall doctrine, of schismaticall lyfe, came not into the Church of Rome all at one tyme, nor sprang with the begynnyng of the same Church, but with long wor∣kyng, and continuaunce of tyme by litle and litle crept vp, through occasion, & came not to full perfectiō, till the tyme partly of Pope Siluester, partly of pope Gregory the vij. an. 1170. partly of Innocentius the thyrd,* 1.16 and finally of Pope Boniface the viij. an. 1300. Of the which foure Popes, the first brought in the title. an. 670. which was neuer in such ample wise before publickely exacted & receiued publike∣ly in the sayd Church of Rome.* 1.17 The second brought in iu∣risdiction. The thyrd, which was Pope Innocent with his rable of Monkes and Friers, (as Thomas Aquine, Petrus Lombardus, Iohannes Scotus;) and with such other Bishops as succeeded in the same sea after hym,* 1.18 corrupted and ob∣scured the sinceritie of Christes doctrine and maners also. And lastly, Pope Bonifacius the viij. and after him Pope Clement the fift, ouer and besides the iurisdiction, sufficiēt∣ly aduaunced before by Pope Hildebrand,* 1.19 added moreo∣uer the temporal sword to be caryed before them. And that no Emperour (were he neuer so well elected) should bee sufficient and lawfull, without the Popes admission. an. 1300. whereby the Popes power was brought now to his full pride and perfection. And thus came vp the cor∣ruption of the Romish Church in continuaunce of yeares by degrees, and not all together, nor at one tyme, as is de∣clared, and hereafter more particularly (Christ willyng) shalbe expressed.

Wherfore, whosoeuer shall haue hereafter to do with any aduersaries, about the antiquitie or authoritie of the Church of Rome, let him here well consider when, & how the title, iurisdiction, & corruption of doctrine first begā in the Popes sea. And so shal he see, that the church of Rome, as it is now gouerned with this maner of title, iurisdictiō, & institution of doctrine, neuer descended frō the primitiue age of the Apostles,* 1.20 or frō their succession, nisi tātum aquino∣cè, & non vniuocè: Like as Sancta Maria picta, non est sancta Maria, & homo pictus est non homo, as the scholes do say: that is as the picture of the holy virgine, is not the holy vir∣gine, and as a man painted on the wall, is not a man: so it is to be sayd of the Church of Rome, (the institution and doctrine of the Church of Rome I meane) that although it haue the name of the Church Apostolicall, & doth bring forth a long Genealogie of outward succession from the A∣postles, as the Phariseis did in Christes tyme bryng their descent frō Abraham their father: yet all this is (as I sayd) but onely aequiuocè,* 1.21 that is, in name onely, and not in effect or matter, which maketh the Apostolical Church in deede, for as much as the definition of the Apostolicall Church, neither agreeth now with this present Church of Rome, nor yet the maner, forme, & institution of the sayd Romish Church, as it now standeth with this title, iurisdictiō, and doctrine, had euer any succession or of••pring from the pri∣mitiue Church of the Apostles. But as Christ sayd by the Phariseis, that they were the childrē not of Abraham, but of the deuill: in semblable wise may be aūswered, that this Church of Rome now present, with this title, iurisdictiō, and doctrine now vsed, can not be fathered vpon the Apo∣stles, neither Petrus, nor Linus, but of an other author, whō here I will not name.* 1.22

And here now commeth in the Argument of Pighius, Hosius, and Eccius, to be aunswered vnto, who arguyng for the antiquitie and authoritie of the Church of Rome, reason on this maner.

Da That for somuch as an ordinary & a knowen Church visible must here be knowen cōtinually on earth, du∣ring frō the time of the Apostles, to the which church all other Churches must haue recourse.

xi. And seeyng then there is no other Church visible, or∣derly known to haue indured from the Apostles time, but onely the Church of Rome.

j. They conclude therfore that the Church of Rome, is that Church wherunto all other Churches must haue their recourse. &c.

To the which Paralogisme I aūswere thus:* 1.23 that this word Durans Ecclesia, the during Church in the Minor, hath fallaciā aequiuoci. For although the name of the Church and outward successiō of Byshops haue had their durance frō tyme of the Apostles, yet the definition and matter which maketh a true Apostolicall church in deede, and vniuocè, neither is now in the church of Rome,* 1.24 nor yet the forme & institution of the church now vsed in Rome was euer frō the Apostles, whiche Apostles were neuer Authors or fa∣thers of this title, iurisdictiō, and doctrine now taught in Rome, but rather were enemies euer to the same.

Agayne to the Maior which standeth vpon two partes,* 1.25 I aunswere, first although the necessitie of the churche du∣ryng from the Apostles, may and must be graūted, yet the same necessitie was not boūd to any certaine place, or per∣sō, but onely to fayth, so that wheresoeuer, that is to say, in whatsoeuer congregation true fayth was, there was the church of Christ: And because the true fayth of Christ must needes euer remaine in earth, therfore y^e Church also must needes remaine in earth. And God forbid that the said true faith of Christ should only remaine in one citie in y^e world, and not in other as well. And therfore to the secōd part of the Maior is to be sayd, that as this true and sincere fayth of Christ is not so geuen, to remaine fixely in one place or citie alone: so neither is there any one church in the world so ordained & appointed of God, that al other Churches should haue their recourse vnto it, for determination of their causes and cōtrouersies incident. &c. And thus much to the Argument of Pighius and Hosius, &c.

Now as touchyng the authorities & allegations of the auncient Doctours, and holy fathers in the commēdation of the Church of Rome, here commeth in also to be noted, that whosoeuer will vnderstand rightly their authorities and aūswere to the same, must first learne to make a diffe∣rence and distinction of the sayd Church of Rome, frō that it was, to that it is, for as much as the Church of Rome is not the same Church now,* 1.26 which it was then, but onely aequiuocè: otherwise as touching the very propertie and de∣finition of a Church▪ it is an other Church, and nothing a∣greing to that was then, saue onely in outward name and place, therefore by this distinction made, I aunswere the place of Irenaeus, Cyprianus, and other famous Doctours, commendyng the Church of Rome as Catholicke and A∣postolicall, and say that these Doctours speakyng of the Church of Rome which then was, sayd not vntrue, cal∣ling it Catholicke & Apostolicall,* 1.27 for that the same Church tooke their ordinary succession of Byshops, ioyned with the ordinary doctrine and institution frō the Apostles: but speakyng of the Church of Rome, whiche now is, we say the sayd places of the Doctours are not true, neither doe appertaine to the same, all which Doctours neither knew the Churche of Rome that now is, neither if they had, would euer haue iudged any thyng therein worthy such commendation.

Ouer and besides,* 1.28 our aduersaries yet more obiect a∣gaynst vs, who heauing and shouyng for the antiquitie of the Romish Churche for lacke of other sufficient reason to proue, are driuen to fall in scannyng the tymes and yeares. What, say they, where was this Church of yours, before these fiftie yeares? To whom briefly to aunswere, first we demaund what they meane by this, which they call our Church? If they meane the ordinaunce and institution of doctrine and Sacramentes,* 1.29 now receaued of vs, and dif∣fering from the Church of Rome, we affirme and say, that our church was, when this church of theirs was not yet

hatched out of the shell, nor did yet euer see any light: that is, in the time of the Apostles, in the primitiue age, in the tyme of Gregorie the first, & the old Romane church, when as yet no vniuersall pope was receiued publikely, but re∣pelled in Rome, nor this fulnesse of plenary power yet knowen, nor this doctrine, and abuse of Sacramentes yet heard of. In witnes wherof we haue the old actes and hi∣stories of aūcient tyme to geue testimony with vs, where∣in sufficiēt matter we haue for vs, to declare y^e same forme, vsage, and institution of this our church reformed now, not to be the begynnyng of any new church of our owne,* 1.30 but to be the renewyng of the old aūcient church of Christ: nor to be any sweruyng from the church of Rome, but ra∣ther a reducyng to the church of Rome, Whereas contra∣ry the churche of Rome whiche now is, is nothyng but a sweruyng from the churche of Rome, as partly is decla∣red, and more shall appeare (Christ willyng) hereafter.* 1.31

And where the sayd our aduersaries doe moreouer charge vs with the fayth of our fathers and Godfathers, wherein we were baptised, accusing and cōdemnyng vs, for that we are now reuolted frō them & their fayth,* 1.32 wher∣in we were first Christened: To this we aūswere, that we beyng first baptised by our fathers & Godfathers, in wa∣ter, in the name of the Father, of the Sonne, & of the holy Ghost, the same fayth wherin we were Christened thē, we do retaine, & because our Godfathers were thē selues also in the same fayth,* 1.33 therfore they cā not say that we haue for∣saken the fayth of our Godfathers. &c. As for other points of Ecclesiasticall vses & circumstaunces cōsidered, besides the principall substaunce of fayth and baptisme, if they held any thyng whiche receaded from the doctrine and rule of Christ, therein we now remoue our selues not because we would differ from them, but because we would not with them remoue from the rule of Christes doctrine. Neither doth the Sacramēt of our baptisme binde vs in all points to the opiniōs of them that baptised vs, but to the fayth of him, in whose name we were Baptised. For as if a man were Christined of an heretique, the Baptisme of him not∣withstandyng were good, although the Baptiser were nought: so if our Godfathers or fathers, which Christened vs, were taught any thyng, not consonant to Christiā do∣ctrine in all pointes, neither is our Baptisme worsse for that, nor yet we boūd to folow thē in all thynges, wherein they them selues did not folow the true church of Christ.

Wherefore as it is false, that we haue renounced the fayth of our Godfathers wherin we were first baptised, so is it not true y^t we are remoued from the church of Rome. But rather say,* 1.34 and (by the leaue of Christ) will proue that y^e Church of Rome hath vtterly departed frō the church of Rome, accordyng to my distinctiō afore touched. Which thyng y^e more euidently to declare, I will here compare y^e church of Rome, with y^e churche of Rome: And in a gene¦rall description set forth (by Godsgrace (the difference of both the churches, that is of both y^e tymes of the church of Rome:* 1.35 to y^e intent it may besene, whether we or y^e churche of Rome haue more Apostated from y^e church of Rome.

And here first I diuide the churche of Rome in a dou∣ble consideration of tyme, first of those first .600. yeares which were immediatly after Christ: and secōdly of the o∣ther .600. yeares, which now haue bene in these our latter dayes. And so in cōparyng these two together, will search out what discrepance is betwene them both. Of the which two age and states of the Romane church, the first I call the primitiue church of Rome. The other I call the latter churche of Rome, countyng this latter churche from the thousand yeares expired after the binding vp of Sathā, to the time of his lousing agayne accordyng to the Prophesie of the xx. chap. of S. Iohns Reuelation, countyng these .1000. yeares from the ceasing of persecution, vnder Con∣stantinus Magnus, to the beginnyng of persecution of the churche agayne vnder Innocentius 3. and Ottomannus the first Turcian Emperour. And thus haue ye the churche of Rome parted into two churches, in double respect and cōsideration of two sondry states and tymes. Now in set∣tyng and matchyng the one state with the other, let vs see whether the churche of Rome hath swarued from the church of Rome more then we,* 1.36 or no.

ANd to begyn first with the order and qualities of life: I aske here of this Romane Clergie, where was this Church of theirs which now is, in the old auncient tyme of the primitiue Church of Rome, with this pompe and pride, with this riches & superfluitie, with this gloria mun∣di, and name of Cardinals, with this praunsing dissolute∣nes and hooryng of the Curtisans, with this extortiō, bri∣byng, bying and sellyng of spirituall dignities, these An∣nates, reformations, procurations, exactions, and other practises for money, this auarice insatiable, ambition, in∣tollerable, fleshly filthynes most detestable, barbarousnes and negligence in preachyng,* 1.37 promise breaking saythlesse, poysoning and supplantyng one another, with such schis∣mes & diuisions, which neuer were more seen then in the elections and Court of Rome these 700. yeares, with such extreme crueltie, malice and tyranny in burnyng and per∣secutyng their poorebrethren to death.* 1.38

It were to long, and a thing infinite, to stand particu∣larly vpō these aboue rehearsed. And if a man should pro∣secute at large all the schismes that haue bene in y^e Church of Rome since the time of Damasus the first, which are coū∣ted to the number of xviij. schismes. What a volume would it require? Or if here should be recorded all that this Sea hath burned and put to death since loosing out of Sathan, who were able to number them? Or if all their sleightes to get money should be described as processe of matter would require, who were able to recite them all? Of which all notwithstandyng, the most principall groundes are rec∣koned at least to xiiij. or xv. sleights.

First for Annates,* 1.39 or vacanties of Archbyshoprikes, Byshoprikes, Abbaties, Priories conuentuall, and other benefices electiue.

Secondly, for the holdyng and reteinyng of all other spirituall liuyng whatsoeuer, besides this which now the incumbent payeth for, or which he may hold hereafter.

Thirdly, new annates for all the same are required a∣gayne, toties quoties, any one of all his spirituall liuynges be, or are fayned to be not orderly come by, whereby it hath chaunced diuers tymes three or foure Annates to be payed for one benefice.

Fourthly, for geuing out preuētiōs of benefites before they fall, and many tymes some one preuention to be geuē to diuers and sundry persons, by the office for money sake.

Fiftly, for resignations vpon fauour, whiche in many cases the Pope chalengeth to be reserued to him selfe.

Sixtly, for commendams.

Seuently, for compoūdyng with such as be absent frō their charge, and geue attendaunce about the Court.

Eightly, for infinite dispensations, as to dispence with age, with order, with benefices incompatible, as if the nū∣ber be full, if the house be of such or such an order. Item dis∣pensation for irregularitie, for whoredome & aduoutry, for times of mariage, for marying in degrees forbidden, or in affinitie canonicall, for Gossips to mary, for the which it hath bene sene in Fraūce a thousand crownes to be payd to Rome at one tyme, for dispensing with this canonicall affinite of Gossippes, as we call it, the same beyng yet not true, but fayned. Item dispensing for caryng meates in tymes prohibited.

Ninthly, for innumerable priuilegies, exēptiōs, gra∣ces for not visityng, or visityng by a Proctor, for cōfirma∣tions of priuileges, for transactiōs made vpon speciall fa∣uour of the Pope, for permutations of benefices with dis∣pensation annexed, or makyng of pensiōs, with such like.

Tenthly, for mandates graunted by the Pope, to Or∣dinaries, wherof euery Ordinary, if he haue the collation or presētatiō of x. may receaue one mādate, if he haue fifty, he may receaue ij. mandates, & for euery mandate cōmeth to the Pope about xx. ducates. And yet notwithstādyng so many are sold, as will come buyers to pay for them.

Eleuenthly, for the Popes penitētiarie, for absolutiō of cases reserued to y^e Pope, for breaking & chāging of vowes for translation frō one monastery to another, also from one order to an other, for licēce to enter into certaine Monaste∣ries, to cary about altars, with many other things of like deuise, pertainyng to the office of the Popes penitentiary.

Twelfly, for geuyng & graūtyng of innumerable Par∣dons and Indulgences, to be read not onely in publicque tēples, but also to be bought in priuate houses, and of pri∣uate persons, in diuers and sundry respectes.

Thirtenthly, for makyng Notaries, and Protonoto∣ries, and other offices of the Court of Rome.

Fourtenthly, for grauntyng out Buls and Commissi∣ons of new foundatiōs, or for chaungyng of the old, for re∣ducyng regular Monasteries, to a secular state, or for re∣storyng agayne into the old, & for other infinite rescriptes & writes, about matters dependyng in controuersie, & o∣therwise might and ought by the Ordinary to be decided.

Fiftenthly, for geuing the palle to Archbyshops newly elected, by reason of all whiche deuises (besides the first of the Annates) it hath bene accounted out of the kynges re∣cordes in Fraunce, in the tyme of Ludouike the ix. (as testi∣fieth Molineus) to the number of CC. thousand crownes, onely out of Fraunce payd & transported to Rome. Which summe since that time hath bene doubled & tripled, besides Annates and Palles, whiche all together are thought to make the totall summe, yearely goyng out of Fraunce to

the Popes coffers ••f late yeares x. Myriades, or Milliōs, euery Myriade mountyng to x. thousand crownes.* 1.40 Now what hath risen besides in other Realmes and Natiōs, let other men coniecture.

Wherfore if the Gospell send vs to the fruites to know the tree, I pray you what is to be thought of the Churche of Rome, with these fruites of lyfe? Or if we will seeke the Church in length and number of yeares, where was this Church of Rome with these qualities then, at what tyme the Church of Rome was a persecuted Church, not a per∣secutyng Church? And when the Byshops therof did not make Martyrs, as these do now, but were made Martyrs them selues, to the number of xxv. in order one after an o∣ther? Or when the Byshops therof were elected & exalted, not by factiōs conspiring, not by power or partes taking, not by money or frendes makyng, as they be now, but by the free voyces of the people & of the Clergy, with the con∣sent of the Emperour ioyned with all, and not by a few cō∣spired Cardinals, closed vp in a corner, as they be now &c.

* 1.41ANd yet if there were no other difference in the matter, but onely corruptiō of life, all that we would tollerate, or els impute to the common fragilitie of man, and charge them no further therein, then we might charge our selues. Now ouer and beside this deformitie of life, wherein they are cleane gone frō the former steppes of the true Church of Rome, we haue moreouer to charge them in greater pointes, more nearely touchyng the substauntiall ground of the Church,* 1.42 as in their iurisdiction presumptuously v∣surped, in their title falsely grounded, and in their doctrine heretically corrupted. In all which three pointes, this lat∣ter pretenced Churche of Rome, hath vtter sequestred it selfe from the Image and nature of the auncient and true Church of Rome, and haue erected to them selues, a new Church of their owne makyng, as first vsurping a iurisdi∣ction neuer knowen before to their auncient predecessors. For although the Churche of Rome in the old primitiue tyme had his due authoritie and place due vnto that sea, among other Patriarchall Churches, ouer and vpon such Churches as were within his precinct, & bordering neare vnto it,* 1.43 as appeareth by the Actes of Nicene Coūcell: yet the vniuersall fulnesse and plenitude of power in both the regimentes, spirituall & temporall, in deposing & dispen∣sing matters of the Church, not to him belōging, in taking Appeales, in geuyng elections, inuestyng in benefices, in exēpting him selfe from obedience & subiection of his ordi∣nary power & Magistrate, with his coactiue power new∣ly erected in the church of Rome, was neuer receaued nor vsed in the old Romane church, frō which they disagree in all their doings.* 1.44 For although Victor thē bishop of Rome. an. 200. went about to excōmunicate the East Churches, for the obseruation of Easter day: yet neither did he pro∣ceede therein, neither was permitted by Irenaeus so to doe. And although Boniface the first likewise, writyng to the Byshops of Carthage, required of thē to send vp their ap∣pellatiōs vnto the Church of Rome, alledgyng moreouer the decree of Nicene Coūcell for his authoritie: The By∣shops & Clergy of Carthage assemblyng together in a ge∣nerall Coūcell (called the vj. Councell of Carthage) to the nūber of .217. Byshops,* 1.45 after they had perused the decrees in the autentike copies of the foresayd Nicene Councell, & foūd no such matter, by the sayd Bonifacius alledged, made therefore a publike decree, that none out of that countrey should make any appeale ouer the sea. &c. And what mar∣uell if appeales were forbiddē them to be made to Rome,* 1.46 whē as both here in Englād the kyngs of this land would not permit any to Appeale frō them to Rome, before king Henry the ij. because of the murther of Thomas Becket, be∣yng thereunto compelled by Pope Alexander the iij. And also in Fraunce y^e like prohibitions were expressely made by Ludouicus Pius, an. 1268. which did forbid by a publicke instrument,* 1.47 called Pragmatica sanctio, all exactions of the Popes court within his Realme. Also by kyng Philip na∣med Le bel, an. 1296. the like was done, which not only re∣strayned all sēdyng or goyng vp of his subiectes to Rome, but also that no money, armour, nor subsidy, should be transported out of his Realme. The like also after him did king Charles the v.* 1.48 surnamed the Wise, and his sonne like∣wise after him Charles the vj. who also punished as tray∣tours, certaine seditious persons for appealyng to Rome. The like resistaūce moreouer was in the sayd countrey of Fraūce,* 1.49 against the Popes reseruatiōs, preuētiōs, & other like practises of his vsurped iurisdictiō in y^e dayes of pope Martin the v. an. 1418. Item, when kyng Henry the vj. in England, and kyng Charles the 7. in Fraūce, did both ac∣cord with the Pope, in inuesting & in collatiō of benefices, yet notwithstandyng the highe Court of Parliament in Fraunce did not admit the same, but still maintayned the old libertie & customes of the French Church. In so much that the Duke of Be••hfort came with the kynges letters patēt to haue the Popes procurations & reseruations ad∣mitted, yet the court of Parliamēt would not agree to the same, but the kyngs Procurator generall was fayne to go betwixt them, as is to be sene in their Registers. an. 1425. the fift day of Marche. In the dayes of the which kyng Charles the vij. was setforth in Fraunce,* 1.50 Pragmatica san∣••tio, as they call it, agaynst the Anna••es, reseruations, ex∣pectatiues, and such other proceedyngs of the Popes pre∣tenced iurisdictiō. an. 1438. Wherfore what maruell if this iurisdiction of the Popes Court in excommunicatyng, in takyng Appeales, and geuyng of benefices, was not vsed in the old Church of Rome, when as in these latter dayes it hath bene so much resisted?

And what should I speake of the forme and maner of elections,* 1.51 now vsed in the Church of Rome, cleane cōuer∣ted from the maner of the old Church of their predecessors? For first in those auncient dayes, when as yet the Church remayned in the Apostles onely, & a few other Disciples, the Apostles then with prayer and imposition of handes, elected Byshops & Ministers, as by the Apostles Iames was made Bishop of Hierusalem. Paule in Creta elected Titus, and Timothe in Ephesus. Also Peter ordayned Linus and Clement in Rome. &c. After which tyme of the Apostles, when the Church began more to multiply, the election of Byshops and Ministers stode by the Clergie & the people, with the consent of the chief Magistrate of the place, and so continued during all the tyme of the Primi∣tiue Church,* 1.52 till the tyme, and after the time of Constan∣tine the 4. Emperour, which Emperour (as writeth Pla∣tina and Sabellic. Enead. 8. lib. 6.) published a law concer∣nyng the election of the Romane Byshop, that he should be takē for true Byshop, whom the Clergy and people of Rome did chuse & elect, without any tarying for any au∣thoritie of the Emperour of Constātinople, or the Depu∣tie of Italy: so as the custome and fashion had euer bene before that day, an. 685. And here the Byshops began first to writhe out their elections and their neckes a litle from the Emperours subiection,* 1.53 if it be so as the sayd Platina and Sabellicus after him reporteth. But many coniectures there be, not vnprobable, rather to thinke this constitutiō of Constantine to be forged and vntrue. First, for that it is taken out of the Popes Bibliothecarie, a suspected place and collected by the keeper and maister of the Popes Li∣brarie, a suspected author, who whatsoeuer fayned wri∣tynges or Apocripha he could finde in the Popes chestes of Recordes, makyng any thyng on his maisters side: that he compiled together, and therof both Platina, Sabellicus, & Gratianus take most part of their reportes, & therefore may the more be suspected. &c.

Secondly, where Platina and Sabellicus say that Con∣stantine moued with the holynes of Pope Benedict the first made that cōstitutiō, how seemeth that to stād with truth, when both the Emperour was so farre of from him being at Constantinople, & also for that the sayd Pope raigned but x. monethes? which was but a small tyme to make his holines knowen to the Emperour so farre of. And giue he were so holy, yet that holynes might rather be an occasiō for the Emperour so to confirme and maintaine the olde receaued maner of his institution, then to alter it.

The third coniecture is this, for that the sayd constitu∣tion was not obserued, but shortly after by the sayd Bene∣dict was broken in the election of Pope Conon. And yet notwithstanding albeit the constitution were true, yet the election there by was not takē away from the people, and limited to the Clergy onely, and much lesse might be taken away frō the Clergie, and be limited onely to the Cardi∣nals, without the consent of their Prince and ruler, accor∣dyng to their owne Rubrice in their Decrees, where the Rubrice sayth:* 1.54 De ordinatione Episcopi: Nullus inuitis de∣tur Episcopus, cleri, plebis, & ordinis consensus & desiderium requiratur, &c. That is: Let no Byshop be geuen to any people agaynst their wils: but let the consent & desire both of the Clergy and of the people, and of the order, be also re∣quired. &c. And in the same Dist. also, cap. Sacrorū, we read the same libertie & interest to be graunted by Carolus Mag∣nus, and Ludouicus his sonne, not to a few Cardinals one∣ly, but to the order as well of the Clergy, as of the people, to chuse not onely the Bishop of Rome, but any other Bi∣shop within their owne Diocesse whatsoeuer, and to the Monkes likewise, to chuse their owne Abbot, settyng a∣side all respect of persons and giftes, onely for the worthy∣nes of life, and gift of wisedome, so as might be most profi∣table for doctrine, and exāple vnto the flocke. &c. And this continued till the tyme of the foresayd Carolus Magnus, and

Ludouicus his sonne,* 1.55 an. 810. of the which two, Carolus the father receaued expresly of Pope Ad•••••• ••he first, full iuris∣diction and power to elect & ordeine the Bishop of Rome, like as pope Leo the ix. did also to Ottho ••he first Germain Emperour, an. 961. The other, that is, Ludouicus, sonne to the foresayd Charles, is sayd to renoūce agayne, and sur∣render from him selfe and his successours, vnto pope Pas∣chalis and the Romaines, the right and interest of chusing the Romane Bishop, and moreouer to giue and graunt to the sayd Paschalis the full possession of the Citie of Rome, & the whole territorie to the same belongyng. An. 821. as appeareth by the decree, Ego Ludouicus Dist. 63. But admit that fayned decree to be vnfaynedly true (as it may wel be suspected for many causes, as proceedyng out of the same foūtaine, with the cōstitution of Constantine afore mentio∣ned, that is, from the maister of the Popes Library, of whō both Gratianus & Volateran,* 1.56 by their owne confession take their grounde) yet the same decree doth not so geue a∣way the freedome of that election, that he limiteth it onely to the Cardinals, but also requireth the whole cōsent of the Romaines, neither doth he simplely & absolutely geue the same, but with cōditiō, so that, Omnes Romani vno consilio, & vna concordia sine aliqua promissione ad pontificatus ordi∣nem eligerent: that is, whō as all the Romaines with one counsaile, & with one accord, without any promise of their voyces graūted before, shall chuse to be Byshop of Rome. And moreouer in the same Decree is required, that at the consecration of the same Bishop, messengers should be di∣rected incōtinent to the Frēch kyng concernyng the same.

Furthermore, neither yet did the same decree (albeit it were true) long continue. For although Pope Stephen the fourth, and pope Paschalis the first, in Ludouicus time were impapaced thorough discord without election of the Em∣perour, yet they were fayne by message to send their pur∣gation to him of their election. And after that, in the tyme of Eugenius the ij. which succceded next to Paschalis, Lotha∣rius sonne of Ludouicus,* 1.57 and Emperour with his father, came to Rome, and there appointed lawes & magistrates ouer the Citie. Whereby may appeare the donation of Lu∣douike, in geuyng away the Citie of Rome to the Pope, to be fayned. And after Eugenius, pope Gregory the iiij. who followyng within a yeare after Eugenius, durst not take his election without the consent and confirmation of the sayd Emperour Ludouicus. And so in like maner his successours pope Sergius the ij: Pope Leo, the iiij. pope Nicolas the first, and so orderly in a long tract of tyme, from the foresayd Ni∣colas the first, to Pope Nicolas the ij. an. 1061. (which Nico∣las in his Decree beginnyng,* 1.58 In nomine Domini Dist. 23. or∣dained also the same) so that in the election of the Bis••ops of Rome, commonly the consent of the Emperour and the people with the Clergy of Rome, was not lackyng. After which Nicolas came Alexander the 2. and wicked Hildebrād, which Alexander being first elected without the Emperors will and consent, afterward repenting the same, openly in his preaching to the people declared that he would no lon∣ger sit in the Apostolique sea, vnlesse he were by the empe∣ror confirmed. Wherfore he was greatly rebuked, and cast into prison by Hildebrand, and so deposed. Then Hildebrand and his folowers so ordred the matter of this election, that first the Emperor, then the lay people, after that the Cler∣gie also began to be excluded. And so the election by litle & little was reduced into the handes of a few Cardinals, cō∣trary to all anciēt order, where euer since it hath remained.

* 1.59And like as in elections, so also in power iudiciarie, in deciding and determinyng of causes of fayth, and of Eccle∣siasticall discipline, the state of the Church of Rome, now beyng, hath no cōformitie with the old Romane Churche heretofore. For then Byshops debated all causes of fayth onely by the Scriptures, and other questions of Ecclesia∣sticall discipline they determined by the Canōs, not of the Pope, but of the Church, such as were decreed by the aun∣cient Councels,* 1.60 as writeth Greg. Turonensis in Francorum historia. Where as now both the rule of scripture, & sancti∣ons of the old Councels set aside, all thynges for the most part are decided by certaine new decretall or rather extra∣decr••tall & extrauagant constitutions, in the Popes Ca∣non law compiled, and in his Consistories practised.

And where as the old ordinaunce and disposition, as well of the common law, as of the sacred Coūcels, and in∣stitution of auncient fathers haue geuen to Byshops & o∣ther prelates, also to patrons and donors of Ecclesiastical benefices euery one within his owne precinct and domi∣nion, also to cathedrall Churches and other: to haue their free elections & to prosecute the same in full effect: ordryng and disposing promotions, collatiōs, prouisions & dispo∣sitions of prelacies, dignities, and all other Ecclesiasticall benefices whatsoeuer, after their owne arbitremēt, as ap∣peareth by the first generall Councell of Fraunce.* 1.61 16. q 7. cap. Omnes Basilicae, by the first generall Councell of Nice, cap 6. Also by the generall Councell of Antioche. cap. 9. and is to be seene in the Popes Decrees. 9. q. 3. Per singulas. And also beside these auncient decrees, the same is confir∣med agayne in more latter yeares by Ludouicus the ninth French kyng in his constitution called Pragmatica sanctio, made and prouided by full Parliament agaynst the popes exactions. An. 1228. in these wordes as folow. Item exactio∣n••s & onera grauissima pecuniarum, per curiam Romanam Ec∣clesiae regni nostri impositas vel imposita (quibus regnum mise∣rabiliter de pauperatum existit) siue etiam imponendas vel im∣ponenda leuari aut colligi nullatenus volumus: nisi duntaxat pro rationabili, pia & vrgentissima causa, vel ineuitabili necessi∣tate, ac etiam de expresso, & spontaneo iussu nostro, & ipsius Ec∣clesiae regni nostri. &c. that is. Item all exactions & impor∣table burdens of money, which the Court of Rome hath layd vpon the Church of our kingdome (whereby the said our kingdome hath bene miserably hetherto impoueri∣shed) or hereafter shall impose or lay vpon vs, we vtterly discharge and forbyd to be leuied or collected hereafter for any maner of cause, vnlesse there come some reasonable, godly, & most vrgent, & ineuitable necessitie, & that also not to be done without the expresse & voluntary commaunde∣ment of vs, & of the Church of the same our foresayd king∣dome. &c. Now contrary and agaynst to these so manifest & expresse decrementes of generall Councels, & constituti∣ons Synodall, this latter Church of Rome of late presūp∣tion, degeneratyng frō all the steppes of their elders, haue taken vpon them a singular iurisdiction by them selues, & for their owne aduauntage, to entermedle in disposing & trāsposing Churches,* 1.62 Colledges, Monasteries, with the collations, exemptions, elections, goodes & landes to the same belongyng, by reason and exāple wherof haue come in these impropriations, first fruites, & reseruations of be∣nefices to the miserable dispoyling of Parishes, & horrible decay of Christen fayth, which thynges amōg the old Ro∣maine elders were neuer knowē. For so much then did it lacke, that due necessities were pluckt frō the Church, that Emperours, Kyngs, & Princes plucking frō their owne, rather did cumulate the Church with superfluities.

Agayne, when such goodes were geuen to the Church by those auncetors, they were neither so geuen, nor yet ta∣ken, to serue the priuate vse of certaine churchmen takyng no paynes therein, but rather to serue the publique subuē∣tiō of the needy, as is cōteined in the canonicall institutiōs by the Emperour Ludouicus Pius set forth. An. 830. The wordes be these:* 1.63 Res Ecclesiae vota sunt fidelium, pretia pec∣catorum, & patrimonia pauperum, that is: The goods of the church be the vowes and bequestes of the faythfull, prices to raunsome such as be in captiuitie or prison, and patri∣monies to succour them with hospitalitie, that be needy.

Wherunto agreeth also the testimony of Prosper,* 1.64 whose wordes be these: Viros sanctos ecclesiae non vendicas••e vt pro∣prias, sed vt commendatas pauperibus diuisisse: that is, good men tooke y^e goodes of the church not as their own but di∣stributed thē as geuē & bequeathed to the poore. And sayth moreouer: Quod habet Ecclesia, cum omnibus nihil habenti∣bus habet commune, that is: Whatsoeuer the church hath, it hath it common, with all such as haue nothyng. &c.

Adde to these the worthy testimony of S. August. ad Bo∣nif. Si autem priuatim,* 1.65 quae nobis sufficiant possidemus, nō sunt illa nostra, sed pauperum quorum procurationem quodammodo gerimus, non proprietatem nobis vsurpatione damnabili vendi∣camus, &c.

Likewise vowsons and pluralities of benefices were thyngs then as much vnknowen,* 1.66 as now they are perni∣tious to the church, taking away all free election of mini∣sters from the flocke of Christ.

All which inconueniences as they first came and crept in chiefly by the pretensed authoritie & iurisdiction abused in this latter church of Rome, so it can not be denyed, but the sayd latter church of Rome hath taken and attributed to it selfe much more,* 1.67 thē either the limites of Gods word do geue, or standeth with the example of the old Romane church, in these three thynges especiall. Whereof as mentiō is touched before, so briefly I will recapitulate the same.

The first is in this, that whatsoeuer the Scripture ge∣ueth and referreth,1 1.68 either to the whole church vniuersally, or to euery particular church seuerally, this church now of Rome doth arrogate to it selfe absolutely and onely, both doyng iniury to other churches, & also abusing the Scrip∣tures of God. For albeit the Scripture doth geue autho∣ritie to binde and loose, it limitteth it neither to person nor place, that is, neither to the Citie of Rome onely, more thē to other Cities, nor to y^e sea of Peter, more thē to other A∣postles, but geueth it clearely to y^e Church, wherof Peter

did beare the figure, so that where soeuer the true Church of Christ is, there is annexed power to bynde & loose, ge∣uen and taken meerly as from Christ, and not mediatly by the Pope or Byshop of Peters sea.

The second poynt wherein this present Churche of Rome abuseth his iurisdiction contrary to Scripture and steps of the old Romane Church,2 1.69 is this, for that it exten∣deth his authoritie farther and more amply, thē either the warrant of the word, or example of time will giue. For al∣though the Churche of Rome hath (as other particular churches haue) authoritie to binde and absolue, yet it hath no such authoritie to absolue subiectes frō their othe, sub∣iection, and loyaltie to their rulers & Magistrates, to dis∣pēse with periury, to denounce remissiō, where no earnest repentaunce is sene before, to number remission by dayes & yeares; to dispense with thynges expressely in the word forbiddē, or to restrayne that which the word maketh free, to deuide Religion into Religions, to binde and burthen consciences with constitutions of men, to excommunicate for worldly matters, as for breakyng of parkes, for not ringyng bels at the Byshops commyng, for not bringyng litter for their horse, for not paying their fees and rētes, for withholding the church goods, for holding on their prin∣ces side in princely cases, for not going at the Popes com∣maundement, for not agreeyng to the Popes electiō in an other princes Realme, with other such thyngs mo & more vayne then these. &c. Agayne, although the Scripture ge∣ueth leaue and authoritie to the Byshop and Churche of Rome to minister Sacraments, yet it geueth no authori∣tie to make Sacramentes, much lesse to worshyp Sacra∣ments. And though their authoritie serueth to baptise mē, yet it extendeth not to Christen bels:* 1.70 neither haue they au∣thoritie by any word of God to adde to the word of God, or take from the same, to set vp vnwritten verities vnder payne of damnation, to make other articles of belief, to in∣stitute straunge worship, otherwise thē he hath prescribed, which hath told vs how he would be worshipped. &c.

3 1.71The third abuse of the Popes iurisdiction standeth in this, that as in spirituall iurisdiction they haue vehemētly exceeded the boūdes of Scripture, so they haue impudētly intermedled them selues in temporall iurisdictiō, wherein they haue nothing to do. In so much that they haue trāsla∣ted the Empire, they haue deposed Emperours, Kyngs, Princes & rulers & Senatours of Rome, & set vp other, or the same agayne at their pleasure, they haue proclaymed warres, & haue warred them selues. And where as Em∣perours in aūcient tyme haue dignified thē in titles, haue enlarged thē with donations, & they receauyng their con∣firmation by the Emperours, haue like ingratfull clients to such benefactors, afterward stampte vpon their neckes, haue made thē to hold their s••urrup, some to hold y^e bridle of their horse, haue caused them to seeke their confirmation at their hand, yea haue bene Emperours thēselues: Sede vacante, & in discordia electionis, and also haue bene Sena∣tors of the Citie. Moreouer haue extorted into their owne handes the plenary fulnes of power & iurisdiction of both the swordes, especially since the tyme of Pope Hildebrand: which Hildebrand deposing Henricus the iiij. Emperour, made him geue attendance at his Citie gate. And after him Pope Bonifacius the viij. shewed him selfe vnto the people on the first day like a Byshop, with his keyes before him, & y^e next day in his robes Imperiall, hauyng a naked sword borne before him, like an Emperour. an. 1298. And for so much as this inordinate iurisdiction hath not onely bene vsed of thē, but also to this day is mainteined in Rome, let vs therefore now compare the vsage hereof to the old ma∣ner in tymes past, meanyng the primitiue and first age of the Church of the Romaines. Wherein y^e old Byshops of Rome in those dayes, as they were then subiect to their Emperours, so were other Byshops in like maner of o∣ther nations subiect euery one to his Kyng & Prince, ac∣knowledgyng them for their Lordes, & were ordered by their authoritie & obeyed their lawes, and that not onely in causes ciuile, but also in regiment Ecclesiasticall as ap∣peareth Dist. 10. cap. 1. & 2. Dist. 97. cap. De illicita.

Also 24. q. 3. So was Gregorius surnamed Magnus, sub∣iect to Ma••••itius,* 1.72 and to Phocas, although a wicked Em∣perour. So also both Pope & people of Rome tooke their lawes of the Emperours of Constantinople, & were sub∣mitted to thē, not onely in the time of Honorius an hūdreth yeares after Constantine the great, but also in the tyme of Martianus▪* 1.73 an. 1451. & so further vnto the tyme of Iustinian & of Carolus Magnus, and also after the dayes of them. In all which cōtinuance of tyme, it is manifest, that the Emperi∣all law of Martiane did rule & bynde in Rome, both in the days of Iustinian, an 150. yeres after, til the tyme of the Em∣pire beyng translated from Grece vnto Fraūce. Whereby it may appeare false▪ that the Citie of Rome was geuē by Constantine the first vnto the bishop of Rome to gouerne, for that Pope 〈◊〉〈◊〉 the first writyng to the Empe∣rour Honorius, c••••••eth in the same place Rome the Empe∣rours Citie. Dist. 97. cap. 1. And Lotharius, also Emperour appointed Magistrates and lawes in Rome,* 1.74 as is aboue mentioned. Moreouer, for further probation hereof, that both the Byshop of Rome & all other Ecclesiasticall per∣sons were in former tyme, and ought to be subiect to their Emperours and lawfull Magistrates, in causes as well spirituall as ciuile,* 1.75 by many euidences may appeare, takē out both of Gods law, and mans law. And first by Gods law we haue exāple of godly kyng Dauid, who numbred all the Priestes and Leuites, & disposed thē into xxiiij. or∣ders or courses, appointyng thē cōtinually to serue in the ministery euery one in his proper order & turne, as came about: which institution of the Clergy, also good king E∣zechias afterward renued, of whō it is written: he did that was right in the sight of the Lord, accordyng to all things as his father Dauid had done before, he tooke away the high groues, and brake downe Images. &c. 4. Reg. 8. The sayd Ezechias also reduced the Priests & Leuites into their orders, prescribed by Dauid before, to serue euery one in his office of ministratiō .2. Paralip. 30.31. And this order frō Dauid still continued till the time of Zachary at the cōmyng of Christ our Lord, beyng of Abias course, which was the viij. order of the Priestes appointed to serue in the taber∣nacle. Luc. 1. To passe ouer other lighter offices translated from the Priestes to the Kyngs authoritie, as cōcernyng the orderyng of oblations in the Temple, and reparati∣ons of the Lordes house, kyng Salomon displaced Abiathar the high Priest, by his kyngly power, and placed Sadoch in his stede. 3. Reg. cap. 6▪ Also dedicatyng the temple of the Lord with all the people, blessed the whole congregation of Israell. 3. Reg. 8. Iudas Machabeus also elected Priestes, such as beyng without spot had a zeale to the law of the Lord, to purge the Temple, which the Idolatrous Gen∣tiles had before prophaned. 1. Machab. 4.

Also kyng Alexander writyng to Ionathas, appointed him chief Priest in his coūtrey.* 1.76 1. Mac. 10. Demetrius ordei∣ned Simon & Alchinus in the like office of Priesthood. Iosa∣phat likewise as in the whole lād did set Iudges, so also in Hierusalem he appointed Leuites & Priestes, and heades of families to haue the hearyng of causes, and to minister Iudgement ouer the people.* 1.77 2 Paral. 19. By these & many other is to be sene, the Kynges & Princes in the old tyme as well, when Priestes were borne Priestes, as whē they were made by election, had the dealyng also in Ecclesiasti∣call matters, as in callyng the people to Gods seruice, in cutting down groues, in destroying images, in gathering tithes into y^e Lordes house, in dedicating the tēple, in bles∣sing the people, in castyng downe the brasen Serpēt with∣in the tēple, in correcting & deposing Priestes, in cōstitu∣ting the order & offices of Priestes, in commaundyng such thynges as pertained to the seruice & worshyp of God, & in punishyng the contrary. &c. And in the new Testament what meaneth the exāple of Christ himselfe both geuing & teaching tribute to be geuen to Caesar? to Caesar I say, & not to y^e high Priest.* 1.78 What meaneth his wordes to Pilate not denying power to be geuen to him from aboue?

And agayne declaryng the kynges of nations to haue dominiō ouer thē, & willing his Disciples not so to do, ge∣uyng vs to vnderstād the difference betwene the regimēt of his spirituall kingdome, & of y^e kingdome of this world, willyng all worldly states to be subiect vnder the superi∣our rulers & Magistrates, in whose regiment is dominiō and subiectiō, & not in the other. Whereunto accordeth al∣so the doctrine of S. Paule,* 1.79 where it is written: let euery soule be subiect to the higher powers, vnder whose obedi∣ence neither Pope, Cardinall, Patriarch, Byshop, Priest, Frier nor Monke is excepted,* 1.80 nor exempted, as Theophila∣ctus expoūdyng the same place declareth, & sayth: Vniuer∣sos erudit, siue sacerdos sit ille, siue monachus, siue Apostolus, vt se principibus subdant: that is, he teacheth all sortes, whe∣ther he bee Priest, or Monke, or els Apostle, that they should submit themselues vnder their Princes. &c. And S. Augustine writyng ad Bonifacium, sayth in much like sort: Quicun{que} autem legibus imperatoris,* 1.81 quae, pro Dei veritate fe∣runtur, obtemperare non vult, acquirit grande supplicium, that is, whosoeuer refuseth to obey the lawes of the Emperor, which make for the veritie of God, incurreth the daunger of great punishmēt. &c. Also in an other place, writyng cō∣••ra Cresconium,* 1.82 hath these words: In hoc enim reges sicut eis diuini••us praecipitur, Deo seruiunt, in quantum reges, si in suo regno bona iubeant, mala prohibeant, non solùm quae pertinent ad humanam s••cietarem, verumetiam quae ad diuinam religioné &c. that is, Kynges accordyng as it is inioyned them of

God, do serue God in that they are kynges, if they in their kyngdome commaunde those thynges that be good, & for∣bid thynges that be euill, such as appertaine not onely to humaine societie, but also to Gods Religion. &c. And yet to come more neare to the Popes owne Doctours, Tho∣mas Aquine not much discrepant from the iniunction of the Apostle aboue alledged,* 1.83 thus describeth y^e office of a kyng: Hoc inquit, officium rex se suscepisse cognoscat, vt sit in regno, sicut in corpore anima, & sicut Deus in mundo, &c. Let a kyng (sayth he) vnderstand, that he hath taken this office vpon him, to be as the soule within the body, and as God in the world. In like agreemēt with the holy Apostle S. Paule, ioyneth also S. Peter:* 1.84 be you subiect (sayth he) to euery humaine creature, whether it be to the king, as most pree∣minent, or to other set ouer you. &c. Where the common Glose addeth thereto, to obey the same, whether they be good or euill. These places rightly pondered, let any mā now iudge whether the Pope hath done open wrong to the Emperour, in surprising aboue the iurisdiction of his lawfull Prince and Magistrat, notwithstādyng whatso∣euer his owne Canon law sayth to the contrary.

And as it is sufficiently hetherto proued by Gods law, that all Ecclesiasticall persons owe their due subiection to their lawfull Princes, in matters as well tēporall, as spi∣rituall: so no lesse euidēces may also be inferred out of mās law, and examples of the oldest fathers, to proue the same. And first to begyn with the example of Gregory the great, who in his Epistle to Mauritius writeth thus: Dominus meus fuisti,* 1.85 quando adhuc Dominus omnium non eras: Ecce per me seruum vltimum suum, & vestrum respondebit Christus, &c. that is: You were thē my Lord, whē you were not the Lord of the whole Empire, behold Christ him selfe shall make you aūswere by me, which am his most simplest ser∣uaūt and yours, &c. And before him Eleutherius his prede∣cessour Byshop of Rome, writyng to Lucius, kyng of this Realme,* 1.86 calleth him by the name of Christes Uicare: But what needeth much confirmation of this matter, whē the Popes decrees & Canons be full of recordes hereof, testi∣fiyng how the auncient Church of Rome not onely recea∣ued, but also required of the Emperours, lawes & cōstitu∣tions to be made, touchyng not onely such causes, but also such persons as were Ecclesiasticall. And here to omit by the way the chap. Principes seculi, also cap. Administratores, 23. q. 5. with diuers other beside, I will recite out of the E∣pistle of Boniface the 1. to the Emperour Honorius,* 1.87 so much as serueth for our purpose, written dist 92. cap. Ecclesiae, cap. Victor. Where it is mentioned that the sayd Bonifacius By∣shop of Rome sent an hūble supplication to the forenamed Emperour, desiryng him by his authoritie to prouide some remedy against the ambitious cōtentions of the cler∣gie, concerning the bishoprike of Rome. Which Emperor Honorius incontinent at his request, directed & stablished a law, that none should be made Byshop of Rome through ambitiō, charging all Ecclesiasticall Ministers to surcease frō ambition, appointyng moreouer, that if two were ele∣cted together, neither of them both should be takē, but the election to proceed further to an other to be chosen by a full consent of voyces,* 1.88 as is expressed. Dist. 79. cap. Si duo.

To this I adioyne also the law & constitution of Iusti∣nian the Emperour, ratified and renued afterward in the counsell of Paris, in tyme of king Ludouicus Pius. Where all Byshops & Priestes be expresly forbiddē not to excom∣municate any mā, before his cause was knowen & proued to be such, as for the whiche the auncient Canons of the Church would him to be excōmunicate. And if any should otherwise proceede cōtrary to the same, thē the excōmuni∣cate person to be absolued by y^e authoritie of an higher de∣gree, & the excōmunicate to be sequestred frō the commu∣niō, so long as should seeme conueniēt to him that had the executiō therof, as is expressed. 24. q. 3. De illicita. The same Iustinian moreouer in his lawes & cōstitutions,* 1.89 how many thynges did he dispose & ordeine in Church matters, as to haue a determinate number of Churchmen or Clerkes in Churches. cōst. 3. Also cōcerning Monasteries & Mōkes. const. 5. how Byshops & Priestes should be ordeined. cōst. 6. concerning remouyng of Ecclesiasticall persons frō one Church to an other.* 1.90 Also concernyng y^e constitution of the Churches in Affrike. And that the holy misteries should not be done in priuate houses, so y^t whosoeuer should at∣tēpt the contrary, should be depriued. const. 57. Moreouer cōcernyng Clerkes leauyng their Churches. const. 58. Al∣so concerning the order & maner of funerals. const. 59. And that Byshops should not keepe frō their flocke. const. 67. The same Iustiniā graūted to the Clergy of Constātinople the priuiledge of the secular court, in cases onely ciuile, and such as touched not the disturbaūce of the Byshop, other∣wise in all criminall causes he left them to the iudgemēt of the secular court. const. 83. He geueth also lawes & decrees for breach of matrimonie. const. 117. & in diuers other pla∣ces. And in his const. 123. after the doctrine of S. Paule, he commaūdeth all Byshops & Priestes to sounde out their seruice,* 1.91 & to celebrate the misteries, not after a secrete ma∣ner, but with a loude voyce, so as they might not onely be heard, but also be vnderstand of the faythfull people, what was sayd & done, Whereby it is to be gathered, that diuine prayers and seruice then, was in the vulgar toung.

And as the said Iustinian, & other Emperours in those dayes had the iurisdictiō and gouernement ouer spirituall matters & persons, the like examples also may be brought of other kyngs, in other lādes, who had no lesse authoritie in their Realmes,* 1.92 then Emperours had in their Empire. As in Fraūce, Clodoueus the first Christened kyng at Or∣leans caused a Coūcell of 33. Byshops, where .33. Canons were instituted cōcernyng the gouernemēt of the Church,* 1.93 within .200. yeares after Christ. Ex primo Tomo Concil. Ca∣rolus Magnus, beside his other lawes and edictes political, called v. Synodes, one at Mentz, the second at Rome, the third at Remes, the fourth at Cabilone, the fift at Ar••late, where sundry rites & ordinaūces were geuen to the Cler∣gy, about .810. yeares after Christ. The same Carolus also decreed that onely the Canonicall bookes of Scripture should be read in the Church,* 1.94 & none other. Which before also was decreed. an. 4.17. in the third generall Councel of Carthage. Item he exhorteth and chargeth Byshops and Priests to preach the word, with a godly iniūction: Episco∣pi verò vt siue per se, siue per vicarios, pabulum verbi diuini se∣dulò populis annuncient. Quia vt ait beatus Gregorius: Iram contra se occulti iudicis excitat Sacerdos si sine praedicationis sonitu incedit. Et vt ipsi clerum sibi commissum in sobrietate & castitate nutriant. Superstitiones quas quibusdam in locis in ex∣equijs mortuorum nōnulli faciunt,* 1.95 eradicent, that is: That bi∣shops either by them selues, or their deputies shall shew forth y^e foode of Gods word to the people with all diligēce. For as Gregory sayth, the Priest procureth against him the wrath of y^e secret iudge, which goeth without the sound of preaching. And also that they bring vp their Clergy to thē cōmitted in sobernes & chastitie.* 1.96 The superstitiō which in certaine places is vsed of some, about the Funerals of the dead, let them exterminate & plucke vp by the rootes, &c.

Moreouer, instructing & informyng the sayd Byshops & Priestes in the office of preaching, willeth thē, not to suf∣fer any to fayne or preach to the people any new doctrine of their owne inuētion, & not agreing to the word of God, but that they them selues both will preach such thyngs as lead to eternall life, and also that they set vp other to do the same, & ioyneth with all a godly exhortation. Ideo, dilectissi∣mi, toto corde praeparemus nos in scientia veritatis, & mox: vt diuina donante gratia verbum Dei currat & crescat, & multipli∣cetur, in profectum Ecclesiae Dei sanctae, & salutem animarū no∣strarum, & laudem, & gloriam nominis Domini nostri Iesu Chri∣sti Pax praedicantibus, gratia obedientibus, gloria Domino no∣stro Iesu Christo, Amen. Furthermore, the said Carolus in his constitutions diuideth the goodes geuē to the Church so, that in y^e more welthy places, two partes should go to the vse of the poore, y^e third to the stipēd of the Clergy. Other∣wise in poorer places an equall diuisiō to be made betwene the pouertie & the Clergy, vnles the gift had some speciall exception. Ex Ansegiso. lib. 1. cap. 80. And in the same booke a little after, cap. 83. the author declareth by the sayd Carolus to be decreed, that no Ecclesiasticall person or persons frō thenceforth should presume to take of any person, any such gift or donation, wherby y^e childrē or kinsfolkes of the sayd Donor should be defeited of their inheritance duly to them belongyng. Ludouicus Pius king of France, & after Empe∣ror, was sonne to the foresaid Charles who being ioined to∣gether with the said Charles his father in y^e Empire,* 1.97 ordai∣ned also with his father sundry actes & obseruaunces tou∣chyng the gouernement of the Church, as in y^e author be∣fore alledged may appeare. As first, that no entry should be made into the Church by Symony:* 1.98 Agayne, that By∣shops should be ordained by the free electiō of the Clergie & of the people, without all respect of person or reward, onely for the merite of life, and gift of heauenly wisedome.

Also the sayd Kynges & Emperours forbad that any free mā or Citizen should enter the professiō of Monkery, without licence asked of the kyng before, & added a double cause wherfore. First, for that many not for meere deuotiō, but for idlenes and auoyding the kynges warres, do geue thē selues to Religiō: againe, for that many be craftely cir∣cumuēted & deluded by subtile couetous persons, seekyng to get frō them that which they haue. Lib. 1. cap. 114. ibidem. Itē that no young childrē or boyes should be shauē or en∣ter any profession, without the will of their Parētes. And no young maydens should take the veale or profession of a

Nunne, before she came to sufficient discretion of yeres to discerne & chuse what they will follow. That none should be interred or buried thēce forth within the Church, which also was decreed by Theodosius & Valentinianus 40. yeares before them.* 1.99 Item the sayd Carolus .22. yeares before this Emperour, enacted that murderers & such as were giltie of death by the law, should haue no sanctuary by flying in∣to the Church. &c. which also was decreed by Iustiniā .300. yeares before this Carolus. Ex Nouel. Iustinia.

* 1.100Moreouer the foresayd Ludouicus Pius, with his sonne Clothari{us} (or as some call him, Lotharius) ioyned with him, among other Ecclesiasticall Sanctions, ordained a godly law, for laymen to cōmunicate the Sacrament of the body & bloud of the Lord in these wordes: Vt si nō frequētius, vel ter, laici homines communicent: nisi fortè grauioribus quibus∣••am criminibus impediātur.* 1.101 That laymen do communicate at least thrise, if not ofter, except they be let percase by some more haynous greuous offences. Anseg. lib. 2. cap. 43. Item they enacted that no goodes of the Church should be alie∣nated vnder the payne Leoninae constitutionis. Unto this Lotharius French kyng and Emperour, Pope Leo the 4. writeth that Romana lex,* 1.102 that is, the Romane law (mea∣nyng the law of the Frēch Emperours) as it hath hether∣to stode in force: Ita & nunc suum robur propriúm{que} vigorem obtineat, that is: so now it may continue still in his vigour and strength.* 1.103 Ino Carnotensis. lib. 11. Decretorum, about the yeare of the Lord .848. After this Lotharius succeeded his sonne Ludouicus the second in the kyngdome & Empire of Fraunce, before whō the foresayd Pope Leo was brought into iudgement, & pleaded his cause of treason, and there was before the Emperour quyte and released. Which de∣clareth that Popes and Byshops all this while were in subiection vnder their Kynges and Emperours.

Moreouer descendyng yet to lower tymes. an. 1228. Ludouicus 9. called holy Ludouike, made a law agaynst the pestiferous simonie in the Church, also for y^e maintenaūce of the libertie of the Church of Fraūce, established a law or decree, agaynst the new inuētions, reseruations, preuēti∣ons, & exactions of y^e court of Rome, called Pragmatica san∣ctio, S. Ludouici,* 1.104 the which Sāction was also practised lōg after in the kyngdome of Fraūce agaynst the popes collec∣tors & vndercollectors, as appeareth by the Arestum of the coūsaile of Paris. an. 1463. ex Molinaeo in Cōmētarijs. Fur∣thermore king Philip le Bel. 1303. set forth a law, called Phi∣lippina, wherein was forbid any exactiō of new tithes and first fruites, & other vncustomed collections, to be put vp∣on the Church of Fraūce. Carolus the v. named Sapiens. an. 1369. by a law cōmaūded, that no Byshops nor Prelates, or their Officials within his kyngdome of Fraūce should execute any censure of suspense, or excommunicatiō, at the Popes cōmaundemēt, ouer or vpō the Cities, or townes, corporations, or cōmons of his Realme, ex regist, antiqua∣rū const. chart. 62.* 1.105 Itē Carolus vi. an. 1388. agaynst y^e Cardi∣nals & other Officials, & collectors of the Pope, reuoking againe the power which he had geuē to thē before, proui∣ded by a law, that the fruites & rentes of benefices, with o∣ther pensions, & Byshops goodes that departed, should no more be exported by the Cardinals & the Popes collec∣tours vnto Rome, but should be brought to the king, and so restored to them to whō they rightly did appertaine.

The like also may be inferred & proued by the stories & exāples of our kyngs here in Englād, as kyng Offa, kyng Egbertus, Edgarus, Aluredus, Athelwoldus, Canutus, Edwar∣dus. William Conquerour, Wilhel. Rufus, Henricus the first, Henricus the second, till the tyme of kyng Iohn and after. Whose dealyng as well in Ecclesiasticall cases, as in tēpo∣rall, is a sufficient demonstration to proue what iniury the Popes, in these latter dayes, haue done vnto the Empe∣rours their lawfull gouernours & Magistrates: in vsur∣pyng such fulnes of power & iurisdictiō ouer them, to whō properly they owe subiection, cōtrary to the steps & exam∣ple of the old Romaine Byshops their aunciters, & ther∣fore haue incurred the daūger of a Premunire, worthy to be depriued. Although it is not to be denyed, but that Eccle∣siasticall ministers and seruitures haue their power also committed vnto thē, after their sort, of the Lord: yet it be∣commeth euery man to know his owne place & standyng, & there to keepe him, wherein his owne precinct doth pale him & not rashly to breake out into other mēs walkes. As it is not lawfull for a ciuile Magistrate to intermedle with a Byshops or a Preachers function: so vnseemely & vnor∣derly it is agayne that Boniface the viij. should haue borne before him the tēporall male, & the naked sword of the Em∣perour, or that any Pope should beare a triple crowne, or take vpon him like a Lord and Kyng. Wherfore let euery man consider the compasse & limitation of his charge, & ex∣ceede no farther. The office of a Bishop or seruiture Eccle∣siasticall, was in the old law to offer sacrifice,* 1.106 to burne in∣cense, to pray for the people, to expounde the law, to mini∣ster in the tabernacle, w^t which office it was not lawfull for any Prince or mā els to intermedle, as we read how Ozias was punished for offering incense, & an other for touchyng the Arke: so now the office of Christian Ministers is to preach the word, to minister Sacramēts, to pray, to binde and loose, where cause vrgently requireth, to iudge in spi∣rituall cases, to publishe & denounce free reconciliation, & remissiō in the name of Christ, to erect & comfort troubled consciences with the rich grace of the Gospell, to teach the people the true differēce betwixt the law and the Gospell, whereof the one belongeth to such as be not in Christ, and come not to him: the other pertaineth to the true beleuers in the sonne of God, to admonish also the Magistrates er∣ryng or transgressing in their office. &c.

And as these properly belong to the functiō of the Ec∣clesiasticall sort:* 1.107 so hath y^e ciuile gouernour or Magistrate agayne his proper charge & office to him assigned, whiche is, to see the administratiō of iustice & iudgement, to defend with power the right of the weake that suffer wrōg, to de∣fend from oppression the poore oppressed, to minister with equalitie, that which is right and equall to euery man: to prouide lawes good & godly, to see the execution of y^e same as cause moueth: especially to see the law of God maintei∣ned, to promote Christes glory & Gospell, in settyng vp & sendyng out good Preachers, in mainteinyng the same, in prouidyng Byshops to be elected that be faythfull, in re∣mouyng or els correctyng the same beyng faulty or negli∣gēt, in congregatyng the Clergy whē neede is of any coū∣sell or electiō, to heare their learning in causes propoūded, & according to the truth learned, to direct his iudgemēt, in disposing such rites & ordinaunces for the church, as make to edification not to the destruction therof, in conseruyng the discipline of the Churche, and settyng all thynges in a congrue order. Briefly, the office of the ciuile ruler & Ma∣gistrate extendeth to minister iustice and iudgement in all Courtes as well temporall, as Ecclesiasticall: to haue cor∣rection ouer all trāsgressours, whether they be laymen or persons Ecclesiasticall. And finally all such thyngs as be∣long to the mouyng of y^e sword, whatsoeuer, that is to say, all outward punishment, is referred to the iurisdiction of the secular Magistrate, vnder whose subiection the ordi∣naunce of God hath subiected all orders and states of mē.

Here we haue the witnesse also of Hormisda Byshop of Rome, which being well weyed, maketh y^e matter plaine, that Princes haue to deale in spirituall causes also, not onely in temporall: where the sayd Hormisda writeth to E∣piphanius, Patriarche of Constant. in this sort: Clara coele∣stis misericordiae demonstratio procedit, quando regés seculi causas de fide, cum gubernatione politiae coniungunt. &c. ex Act. v. vniuers. concil. Constantini secundi. an. 528. And thus much, and to much peraduenture concernyng the matter of iurisdiction, in which poynt this new Church of Rome hath swarued from the auncient Church of Rome, which was, as is sufficiently proued.

THe third point wherein the church of Rome hath bro∣ken and is departed from the Church of Rome,* 1.108 is the forme of stile & title annexed to the Bishop of that Sea. As where he is called Pope, most holy father, vicare generall, & vicare of Christ, successour of Peter, vniuersall Byshop, Prince of Priestes. head of the Church vniuersall Summus orbis pontifex, Stupor mundi, head Byshop of the world, the admiration of the world, neither God nor mā, but a thyng betwene both. &c. for all these termes be geuen him in Po∣pish bookes. Albeit y^e name Pope, beyng a Greeke name, deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which soūdeth as much as Father, in the Syracusane speach, may peraduenture seeme more tole∣rable, as which hath bene vsed in the old time among By∣shops, for so Austen was called of the Coūcell of Aphrike, Hierome,* 1.109 of Boniface & other. Also Cyprian Byshop of Car∣thage, was called Papa. 24. q. 1. cap. loquitur & dist. 50. cap. De eo tamen. Item Clodouaeus or (as Rheanus calleth him) Lu∣douicus, first Christiā king of Fraūce, calleth a certain sim∣pler Byshop, Papam. Hierome also in his Epistle to Chro∣matius calleth Valerianus, by the name of Pope: & likewise writyng to Eustachium, and Fabiola, he calleth Epiphanius beatum Papam. In the Apologies of Athanasius, we read oft tymes that he was called Papa, and Archiepiscopus. Ruffinus also Lib. 2. cap. 26. calleth him. Pontificem maximum: Also Au∣relius President in the vi. Councell of Carthage was cal∣led of the sayd Councell, Papa, ex cap. 4. vi. Concil. Carthag. And before this Eleutherius Byshop of Rome, writyng to kyng Lucius the first Christian kyng in this land, calleth him in his Epistle, the vicare of Christ. &c. But that any of these termes were so peculiarly applied to the Bishop of

Rome, that other bishops were excluded from the same, or that any one bishop aboue the rest, had the name of Oecu∣menicall, or vniuersall, or head, to the derogation of other Bishopps, or with such glory as is now annexed to the same: that is not to be found neither in histories of the old tyme, nor in any example of the primitiue Church, nor in the testimonies of auncient approued Doctours. First be∣fore the Councell of Nice,* 1.110 it is euident by Pope Pius the ij. that there was no respect had to the church of Rome, but euery church then was ruled by his owne gouernance, til the yeare of our Lord, 340. Then folowed the Councell of Nice, wherin was decreed, that throughout the whole v∣niuersitie of Christes Church, which was now far spread ouer all the world, certaine Prouinces or precincts to the number of foure were appointed, euery one to haue his head church, and chiefe bishop, called then Metropolitane or Patriarch, to haue the ouersight of such churches as did lie about him.* 1.111 In the number of which Patriarches or Metropolitanes, the Bishop of Rome had the first place, The Bishop of Alexandria was the second. The Bishop of Antioche the third. The Bishop of Hierusalem was the fourth Patriarch. Afterward in the number of these Pa∣triarches, came in also the Bishop of Constantinople in the roome of the bishop of Antioch. So these foure or fiue Me∣tropolitanes or Patriarches, had their peculiar circuites and precincts to them peculiarly appointed, in such sort, as one of them should not deale within an others precinct, & also that there should be among them equalitie of honour, wherupon we read so oft in the decrees of the olde Coun∣cels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.112 that is, equall de∣gree of thrones, and of honour among priests and mini∣sters. Againe, speaking of the said Patriarches or Pri∣mates, we read in the 2. and 3. chap. of the Councel of Con∣stant. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.113 that is, That bishops should not inuade the Dioces of other bishops without their borders, nor con∣found togither churches, &c. Moreouer, the old Doctours for the most and best part, do accord in one sentēce, that all bishops placed wheresoeuer, in the church of God, be eius∣dem meriti & honoris, & successores Apostolorum, that is, to be of one merite, of like honour, and all to be successors to∣gether of the Apostles. Also, he that is the Author of the booke called Dionysius Areopagita, calleth all the Bishops 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of equall order, and of like ho∣nor, &c. All this while the Bishop of Rome was a Patri∣arch, and a Metropolitane or bishop called of the first sea, but no Oecumenicall Bishop, nor head of the vniuersall Church, nor any such matter. In so much, that he, with all other Bishops, was debarred from that, by a playne de∣cree of the Councell of Carthage, Can. 39. in these wordes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.114 that is, That the bishop of the first seat shall not be called the Prince of priests, or the high priest, or any such thing.

And least any here should take occasion of cauilling, to heare him called bishop of the first sea, here is to be expoun∣ded, what is ment by the first sea, and wherfore he was so called, not for any dignitie of the persō, either of him which succedeth, or of him whom he is said to succeede, but onely of the place wherin he sitteth. This is plainly proued by the councell of Calcedone, cap. 28. Wherin is manifestly de∣clared the cause why the sea of Rome among all other Pa∣triarchall seas is numbred for the first sea by the auncient fathers.* 1.115 For why, saith the Councell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, for that our forefathers did worthily attribute the chiefe degree of honour to the sea of old Rome, because the principall raigne or Emperie was in that Citie, &c. The same also is confirmed by Eusebius Caesariensis, declaring, quòd excellentia Romani Imperij extu∣lit papatum Rom. Pontificis supra alias Ecclesias. That the ex∣cellencie of the Romaine Emperie did aduance the Pope∣dome of the Romaine bishop aboue other churches, &c. Ex Gab. Biel. Moreouer,* 1.116 saith the said Caesariensis: Nicena syno∣dus hoc contulit priuilegium Rom. pontifici, vt sicut Romano∣rum rex Augustus prae caeteris appellatur: ita Rom. pontifex prae caeteris Episcopis Papa vocaretur. That is, The Councell (saith he) of Nice gaue this Priuiledge to the Bishop of Rome, that like as the king of the Romaines is named Emperour aboue all other kings, so the bishop of the same citie of Rome should be called Pope aboue other bishops &c. By these places hitherto alledged (and such other, ma∣ny more then be here alleaged) it appeareth that though these titles of superioritie had bene attributed to the Bi∣shop of Rome, yet it remaineth certaine, that the said Bi∣shop receiued that preferment Iure non diuino, sed humano, by mans law, not by the law of God. And so is the distin∣ction of the Popes proued false,* 1.117 where is said: Romanam Ecclesiam non a concilio aliquo, sed a diuina voce primatum ac∣cepisse, that the church of Rome, tooke not his primacie by any Councell, but onely by the voyce of God. And this is to be said although it were true, that these titles & termes were so giuen to the bishop of Rome in the olde time, yet how and by whom they were giuen, ye s••e. Now to trie this matter, as ioyning an issue with our aduersaries, whether those foresaid titles of soueraigntie, were applied in the old tyme of the Primitiue church, to the Bishop of Rome, as to be called the vicare generall of Christ, the hed of the whole church, and vniuersall bishop, remaineth to be proued. Wherunto this in my minde is to be answered, that albeit the bishops of Rome (of some peraduenture) were so called by the names of higher preeminence of that citie, of some going about to please them, or to craue some helpe at their handes, yet that calling 1. First, was vsed then but of a few. 2. Secondly, neither was giuen to ma∣ny. 3. Thirdly, was rather giuen, then sought for, of the most. 4. Fourthly, was not so giuen that it maketh or can make any generall necessitie of law, why euery one is so bound to call them, as the bishop of Rome now seeketh to be taken and called,* 1.118 and that by necessitie of saluation, as the decree of Pope Boniface 8. witnesseth, where is said, quòd sit de necessitate salutis, vt credatur Primatus Ecclesiae Rom. & ei subesse. That it standeth vpon necessitie of salua∣tion, to beleue the Primacie of the church of Rome, and to be subiect to the same, &c.

As touching therfore these titles and termes of prehe∣minence aforesaide, orderly to set foorth and declare what histories of times doe saye in that matter, by the grace of Christ. First we will see what be the titles, the Bishop of [unspec 1] Rome doth take and chalenge to himselfe, and what is the meaning of them. 2. When the first came in, whether in [unspec 2] the primitiue time or not, and by whom. 3. How they were [unspec 3] first giuen to the Romane Bishops, that is, whether of necessary duety, or voluntary deuotion, whether com∣monly of the whole, or particularly of a few, and whether in respect of Peter, or in respect of the Citie, or els of the worthines of the Bishop which there sat. 4. And if the [unspec 4] foresayd names were then giuen of certaine Bishops, vn∣to the bishop of Rome: whether all the saide names were geuen, or but certaine, or what they were. 5. Or whether [unspec 5] they were then receaued of all Byshops of Rome, to whō they were giuen, or els refused of some. 6. And finally whe∣ther [unspec 6] they ought to haue bene refused beyng giuen, or not. Touching the discourse of which matters, although it ap∣pertaine to the profession, rather of Diuines, then hysto∣ritians, and would require a long and large debating: yet for so much as both in these, & diuers other weighty con∣trouersies of Diuinity, the knowledge of times and histo∣ries, must needes helpe Diuines disputing about the same so much as the grace of Christ shall assiste me therein, I wil ioyne to the seeking out of truth, such helpe as I may.

And first to begin with the names and titles,* 1.119 now clay∣med and attributed to the sea and Byshop of Rome: and what they be, is sufficiently declared aboue, that is, the cheife Preist of the worlde, the Prince of the Church, Byshop Apostolicall, the vniuersall head of the Church, the head and Byshop of the vniuersall Church, the successor of Peter, most holy Pope, the vicar of God on earth, neither God nor man, but a mixt thing betweene both: the Patriarche or Metropoli∣tane of the Churche of Rome, the Byshop of the first sea. etc. Unto the which titles or stile is annexed a triple crowne, a triple crosse, two crossed keyes, a naked sword, seauenfold seales, in token of the seauenfolde giftes of the holy Ghost, he being carried pickbacke vpon mens shoulders, after the maner of heathen kynges, hauing all the Empire, and the Emperour vnder his dominion: & that it is not con∣uenient for any terrene Prince to reigne there, where he sitteth, hauing the plenary fulnes of power, as well of temporall things as spirituall things in his handes, that all thinges are his, and that all such Princes as haue gy∣uen him any thing, haue giuen him but his owne, ha∣uing at his will and pleasure to preach indulgencies, and the crosse against Christen Princes whatsoeuer:* 1.120 And that the Emperour, & certaine other Princes, ought to make to him confession of subiection at their coronation: hauing authoritie to depose, and that he de facto, hath deposed Em∣perors and the king of France: Also to absolue the subiects from their allegeance to their Princes, whom kings haue serued for footmen to lead his horse, and the Emperour to hold his stirrop, that he may and doth geue power to Bi∣shops vpon the bodies of men, and hath graunted them to haue prisons,* 1.121 without whose authoritie no general Coun∣cell hath any force. And to whom appellations in all ma∣ner

of causes may and ought to be made. That his decrees be equall with the decrees of Nicen Councel, and are to be obserued and taken in no lesse force, then if they had bene confirmed with the heauenly voyce of Sainct Peter himselfe ex fra. Barth. & alijs. Item that the sayd Byshop of Rome hath the heauenly disposition of thinges and there∣fore may alter and chaunge the nature of thinges, by ap∣plying the substance of one thing to an other.* 1.122 cap. Quando de transl. Epis. tit. 7. Item that he can of nothing make some∣thing, and cause the sentence, which before was none to stande in effect, and may dispence aboue the lawe, and of iniustice make iustice, in correcting and chaunging lawes, for he hath the fulnes of power.* 1.123 And againe. dist. 40. cap. Si Papa. If the Pope doe leade with him innumerable soules •••• flockes into hell, yet no man must presume to rebuke his faultes in this worlde. Item that it standeth vpon ne∣cessitie of saluation to beleeue the Premacie of the sea of Rome, and to be subiect to the same. &c.

These thinges thus declared, now let vs see whether these names and titles, with the forme and maner of this authoritie and regalitie aboue rehearsed: were euer attri∣buted of any in the primitiue tyme to the byshop of Rome. For al these, he doth chalenge and clayme vnto him by old possession from the time of S. Peter. And here a question is to be asked of our aduersaries the Papistes, whether they will auouch all these aforesaide titles, together wyth the whole forme and tenour of regalitie, to the same belon∣gyng as is afore touched, or not? if they wil, let them come foorth with their allegations, which they neuer haue done yet, nor euer shalbe able: if they will not, or can not auouch them all together in maner as is specified, then why doth the byshop claime them altogether so stoutly, vsurpe them so falsely, and obtrud them vpon vs so straitly. Moreouer if the sayd our aduersaries, being conuicted by plaine eui∣dence of hystorye, and example of time, will yeld vnto vs (as they must needes) in part, and not in the whole, let vs come then to the particulars, and see what part of this regalitie they wil defend, and deriue from the auncient cu∣stome of the Primitiue Church (that is from the first fyue hundred yeares,* 1.124 I meane after Christ.) First, in the Coō∣cell of Nyce, which was the yeare of our Lord. 340. and in the .vj. Canon of the sayd Councell, we finde it so decreed: that in euery prouince or precinct of some one Church,6 1.125 and Byshop of the same, was appointed and set vp to haue the inspection and regiment of other churches about him. Se∣cundum morem antiquum, that is, after the ancient custome, as the wordes of the Councell do purport, so that the By∣shop of Alexandria shoulde haue power of Lybia, & Pen∣tapolis in Egypt, for as much as the Byshop of the Cytie of Rome, hath the like or same maner. And in like sort also in Antioch, & in other countreyes, let euery Church haue his due honor, & consequently y^t the Bishop of Ierusalem haue also his due honor to him reserued, so that such order be kept, that the Metropolitane Cities be not defrauded of their dignitie which to them is due and proper. &c. In this Councell and in the same Canon. vj. and vij. where the Byshops of Alexandria, of Rome, and of Antioch, are ioyned together in on like maner of dignity, fyrst there ap∣peareth no difference of honor to be ment therin. Second∣lye for somuch as in the sayde two Canons after mention made of them, immediately followeth, that no Byshops should be made without consent of their Metropolitanes, yea and that the City also of Hierusalem should be vnder hys Metropolitane,* 1.126 and that the Metropolitane should haue the ful power to confirme euery Byshop made in his prouince: Therfore it may be well suspected that the third Epistle decretall of Pope Anacletus, and of Pope Stepha∣nus, with other mo are forged, wherin these Byshops, and especially the Byshop of Rome is exempted and desceue∣red from the name of a Metropolitane or an Archbyshop, to the name of a Patriarch or Primate:* 1.127 as appeareth in the decrees. dist. 22. cap. Sacro sancta. wherefore as wee must needes graunt the Byshop of Rome to be called a Metro∣politane or an Archbyshop by the Councell of Nice:* 1.128 so we will not greatly sticke in this also, to haue him numbred with Patriarches or primates. which title seemeth in the old tyme to be common to mo Cities then to Rome, both by the Epistle of Anacletus, of Pope Stephanus, of Pope, Iulius, and Leo, &c.

After this followed a generall Councell in Aphricke, called the vj. Councell of Carthage, an. 420. where were congregated. 217. Byshops among whom was also, Au∣gustinus, Prosper, Orosius, with diuers other famous per∣sons. This Councell continued the space of v. yeares, wherein was great contention about the supremacie, and iurisdiction of Rome. The Byshop wherof then was Zo∣simus. This Zosimus the Romane Bishop had receaued the same time into the communion of the church without any examination, one that came to complaine to him out of Aprike,* 1.129 named Apiarius, a Priest whom Aurelius the Me∣tropolitane with the Councell of Aphrike had worthelye excommunicated for his detestable conditions before. Uppon this Zosimus after that hee hadde receaued and shewed such fauor to Apiarius, for that he did appele to him, sendeth to the Councell his messengers, to wit Fasti∣nus Byshop of Potentine and two Priestes of the Churche of Rome named Philippus and Asellus, with these foure re∣questes: first that Apiarius whom he had absolued might be receaued of them againe, and that it might be lawful for Byshops or Priestes to appeale from the sentence of their Metropolites, & also of the Counsell, to the sea of Rome.

Secondly, that Byshops should not saile ouer impor∣tunely ad comitatum. Thirdly, that if any Priest or Deacon were wrongfully excommunicate by y^e Byshops of their owne prouince, it should be lawfull for thē to remooue the hearing and iudgeing of their cause to their neighbour bi∣shops. Forthly,* 1.130 that Vrbanus there Byshop, either should be excommunicated, or els sent vp to Rome, vnlesse he would correct those things that were to be corrected. &c. For the approbation whereof, the sayde Zosimus alledged for him the words (as he pretended) taken out of Nicene Councell. The Councell of Carthage hearyng this, and remembring no such thing in the Councell of Nice to bee decred, & yet not suspecting the Byshop of Rome to dare wrongfully to falsefie the wordes of that Councell: wri∣teth againe to Zosimus, declaring that they neuer reade to their remembraunce, in their common Latine exemplare of Nicene Councell any such Canon, yet notwithstand∣ing for quietnes sake, they woulde obserue the same tyll time they might procure the originall copies of that coun∣cell to be sent to them from Constantinople, Alexandria, and from Antioch. In like effect afterward they wrote to Pope Boniface, which then succeded Zosimus.

And thirdly also to Celestinus, which shortly after suc∣ceeded Boniface. In the meane time this foresayd Councell sent their Legates, Marcellus and Innocentius to Atticus Patriarche of Constantinople, and to Cyrillus Patriarch of Alexandria, for the autentique copies in Greeke of Ni∣cene Councell, which being sent vnto them, & they finding in the true originals no such Canon,* 1.131 as the Bishoppe of Rome had falsely forged, they wrote a sharpe & an hand∣some letter to Celestinus Byshop of Rome, calling him in the said letter by the way: Domine frater: declaring to him, how they had perused all the copies of y^e Councell of Nice coulde finde no such Canon: as he and his predecessours had falsely alledged, and therewithall reciting the vj. Ca∣non afore mentioned, declared how the decrees of Nicene Councell had committed all and singular persons Eccle∣siasticall, as well Byshops, as other, vnto the charge of their Metropolitanes. Moreouer expounding the same decree, they shewed the reasons thereof. [unspec 1]

1. For that (sayd they) the fathers of that councell did well foresee,* 1.132 to be most iust and conuenient, that all controuer∣sies there be ended (in ijsdem locis) where they begin.

2. For that it is not to be supposed contrary, but that the grace of God wil be as prest and ready in one prouince as in other, to instruct his ministers both prudētly to vnder∣stand iudgement, and constantly to mayntayne the same.

3. For that there is no need to seeke further to any out∣landish helpe, because especially that the party whosoeuer [unspec 2] is not contented with the determination of his iudges or [unspec 3] commissioners, may lawfully appeale either to the pro∣uincial [unspec 4] or to any generall counsell.

4. That way to be better, then to runne to any forranine Iudge, it must needes be graunted, because it is not like that our God will inspire his iustice and truth of exami∣ning, vnto one Byshop, and denie it to a multitude con∣gregated in a whole Councell.

5. Neither can it be, that any such outlandish iudgement [unspec 5] in hearing and determining causes,* 1.133 can stand perfect and vpright, for that the necessary persons of witnesses, either for infirmitie of sexe of age, of sickenes, or some other im∣peachment, are not able to be present, by whom the truth of the sentence, should be directed. Wherefore as by these & other reasons they thought it not conuenient from them to bryng their matters ouer vnto Rome: so neither was it to be found, sayd they, by any councell of the old fathers decred, that any Legates should be sent frō Rome to thē, for deciding of their matters. And therefore exhorted they the sayd bishop of Rome, that he would not induce fumo∣sum typū, (or rather as I may call it) typhos seculi, in Eccle∣siam Christi,* 1.134 quae lucem simplicitatis & humilitatis prefaert ijs qui Deum Diligunt, that is, that he would not induce the swelling pride of the worlde into the Church of Christ,

which church sheweth and giueth the light of simplicitie & of humilitie to such as loue to see God, &c. In these foresaid letters moreouer,* 1.135 is signified how y^e forenamed malefactor Apiarius, whom the bishop of Rome before had absolued & receiued to the communion of the church, was afterward found culpable, and therfore the councell proceded against him, brought him to open confession of his faults, & so en∣ioined him due penance for his demerites, notwithstan∣ding the absolution and inconsiderate clearing of the Bi∣shop of Rome before proceeding.

[unspec 1] In summe, out of this Councell of Carthage these are to be noted. First, how glad the Bishops of Rome were to receiue such as came to them for succour.

[unspec 2] 2. What pride they tooke by the occasion therof, thinking and seeking thereby to haue all vnder their subiection.

[unspec 3] 3. To the intent to allure other to seeke to them, how re∣die they were to release and quit this Apiarius as guiltles, which after was tried culpable by his owne confession.

[unspec 4] 4. How contrary to the actes and doings of the Romish bishop, this Councell condemned him, whom the said bi∣shop of Rome before had absolued, litle respecting the pro∣ceedings of the Romish church.

[unspec 5] 5. How the bishops of old time haue bene falsifiers of an∣cient Councels and writings, wherby it may be suspected, that they which shamed not to falsifie & corrupt the Coun∣cell of Nice, much lesse would they sticke to abuse and falsi∣fie the decretall Epistles and writings of perticular Bi∣shops & Doctors, for their owne aduantage, as no doubt they haue done many one.

[unspec 6] 6. In this foresaid Councell, whereat Augustine himselfe was present, & where Aurelius President of the same, was called Papa, the bishop of Rome was called expresly in their letters, but bishop of the citie of Rome, and Dominus frater, that is, brother Bishop.

[unspec 7] 7. Seuenthly, the dominion of this Romain Patriarch, in the said Councel of Carthage. was cut so short, that nei∣ther it was permitted to thē of Affrike to appeale ouer the sea to him, nor for him to send ouer his Legates to them for ending their controuersies. Wherby it may sufficiently ap∣peare, that the Bishop of Rome in those dayes, was not fully admitted to be the chiefe of all other Bishops, nor the head of the vniuersall church of Christ in earth, &c.

[unspec 8] 8. We heare in this Councell, fiue causes or reasons giuē, why it is not necessary nor yet conuenient for all forraine causes to be brought to one vniuersall head or iudge, as is before recited.

[unspec 9] 9. Lastly, by the said Councell of Carthage, we heare a vertuous exhortation to be giuen to the bishop of Rome, that he would not induce into the meeke & humble church of Christ, the fuming and swelling pride of the world, as is before declared, &c. In this, or in some other Councell of Carthage, it was moreouer prouided by expresse law, and also specified in the Popes decrees,* 1.136 that no Bishop of the first sea, should be called the Prince of Priests, or the chiefe priest, or any such like thing but onely the bishop of the first seat, as followeth more in the said decree, Vniuersalis autem, nec etiam Rom. pontifex appelletur,* 1.137 that is, Be it enacted, that no bishop, no not the Bishop of Rome be called vniuersall bishop, &c. And thus much cōcerning this foresaid Coun∣cell of Carthage.

Not long before this Councel, was celebrate in Affrike an other Councel, called Synodus Mileuitana, about the yere of our Lord, 442. at the which Councell also S. Augustine was present, where it was decreed vnder payne of excom∣munication, that no minister or bishop should appeale o∣uer the sea to the bishop of Rome, whereby it may appeare that the bishop of Rome all this space was not vniuersal∣ly called by the terme of Oecumenical or vniuersal bishop, but Bishop of the first sea: so that if there were any prefer∣ment therein, it was in the reuerence of the place, and not in the authoritie of the person. And yet it was not so in the place, that the place importeth the Cittie of Rome onely, but the first seate then was called Metropolitane Church, as by the woordes of Nicene Councell, and other con∣stitutions moe, is to be seene where the foure Patriarches were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as namely, by the wordes of the Councell of Carthage may appeare, which be these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, except he haue some special licēce or exception, by y^e consent of y^e first seat of y^e proper bishop in euery country, that is, of him that is the Primate in y^e said countrey,* 1.138 &c. Also the wordes of the can. 39. of the Councell of Carthage, before touched be these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is, that the bishop of the first sea, be not called Prince of Priestes, or head Priest, or els any such like. A∣gaine Anicetus the x. bishop of Rome, and Pope Stephen & Pope Felix making a difference betwene Primate & Me∣tropolitane,* 1.139 writeth thus. Let no Archbishops bee called Primates, but onely such as haue the first seat, &c. Thus it is made plaine, how the bishop of the first seate, or first bi∣shop, or Primate is none other, but he which was called Patriarch, and belonged not only to the church of Rome, but to all such cities & places, where as before among the Gentiles were primi flamines, &c. dist. 80. cap. vrbes & loca, & in illis.* 1.140 Where, by the way is to be noted the repugnance or contrarietie of such as crastily, but falsly haue counterfai∣ted the Popes decretall epistles, which besides other great and many coniectures also hereby may be gathered. For where Clement, Anacletus, epist. 12. Anicetus and other, ioy∣ning together the office of Patriarchs & Primates,* 1.141 do de∣uide the same from the order of Metropolitanes or Arch∣bishops, alledging therin the constitution of the Apostles and their successors, that is, to be found false by the Canōs of the Apostles, by the Councell of Nice, and by the coun∣cell of Antioche with other moe. For in the Canons of the Apostles, where in euery Canon almost, mention is made of Bishops, Priestes, and Deacons, no worde is there touched,* 1.142 neither of any order aboue the Bishop, or lower then the Deacon, saue only in the 33. Canon, setting an order among bishops, the Canon willeth the Bishops of euery nation to know their first or chiefe bishop, & him to be taken for the head of them: he saith not the head of the church, or head of the world, but the head of those bishops. And where?* 1.143 not in Rome onely, but plainely and expresly in euery nation, for so the wordes purport, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, the bishops of euery nation ought to know the first or chiefe 〈◊〉〈◊〉 them, &c. Moreouer, the Councell of Antioch reciting 〈◊〉〈◊〉 foresaid Canon worde for worde, expoundeth the 〈◊〉〈◊〉 plainly,* 1.144 in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, writing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Which is as much to say, as Metropolitan: and in the end of the said Canon, calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Id est, Metropolitanum, 6. q 3. per singulas. Wherby it is concluded, that to be false, that Clement and Anacletus, and Anicetus bee reported (but falsedly) to put a difference be∣twene Primates or Patriarchs,* 1.145 and Metropolitanes or Archbishops. Whereas by sufficient authoritie it is to bee proued, that in the old church both Primates, first bishops bishops of the first seat, Patriarchs, Metropolitanes, bi∣shops of the Mother citie, and Archbishops were all one. First, that Primates and Metropolitanes were both one, is before declared by the Canons of the Apostles,* 1.146 & by the Councell of Antioch aforesaid. Agayne, that Patriarches and Archbishops were all one, it is euident Ex Nouella Iu∣stiniani. cap. 23. where the sayd constitution reciting the 4. Patriarches (aboue mentioned) calleth them by the name of Archbishops. And a little after calleth the Patriarch of Constantinople, Archbishop, by these wordes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is, which be vnder the Archbishop and Patri∣arch of Constantinople. And after speaking more plainly in the matter, setteth an other order, diuers from that of Cle∣ment, Anacletus and Anicetus, in placing these foresayd per∣sons, first beginning with bishops,* 1.147 then ouer them setteth the Metropolitane, and ouer him againe, the Archbishop, and there staieth, making no further mention of any other aboue him: whose wordes be these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, if a Bi∣shop be accused, the Metropolitane to haue the examinati∣on of these things that are brought against him, if the Me∣tropolitaine be accused, then the Archbishop to haue the hearing therof, vnder whom he dwelleth & pertaineth, &c.

And in the same constitution moreouer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. If any sute or suppli∣caton be brought against a Bishop by a minister,* 1.148 first the Metropolitane to haue the deciding of the matter, and if any default shall be found in the iudgement thereof, then the hearing and ending of the case to be brought before the Archbishop, &c.

In this constitution of Iustinian, although the Metro∣politane be placed aboue the Byshop,* 1.149 and the Archbishop aboue the Metrapolitane: yet notwithstanding by this is sufficiently confuted the forged constitution of Clement A∣nacletus, Anicetus, Stephanus, & Felix: who in their Epistles

decretall, doe ioyne together in one forme and order, both Archbishop and Metropolitane,* 1.150 and aboue them both do place the Patriarch, and aboue the Patriarch, the Aposto∣licall sea to wit the Bishop of Rome, as may appeare in reading the first Epistle of Clement. In illis autem ciuitatibus &c. the second Epistle of Anacletus. Art. 4. prouinciae. dist. 99. prouincie multo, and the Epistle of Anicetus art. 23. dist. 99 cap. Nulli Archiepiscopi. Also the Epistle of Pope Stephen the first, Art. 5. (where note by the way, that Gratianus re∣ferreth this place of the Epistle to Pope Lucius.) Item the Epistle of Pope Felix the second, Art. 12. in which all fore∣sayd Epistles, this order and difference of degrees is ta∣ken, that the first and principall place is giuen to Primats or Patriarches, the second to Metrapolitanes or Archby∣shops, the third to Byshops, and finally aboue all these is extolled the Apostolicall sea of the Byshop of Rome,* 1.151 con∣trary to all that which before hath bene alledged out of Iu∣stinian, the Councell of Nice & of Antioch, &c. Whereby it may appeare that either Iustiniā in preferring Archbishops aboue Metropolitanes, did not read these Epistles decre∣tall, if they were vnfayned, or if they were forged, they which forged the said Epistles in their names, did not wel aduise that Iustinian had written in this matter before.

* 1.152Thus then these titles aboue recited, as Byshop, Me∣tropolitane, Byshop of the fyrst seat, Primate, Patriarche, Archbyshop, that is to meane, chiefebyshop, or headbishop to other Byshoppes of his prouince, wee deny not but were in the olde time applyed, and myght be applyed to the Byshoppe of Rome lyke as the same also were ap∣plyed to other Patriarches in other chiefe Citties and prouynces.

As touching the name likewise of the high Priest, or hyghpriesthood, neither doe I denye but that it hath bene found in old monuments and recordes of auncient times, but in such wise and sort, as it hath beene common to By∣shops indifferently, and not singularly attributed to any one Byshoppe or sea. Whereof testimony we haue out of the .vij. generall Councell. dist 38. cap. Omnes, where the Byshoppes office is called Summum sacerdotium,* 1.153 the hygh Priesthood, in these wordes: Substantia summi sacerdotii no∣stri sunt eloquia diuinitus tradita .i. vera diuinarum Scripturarū disciplina. etc. That is, the substance (say they) of our hygh Priesthood is the word of discipline of holy scriptures ge∣uen vs from aboue. &c.

And likewise the Councell of Agatha, maketh relation De pontificibus in sūmo sacerdotio constitutis, of Bishops set in the high Priesthood,* 1.154 meanyng not of any one, but in∣diffynitly & indifferently of whomsoeuer. 12. q. 3. cap. Pon∣tifices. Also Fabianus Byshop of Rome, an. 240. wryting in generall to his brethren, and to all Byshoppes and Mini∣sters Ecclesiasticall doth attribute to them the same title of Summum sacerdotium, in these words, Deus ergo, fratres, qui praeordinauit vos,* 1.155 & omnes qui Summo sacerdotio fūguntur. &c God which hath preordayned you brethren, and all them which beare the office of high priesthoode. 3. q. 1. cap. Deus ergo. With like phrase of spech, Anacletus also in his second Epistle,* 1.156 speaking of Bishops in general, calleth them Sum∣mos sacerdotes: vnde, inquit, liquit quod summi sacerdotes. i. Episcopi a Deo sunt iudicandi. &c. The high priests, that is, Byshops, saith he. And moreouer in the same place calleth thē Apostles, and successours of the Apostles. &c, So doth Innocentius the first, an. 405. as appeareth. dist. 61. cap. Mise∣rum. Item Zosimus Byshop of the sayd Citie of Rome, an. 420, as witnesseth. dist. 59. cap. 1. who speaketh de summo sacerdotio,* 1.157 that is, of high priesthood, not onely of y^e church of Rome, but of all other churches. Vrbanus the first was Byshop of Rome, an. 226. who in his writinges alleaged by Gratian, referreth the name & place Summi pontificis, of the hygh Byshop, not onely to the seate of Rome, but vni∣formely to euery Byshop, as appeareth in the wordes of the dist. 51. cap. Si officia. &c.

* 1.158And thus much as touching the name or title of high Priest, or supreme Byshop. Which title as I doe not deny to haue bene vsed in maner & forme aforesayd: so do I de∣nye this tytle and style of Summus orbis pontifex, as it is now vsed in Rome, to haue bene vsed, or vsually receaued duryng all the primitiue tyme of the Church,* 1.159 that is v. hū∣dred yeares after Christ, after the manner and sort I mean of that authoritie and glory, which in these dayes nowe is vsed and is giuen to the same, vntil the time of Phocas, the wicked Emperour, which was after the yeare of the Lord 608. The which title as it is to glorious for any one By∣shop in y^e church of Christ to vse: so is it not to be found in any of the approued and most auncient writers of y^e church namely these, as Cyprianus, Basilius, Fulgentius, Chrysostomus Hieronymus, Ambrosius, Augustinus, Tertullianus, but rather writeth against the same, especially of the last. And therfore not with out cause it is written and testified of Erasmus,* 1.160 who speaking of the sayd name, of Summus orbis pontifex, denieth plainely the same to be hearde of among the olde writers, whose wordes be these: Certe nomen hoc nondum illis temporibus erat auditum, quantum ex veterum omniū scrip∣tis licet colligere. &c. lib. Epist. 3. Epist. 1. art. 37. &c. as whosoe∣uer readeth the same authours shall finde to be true.

The like is to be affirmed also of other presumptious titles of like ambition,* 1.161 as the head of the vniuersal church, the Uicar of Christ in earth, Prince of Priestes, with such like, which all be new found termes, straunge to the cares of the old primitiue writers and Councels, and not recei∣ued openly and commonly before the tyme of Boniface the third, and Phocas the aforesayd.

Now remaineth the name of the Pope, which of his nature, and by his first origine, being a word of the Syra∣cusane speech called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.162 and signifieth as much as Pa∣ter, Father, was then vsed and frequented of them in the old tyme, not so as proper onely to the Byshop of Rome, but common and indifferent to all other Byshops or per∣sonages, whosoeuer were of worthy excellēce, as is partly before declared. But nowe contrarily, the generalitye of this name is so restrayned and abused, that not onely it is appropriate to the Byshop of Rome, but also distincteth and disceuereth the authoritie and preminence of that By∣shop alone from all other Byshoppes, for which cause it is now worthely come into contempt and execration. No lesse is to be reiected also the name of vniuersalis, or oecume∣nicus, pontifex, Summus orbis Episcopus, Caput vniuersalis Ec∣clesiae, Christi in terris, Princeps vicari{us} sacerdotū, &c. Al which termes and vocables, tending to the derogation of other Bishops & Patriarches, as they were neuer receaued nor allowed in Rome (if we beleeue Gregory) during the tyme of y^e Primatiue church, so now are worthely of vs refused.

Although it cannot be denied,* 1.163 but certaine were in the Primatiue time, which began priuately to pretende that proude and wicked title of vniuersall Byshop, as Menna, and especially Ioannes Patriarche of Constantinople, who calling a Counsell at Constantinople, went about to sta∣blish and ratifie and to dignifie his throne by the consent of the Councell, and the Emperour of Constantinople, and obtained the same as appeareth in the v. generall Coun∣cell of Constantinople the 2. where both Menna is named Oichumenicus Patriarcharum and also Ioannes in the sayde Councell is titled Oicumenicus Patriarcha: ex Concil. gene∣ral. 5. cap. Domino. Concerning the which title although it was then vsed to Constantinople through the sufferaunce of the Emperours, being then willing to haue their impe∣riall City aduaunced: yet notwithstanding this foresayde title, all this while was not in the City of Rome. And in Constantinople it stoode not then in force: Iure aliquo diuino, but onely by mans lawe. And thirdly it was then but onely, verbalis titulus: hauing no true dominacion vpon all other Churches, or any reall subiection belong∣ing to the same. Forasmuch as neither y^e Bishop of Rome, nor any of the West churches were subiect or did acknow∣ledge seruice vnto them but rather did repugne the same: namely Pelagius the 2. & Gregorius the 1. both Byshops at that time of Rome, whiche Pelagius writing to all By∣shops, sayth playnely in these wordes:* 1.164 that no Patriarch should take the name of vniuersalitie at any time, because that if any be called vniuersall, the name of Patriarch is derogate from all other. But let this be farre, saith he, from all faithfull men, to will to take that thing to him, wherby the honor of his brethren is diminished. Wherefore y^e sayd Pelagius chargeth all such Byshops, that none of them in their letters will name any Patriarche to be vniuersall, least he take from him selfe the honour due to him, while they giue that which is not due to another.* 1.165 What can be more euident then these wordes of Pelagius, who was Bi∣shop of Rome next before Gregory. an. 583? In lyke maner or more plainely, and more earnestly writeth also Gregory of this matter in his register, prouyng and disputing that no man ought to be called vniuersall Byshop. Moreouer with sharpe wordes and rebukes detesteth the same title, calling it new, folish, proude, peruerse, wicked, prophane, and such, as to consent vnto it, is as much, as to denye the fayth. He addeth further and saith, that whosoeuer goeth about to extoll himselfe aboue other Byshops, in so doing followeth the fact of Sathan, to whō it was not sufficient to be counted equall or like vnto other angels. In his E∣pistles how oft doth he repeate, and declare y^e same to re∣pugne directly against the Gospell, and auncient decrees of Counsels? affirming that none of his predecessours did euer vsurpe to himselfe that style or title, and concludeth that whosoeuer so doth, declareth himselfe to be a forerun∣ner of Antichrist. &c. With this iudgement of Gregory wel

well agreeth also the wordes of S. Augustine, Lib. 3▪ cap. 3. De Baptismo,* 1.166 where reciting the wordes of Cyprian thus saith: Neque enim quisquam nostrum se Episcopum Episcoporū con∣stituit, aut tyrannicomore ad obsequendi necessitatem collegas suns a••igit, &c. That is, for none of vs doth euer set himselfe to be Bishop of Bishops, or after a tyrannical maner doth subdue and bring vnder his fellowes vnto the necessitie of his obedience,* 1.167 &c. By these woordes of Cyprian and Augu∣stine, it is manifest, that in their tyme was no supremacie, or vniuersall title among Bishops receiued, nor that any greater respect was had to the bishop of Rome (as Pius the 2. saith, Epist. 301.) before the Councell of Nice. And after in that Councell the said Bishop of Rome had no further authoritie to him limited, then only ouer his prouince, and places suburbane, bordering about the Citie of Rome. A∣gainst whose primacie diuers cities also did resist long af∣ter that,* 1.168 as the Church of Rauenna, Mediolanensis, and Aqui∣legiensis. Also the Greeke Churches long resisted the same, so did the churches of Asia, Rutenicae, Moscouiticae, Valachicae, and other moe.

But to returne againe to Gregory, who confirming the sentence of Pelagius his predecessour aboue mentioned, had no small conflicts about this title matter, both with the Patriarche, and with the Emperour of Constantinople▪ as witnesseth Antonius,* 1.169 & other. &c. The historie is thus: After that Iohn beyng made of a Monke, Patriarche of Constantinople, by his flatterie & hypocrisie, had obtained of Mauritius the Emperor, to be extolled aboue other Bi∣shops with the name of vniuersall Patriarche, and that he would write to Gregorie bishop then of Rome, for his con∣sent concerning the same: Gregory abiding still in his con∣stancie, did set himselfe stoutly against that Antichristian ti∣tle, and would geue no place. At the same tyme the Lom∣bards had inuaded the countrey of Italy, and the Citie of Rome, the Emperor keping then at Constantinople, and setting in Italy an ouersear called Exarchus, to rule in Ra∣uenna▪ Gregory perceiuing the Emperour Mauritius to bee displeased with him about the matter afore touched, wri∣teth to Constantina the Empresse, arguing and declaring in his letters, that presumption and pride of him to bee vni∣uersall Patriarch, was both against the rule of the gospel, and decrees of the Canons, namely, the vj. Canon of Ni∣cene Councell, and the noueltie of that newfound title to declare nothing els, but that the tyme of Antichrist was neere. Upon this, Mauritius the Emperor taking displea∣sure with him, calleth home his souldiors againe from I∣taly, and inciteth the Lombardes against the Romaines: who with their king Agilulphus, therupō contrary to their league made before, set vpon the citie of Rome, and besie∣ged it a whole yeare togither, Gregory yet notwithstāding still remaining in his former constancie. After these afflic∣tions thus ouerpast, Eulogius Patriarch of Alexandria, wri∣teth to the said Gregory in his letters, naming him vniuer∣sall Pope, vnto whom Gregory refusing the same, answe∣reth againe as followeth.

The letter of Gregorie, to the Patriarch of Alexandria.

* 2.1BEhold in the Preface of your Epistle directed to me, ye haue vsed a worde of a proud name, calling me vniuersall Pope, which I pray your holinesse you will cease hereafter to doe, for that is derogated from you, whatsoeuer is attributed to an other more then right and reason requireth. As for me I seeke not mine aduauncement in wordes, but in maners: neither doe I account that any honour, wherein the honour of my brethren I see to bee hindred:* 2.2 For my honour I take to be the honour of the vniuer∣sall Church: my honour is the whole and perfect vigour of my brethren. Then am I honoured when to no man is denied the due honour which to him belongeth. For if your holinesse call me v∣niuersall Pope, in so doing you denie your selfe to be that, which ye affirme me to be vniuersal. But that God forbid, let these words therefore go, which do nothing but puffe vp vanitie, and wound charitie, &c.

It were too long here to inferre all such letters and E∣pistles of his, concerning this matter, written to the Em∣perour Mauritius, and Constantina the Empresse, but that shal more largely appeare hereafter (Christ willing) in the body of the history, when we come to the yeare and time of Gregory, which was well nie about vj. hundred yere after Christ. In the meane season this is sufficiēt to declare how the church of Rome with the fourme and maner of their ti∣tle of vniuersall supremacie now vsed & maintained, hath vtterly swerued from the auncient steps of the primitiue church of Rome.

Now let vs see what the aduersarie side hath to obiect againe for the title of their vniuersalitie, or rather singula∣ritie. And first here commeth in a blind cauillacion of a cer∣taine Sophister,* 2.3 who glosing vpon the wordes of Pelagius aboue recited, laboureth to colour the playne text with a subtile meaning, as though the sense of the Canon were this, not to deny there the state of supremacie: Sed negari ibi aliquem posse esse vniuersalem Episcopum, sub eo sensu dunta∣xat, quòd esset cuius{que} Ecclesiae proprius rector, ita quòd nullus alius esset Episcopus, &c. That is, but to denie there, that any may be vniuersall bishop after this sense and meaning on∣ly, so that he should be the proper Pastor of euery Church alone, and that there should be no other bishop beside him self, &c. Thus goeth this Sophister about to dash out this text, but he cannot so discharge the matter. For neither did Iohn the Patriarch then seeke any such thing, to be bishop and proper Pastor of euery church alone, nor if he had the Councell of Chalcedon, and the Emperor Iustinian, would neuer haue agreed therunto. Neither is it true, that this Gloser denieth Pelagius, here to forbid the primacie or su∣premacie of that Patriarch, which in deed is the onely in∣tent of Pelagius in that Canon, witnessing as well other Historiographers, as namely, Anton. tit. 12. cap. 3. par. 13. & also the glose ordinary vpon the same Canon, &c.* 2.4

Out of the same fountaine springeth the like or very same reason of late renued by a certaine new start English Clarke in these our dayes, who aunswering to the places of Gregory touching the said matter, laboureth to auoide the cleare authoritie of him, by a like blind cauillation, say∣ing, that Iohn bishop of Constantinople, by this title of v∣niuersall bishop, vnderstood himselfe onely to be a bishop, and none els. And that Gregory in resisting him, had none other meaning but the same. And to prooue this to be the very meaning of Gregory, he reciteth the wordes of Grego∣ry written to the said Iohn Archbishop of Constantinople as followeth:* 2.5 Qui enim indignum te esse fatebaris, vt Episco∣pus dici debuisses, ad hoc quando{que} perductus os, vt despectis fratribus Episcopus appetas solus vocari. That is to say, For thou (Iohn bishop of Constantinople) which sometime didst graunt thy selfe vnworthy the name of a bishop, art now come to this, that y^u doest seeke to be called a bishop alone, &c. Upō this word Episcop{us} solus, this gloser would groūd a surmise▪ that Gregory did find fault with the Archbishop, not for any primacie which he sought for aboue other Bi∣shops, but onely, for that he coueted to be bishop and Pa∣stor alone in euery Church, in such sort, as there should be no other Bishop nor Pastour els but himselfe onely. But as is said, that was neuer the Archbishops seeking, nor the matter of Gregories reprehension. For the said Archbishop of Constantinople, went not about to bee Bishop alone, (which was to much absurd, and also impossible) but to be vniuersall alone: nor to take away the office from o∣ther, but the honour from other: not to depose them, but to despise them. And therfore saith Gregory, vt despectis fra∣tribus, not depositis fratribus, so that this worde solus, here noteth a despising of other, not a deposing of other, & im∣porteth a singularitie in condition aboue other, and not the office or substaunce of ministration without other, that is, to be vniuersall among many, and not to bee one alone without any, nor to diminish the number of them, but on∣ly to encrease the honour to himselfe. For the more euident probation whereof (although the thing of it selfe is so eui∣dent, that it needeth no proofe) what can be more playne, then the words themselues of Pelagius and Gregory wher∣with they charge him for running before his brethren, for chalenging superioritie aboue them, for diminishing their honour, by taking more honour then to him was due, for following the aungell of pride in exalting himselfe, in ad∣mitting that to him, which the bishops of Rome and their predecessours had refused, beyng offered to them before, &c All which declare that he sought not to thrust out all other bishops out of their churches, and to be bishop himselfe a∣lone. For that was neuer offered to the Bishops of Rome by the Councell of Chalcedon, that they should be bishops alone, and none other. Neither did Lucifer seeke to haue no mo angels in all heauen, but himself, but he to be aboue all other alone.

Likewise the word praecurrere, that is, to runne before other in the Epistle of Pelagius,* 2.6 declareth that Iohn sought not to be bishop alone, but Bishop vniuersall. We say not that a man runneth before another, whē he runneth alone, and no mā followeth him, that is not properly praecurrere, but solus currere. Moreouer, in seeking to be superior to o∣ther bishops, he seeketh not to take away other Bishops, but to make other bishops inferior to him. For where no inferior is, there can be no superior, forasmuch as these to∣gether are correlatiues, & inferre necessary respect mutual∣ly. And if it were true as this Gloser sayth, that he had sought to be bishop alone, how would that Councel either

haue graunted that vnto him, or haue offered it to the Bi∣shop of Rome before? or if they had, howe could it be possi∣ble for him alone to serue all Churches, without any felow Bishop to helpe him? And where this foresaid clerke stan∣deth so much vpon the wordes of S. Gregory: Solus Episco∣pus Gregory therfore shall expound Gregory, and one Solus shall declare another. Wherfore if this diuine (whatsoeuer he be Doctour or Bacheler) either knoweth not, or would learne, what (onely Byshop) meaneth in this place: an other place of the sayde Gregory may instruct him, where Gregory wryting to Eulogius,* 2.7 Patriarch of Alexandria, ge∣ueth this reason, why he refused the same title offered to him (which then was offered to the sayde Iohn Patriarche of Constantinople) saying: Quia videlicet si vnus Patriar∣cha vniuersalis dicitur, Patriarcharum nomen coeteris deroga∣tur, sed absit hoc. &c. That is to say: For if one alone woulde be called Patriarch vniuersall, then should the name of Patriarches be derogated from all other. &c. Wherby two things are to be noted: First what thing it was which the Patriarche of Constantinople did seeke, for Gregory here findeth no other fault, but with the same which was geuen to Iohn, which was to be called Patriarche vniuersal. The seconde thing to be noted, is the cause why Gregory did re∣buke this title, both geuen to Iohn, and offered to him, be∣cause (sayeth he) if one take vpon him the name of vniuer∣sall Patriarch, then is the name Patriarche taken from the rest. As who would say: if I should take vpon me to be named vniuersal Patriarch, then should there be no other Patriarche•• but I shoulde be Byshop Patriarche alone. And here commeth in your Solus Episcopus. &c.

* 2.8Furthermore, the same Gregory speaking of the sayde Solus, in an other place by, seemeth to declare there what he meaneth by this Solus here, in these wordes as follow: vt & nulli subesse, & solus omnibus praeesse videretur That is to say: so that he would be subiect to none, and would be chieftain to all other alone. &c. And so by this place, may the other place be expounded, vt solus Episcopus sit is, qui solus inter E∣piscopos praeesse appetat. That is, he that seeketh to be as bi∣shop alone, who alone seeketh to be extolled aboue other byshops. But to be short in a matter that needeth not ma∣ny wordes: he that thus cauilleth vpon this place Solus E∣piscopus in Gregory, must be desired here not to take Solus alone, but ioyne with all the word going before, which is, despectis fratribus, by the which might seeme sufficiently de∣clared, what Gregory ment by Solus Episcopus, meaning, that to despise other bishops, & to diminish their honor, to set vp his owne, & to be subiect to none, but to preferre him selfe inequally before al other, is as much as to be counted bishop alone. And thus much touching this obiection.

* 2.9An other obiection of our aduersaries is this: although (say they) no Byshop of Rome was euer called, or would be called by the name of vniuersal Bishop: yet it followeth not therefore, that they be not, or ought not to be heades of the vniuersall Church. Their reason is this:

As S. Peter had the charge of the whole Church (by the testimonie of Gregory) committed vnto him, although he were not called vniuersall Apostle:

So no more absurde it is, for the Pope to be called the head of the whole Church,* 2.10 and to haue the charge thereof, although he be not called vniuersall Byshop. &c.

Wherein is a double vntruth to be noted. First in that they pretend Peter to be the head, & to haue the charge of the whole Church: if we take here (charge or head) for do∣minion or mastership vpō or aboue the Church, in all cases iudiciarie, both spirituall & temporal: for the wordes of the Scripture be plaine. Non dominantes in clerum 1. Pet. Vos autem non sic. Luke. 22. That is. Not as maisters ouer the Clergy. &c. but you not so. &c. Againe that the Churche is greater, or rather the head of Peter it is cleare: 1. Corrin. 3. All thinges are yours, whether it be Paule, or Apollo, or Cephas: either the world, death, or life, you be Christes, Christ is Gods. &c. In which wordes the dignitie of the Churche no doubt is preferred aboue the Apostles, and a∣boue Cephas also. Moreouer as the dignitie of the wife is aboue the seruant, so must needes the honour and worthi∣nes of the Churche (being the spouse of Christ) surmount the state of Peter or other Apostles, which be but seruants to Christ and to the Churche, yea and though they were Princes of the Church,* 2.11 yet after the minde of Baldus: Magis attenditur persona intellectualis, quàm organica. Otherwise if by this word (charge) he ment only the office and diligence of teaching: to that I aunswere: The same Lord that sayde to Peter, feede my sheepe, said also to the other, go & preach this Gospell to al nations. And he that said to Peter: what soeuer thou loosest, said also to the other: whatsoeuer ye re∣mit in the earth. Moreouer if the matter goe by preaching, Paul the Apostle laboured more therin, then euer did Pe∣ter by his owne confession: Plus laboraui, also suffered more for the same, Plus sustinui, neither was his doctrine lesse sound. Yea and in one point he went before Peter, & was teacher and schoolmaister vnto Peter, whereas Peter was by him iustly corrected. Gal. 2. Furthermore, teaching is not always nor in all things a point of maistership, but some∣time a point of seruice.* 2.12 As if a Frenchman should be put to an Englishman to teach him French, although he excel∣leth him in that kind of facultie, yet it followeth not there∣fore, that he hath fulnes of power vpō him, to appoint his diet, to rule his houshold, to prescribe his lawes, to stinte his lands, and such other. Wherfore seing in trauail in tea∣ching, in paines of preaching, in gifts of tongs, in largenes of commission, in operation of miracles, in grace of voca∣tion, in receauing the holy Ghost, in vehemencie of tor∣mentes and death for Christes name, the other Apostles were nothing inferiour to Peter:* 2.13 Why Peter then should claime any special prerogatiue aboue the rest, I vnderstād no cause. As in deed he neuer claimed any, but the patrons of the Apostolicall sea do claime it for him, which he neuer claimed himself, neither if he were here, would no lesse ab∣horre it with soule and conscience, then we do now: & yet our abhorring now is not for any malice of person, or any vantage to our selues, but only the vehemencie of truth, & zeale to Christ and to his congregation. Moreouer, if these men would needes haue Peter to be the Curate and ouer∣sear of the whole vniuersall Church (which was too much for one man to take charge vpon) and to be Prince of al o∣ther Apostles, then would I faine learne of them, what meaneth (Dextrae societatis) the right hand of societie be∣twene Peter,* 2.14 Paul, & Barnabie, mentioned, Gal. 2. What taking of hands is there betwene subiects & their Prince, in way of fellowship? Or where fellowship is, what mai∣stership is there? Or againe, what state of maistership is it like, that Christ would geue to Peter, who beyng in deede maister of all, tooke such little maistership vpon himselfe, and that not only in inward affection, but also in outward fact. Although I am not ignorant that Peter in places of the Gospell hath his commendation, neither doe I denie Peter to bee worthy of the same. But yet these wordes of commendation, geue to him no state of superioritie, or iu∣risdiction vpon all other, to haue all vnder his subiection. As if a Schoolemaister should haue more special charge to some one of his scholers for his riper towardnes: yet this geueth him no fulnes of authoritie, or power coactiue vpō the rest, vnlesse by special admission he be deputed therun∣to. Whereof, nothing can be gathered of Peter, for if it bee true that S. Augustine saith, that such things as were spokē to Peter,* 2.15 haue no lightsome vnderstanding, except they be referred to the church, wherof Peter did beare a figure: thē hath y^e person of Peter nothing to claime by these woordes, but all redoūdeth to the church, which being ment by Pe∣ter, hath power by this reason, both ouer the person of Pe∣ter, and all other persons in the Lord.

But here stumbleth in an argument of our aduersarie againe,* 2.16 which he in the margent of his book calleth an in∣uincible argument drawen out of the bowels of S. Iohn Chrisostome. Lib. 2. De Sacerd. Wherby he supposeth to haue giuen a shrewd blow to the Protestants, and to haue got∣ten Hectors victory vpon a certaine English prisoner ta∣ken in plain field, and of all such as take his part. The text onely of Chrysostome he reciteth, but maketh no argument albeit he maketh mention of an inuincible argumēt in the margent. But because he either wist not, or list not to shew his cunning therein, I wil forme that in argumēt for him which he would haue done, but did not: and so will forme it (the Lord willing) as he himselfe must of necessitie bee driuen to do, if the matter euer come to the triall of act, and not to the trifling of wordes. First, he taketh his text out of Chrysostome,* 2.17 as followeth: for what cause, I pray you, did Christ shed his bloud? Truely, to redeeme those sheep, whose charge he committeth to Peter, and to Peters suc∣cessours. Upon this place of Chrysostome. this Clarke ta∣keth his medium, Christes suffring. His conclusion is, that all which Christ died for, were committed to Peter, Wher∣fore the forme of the argument must needes stand thus in the third figure.

Christ suffred for all men.

Christ suffered for them whome hee committed to Peter.* 2.18

Ergo, All that Christ dyed for, were committed to Peter.

If this be the forme of his insoluble argument, as it see∣meth to be, by the order of his reasoning, & also must needs be, taking that medium, and making that conclusion as he doth, (for els in the first figure, and first moode, the text of Chrisostome will not serue him) then must the forme and

violence of this inexpugnable argumēt be denied, for that it breaketh the rules of Logike, making his conclusiō vni∣uersall, which in that figure must needes be perticular, ei∣ther affirmatiue or negatiue. And so this argument inuin∣cible, falleth into one of these two straites, either cōcluding thus, the forme wil not serue him, or cōcluding in another figure, the wordes of Chrysostome will not aunswer to his purpose, to proue that all the world was committed to Pe∣ter. Which proposition as it is strange in scripture: so nei∣ther is it the proposition of Chrysostome. And though it were, yet both without inconuenience might be graunted of vs, and being graunted, serueth his purpose nothing, so long as the proposition is not exceptiue, excluding other Apostles. For the words of Chrysostom do not so sound, that the whole world was committed to Peter onely and to none other. Likewise then as it may be well affirmed of vs, that the world was committed to Peter, so can it not be denied of them, that the world was also committed to Iohn,* 2.19 Iames, Bartholomew, Paul, Barnabe, and other all and singular Apostles. For he that said to Peter, Feede my sheepe, said also to all and singular his Apostles: Go into all the world & preach, &c. Math. vlt. Moreouer, for as much as this man collecteth out of Chrysostome, that the whole world was committed to Peter, how shall we then ioyne this meaning of Chrysostome with S. Paule, which sayth that the Gospel was committed to Peter euer the circum∣cision, as was Paule ouer the vncircumcision? And here an answer to this doughtie argument, both to the forme, & to the matter thereof, albeit concerning the matter, here lacketh much to be said more of Peters successours in the text of Chrysostome.* 2.20 By the which successours is not ment the bishop of Rome onely (as the Papists would beare vs in hand) but all such true and faithfull Pastors, whom the Lordes calling sendeth, and setteth ouer his flocke, where so euer, or whatsoeuer they be. For as Peter beareth a re∣presentation of the church, by the testimonie of August. in Ioan. tract 124. Praefat. in Psal. 108. so the successours of Peter be all faithfull Pastors and ouerseers of Christes Church,* 2.21 to whom Christ our Lord hath committed the charge of his flocke. Wherefore they are not a little deceiued, which looking vpō the rocke onely of the person, and not the rock of confession (contrary to the rule of Hilarie,* 2.22 De trinit. lib. 6.) doe tie the Apostleship or rocke of Peter, to one onely Bi∣shop, and the succession of Peter to one onely sea of Rome: where as this being a spiritual office, and not carnall, hath no such carnall race or discent after any worldly or locall vnderstanding: but hath a more mysticall meaning, after a spirituall sense of succession,* 2.23 such as Hierome speaketh of, epist. ad Euagrium. Omnes, inquit, Apostolorum successores sunt &c. That is, All, saith he (speaking of Bishops) be succes∣sours of the Apostles, &c.

Of like force and fashion, and out of the same figure, the same Author patcheth moreouer another argument, proo∣uing that the Bishop of Rome was tituled the head of Christes church, in the primitiue time of the old aunciters, before the age of Gregory. His argument procedeth thus, in the third figure.

* 2.24S. Peter was called by the auncient fathers, head of Christes church.

S. Peter was bishop of Rome:

Ergo, the bishop of Rome was called head of y^e Church in the old auncient tyme.

This argument expositorie, beyng clouted vp in the third figure,* 2.25 and concluding singularly, hath rather a shew of an argumēt, then maketh any necessarie conclusiō, stan∣ding vpon no moode in the said figure, if the Author there∣of were put to his triall. Albeit to leaue the forme, and to come to the matter of the argument. First, how wel he wil dispatch himselfe of the Maior, & prooue vs that S. Peter, although he were at Rome, and taught at Rome, and suf∣fred at Rome: yet that he was bishop and proper Ordina∣rie of that citie and speciall sea of Rome? As touching the allegation of Abdias, Orosius, Ado, Tertullian, Cyprian, Hie∣rome, Optatius, and Augustine, brought forth for his most aduantage,* 2.26 to prooue his Maior: thus I answer cōcerning Orosius, Tertullian, Cyprian, Hierome, and Augustine, that where they speake of S. Peters chaire, or planting y^e faith at Rome, straightway this man argueth there upon, that Peter was Bishop of Rome. But that doth not clarkely follow. For the office of the Apostles was to plant the faith in all places, and in euery regiō, yet were they not bishops in euery region. And as for the chaire, as it is no difference essentiall that maketh a bishop (for so much as a Doctour may haue a chaire, and yet be no bishop) so cannot he con∣clude by the chaire of Peter, that S. Peter was Bishop of Rome. For all this proueth no farther, but that Peter was at Rome, and there taught the fayth of Christ, as Paul did also, and peraduenture in a chayre likewise: yet we say not that Paule was therefore Bishop of Rome. But that he was there as an Apostle of Christ, whether he taught there standing on his feete, or sittyng in a chayre. In the Scripture commonly the Chaire signifieth doctrine or iudgement, as sitting also declareth such as teach or iudge, whether they sit in the chaire of Moyses, or in the chaire of pestilence. Planting likewise is a worde Apostolicall, and signifieth not onely the office of a Bishop. Wherefore it is no good consequent, he sate, he taught, he planted at Rome his chaire and seate was at Rome: Ergo, he was Bishop of Rome. And thus much touchyng Orosius, Tertullian, Cy∣prian, Augustine.

As for Abdias, Ado, Optatus, and such other, although we should haue much wrong offered, and neuer should make an ende, if we should be prest with the authoritie of euery one that could or did mooue pen, in all the whole first age of the church, to be our iudges in euery ecclesiasticall mat∣ter: and much more wrong should haue, if the authors ei∣ther corrupted, or countersaited, should be layd vnto vs, speaking not in the same sense, or in the same tongue, or in the same time wherin they wrote: yet to helpe and to faine the authorities of these authors so much as we may, I an∣swer to their allegations, with this distinction of a bishop, which is to be taken either generally or specially. After the first,* 2.27 a bishop is he to whom so euer the publike cure and charge of soules is committed, without any limitation of place. And so the name of Bishop is concident with the office of Apostle, or any publique Pastour, Doctour, or Curator of the vniuersall flocke of Christ. And thus may Paule, Peter, or any other of the Apostles be called Bi∣shops. So also is Christ himselfe by expresse worde called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 2.28 that is, Bishop and Pastor, 1. Peter. 2. And thus may Peter wel be named a bishop of these fore∣said authors after this maner of taking. But this publike and generall charge vniuersally ouer the whole, without limitation, ceased after Christ and the Apostles. For then were bishops by places and prouinces appointed, to haue speciall ouersight of some perticular flock or prouince, and so to be resident and attendant onely vpon the same.

The other diuersitie of this name bishop, is to be taken after a more speciall sort, which is, when any person order∣ly called, is assigned, namely & specially to some one certain place, citie, or prouince, wherunto he is only bound to em∣ploy his office & charge, and no where els, according to the old Canons of the Apostles, and of the Councell of Nice. And this Bishop differing from the other,* 2.29 is called Episco∣pus intitulatus, hauing his name of his citie or Dioces. And thus we deny that Peter the Apostle was euer Bishop e∣lected, installed, or intituled to the Citie of Rome, neyther doth Optatus, Abdias, Ado, or Hierome affirme the same. And if Ado say that Peter was bishop of Rome 25. yeares, vn∣till the last yeare of Nero, that is easilie refuted both by the Scriptures and Histories: for so we vnderstand by the declaration of Saint Paule, Gal. 1.2. that 14. yeares af∣ter his conuersion, Saint Paule had Peter by the hand at Hierusalem.

Moreouer, the said Paule in the foresaid Epistle, wit∣nesseth, that y^e charge Apostolical was cōmitted vnto Pe∣ter ouer the Circumcised, and so was he intituled. Also S. Paule writing to the Romains, in his manifold salutati∣ons to them in Rome, maketh no mentiō there, of S. Pe∣ter, which doubtles should not haue bene vnremembred, if he had bene then in Rome. Againe S. Peter dating his Epistle from Babilon, was not then belike at Rome.

Furthermore, histories doe record, that Peter was at Pontus v. yeares, and at Antioch. 7. yeares. How could he then be 25. yeares at Rome? Finally, where our aduer∣sary alleaging out of Ado, saith, that S. Peter was there 25 yeres, vntil the last yere of Nero: how can that stand, when S. Paule suffering vnder Nero, was put to death the same day tweluemonth, that is, a whole yeare after Peter, &c. But especially how agreeth this with Scripture, that Christ should make Peter an Apostle vniuersall to walke in all the world: Item per vniuersum orbem. Item, Etitis mihi testes vsque ad fines terrae. &c. And our Papists would needs make him a sitting Byshop, and intitle him to Rome. How accorde these: Apostolus and Episcopus ire and sedere. Omnes gentes, and Roma togither?

And thus haue I resolued the first vntrueth of that Popish demonstration aboue rehearsed, Pag. 14. wherein they thinke to proue that as Peter, although hee was not called vniuersall Apostle, yet was the head of the whole Churche: so the Pope might and hath had after him the charge of the whole Church, although he was not called vniuersall Bishop in the olde tyme. &c.

Now followeth the second vntrueth to be touched in the

same argument, which is, that because Peter was the head of the church:* 2.30 so therfore the Pope must also be the head of the church, and was, albeit he was not called vniuersal bi∣shop a long time. But this we do deny, yea the matter de∣nieth it selfe, by their owne position, for being graunted by them, that the title of vniuersall bishop was not receiued at Rome, but refused to the time of Gregory: then m••st it necessarily be graunted, that the Bishops of Rome before S Gregory, had not the charge of the whole church, neither could be admitted by that reason to be heads of the church. For so much as there can be no head, but which is vniuer∣sall to the whole body, neither can any haue charge of the whole, but he must needes be vniuersal to all and singuler partes of that, whereof he hath the charge. As in sciences, whosoeuer hath knowledge & cunning in all the seuen li∣beral sciences, & all the partes therof pertaining to liberall knowledge, is said to be an vniuersall learned man: so in office, to whomsoeuer the publike charge of all Churches doth appertaine, how is he not to be called bishop vniuer∣sal?* 2.31 Now if before S. Gregories time the name of vniuersall bishop, was repealed in Rome: how then can the name be refused, & the definition of the name be admitted? Or els let our aduersaries tell vs how they define an vniuersall Bi∣shop, seing this word bishop is properly the name of office whereto is annexed charge. Wherefore, if a Bishop be he which hath the charge of all soules in his Dioces cōmitted to him, & must render account for thē al: then whose charge extendeth to all & singuler churches, & must render account for euery christian soule within the whole world, to him cā not be denied the name of an vniuersal bishop, hauing the office of an vniuersall bishop. Or if he be not an vniuersall bishop, he cannot then haue the charge of the whole that is, of all and singular churches of Christ. For such is the rule of true definition.* 2.32 Cui cōuenit definitio, conuenit & definitum, & contra. Cui adimitur definitio, eidem & definitum adimitur. Although this word vniuersall, in the Greeke writers, si∣gnifieth that, which we in our vulgar English tongue call catholike:* 2.33 yet I suppose our aduersaries here wil not take vniuersall in that sense. For after that meaning, as we doe not deny that the bishops of Rome may be vniuersall Bi∣shops, so neither can they deny but other bishops also may be as vniuersall, that is, as catholike as they. But such as more distinctly & schoolelike discusse this matter,* 2.34 define v∣niuersall or catholike by three things: to witte, by tyme, place, and person. So that whatsoeuer extendeth it selfe to times, all places, & to all persons that is properly vniuer∣sal or catholike. And contrarywise, what thing is to be cal∣led vniuersal or catholike, reacheth to all those three afore∣said, cōprehending al places, times, & persons, & extendeth it selfe of his owne nature to the same,* 2.35 or els it is not to be called properly vniuersal or catholike. And thus iij. things there be, which most commōly we cal catholike or vniuer∣sal: that is, the church which is called the catholike church: Faith, which is called the catholike faith: A man, whome also we call a man catholike, because these iij. of their owne nature & disposition (no contrary obstacle letting) extend themselues so to all, that no time, place, nor persō is exclu∣ded. Which iij. conditions,* 2.36 if they altogither cōcurre in the charge of y^e bishop of Rome, then is it an vniuersal, charge, and he an vniuersal bishop: if not, then is his charge nei∣ther vniuersall, nor he the head of the Church, nor yet vni∣uersall bishop. For how these three can be separated, I can not see, except the aduersary part do proue it more euident∣ly, then yet they haue done.

And thus much to the obiection of our aduersaries, ar∣guing thus: that as S. Peter being not called vniuersall Apostle, yet was the head of the vniuersal church: So the Pope although he was not first called vniuersall Bishop, had, and might haue the charge of the whole Church, and was the vniuersall head of the same. The which obiection conteining (as is said) a double vntruth, our aduersaries yet notwithstanding do busie themselues greatly to fortify by sunory testimonies and allegations, patched out of old and auncient Doctours,* 2.37 but specially out of Theodoritus, I∣renaeus, Ambrose, & Augustine, proouing by them, that the sea of Rome hauing the preeminence and principallitie, hath bene honoured aboue all other churches. Whereupon the said aduersarie before minded, groundeth this consequent.

Irenaeus, Ambrose, Augustine and Theodoritus affirme that the church of Rome is the chiefe of all other churches.

Ergo, the Bishop and head of that church is chiefe and head ouer all other bishops, & head of all other churches.

But this consequent is to be denied, for that the excel∣lencie of the church or place doth not always argue the ex∣cellencie of the minister or bishop,* 2.38 nor yet necessarilie doth cause the same. For in matters of the church which are spi∣rituall, all preeminence standeth vpon spirituall & inward gifts,* 2.39 (spiritualia enim spiritualibus comparantur) as fayth, pietie, learning and godly knowledge, zeale and feruencie in the holy ghost, vnitie of doctrine, &c. which giftes many tymes may excel in a church, where the minister or bishop is inferiour to bishops or ministers of other churches. As the most famous schoole in a realme hath not alway y^e most famous schoolemaister, neither doth make him therby most excellent in learning aboue of all other: So if our aduer∣saries do meane by this preeminēce of the church of Rome, such inward gifts of doctrine, faith, vnitie and peace of re∣ligion: then say I, the excellencie hereof doth not inferre or argue the excellencie of the Bishop. And thus concerning the principallitie of the Church of Rome, commended at that time of the Doctors, it may be true, & so well expoun∣ded one way. And thus do I graunt the antecedent of this argument, and deny the consequent. But here will our ad∣uersaries peraduenture reply againe and say,* 2.40 that y^e prin∣cipallitie of the church of Rome which is commended by the Doctours, is not ment here so much by inward gifts and induments belonging to a christian church, as by out∣warde authoritie and domination ouer other churches, whereto is to be aunswered. First, what necessitie is there, or where did our Papists learne, to bring into the spiritual church of Christ, this outward forme of ciuile regimēt and pollicie? that as the Romaine Emperours in tyme past gouerned ouer all the world,* 2.41 so the Romaine bishop must haue his monarchie vpon the vniuersall Clergy, to make all other churches to stoupe vnder his subiection. And where then be the wordes of our Sauiour: Vos autem non sic, If they hold their affirmatiue, quòd sic where then is Christes negatiue, non sic? if they say, there must needes be distinction of degrees in the church, and in this distinction of degrees, superioritie must necessarily be graunted for the outward discipline of the church, for directing matters, for quieting of schismes, for setting orders, for commensing of Conuocations and Councels, as neede shall require, &c. Against this superioritie we stand not, & therefore we yeld to our superior power, kings, and princes, our due obedi∣ence, and to our lawfull gouernours vnder God of both regiments, Ecclesiasticall and Temporall. Also in the Ec∣clesiasticall state, we take not away the distinction of ordi∣narie degrees, such as by the Scripture be appointed, or by the primatiue church allowed. As Patriarchs, or Arch∣bishops, Bishops, Ministers and Deacons, for of these foure, we especially read as chiefe. In which foure degrees as we graunt diuersitie of office, so we admitte in the same also, diuersitie of dignitie: neither denying that which is due to ech degree, neither yet maintaining the ambition of any singuler person. For as we geue to the minister place aboue the Deacon, to the bishop aboue the minister, to the Archbishop aboue the Bishop:* 2.42 so we see no cause of ine∣qualitie why one minister should be aboue an other mini∣ster: One bishop in his degree aboue an other bishop to deale in his Diocesse: or one Archbishop aboue another Archbishop. And this is to keepe an order duely & truly in the church, according to the true nature and definitiō of or∣der by the authoritie of August. lib. De ciuit. Dei. Where he thus defineth that which we call order: Ordo, est parium di∣sparium{que} rerum sua cui{que} loca tribuens dispositio. Order) saith he) is a discretion or di••position giuen to all things, accor∣ding as they are matches, or not matches, proportionally to euery one his owne right and proper place.

This definition of S. Augustine, standing with the things before premised, now here ioyneth the questiō betwene vs and the Papistes, whether the Metropolitane Church of Rome, with y^e Archbishop of the same, ought to be prefer∣red before other Metropolitane churches & Archbishyps, through vniuersall Christendome or not? To the answer wherof, if the voyce of order might here be heard, it would say: geue to things that be matches & like, like honour, to things vnlike, vnlike honour, &c. Wherefore, seyng the sea of Rome is a Patriarchall sea appointed by the Primitiue Church, and the Bishop thereof an Archbishop limited within his owne bordering churches, which the Councel of Nice calleth suburbicas Ecclesias, as other Archbishops be: he ought therfore orderly to haue the honor of an Arch∣bishop (ordering himselfe thereafter) & such outward pree∣minence as to other Archbishops is due. More if he do re∣quire, he breaketh the rule of right order, he falleth into pre∣sumption, and doth wrong vnto his fellows, and they also do wrong vnto themselues, whosoeuer they be, which fee∣ding his humour of ambition, geue more vnto him thē the foresaid rule of order doth require. For so much as they yeld to him more thē is his right, so much they take frō thē¦selues, which is due to thē. And the same is the cause, why both Gregory and Pelagius his predecessour reprehendeth them, which gaue to the Archbishop of Constantinople,

that,* 2.43 which now the bishop of Rome clauneth to himselfe charging them with the breach of order in these words: Ne∣dum priuatim aliquod daretur vni, honore debito sacerdotes pri∣uarentur vniuersi, that is, least that while any singular thing is giuen to due person,* 2.44 all other Priestes be depriued of their due honour. And for the like case Pelagius exhorteth that no Priest do giue to any one Archbishop, the name of vniuersall bishop, ne sibi debitum subtrahat cum alteri hono∣rem offert indebitum. That is, least (saith he) in so doing, he take from himselfe his due honour, while he yeldeth that; which is not due to another. And also in the same Epistle: Quia si summus Patriarcha vniuersalis dicitur, Patriarcharum nomen caeteris derogatur. For (saith he) if he be called the chiefe vniuersal Patriarch, then is the name of Patriarchs derogated from other. &c. Wherefore as is said, seing the bi∣shop of Rome is an Archbishop, as other be. Order giueth that he should haue the dignitie, which to Archbishops is due, whatsoeuer is added more, is derogation to the rest. And thus much concerning distinction of degrees, and or∣der in giuing to euery degree, his place and honour.

The second reason or answer to the obiectiō before mo∣ued, pag. 16. is this:* 2.45 that beyng graunted to the Papists, that the Doctours aforesaid, speaking of the principallitie of the church of Rome, doe meane not onely of the inward vertues of that church, but also of the outward authoritie and iurisdiction of the same, aboue other churches: yet the cause wherfore they did attribute so much to the church, is to be expēded, which was this, as before was alledged out of the Councel of Calcedon, cap. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 2.46 for the title and Imperie which that citie of Rome had then aboue other cities, which cause being out∣ward & carnall, was neither then cause sufficient, and now ceasing, importeth not to vs the like effect, according as they say: Sublata causa, tollitur effectus. So that by the reason therof, the foresaid principallitie of the church of Rome, did not hold then iure diuino, sed humano. And as it holdeth by mans law, so by mans law may be repealed againe.

Wherfore, be it admitted that both the Pope sitteth and succedeth in the chaire of Peter, and also that he is the Bi∣shop of the greatest citie in the world: yet it followeth not therby that he should haue rule and lordship ouer all other bishops and churches of the world. For first touching the succession of Peter, many things are to be considered.

* 2.47First, whether Peter sate, and had his chaire in Rome, or not?

Secondly, whether he sate there as an Apostle, or as a Bishop?

Thirdly, whether the sitting in the outward seate of Peter, maketh successour of Peter?

Fourthly, whether he sitteth in the chaire & seat of Pe∣ter, which sitteth not in the doctrine of Peter?

Fiftly, whether the succession of Peter maketh rather an Apostle then a Bishop, & so should we call the Pope, the Apostle of Rome, and not the bishop of Rome?

Sixtly, whether Ecclesiasticall functions ought to be esteemed by ordinarie succession of place, or by Gods secret calling or sending?

Seuenthly and lastly, whether it stand by Scripture, any succession at all to be pointed in Christes Church, or why more from Peter, then from other Apostles?

All which Interrogatories being wel discussed (which would aske a long proces) it should wel appeare what litle hold the Pope hath to take this state vpon him, aboue all other Churches as he doth. In the meane tyme, this one argument by the way may suffice in stead of many, for our aduersaries to answer to at their conuenient leisure. Which argument thus I forme and frame in Camestres.

* 2.48Ca- All the true successors of Peter, sit in the chaire of the doctrine of Peter, and other Apostles vniformly.

me- No Popes of this latter Church of Rome, sitte in the chaire of Saint Peters and other Apostles doctrine vniformely.

stres. Ergo, no Popes of this latter church of Rome, be the true successors of Peter.

And when they haue well perused the Minor of this argument, and haue well conferred together the doctrine taught them of S. Peter, with the doctrine taught now by the Popes, of iustification of a Christen man, of the office of the law, of the strength and largenes of sinne, of mens merites, of free will, of works of supererogation, of setting vp images, of vij. Sacramentes, of auricular confession, of satisfaction, of sacrifice of the Masse, of communicating vn∣der one kinde, of eleuating and adoring the Sacramentall elements, of Latine seruice, of inuocation, of prohibitiō of meates and mariage, of vowing chastitie, of sectes & rules of diuers religions, of indulgences and pardōs: also with their doctrine taught now of magistrates, of the fulnes of power, and regalitie of the sea of Rome, with many other like to these, &c. then will I be glad to heare what they wil say to the premisses.

Secondly, if they would proue by the allegation of the Doctours, Irenaeus, Ambrose, Augustine, Theodoritus afore∣said, the Bishop of Rome to bee the chiefe of all Bishops, therfore, because the citie wherof he is bishop, is the chiefe and principall aboue all other Churches, that consequent is to be denied. For it followeth not (taking as I said, the principallitie of that church to stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, vpon the principal dominion of that citie) no more then this consequent followeth.

London is the chiefe Citie in all England.

Ergo, the bishop of London is the chiefest of all bishops in the Realme.

Which argument were derogatory to the bishop both of Canterbury, and of Yorke.

Yea to graunt yet more to but aduersaries (which is all they can require) the minde of the foresaid Doctours I∣renaeus, Ambrose, Augustine, and Theodoritus, in giuing prin∣cipallitie vnto Rome, to haue respect vnto y^e vertue of ins∣cession from Peter, and not vnto the greatnes of the Citie: yet notwithstanding, for all this their argument holdeth not, if it be rightly considered, to say.

The Apostolicall Sea of Rome,* 2.49 hauing successiō from Peter, with the bishops therof, was chief then of all other churches, in the primitiue tyme of these Doctours.

Ergo, the Apostolicall sea of Rome, with the Bishops therof, hauing successiō from Peter, ought now to be chiefe of all other churches in these our dayes.

This consequent might well follow,* 2.50 if the tymes were like, or if succession which gaue them the cause of principal∣litie, were the same now, which was then. But now the time and succession is not correspondent, for then succession in the time of these Doctours, was as well in doctrine A∣postolicall, as in place Apostolicall.* 2.51 Now the succession of doctrine Apostolicall hath not long ceased in the sea Apo∣stolicall: and nothing remaineth but onely place, which is the lest matter of true spirituall and Apostolical succession. And thus much to the authoritie and testimonie of these forenamed Doctors.

Besides these obiections heretofore recited out of Ire∣naeus, Ambrose, Augustine, and Theodoritus, our aduersaries yet obiect and heape vp against vs: moreouer, examples of the primitiue time of the church, testimonies of generall Councels, and opinions of auncient writers, taken out of the booke of Councels, & Epistles decretall, wherby their intent is to prooue, the foresayd termes (of the head of the church, ruler of the church, chiefe of all other Priestes) to bee applied not onely to Peter, but also to the Bishop of Rome within the compasse of the primitiue time. And here commeth in the testimonie cited of Vincentius Lirinensis.* 2.52 Of the Epistle of Paschasius and his fellowes, writing to Leo from the Councel of Chalcedon. The testimonie also of Iu∣stinian the Emperour in his Codex: where Ioannes then Pope was called caput omnium Ecclesiarum Epist. inter claras cap. De summa Trinit & fide Cath. The testimonie also of A∣thanasius, with his fellow bishops of Egypt, of Thebaida, and Libia, in their Epistles to Pope Marcius, Liberius & Fe∣lix. Likewise the testimonie of Hierome, In praef. in 4. Euang. Item Epist. 42. Tom. 1. Item Epist. 41. Tom. 2. Of S. Ambrose, 1. Tim 3. Of S. Augustina to Boniface. Ad Bonifac. contra duas E∣pist. Pelagian. Lib. 1. cap. 1. Item, Lib. 2. De Baptism. cap. 1. Of Theodoritus in his Epistle to Pope Leo. Epist Commentar. in Pauli Epist. praefixa. Of Chrysostome, Epist ad Innocentium, Tom. 5. &c. By which testimonies our aduersaries would prooue S. Peter, and after him the Bishop of Rome to be called and taken for head of the church, chiefe bishop, prince and ruler of the whole Clergy. To all which obiections fully and exactly to aunswer in order, would require a whole volume by it selfe. In the meane time, leauing the rest vnto them vnto whom it doth more properly apper∣tain, briefly with this one short distinction.* 2.53 I answer these & all such other like places, where S. Peter with his suc∣cessours are called: head of the church, chiefe of Bishops, Prince of the Apostles, &c. In which places, this worde head, chiefe, and Prince of the Apostles, may be taken two maner of waies: to note, either dominiō, or els commen∣dation. For so we read sometime Caput,* 2.54 and princeps, to be wordes not of authoritie, but of excellencie, wherby is de∣clared the chiefest and worthiest part among many parts, and not possessour and gouernour of the whole. Like as in the person of mā, the hed is the principal part of the whole body, being endued with reason, & furnished with most ex∣cellēt senses, by the which y^e whole body of mā is directed,

so thereof is deriued by a metaphor, to what man or thing soeuer nature or condition hath giuen the greatest excellē∣cie, of gifts and properties aboue other partes or mēbers, the same societie to be called of the said parties, Caput, or Princeps, head or Prince. And yet the same head or Prince so called, hath not alwayes dominion or iurisdictiō of the rest. So we call in our vulgar speach the head or chiefe men of the parish, who for their riches, wisdom, or place, are most specially noted: After like phrase of speach we call the head man of the Inquest, him that hath the first place. And yet neither they nor these haue any dominion or iurisdiction vpon the residue. In a schoole the chiefest Scholer in lear∣ning, is not therefore the maister or gouernour of his fel∣lowes.* 2.55 Neither hath M. Cicero any title thereby to claime subiection and seruice of all other Oratours, because he is named Princeps eloquentiae, and goeth before them in that kind of phrase. The same Cicero. Lib. 1. offic. calleth Cratippū principem huius aetatis Philosophorum: as Homerus also may be called Poetarum Princeps: And yet neither Philosophers to Cratippus, nor Poetes to Homere, owe anye thing els, but onely fame and praise.

And what if S. Peter the blessed Apostle be called and counted of the old auncient Doctours, as head and Prince of the Apostles,* 2.56 which is as much as Coryphaeus Apostolo∣rum, for his excellent faith, for his deuine confession & sin∣gular affection to the Lorde Iesus: yet what Interest or charge either hath he to chalenge ouer the Apostles, or the Pope after him ouer all other bishops & the whole church of Christ, although the Pope haue the like excellencie of Christes faith which Peter had, as would God he had? As concerning these allegations therfore out of the Doctors, two thinges are to be obserued: First, that neither these names and titles though they be geuen to Peter, doe geue him any state or dominion aboue other Apostles: nor yet the succession of him doth further any whit this celsitude and regalitie of the Pope to aduance him aboue his fellow Archbishops, as he now doth.

And if our aduersaries would needs prouoke vs to the numbring of testimonies, & deuiding the house (speaking of the writers and Counsels of the Primitiue age) for these aforesaid testimonies alleaged on their side, I could on the contrary part recite out of the witnesse of Doctours, out of the examples of Councels, & practises of Emperors, no lesse then 60. voices, much more repugnant against their assertion, then there is for the Pope. The tractation wher∣of for this present I do refer, either to them that haue more laisure at this time to discourse them, or els omit it to an o∣ther time, if the good pleasure of the Lord shall be, to graunt me further laisure in an other Booke to intreat thereof at large, in such order, as (if the Lord so graunt) shal appeare sufficient matter, to proue by the Doctors, general Coun∣cels, examples and histories of time, that the Bishops of Rome during the first 500. yeres after Christ, although for the greatnes of the Empire, were somewhat more magni∣fied then the other, and therfore were sought of many, and were flattred of some, and they themselues diuers, did set forth themselues more then they should: yet by the commō consent of churches, were stopped of their purpose, so that by the consension of the most part, within the compasse of that age the Bishops of Rome had not this regall state of title, iurisdiction, and fulnes of power, which now they v∣surpe, but were taken as Archbishops, of equal honour, of equal merite with other Archbishops & rulers of y^e church. And if any preferment was giuen vnto them some thing a∣boue the rest, yet neither was it so giuen of all, nor of the most part:* 2.57 secondly, neither was it so giuen of them for a∣ny such necessitie of Gods worde, aut iure aliquo diuino, as which did so bind them thereunto, nor yet so much for the respect of Peter, & his succession: as for certaine other cau∣ses and respects, as may be gathered to the number of 13.

[unspec 1] Of which, the first is the greatnesse of the citie and Mo∣narchie of Rome.

[unspec 2] The second, is the authoritie of the Emperor Constan∣tine the great, first of the Emperors conuerted to the faith, and ruling in the same citie, by whom the vniuersal liber∣tie of the church was first promooted, and the causes of the bishops being then at variance, were committed partly to the bishop of Rome, partly to other bishops nere by, to be decided, as appeareth Euseb. lib. 10. cap. 5.

[unspec 3] The third, was the Councel of Nice, which confirmed the preeminence of that church to haue the ouersight of the churches bordering about it.

[unspec 4] The fourth cause of aduauncing the church of Rome, was the vnquiet state of the Greek church, much troubled in those dayes with sects, factions, and dissentions, wherof we may read, Socrat. lib. 2. cap 15. Sozom. lib. 3. cap. 8.

[unspec 5] The fift, when Synodes were called by other Metro∣politanes, then if it chanced the bishops of Rome to be ab∣sent, and their sentence being absent to be required, by the occasion therof, they began at length to take their sentence for a Canon or rule Ecclesiasticall, & thereby to refuse other Synodes, where their decree or sentēce was not required.

An other cause was, that when any common matter [unspec 6] was in hand in other places, whatsoeuer was done, com∣monly the maner was to write to the Romaine bishop for his approbatiō in the same, for publike vnitie and consent to be had in Christes church, as appeareth Lib. 10. Epist. 78. Ambrosij ad Theophilum.

Item, for that the testimonie somtimes of the Romain [unspec 7] bishop was woont in those dayes also to be desired, for ad∣mitting teachers and bishops in other churches, whereof we haue example in Socrat lib. 4. cap. 37.

Moreouer, this was a great setting vp of that church, [unspec 8] when as their sentence not only was required, but also re∣ceiued diuers times of other bishops. And when Bishops of other prouinces were at any dissention among thēselues they of their owne accord appealed to the bishop of Rome, desiring him to cite vp both parties, and to haue the hea∣ring and deciding of the cause, as did Macarius and Hesychi∣us send to Iulius then bishop of Rome, &c.

Item, in that certaine of the Arrians returning from [unspec 9] their Arrianisme, offered vp and exhibited vnto the bishops of Rome their libels of repentance, and were of them re∣ceiued againe, as Vrsatius and Valens did to Iulius. Socra. lib. 2. cap 24.

The x. cause was also, for that Gratianus the Emperour [unspec 10] made a law, that all men should retaine that religiō which Damasus bishop of Rome, and Peter bishop of Alexandria did hold. Sozom lib. 7. cap. 4.

And also, if it happened the bishop of Rome to disalow [unspec 11] the ordering of any minister or ministers, the Popes per∣ceiuing how diligent and redy they were to seeke their fa∣uour, and to send vp their messengers to Rome for their purgation, tooke therby no little maner of exaltation. Theo∣doret. lib. 5. cap. 23.

Besides these aforesaid, the bishops of Rome had also [unspec 12] an other artificiall practise, that in sending out their letters abroad, as they did to many, in all their Epistles (if the E∣pistles be theirs, and not forged) euer they were harping of the greatnes of their name, and of their Apostolike sea, and of the primacie of S. Peter, their predecessor and prince of all the Apostles, &c. And this they vsed in euerie letter, when so euer they wrote to any, as appeareth in all their letters decretall, namely, in the letters of Miltiades, Marcel∣lus, and Marcus, &c.

Againe, if any of the East church directed any writing [unspec 13] to them, wherein any signification was conteined of neuer so little reuerence giuen vnto them (as learned men com∣monly vse for modesties sake) that was taken by & by and construed for plaine subiection, and due obediēce, as decla∣reth the letter of Damasus, written to the bishops of the East Church, beginning thus: Quod debita reuerentia, &c. in English thus: but that your charitie yeldeth due reuerēce to the Apostolicall sea, you in so doing (deare children) do much for your selues, &c. Theodoret. Lib. 5. cap. 9. where as the Bishops of the East Church notwithstanding had shewed little or no reuerence in their Epistle to Pope Da∣masus before.

Thus haue ye the first and originall groundes, by the meanes wherof, the Archbishops of the Romish Sea haue atchieued to this their great kingdome and celsitude ouer Christes church, first beginning the mysterie of their ini∣quitie, by that which was modestly and voluntarily giuē them. Afterward by vse and custome claiming it ambiti∣ously vnto them, of dutie & seruice, & lastly holding fast (as we see) that which once they had gotten into their possessiō, so that now in no case they can abide the birdes to cal home their fethers againe, which they so long haue vsurped.

And thus much concerning the life,* 2.58 iurisdiction, & title of the Romain bishops: In all which (as is declared) they and not we, haue fallen from the church of Rome. To these I might also ioyne the maner of gouernment, wherin the said Romish Bishops haue no lesse altered both from the rule of Scripture, and from the steps of the true church of Rome, which gouernment as it hath bene, and ought to be only spirituall: so hath the bishop of Rome vsed it of late yeres no otherwise, thē hath an earthly king or prince go∣uerned his realme & dominiōs, with riches, glory, power, terror, outward strēgth, force, prisō, death, executiō, lawes policies, promooting his friends to dignities, reuenging his affections, punishing and correcting faults against his person more then other offences against God committed, vsing and abusing in all these things the word of God for his pretext & cloke to worke his worldly purpose withall:

whereas indeede the word of God ministreth no such po∣wer to spirituall persons, but such as is spirituall: accor∣ding to the saying of the Apostle. Arma militiae nostrae non sunt carnalia, sed spiritualia. &c. The armour and artillery, sayth S. Paule, of our warfaire is not carnall, but spiritu∣all: such as serue not against flesh and bloud, nor against the weake person of man: but against Sathan, agaynst the gates of hell, and the profundities of the wicked po∣wer. &c.

* 2.59Which armour as it is al spiritual, so ought they, which haue the dealing therof, to be likewise spirituall, well fur∣nished with all such giftes and graces of the holye Ghost, meere for the gouernance of his spiritual Church: as with wisedome and knowledge in the Scripture, to instructe the ignorant: with inward intelligence & foresight of the craftye cogitations and operations of Sathan, with po∣wer of the spirit to resist the same: with practise and expe∣rience of tentations, to comfort such as be afflicted and op∣pressed of Sathan: with heauenly discretion to discerne spirits, and truth from vntruth: with iudgment and kno∣ledge of tounges and learning to conuict errour: wyth zeale of Gods glory, with feruencye of prayer, with pati∣ence in persecution: with a minde contented with all cases and states incident, with teares and compassion on other mens greeues: with stoutnes and courage against proud and stout oppressours: with humilitie towarde the poore and miserable: with the counsaile of the Lorde Iesus, by his word and spirite to direct him in all things to be done with strength against sinne: with hatred of this worlde: with gift of fayth: power of the keyes in spirituall causes, as to minister the word, the Sacraments and excommu∣nication when the worde biddeth, that the spirite may be saued, and to reconcile againe, as case requireth. &c. These and such like are the matters wherin consisteth the sinews and strength of the church, and the true gouernance of the same. But cōtrary to these aforesaid both y^e Bishop & cler∣gie of this latter Church of Rome, proceeding in their ad∣ministration and gouernaunce, as who vnder the name and pretence of Christ and his word, haue exercised of long time nothing els but a worldly dominion, seeking indede their owne glory,* 2.60 not the glory of Christ: riches of the world, not the lucre of soules: not feeding the flocke, but fillyng the purse: reuenging their owne wronges, but neglecting gods glory: stryuing against man onely, and killing him, but not killing the vice, nor confuting the er∣rour of man: strong against flesh and bloude, but weake against the Deuill, stout against the simple, but meeke a∣gainst the mightie: briefly, doing almost all thinges pre∣posterously, more like to secular Princes, then spirituall Pastours of Christes flocke, with outward forcement, and feare of punishment, wyth prysoning, famishyng, han∣ging, racking, drowning, headyng, slaying, murdering, and burning, and warring also: on the other side with his riches and treasures, wyth his garde and gardiance, with strength of men, with Court and Cardinals: with pomp and pride about them, with their triple crowne, with the naked sworde: with theyr ordinary succession: with their lawes, and executions: their promotions and prefermēts: their biddings and commandings: threatninges and re∣uenginges. &c.

* 2.61In fine, to compare therfore the Images of a worldly kingdome, with this kingdome of the Pope, there is no difference, saue onely that this kingdome of the Pope, vn∣der hypocrisie maketh a face of the spirituall word, which is the worde of God: but in verye deede doth all things with the temporall sworde, that is with outwarde force∣ment and coaction: differing nothing from ciuile and secu∣lar regiment in all properties and conditions, if it be well considered. For as in an earthly kingdome first there is a Prince or some chiefe Magistrate appointed, hauing do∣minion ouer his nobles and commons, conteining all his subiects vnder his statutes and lawes, with the which lawes notwithstanding he dispenseth at his pleasure: vn∣der whom all other inferior Magistrates haue their order and place to them appointed to rule ouer the subiects, and yet to be subiect vnder him: So if the state and forme of the Pope be well aduised, we shall see it altereth nothing from the same, but onely in the names of the persons. In ciuile gouernment, al subiectiō is referred to one head ru∣ler, whose authoritie surmounteth all the rest, and kepeth them vnder obedience: In like maner the gouernement of the Popish Church is committed to one man, who as chiefe steward, ouerseer and ruler of Christes houshold in his absence, hath supreame power ouer all Churches, to moderate and direct all the affaires thereof. But here stā∣deth the difference, in ciuill policy he is called a Kyng or Prince: here he is called a Pope.

The King hath next vnto him his Dukes & Earles▪ The Popes nobilitie standeth in his Cardinals,* 2.62 and Le∣gats, who though they be no Dukes in name, yet in pōpe and prid will not onely giue checke to them, but also mate to Kings themselues, it they might be suffered, as did The∣odorus, Lancfrancus, Ancelmus, Thomas Becket, and so would Thomas Woulsey haue done, had not the King giuen him a necke to his mate betime.* 2.63 In ciuile policie next to Dukes & Earles foloweth the order of Lords, Barons, Knights Esquiers, Gentlemen, with Mayors, Sheriffes, Cōsta∣bles, Bayliffes, Wardens. &c. The like race is to be seene also, although vnder other names, in the Popes policie: of Primates, Bishops, Suffraganes, Prouostes, Deanes Canons, Uicars, Archdeacons, Priests, Deacons, Sub∣deacōs, Acolites, Exorcists, Lectors, Dorekepers, Sing∣sters, with other Clerks. And as in the other vnder war∣dens cometh the order of Scauingers: so neither doth the Popes Monarchy lacke his kaynilrakers, to whome may well be compared the rablement of Abbotes, Pro∣uincials, Priors, Monkes, Friers, with their Couentes and Nonneries.

Moreouer from Iustices,* 2.64 Iudges, Laweyers, Ser∣geants, Attorneyes, which be necessary offices in the cō∣mon wealth, what differeth the Popes Inquisitors, Ca∣nonistes, Doctours and Bachelers of the Popes lawe, Comissaries, Officials, Proctors, Promoters, with such other, which serue no lesse in spirituall Court, & in the con∣sistorie, then the other aforesaid doe in temporall Court, or in the Yeldhall. Now who so list to compare the glory and magnificence of the one, with the glory of the other:* 2.65 also the power and strength of the one regiment, with the power of the other: and so the ryches of the one, wyth the ryches of the other, I suppose he shall see no great ods betweene them both, taking the Popes kingdome as it hath stood in his full ruffe, & yet doth stande, where Chur∣ches are not reformed.* 2.66 As for subtiltie and politike prac∣tise, there is no man that doubteth, that is indifferent, nor that seeth not, that hath his eyes, but that the Popes hier∣archie in holding vp their state, far excelleth all y^e king∣domes of worldly Princes, of whome all other may take example to learne.

Thus in comparing the Popes regiment with ciuile gouernance as they doe little or nothing disagre asunder:* 2.67 So in comparing againe the same with the order of scrip∣tures, or with the regiment that was in the old auncient Church of Rome, we shall see no resemblaunce betwene them. As we read in the Apostles time, all the armour of Christes ministers was spirituall and ful of godly power against the spirituall enimies of our saluation,* 2.68 gouerning the Church then with peace, patience, humilitie, true kn••∣ledge of God, the sword of the spirite, the shielde of fayth, the breastplate of righteousnes, harty charitie, sincere faith, and good conscience: so after the Apostles in the time of Ambrose,* 2.69 by his owne testimonie is to be vnderstand, that the armour of Churchmen was then, preces & lachrymae, prayers and teares: where now the armour of the popes Priesthoode is nothing els but ignis & ferrum, i. fire and sword, wherewith they keepe all things vnder their sub∣iection.* 2.70 And here commeth the enorme and horrible abuse of excommunication, suspension, and interdiction in cases friuolous, or worldly, and for such, as for which the ciuile magistrate will not commit any Citizens to the stockes, the Popes censure will not sticke to commit a Christian to the deuill:* 2.71 not to speak of their other vsurped dealings and doings in matters, that belong to y^e ciuile sword, & be to them impertinent. As in punishing whoredome and adultery, in administration and probates of testamentes, in bearing ciuile office, as popes to be Senators of Rome and Emperour also sede vacante. Cardinals to be Capi∣taines in warre, and rulers of regions: Byshoppes to be Presidentes or Chauncelours, Priestes to be stewards in great mens houses, or maysters of minutes, or Clerkes of y^e market, or gardiners to Gentlemen. &c. All which here I ouerpasse referring thē to y^e deeper consideratiō of such as haue more leisure to mark y^e order of their doings, & so to iudge of the same with indifferencie, according to y^e rule of truth, touched with Gods worde, and publike exam∣ples of y^e auncient Church of Christ in the primitiue tyme.

Thus hauing discoursed, sufficiently so much as con∣cerneth the maner of life,* 2.72 title, iurisdiction, and gouerne∣ment of the Popes sea (in all which pointes is to be sene how this latter Church of Rome hath receded from the true auncient Church of Rome) now remaineth, accor∣ding to my promise, and order prefixed, consequentlye to proceede to the fourth and last point, which is of doctrine: wherein consisteth the chiefest matter that maketh with vs and against them, in such sort as (their doctrine stan∣ding

as it doth) neither they are to be reputed for true Catholikes being altered so far from them: nor we other∣wise then heretikes if we shoulde now ioyne with these. For the more triall whereof,* 2.73 let vs examine the doctrine & rites of the sayd Church of Rome now vsed, and compare the same with the teaching of the auncient Catholikes, to the intent that such simple soules as haue beene hetherto, and yet seduced by the false visour and image of this pre∣tenced and bastardly church, perceauing what lieth with∣in it, may be warned by tyme, either to eschue the perill, if they list to be instructed: or if not, to blame none but thē∣selues for their owne wilfull destruction. And albeit I coulde here charge the newfangled Church of the Pope with vij. or viij. heynous crimes, as blasphemy, Idolatry, heresie, superstition, absurditie, vanitie, crueltie, and con∣trarietie (as which neither agreeth with the old learning of their forelders, nor yet with thēselues in sundry points) yet after a more temperate sort to passe this matter wyth them, these ij. things, I will & dare boldly affirme, that in this doctrine of the Pope nowe taught in the Church of Rome, is neither any consolation of conscience, nor salua∣tion of mans soule.* 2.74 For seeing there is no life nor soule health but onely in Christ, nor any promise of saluation or comfort made, but only by faith in the sonne of God, what assurance then can there be of perfect peace, life, or saluatiō where that which onely maketh all, is least made of, and other things which make least are most esteemed? For to say the simple truth, what els is the whole course and bo∣dy of the popes law now set foorth,* 2.75 but a doctrine of laws, a heape of ceremonies, a teaching of traditions, a medita∣tion of merites, a foundation of new Religions: al which conferre not one iote to the iustification of our soules be∣fore the terrible iudgement of God.

And therefore (as it may be truely saide) this doctrine of the Pope to be voyd of all true comfort and saluation: so likewise it seemeth that these which addict themselues so deuoutly to y^e popes learning, were neuer earnestly afflic∣ted in conscience, neuer humbled in spirite nor broken in hart, neuer entred into any serious feeling of Gods iudgement, nor euer felt the strength of the law & of death. For if they had,* 2.76 they shoulde soone haue seene their owne weakenes and be driuen to Christ: then should they haue seene what a horrible thing it is to appeare before GOD the father, or once to thinke on him (as Luther saith) with∣out christ. And on the contrarye side, then shoulde they know what a glory,* 2.77 what a kingdome, what liberty and life it were to be in Christ Iesus by faith, holding their in∣heritance, not with the bondsonne of Agar, but with the free sonne of Sara: by promise and not by y^e law: by grace, and not by works: by gift and not by deseruing, that god onely might be praysed and not man.

* 2.78And thus were the olde Romaines first taughty by S. Paule writing to the Romanes. The same did Corne∣lius the Romaine, and first that was Baptised of all the Gentiles, learne of S. Peter when he receaued the holy Ghost,* 2.79 not by the deedes of the law, but onely by hearing the faith of Iesus preached. And in the same doctrine the sayd Church of the Romaines many yeares continued, so long as they were in affliction. And in the same doctrine, the byshop of Rome with his Romanes now also should still remayne, if they were such auncient Catholickes as they pretende, and woulde follow the old mother Church of Rome,* 2.80 and holde the first liquor wherewith they were first seasoned. But the sweete verdor and sent of that liquor and pleasant must is nowe cleane put out through other vnsauery infusions of the Popes thrusting in, so that al∣most no tast nor peece remaineth of all that primitiue doc∣trine which S. Paule and other Apostles first planted a∣mong the Gentiles. And what maruell if the Romanes now in so long tract of time haue lost their first sap,* 2.81 seyng the Church of the Galathians then in the very time of S. Paule their Schoolemaister, he being amongst them, had not so soone turned his backe a little, but they were all turned almost from the doctrine of fayth, and had much a doo to be recouered againe.

Of this defection and falling from faith. S. Paule ex∣pressely foretelleth vs in his letters both to the Thessalo∣nians, and also to Timothe, where he sheweth: that a de∣fection shall come, and that certaine shall depart from the faith,* 2.82 attending to spirits of errour. &c. 1. Tim. 4. And to know what errours these shall be, the circumstance plain∣ly leadeth vs to vnderstande in the same place, where the sayd Apostle, speaketh of marked consciences, forbidding men to marry, and to eate meates ordeined of God to be taken with thankes giuing, for mans sustenance, most e∣uidently as with his finger, pointeth out vnto vs y^e church of Rome, which not in these pointes onely but also in all other conditions, almost is vtterly reuolted from the pure originall sincerity of that doctrine which Saint Paule planted in the Churche of the Romanes, and of all other Gentiles.

¶ The Summe of S. Paules doctrine deliuered to the Gentiles.

1. FIrst,* 2.83 the doctrine of S. Paule ascribeth all our ius∣tification freely & meerly to faith onely in Christ as to the onely meanes and cause immediate, whereby y^e me∣rites of Christes passion be applyed vnto vs, without any other respect of worke or workes of the law, whatsoeuer? and in this doctrine the Church of the Romanes was first planted.

2. Secondly,* 2.84 the same doctrine of S. Paule cutting of and excluding all glory of mans deseruing, stayeth onely vpon Gods promise and vpon grace, not mans merites, vpon mercy, not mans labouring or running: vpon election and calling, not mans willing. &c.

3. Thirdly,* 2.85 the same doctrine casting downe the strength of man and his integra naturalia (as the scholes doe terme them) concludeth all fleshe vnder sinne, and maketh the same destitute of the glory of God.

4. Item,* 2.86 it maketh manifest difference betweene the law and the Gospell, declaring the vse and ende of them to be diuers: the one to kill, the other to quicken, the one to cō∣demne, the other to iustifie: the one to haue an ende and a tyme, the other to be perpetuall. &c.

5. Item,* 2.87 the same doctrine of S. Paule, as it sheweth a difference betweene the law and the Gospell: so it maketh no lesse difference betweene Iusticia Dei, and Iusticia propria, that is, the righteousnes of God and the righteousnes of man, abhorryng the one, that is, mans owne righteous∣nes, comming by the law and works: and embracing the other which God imputeth freely and graciously to vs for Christ his sonnes sake,* 2.88 in whom we beleeue.

6. Item, it wipeth away al traditions, and constitutions of men whatsoeuer, especially from binding of conscience, calling them beggerly elements of this world.

7. Likewise it reiecteth and wipeth away al curious sub∣tilities, and superfluous speculations, & knoweth nothing els but Christ onely Crucified, which is onely the obiect whereunto our faith looketh.

8. Furthermore, as the same doctrine of S. Paule defi∣neth al men to be transgressours by disobedience of one A∣dam,* 2.89 though they neuer touched the Aple, comming of his stocke by nature: so doth it prooue all men to be iustified by the obedience of one, though they did not his obedience, being likewise borne of him by spirituall regeneration and faith.

9. And therfore as all men comming of Adam be condem∣ned originally, before they grow vp to commit anye sinne agaynst the law, so all men be saued originally being rege∣nerated by fayth in Christ, before they begin to do any good worke of charitie, or any other good deede.

10. Item, the doctrine of S. Paule perpending the high glory of a Christen mans state in Christ Iesus by faith, first setteth him in a perfect peace with almightie God.* 2.90 Rom. 5. Secondly exempteth him from all condemnatiō. Rom. 8. Thirdly it matcheth him with aungels, it equal∣leth him with Saints and felow citizens of heauen, it nū∣bereth him with the housholde of God,* 2.91 and inheriteth him with Iesus Christ himselfe. Ephes. 2. Fourthly it a∣dopteth him from the state of a seruaunt, to the state of the sonne of God, crying Abba father. Gal. 4. Fiftly, it openeth to him a bolde accesse and entraunce to the high maiestie and throne of grace,* 2.92 Ephes. 2. Heb. 4. Sixtlye, it subiec∣teth all thinges vnder him: as ministers, yea, the A∣postles themselues in their hiest office, death, life, thinges present, thinges to come, with the whole worlde besides, and assigneth him no spirituall head, but onely Christ, say∣ing. And you are Christes,* 2.93 and Christ is Gods. 1. Cor. 3. Se∣uenthly, it aduaunceth and setteth him in a spirituall liber∣ty or freedome, aboue all terrours of spirite, rising either of Gods lawe or mans lawe, aboue all dreadfull feares of sinne, damnation, malediction, reiection, death, hell, or purgatory: aboue al seruile bondage of ceremonies, mens precepts, traditions, superstitious vses, yokes, customes, or what els soeuer oppresseth and intangleth the spirituall freedome of a conscience with Christ hath set at libertie: And requireth moreouer that wee walke and stande stout in that liberty with the free sonne of Sara, whereto we are brought, and not suffer our selues any more to bee clogged with any such seruile bondage: that is to meane, although we must be content to subiect our bodies to all seruice & to all men, yet that we yeld not our spirituall consciences

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and soules as slaues and seruants to be subiect to the feare or bondage of any terrene thing in this world, forasmuch as we are in that part made Lordes and Princes ouer all things whatsoeuer can harme or binde, or terrifie vs. Ga. 4. Colloss. 2.

* 2.9411. Item, the right vayne of S. Paules doctrine put∣teth no difference nor obseruation in dayes and tymes. Gal. 4. Col. 2.

12. Item, it leaueth all meates to be indifferent, wyth thankes giuing, to serue the necessitie of the body, and not the body to serue them. Col. 2. 1. Tim. 4.

13. Item, it permitteth marriage without restraint or ex∣ception, lawfull and also expedient for all men, hauyng neede thereof. 1. Cor. 7.

14. Item, it admitteth no sacrifice for sinne but the sacri∣fice of Christ alone, and that done once for all with bloude. For without bloud there is no remission of sinne whiche onely is applied to vs by fayth, & by nothing els. Heb. 9.

15. Item, as touching the holy Communion, by the let∣ters of S. Paule to the Cor. 11. we vnderstande, that the vse then amongst them was, to haue the participation of the bread called the Lordes body, and of the cup called the Lordes bloud, administred not at an altar, but at a plaine bord or table, the congregation there meeting together af∣ter the time of their supper, where not the minister alone did receaue and the other looked on, but the whole congre∣gation togither did cōmunicate with reuerence & thankes giuyng, not lifting ouer the Priestes head, nor worship∣yng, nor kneeling, nor knocking their brestes, but eyther sittyng at the supper, or standing after the supper. Accor∣ding to which forme the Muscouites yet to this day follo∣wyng the old rite of the Country (although being drow∣ned otherwise in much superstition) vse to receaue it after they be risen from their diner standing. Experience wher∣of was seene here at London the first day of October. 1569.

* 2.9516. Item, the sayde Apostle, besides the sacramentall sup∣per maketh mention of Baptisme, or washing of regene∣ration, although he himselfe Baptised but few. 1. Cor. 1. of the other sacraments he maketh no mention.

17. Item, by the same doctrine of S. Paule no tongue is to be vsed in the congregation which is not knowen and doth not edifie. 1. Cor, 14.

18. Item, the rule of S. Paules doctrine subiecteth euery creature vnder the obedience of Kinges and Princes and ordinary Magistrates ordeined of God to haue the sword and authoritie of publike regiment to order and dispose in all thinges not contrary to God, whatsoeuer perteineth to the maintenance of the good, or to the correction of the euil: from whose iurisdiction there is no exemption of vo∣cations of persons, whether they be Ecclesiasticall or po∣liticall. And therfore to this office appertaineth to preserue peace, to set things in lawfull order, to conserue Christian discipline in the Church of Christ, to remooue offences, to bridle the disobedient, to prouide and procure wholesome and faithfull teachers ouer the people, to maintaine lear∣ning and set vp schooles, to haue ouersight not onely of the people, but also of all Ecclesiastical ministers to see to eue∣ry one to do his dutye, & to remooue or punish such as be negligent: also to call Councels and Synodes, & to pro∣uide the Church goodes to be faithfullye dispensed by the handes of true dealers, to the sustentation of the Church, of true teachers, & to the publike necessitie of the poore, &c.

* 2.9619. Furthermore, by S. Paules doctrine, the Ministers and superintendentes of Christes Church haue their au∣thoritie and armour likewise to them limited, which ar∣mour is onely spiritual, and not carnal, wherby they fight not against flesh & bloud, but against the power of darke∣nes, errour, and sinne against the spirituall seduction and crastines in heauenly things, against the works and pro∣ceedings of Sathan the Prince of this worlde, in comfor∣ting weak consciences against the terrors of the deuil, and desperation, and finally against euery cogitation lifted vp against Christ, to subdue euery celsitude to the subiection and power of Christ Iesu the sonne of God.

An other briefe recapitulation of the same

BRiefly and in a compendious summe to reduce the whole doctrine of S. Paule,* 2.97 in these fiue pointes chief∣lie it consisteth.

1. First, in setting foorth the grace, great loue and good¦will, and free promises of God the Father in Christ Iesus his sonne to mankinde, which so loued the worlde, that he hath giuen his owne sonne for the redemption thereof. Iohn 3. which gaue his sonne to die for vs being his eni∣mies. Rom. 5. which hath quickned vs being dead in sinne Ephes. 2. which so mercifully hath reconciled the world to himselfe by his sonne,* 2.98 and also by his ambassadours desi∣reth vs to be reconciled vnto him, 2. Cor. 5. who hath giuē his owne sonne to be sinne for vs. 2. Cor. 5. to be accursed for vs. Gal. 3. which by firme promise hath assured vs of our inheritance.* 2.99 Rom. 4. which not by the works of righ∣teousnes that we haue done, but of his owne mercy hath saued vs by the washing of regeneration. Tit. 3. &c.

2. The seconde point consisteth in preaching and expres∣sing the glorious and triumphant Maiestie of Christ Ie∣sus the sonne of God,* 2.100 and the excellency of his glory, who being once dead in the infirmitie of flesh rose againe wyth power, ascending vp with maiestie, hath led away capti∣uitie captiue, Eph. 4. sitteth and reigneth in glory on the right hand of God in heauenly thinges, aboue all princi∣pates and potestates, powers and dominations, & aboue euery name that is named, not only in this world, but also in the world to come, Ephe. 1. In whose name euery knee hath to bende both in heauen and in earth, and vnder the earth, and euery tongue to confesse our Lord Christ Iesus to be of the glory of God the Fathee.* 2.101 Phil. 2. In whome and by whome all things are made both in heauen and in earth, things visible & inuisible, whether they be thrones or dominations, or principates, or potestats, al are by him and for him created, and he is before all, & all thinges con∣sist in him, who is the head of his body the Churche, the beginning and first borne from the dead, in whome dwel∣leth all fulnes.* 2.102 Col. 1. To whome the Father hath giuen all iudgement, and iudgeth no man himselfe any more. Ioh. 5. To whom the Father hath giuen all things to his hands Iohn. 13.* 2.103 To whome the father hath giuen power of all flesh. Iohn. 17. To whome all power is giuen in heauen and in earth. Math. vlt. In whome be all the promises of God. Est. &. Amen. 2. Cor. 1.

3. Thirdly,* 2.104 he declareth the vertue of his Crosse & Pas∣sion, and that what exceeding benefites proceede to vs by the same. By whose bloud we haue redemption & remissi∣on of our sinnes. Ephes. 1. By whose strypes we are made whole. Eay. 53. By whose Crosse all thinges are pacified, both in heauen and in earth. Col. 1. By whose death wee are reconciled. Ro. 5. Who hath destroied death, & brought life to light. 1. Timot. 1. Who by death hath destroyed him which had the power of death, that is the diuell, and hath deliuered them which liued vnder feare of death all theyr life in bondage. Heb. 2. By whose obedience we are made iust: by whose righteousnes we are iustified to life. Rom. 5. By whose curse wee are blessed, and deliuered from the malediction of the law. Gala. 8. By whose bloud we that once were farre of, are made neere vnto God. Ephes. 5. Who in one body hath reconciled both Iewes & Gentiles vnto God. Eph. 2. Who by his flesh hath taken away the diuision and separation betweene God and vs, abolishing the law which was set against vs in preceptes & decrees. Ephes. 2.* 2.105 Who is our peace, our aduocate, and propitiatiō for the sinnes of the whole worlde. 1. Iohn. 2. Who was made accursed,* 2.106 & sinne for vs, that we might be the righte∣ousnes of God in him. 2. Cor. 5. Who is made of God for vs,* 2.107 our wisedome and righteousnes, & sanctification, and redemption. 1. Cor 1. By whom we haue boldnes, and en∣traunce with all confidence through faith in him.* 2.108 Ephes. 3. Who forgiueth all our sinnes, and hath torne a peeces the obligation or handwriting, which was against vs in the law of commaundements, and hath crucified it vpon the Crosse,* 2.109 & vtterly hath dispatched and abolished the same, and hath spoled principates and potestates, as in an open shew of conquest, triumphing ouer them openly in him∣selfe. Col. 2. Who iustifieth the wicked by faith. Ro. 4. In whom we are made full and complete. Col. 2. &c.

4. The fourth branch is,* 2.110 to teach and informe vs (to whō these benefites of Christes Passion and victory do apper∣teine) by what meanes the same is applied & redoundeth vnto vs: which meanes is onely one, that is onely faith, in Christ Iesu,* 2.111 and no other thing. Which faith it pleaseth almightie God, to accept for righteousnes. And this righ∣teousnes it is, which onely standeth before God and none other, as we are plainly taught by the Scriptures, and es∣pecially by the doctrine of S. Paule. Which righteousnes thus rising of faith in Christ. S. Paule calleth the righte∣ousnes of God, where he speaketh of himselfe, vtterly re∣fuseth the other righteousnes which is of the lawe, that the might be found in him, not hauing his own righteousnes which is of the law, but the righteousnes of Christ, which is of faith. Phil. 3.* 2.112 Againe, the saide Apostle writing of the Iewes, which sought for righteousnes and found it not: and also of the Gentiles which sought not for it, and yet found it, sheweth the reason why: because (saith he) the one sought it as by workes and the lawe, and came not to

it, who not knowing the righteousnes of God, and seking to set vp their owne righteousnes,* 2.113 did not submit them∣selues to the righteousnes whiche is of God: The other, which were the Gentiles, and sought not for it, obteined righteousnes, that righteousnes, which is of faith. &c. Ro. 9. Also in an other place, Saint Paule in the same Epistle writing of this righteousnes which commeth of faith, cal∣leth it the righteousnes of God, in these wordes. Whome God (saith he) hath set vp for a propitiatiō by faith in his bloud,* 2.114 whereby to make manifest the righteousnes, which is of himselfe in tollerating our sinnes. &c. Rom. 3. By the which righteous∣nes it is euident that S. Paule meaneth the righteous∣nes of faith,* 2.115 which almightie God nowe reuealeth & ma∣keth manifest by preaching of the Gospell. Wilt thou see yet more plainely this righteousnes of God howe it is ta∣ken in S. Paule, for the righteousnes of faith, & therefore is called the righteousnes of God, because it is imputed onely of God to fayth, and not deserued of man? In the same Epistle to the Romanes and in the 3. chap. aforesayd, his wordes be manifest: The righteousnes of God (sayth he) is by faith of Iesus Christ,* 2.116 in all, and vpon al that doe beleue. &c.

Wherfore whosoeuer studieth to be accepted with God and to be found righteous in his light, let him learne dili∣gently by the doctrine of S. Paule to make a difference & a separation, as farre as from heauen and earth, betwene these two, that is betweene the righteousnes of workes, & righteousnes of faith: & in any wise beware he bring no other meanes for his iustification, or remission of his sins, but onely faith apprehending the body or person of Christ Iesus crucified. For as there is no way into the house but by the doore, so is there no comming to God but by Christ alone, which is by faith. And as the mortall body, without bodely sustenance of bread & drinke can not but perishe so the spiritual soule of man hath no other refreshing but on∣ly by faith in the body and bloude of Christ,* 2.117 whereby to be saued.* 2.118 With this faith the Idolatrous Gentiles apprehē∣ded Iesus Christ, and receaued therby righteousnes. Cor∣nelius (the first Baptised Ramane) so sooone as he heard Peter preache Christ, receaued straightway the holy Ghost, Peter himselfe confessed, and for his confession, hadde the keyes of heauen. Math. 16. Zacheus recea∣ued the person of Christ into his house,* 2.119 and withal recea∣ued saluation both to him and his whole houshold. Luc. 19 What a sinner was Mary,* 2.120 which had no lesse in her then vij. deuils, & yet because she set her hart and affectiō vpon that person, many sinnes were forgiuen her. Luc. 7. The right hand theefe,* 2.121 how farre was he from all works of the law, & yet by faith entred he iustified into Paradise y^e same day with christ. Luc. 23. In like maner, although the poore Publicane came to the Church with lesse holines after the law, yet went he home to his house more iustified then the Pharisie with all his workes,* 2.122 and all by reason of fayth. Luc. 18, The parable of the prodigal sonne which was lost yet reuiued agayne: Also of the lost groat, and of the lost sheepe which went astray and was found againe, what do these declare but that which is lost by the lawe, to be reco∣uered by faith and grace? And how oft doe we reade in the Gospels:* 2.123 Thy faith hath saued thee. &c. Iesus seing their beliefe &c. He that beleueth in me I will raise him vp in the last day. &c. Beleue also in me &c. He that beleeueth in me hath euerlasting life. &c. Without me ye can do nothing. &c. He that is in me. &c. He that looueth me. &c. He that heareth me. &c. He that abideth in me. &c. He that receaueth me. &c. Onles ye eate my flesh: and drinke my bloud.* 2.124 &c. That they may receaue remission of sinnes by their faith in me. &c. Act. 26. To him al the Prophets giue wit∣nes, to haue remission of sinnes, whosoeuer beleeueth in his name &c. Act. 10. He that beleeueth & is baptised. Mat. vlt. He that bele∣ueth in me shall do the works that I do, & greater then these. &c.

And likewise in the writings of S. Paule, how often doe we heare the name of Christ, almost in euery thirde or fourth line,* 2.125 where hee still repeateth: In Christo Iesu per Christum Iesum, Per Iesum Christum Dominum nostrum. &c. Qui credunt in ipso. &c. Omnes qui credunt in eo. &c. Creden∣tes illo, in eum credentes illi, in nomen eius, in nomine Domini nostri Iesu Christi, &c. Beleue, (saith S Paule to the Iaylor) in the Lorde Iesus, and thou shalt be saued and thy whole house, &c. Actes. 16.

Thus then thou seest as the passion of Christ is onely the efficient or personall cause immediate of our saluation: so is faith onely the instrumentall or meane cause that maketh the merits of Christ to vs auaileable. For as the Passion of Christ serueth to none but such as do beleue: so neither doth faith (as it is onely a bare qualitie or action in mans minde) it self iustifie,* 2.126 vnles it be directed to the bo∣dy of Christ crucified, as to his obiect, of whom it receueth all his vertue.* 2.127 And therfore these ij. must alwayes ioyntly concurre together, faith, and Christ Iesus crucified. As for example, when the children of Israel were byd of Mo∣ses to looke vp to the brasen Serpent,* 2.128 neither could y^e Ser∣pent haue helped them, except they had looked vp, nor yet their looking vpward haue profited them, vnles they had directed their eyes vpon the said Serpent, as the only ob∣iect set vp to the same purpose for them to behold. So our faith in like case directed to the bodye of Iesus our Saui∣our is onely the meanes wherby Christes merits are ap∣plied vnto vs, and we now iustified before God, according to the doctrine of S. Paule, who in expresse wordes, defi∣ning to vs what this faith is, and how it iustifieth, sayth: If thou shalt confesse with thy mouth the Lord Iesus,* 2.129 and beleeue with thy hart, that God raised him from death, thou shalt be sa∣ued. &c. Rom, 10. Besides this, what action or qualitie soe∣uer is in man,* 2.130 either, hope, charitie, or any other kinde of faith and beleeuing, be it neuer so true except it apprehend this obiect (which is) the body of Christ, the sonne of God it serueth not to iustification. And that is the cause why we adde this particle Onely,* 2.131 to faith, and say that faith, Onely, in Christ iustifieth vs, to exclude all other actions, qualy∣ties, giftes, or works of man, from y^t cause of iustifying for so much as there is no other knowledge nor gift giuen of God to man, be it neuer so excellent, that can stand before the iudgement of God to iustification, or wherevnto any promise of saluation is annexed: but onely this faith look∣yng vp to the brasen Serpent, that is to the body of Christ Iesus for vs crucified.

As for example,* 2.132 when the Turke sayth, that he belee∣ueth in one liuyng God that made heauen & earth, his be∣liefe therin is true, yet it iustifieth him not, because it lack∣eth the right obiect, which is Christ. So when the Iewe saith that he beleeueth in one God maker of heauen and earth,* 2.133 and beleeueth also the same God to be omnipotent, merciful, iust, and true of promise, and that he hath elected the seede of Abraham: true it is that he beleeueth, and yet all this serueth him not, because Christ y^e sonne of God is not ioyned to all.* 2.134 And though y^e said Iew should be neuer so deuout in his prayers, or charitable in almose, or pre∣cise in keeping y^e law, & beleeued neuer so stedfastly y^t he is elect to be saued: yet he is neuer the neerer to saluation for all this, so long as his faith is not grounded vpon y^• head cornerstone, which is the person and body of Christ Iesus the true Sauiour. After like sort, it may be sayd of the Pa∣pist, when he saith that he is Baptised, and beleeueth in the Father, the Sonne, and the holy Ghost, three persons and one God, and also confesseth Iesus Christ to be the sonne of God, which died for our sinnes, and rose againe for our righteousnes. &c. his beleife therin is true, & indede would saue him, if he did stay his saluation in this faith, and vpon Christ his Sauiour, Onely. according to the promise and grace of God, and go no farther. But that he doth not: for neither doth he admit Christ onely to be his perfect Saui∣our without the helpe of the patrons, heades, aduocates, and mediatours, nor yet permitteth his faith in Christ, Onely to be the meanes of his iustification, but setteth vp other by meanes, as hope, charitie, sacrifice of the Masse, confession, penaunce, satisfaction, merites, and pardons, supposing thereby to worke his iustification before God, contrary to the word of promise, to the Gospell of grace, & to the doctrine of S. Paule whereof we shall see more (the Lord willing) hereafter,

And thus much of the true causes of our iustification after the doctrine of S. Paule.* 2.135 Concerning which causes this distinctiō furthermore by the way is to be added, that as touching the originall causes of our saluation, which be diuers and sondry, some are externall, & without vs: some are internall,* 2.136 and within vs. Of the external causes which are without vs, the first and principal is the mercy & grace of god. Of this foloweth predestination and election. Thē cōmeth vocation. The last and next cause to vs is the deth and bloudshed of christ wherby we are redemed, & al these be external causes, because they are without vs. Of inter∣nall causes that be in man through the gift of God, there is but one, & no mo in scripture apointed, that is, out faith in Christ, which is the gift of God in vs. Beside this there is no gift of God giuen to man, vertue, work, merite, nor any thing els, that is any part or cause of saluation, but only this gyft of fayth,* 2.137 to beleeue in Christ Iesu. And this is the cause why we hold that faith onely iustifieth, mea∣nyng, that amongst all the workes, deedes, actions, la∣bours, and operations, whatsoeuer man doth, or can doe, there is nothing in that man that worketh saluation but onely his fayth gyuen to hym of God to beleeue in Christ his sonne, following therein the trade of S. Paules tea∣ching: who in precise wordes so ascribeth iustification to fayth, that he excludeth all other actions of man, & works of the law: And therefore in the same Epystle to the Ro∣manes,

S. Paule resoning of the glory of iustifiyng, asketh this question how this glory is excluded: whether by the law of works? and concludeth no: ascribing onely y^e glo∣ry thereof to the law of faith,* 2.138 And consequently vppon the same he inferreth: Colligimus enim iustificari hominem per fi∣dem sine operibus legis. We hold that a man is iustified by faith. without the deedes of the law.

And how then can that he accounted for any part of our iustification, which S. Paule vtterly debarreth and exclu∣deth in that behalfe? of which like exclusiues and negatiues the whole course of S. Paules doctrine is full, where he still concludeth: Sine operibus, absque operibus legis, non ex∣operibus, Dei donum est,* 2.139 non ex operibus ne quis sed secun∣dū misericordiā glorietur, Ephe 2. Non ex operibus iustitiae quae fecimus nos sed secundū propositsi suum & grati••m &c. Titi. 3. Non secundum opera nostra.* 2.140 &c. Timot 1. That is to say, It is the gift of God, not of works, that no mā should glory. &c. Not of the workes of righteousnes, which we haue done, but of his own mercy. &c. Not after our workes, but after his owne purpose, & grace which is giuen to vs,* 2.141 &c., Agayne Gal 2. Non iustificatur homo ex operibus. &c. That is, A man is not iustified by works &c. Item,* 2.142 Ei qui non operatur credenti autē in eū qui iustificat impium fides imputatur ad iustitiam &c. Rom. 4. To him that worketh not, but beleeueth in him which iustifieth the wic∣ked, his faith is imputed to righteousnes.* 2.143 &c. By these ex∣clusiues, and negatiues in Sainct Paules doctrine what doth he els meane, but vtterly to seclude all kinde of mans merits, and works of the law from the office & dig∣nitie of iustifying? And although he expresseth not y^e word, Onely, yet vpon his exclusiues and negatiues, this excep∣tiue must needes be inferred. For in all Logike the cōnse∣quent is necessary and formall, as one man is suffered, to come into the house: and no person els is suffered but one Ergo, one man only is suffered to enter into the housé. And thus much concerning faith in Christ, prooued to be the onely meane, or instrumentall, or conditionall cause of our saluation, and no other besides the same alone, by the doctrine of S. Paule taught to the ancient Romanes.

* 2.1445. The fift branch, which I note in S. Paules doctrine, is this: that after he hath thus established vs in certeinty of our saluation through faith in Christ, then after that,* 2.145 he exhorteth vs vehemently and with all instaunce of good workes, shewing the true vse and ende of good workes: which is, first to shewe our obedience, and dutifull seruice (as we may) vnto God, who hath done so great thinges for vs. Secondly to relieue our neighbours with our cha∣ritie and kindes, as God hath bene kinde to vs his eni∣mies. Thirdly, to stirre vp other by our example, to praise God, to embrace the same Religion, & to do the like. For requisite it is, that as God hath bene so merciful to vs and gratious in eternal giftes, we should be merciful likewise to other in temporall cōmodities. And seeing it hath plea∣sed him of his fatherly goodnes (of our partes so litle deser∣ued) to call vs to so high a vocation, to giue the bloud of his sonne for vs, to forgiue vs al our sinnes, to deliuer vs from this present wicked worlde, to make vs Citizens of heauen, yea his children, more then seruaunts: little then can we doe, and well may we thinke those benefites ill be∣stowed, if we forgiue not our neigbours, and shewe some thing againe worthy that holy calling wherewith he hath called vs, in mortifying our worldly lustes here, & study∣ing after heauenly things: and finally if we being prouo∣ked with such loue & kindnes, reder not againe some loue for loue, some kindnes for kindnes, seeking how to walke in the steps which he hath prepared for vs to walke in, ser∣uing him (so much as we may) in holines & righteousnes all the daies of our life. And though our obedience shall al¦waies be imperfect, doe the best we can: yet reason would that some obedience we should shew as louing children to such a louing father.

* 2.146And this is the cause why S. Paule is so vehement & vrgent to call vpon good workes, not that workes should iustifie, but that we being iustified so mercifully & tender∣ly through his grace, should not abuse his grace in vayne, but endeuour our selues to our vttermost to render our seruice againe to him, in such conuersation of life as may most make to his glorye, and profite of our neighbour. And though the words of our sauiour seme in some places to attribute to our obedience and charitie here in earth, great rewards in heauen, that is of his owne free grace & goodnes so to impute small matters for great deserts, and not for vs to claime any meede thereby or thanke at hys hande, as by any worthines of our dooings, no more then the seruaunt when he commeth from the plough and ser∣uing the cattell in the field, serueth first his master at home and waiteth vpon his table: the master is not bound (saith Christ) to thanke his seruaunt therefore,* 2.147 and bid him sit downe: So you (saith he) when you haue done that is cōman∣manded you, say ye are vnprofitable seruants: ye haue done but what your bound duety was to doe. Luc. 17.

Againe, here also is to be vnderstand, that where such rewardes be ascribed vnto mens deedes, it is not for the worthines of the deede it selfe, but for the faith of the dooer, which faith maketh the worke to bee good in Gods sight: for els if an infidell should do the same worke that the chri∣stian doth, it were nothing but meere sinne before god. In that therefore the christian mans worke is accepted be it neuer so small (as to giue a cup of cold water) the same is onely for his fayth sake that doth it,* 2.148 and not for the worke which is done. Whereby againe we may learne how faith onely doth iustifie a man, and that three maner of wayes.

First it iustifieth the person in making him accepted, and the child of God by regeneration, before he begin to doe any good worke.

Secondly, it iustifieth a man from sinne, in procuring remission and forgiuenes of the same.

Thirdly, it iusti••ieth the good deedes and workes of man, not onely in bringing foorth good fruites, but also in making the same workes to be good and acceptable in the sight of God,* 2.149 which otherwise were impure and execrable in his sight.

The office therfore of faith and works is diners, and must not be cōfounded. Faith first goeth before, and rege∣nerateth a man to God, & iustifieth him in the sight of god, both in couering his yll deedes, and in making his good deedes acceptable to God, clyming vp to heauen, & there wrastling with God and his iudgement for righteousnes, for saluation, and for euerlastins life. Workes and charitie, folow faith, and are exercised here vpon the earth, & glo∣rieth onely before man,* 2.150 but not before God, in shewing foorth obedience both to God & to man. Further then this our good works doe not reach, nor haue any thing to doe in the iudgement of God touching saluation. I speake of our good workes (as S. Paule speaketh Rom. 7.) as they be ours & imperfect. For els if our workes could be perfect according to the perfection of the lawe, as Christ wrought them in the perfection of his flesh, that is if we could per∣fect them, as it is sayd: Qui fecerit ea viuet in eis. But now seeing the imbecilitie of our flesh cannot atteine thereto it foloweth thereof that all glory of iustifying is taken from workes, and transferred onely to faith.

And thus much concerning the principall contents of S. Paules doctrine. Wherein the Church of the auncient Romanes first was grounded & planted, and so continued in the same, or at least did not much alter, during the pry∣mityue state of the Church. Likewise the same forme of doctrine the latter Romanes also that followed shoulde haue mainteined,* 2.151 and not haue fallen away for any mans preaching, but hold him accursed, yea if he were any Apo∣stle or an Angell from heauen,* 2.152 teaching any other doctrine besides that institution which they haue receaued. Gal. 1, for so were they warned before by the Apostle S Paule, to doe. And yet notwithstanding all this forewarning & dili∣gent instruction of this blessed Apostle of the Gentiles, what a defection of faith is fallen among the Gentiles, es∣pecially among the Romanes, whereof the sayde Apostle also foretold them so long before, forepropheciyng: That the day of the Lord shall not come,* 2.153 except there come a defectiō be∣fore, and that the man of sinne should be reuealed, the proude ad∣uersary of God. &c. Thei. 2, meaning (no doubt) by this de∣fection, a departing and a falling from that faith which the holy ghost had then planted by his ministery, among the Gentiles. As we see it now come to passe in the Church of Rome. Which Church is so gone from the faith that S. Paule taught, that if he were now aliue, and saw these de∣crees and decretals of the Bishop of Rome, these heapes of ceremonies & traditions, these masse bokes, these Por∣tuses, these Festiuals and Legendes, these Processionals, Dymmes and Sequences, these Beades and Graduals, & the maner of their inuocation, their Canons, Censures, & latter Councels, such swarmes of superstitious Monkes and Friers, such sectes of so many dyuers religions, the Testament of S. Fraunces, the rule of S. Benedict, of S Brigit, of S. Anthony. &c. the intricate subtel••ies & laby∣rynthes of the scholemen, the infinite cases and distinctiōs of the Canonistes▪* 2.154 the Sermons in Churches, the asserti∣ons in schooles, the glory of the Pope, the pride of the cler∣gie, the cruelty of persecuting Prelates with their officials and promotors: he woulde saye this were not a defection, but rather a plaine destruccion and ruine of fayth: ney∣ther that this were any true Church of Christ, but a newe found Religion, or paganisme rather, brought in vnder the shadow of Christianity, wherin remaineth almost no"thing els but the name onely of Christ, and the outwarde

forme of hys religion, the true vayne, and effect whereof is vtterly decayed, as to them which list to examine all the parts of this new Romish religion, may some appeare.

For saue onely that they pretend the solemne forme and wordes of the Crede, and are Baptised confessing y^e name of the father the sonne & holy ghost: As touching all other points and true sincerity of the Christian faith which they outwardly professe, they are vtterly degenerated from that which S. Paule & the word of God first had taught them,

First, they cōfesse the father in word, but his will in his word expresed they renounce,* 2.155 his grace they acknowledg not, his benefits and promisses giuen vnto vs in his sonne they receaue not, the vigor of his law they feele not, the ter∣rour of his iudgements earnestly they feare not, his com∣maundementes they obserue by the traditions and com∣maundements of their owne.

Likewise the name of Christ his sonne in worde they confesse, but his office indede they deface and deminish: his glory they seeke not, but vnder his name they do seke their owne: the power of his bloud and passion they know not or els dissemble it, who neither they admit to be the head of his Church alone, nor sauiour alone, nor only to be our patrone & aduocate; but match with him our Lady, and o∣ther patrons, so that euery Parish almost in christendome hath his peculiar patrone besides Christ to hold by.

In like maner they confesse the name of the holy Ghost, But God himselfe knoweth how farre they are from the comfort, knowledge, and tast of the holy ghost, as wel may appeare by their councels, by their expounding of Scrip∣ture, by their superstitious ceremonies, by their outward worshipping and Idolatrous inuocation to stockes and stones and dead creatures,* 2.156 by their scrupulous obseruatiō of dayes, tunes, places, numbers & gestures: And no lesse also by their doctrine, which defraudeth the poore harts of simple Christians, of their due consolation, ioy and liberty in the holy Ghost, & kepeth them still in a seruile bondage, and a doubtfull incertainty of their saluation, contrary to the working of the holy spirite of God.

And thus the Church of Rome pretending onely the name of Christ and of his Religion,* 2.157 is so farre altered from the truth of that which it pretendeth, that vnder the name of Christ, it persecuteth both Christ & his Religion: wor∣king more harme to the Church of Christ, then euer did the open tirants and persecuting Emperours among the heathen: not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis, who vnder the name of God, crucified the sonne of God,* 2.158 and vnder pretence of the law, fought against the Gospell, and vnder the title of Abra∣hams children, persecuted the childrē of Abraham. And as they bragging so highly of the Temple of the Lord, the Tem∣ple of the Lorde, did in deede destroye the true Temple of the Lord: right so these pretensed Catholikes in these dayes, after they haue raysed vppe a Catholike Churche of their owne,* 2.159 and haue armed the same with lawes, and haue ga∣thered vnto them a power of Priestes, Prelates, Abbats, Priors, of religious men, of Cardinals, and also of secular Princes to take their part, now vnder the name of the Ca∣tholicke Church, they persecute the true Catholike church, and coloring their procedings still with In nomine Domini, most cruelly they put to death, which die pro nomine Do∣mini, condemning them for heretikes, schismatikes, and rebles, not which deny any part of the creede, which they themselues professe, nor such whome they can conuince by any Scripture, but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde.

And lest any should thinke this that we here protest a¦gainst the corrupt errours & manifold deformities of this latter Church of Rome, to proceede of any raucor or affec∣tion, rather then grounded of necessary causes, and demō∣strations euident, my purpose is (by the Lordes leaue) to take herein some litle paine, that as I haue collected a litle before, the summe & cōtents of S. Paules doctrine, where with the old Church of Rome was first seasoned and ac∣quainted, so now as in a like summary table, to discrye the particular braunches and contents of the Popes doctrine now set foorth, to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is, and the church of Rome that then was, planted by the Apostles in the primitiue time. And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine, & not be deceaued in dis∣cerning truth from errour, first we wil propound certeine principles or general positions, as infallible rules or tru∣thes of the Scripture, wherby al other doctrines & opini∣ons of men being tried and examined as in the touchstone, may the more easely be iudged whether they be true or cō∣trary, & whether they make agaynst the scripture, or no.

¶Certeine Principles or generall verities grounded vpon the truth of Gods word.

¶The first principle.

1. AS sinne and death came originally by the disobedi∣ence of one to all men of his generation by nature:* 2.160 so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith & Baptisme, Rom. 5.

¶The 2. Principle.

2. The promise of God, was freely giuen to our first pa∣rentes without their deseruing, that the seede of a woman should breake the Serpents head. Gen. 3.

¶The 3. Principles.

3.* 2.161 Promise was giuen freely to Abraham before he deser∣ued any thing, that in his seede all nations should be bles∣sed. Gen. 12.

¶The 4. Principle.

4. To the worde of God neither must wee adde, nor take from it.* 2.162 Deut. 4.

¶The 5. Principle.

5. He that doth the workes of the law, shall liue therein. Leuit. 18. Gal. 3.* 2.163

¶The 6. Principle.

6. Accursed is he, which abideth not in euery thing that is written in the booke of the law. Deut. 27. Gal. 3.

¶The 7. Principle.

7. God onely is to be worshipped. Deut. 6. Luc. 4.

¶The 8. Principle.

8.* 2.164 All our righteousnes is like a defiled cloth of a woman Esay. 64.

¶The 9. Principle.

9. In all my holy hill, they shall not kill, nor slay saith the Lord. Esay. 11.65.* 2.165

¶The 10. Principle.

10. God loueth mercy and obedience, more then sacrifice.* 2.166 Osee. 6.1. Reg. 15.

¶The 11. Principle.

11. The lawe worketh anger,* 2.167 condemneth, and openeth sinne. Rom. 3.

¶The 12. Principle.

12. The end of the law is Christ, to righteousnes to euery one that beleueth, Rom. 10.* 2.168

¶The 13. Principle.

13. Whosoeuer beleeueth and is Baptised, shall be saued. Mat. vlt.* 2.169

¶The 14. Principle.

14. A man is iustified by faith without workes freely by grace, not of our selues. Gal. 2. Ephes. 2.* 2.170

¶The 15. Principle.

15. There is no remission of sinnes without bloud.* 2.171 Heb. 9

¶The 16. Principle.

16. Whatsoeuer is not of faith is sinne. Rom. 14. without faith it is impossible to please God.* 2.172 Heb. 11.

¶The 17. Principle.

17. One Mediatour betweene God & man Christ Iesus. 1. Tim. 2. & he is the propitiatiō for our sinnes.* 2.173 1. Iohn. 2.

¶The 18. Principle.

18. Who soeuer seeketh in the law to be iustified, is fallen from grace.* 2.174

¶The 19. Principle.

19. In Christ be all the promises of God,* 2.175 Est & Amen. 2. Cor. 1.

¶The 20. Principle.

20. Let euery soule be subiect to superiour powers, gy∣uyng to Caesar that which is Cesars,* 2.176 & to God that which is Gods. Rom. 13.

These principles and infallible rules of the Scripture, as no man can denie, so if they be granted, the doctrine thē of the Popes Church must needes be found not to be Ca∣tholike, but rather full of errours and heresies, as in the sequele folowing remaineth more expressely and particu∣larly by the grace of Christ to be conuinced.

¶Here foloweth a Summary collection of the er∣rours, heresies, and absurdities conteyned in the popes doctrine, contrary to the rules of Gods vvord, and the first institution of the Church of Rome.

Of Faith and Iustification.

FIrst,* 2.177 as touching the onely meanes and instrumentall cause of our iustificatiō, wherby the merits of Christes

Passiō be applied to vs & made ours,* 2.178 ye heard before how S. Paule onely ascrybeth the same to faith: as appeareth by all his letters, especially to the Romanes. Where he ex∣cluding al kind of works, ascribeth al our saluation, iusti∣fication, righteousnes, reconciliation, and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising,* 2.179 whereby the merites of Christes passion (they saye) are applyed to vs and made ours, to the putting away of sinnes, and for our iustifica∣tion, as hope, charitie, sacrifice of the Masse, auricular con∣fession, satisfacion, merits of Saintes, and holy orders, the Popes pardons, &c. So that Christs sacrifice, stripes, and sufferyng, by this teaching doth not heale vs, nor is not beneficiall to vs, though we beleeue neuer so well, vnles wee adde also these workes and merites aboue recited. Which if it be true, then is it false that Esay the prophet doth promise:* 2.180 chap. 53. In his stripes all we are made hole. &c. This errour and heresie of the Church of Rome, though it serue at fyrst sight to the naturall reason of man to be out of small importaunce yet if it be earnestly considered, it is in very deede the most pernicious heresie that euer almost crept into the Church, vpon the which as the onely foun∣dation, all, or the most part of all the errours, absurdities, and inconueniences of the Popes Church are grounded. For this being once admitted, that a man is not iustified by his fayth in Christ alone, but that other meanes must be sought by our owne working and merites to apply the merites of Christes Passiō vnto vs, then is there neither any certeinty left, of our saluation, nor end in setting vp newe meanes and merites of our owne deuising,* 2.181 for re∣mission of sinnes. Neyther hath there beene any heresye that eyther hath rebelled more presumptuously against the high Maiestie of God the Father, nor more perniciously hath iniuried the soules of the simple, then this doctrine.

* 2.182First of all it subuerteth the will and testament of God. For where almighty God of mercy hath giuen vs his son to dye for vs, and with him hath giuen out his full pro∣mise, that whosoeuer beleeueth vpō him should be saued by their fayth, & assigneth none other condition either of the lawe or any works,* 2.183 but onely of fayth, to be y^e meanes betweene his sonne and vs: these men take vpon them to alter this testament that God hath set, and adioyne other conditions, which the Lord in his word neuer appointed nor knew. To whom the wordes of Hierome may be well applyed vpon the Epistle to the Gal. speaking of such. Qui de Euangelio Christi faciunt hominis Euangelium, vel quod peius est, Diaboli, &c. That is, Which make of the Gospell of Christ, the Gospell of men, or rather the Gospell of the deuil &c.

* 2.184Secondly, whereas the Christian reader in the Gos∣pell, reading of the great grace and swete promises of god gyuen to mankinde in Christ his sonne, might thereby take much comfort of soule, and be at rest and peace with the Lorde his God: commeth in the pestiferous doctrine of these heretikes, wherewyth they obscure this free grace of God, to choake the sweete comforts of man in the holy Ghost, and oppresse Christen libertie, and bring our spi∣rituall into bondage.

Thirdly, as in this their impious doctrine they shew themselues manifest enimies to Gods grace:* 2.185 so are they no lesse iniurious to Christen men, whom they leaue in a doubtfull distrust of Gods fauour and of their saluati∣on, contrary to the worde and will of God, and right in∣stitutiō of the Apostolicke doctrine.* 2.186 And wheras our new schoolemen of late, to mayntaine the sayde wicked point of doctrine, doe obiect vnto vs that wee rather leaue mens consciences vncertaine, for so much as, if lyfe (saye they) were not a due rewarde, it were vncerteine. And nowe for somuch as due debt is certaine, and mercy or fauour is vncerteine,* 2.187 therefore (say they) we leauing mens consci∣ences to the mercy of God, doe leaue them in a doubtfull vncerteintie of their saluation. To this I aunswere that due debt, if it be proued by the law duely deserued, it must be certeine. But if the lawe shall prooue it vnperfect or vnsufficiently due, then is it not certeine, neither can there be any thing duely claymed. Nowe as touching mer∣cye, so long as it remaineth secret in the Princes wyll, and not knowne to his subiectes, so long it is vncerteine, But when this mercy shall be openly published by pro∣clamation, ratified by promise, conferred by will and Testamēt,* 2.188 established in bloude, and sealed wyth Sacra∣ments, then this mercy remayneth no more doubtful, but ought firmely to be beleued of euery true faythfull subiect. And therefore Saint Paule, to establish our harts in this assuraunce, and so aunswere to this doubte, in his Epistle to the Romaines doth teach vs, saying: And therefore of fayth, that after grace the promise might be firme & sure to the whole seede of Abraham. &c. Rom. 4. Meanyng hereby, that workes haue nothing to doe in this case of Iustifying,* 2.189 and noteth the reason why. For then our saluation should stande in a doubtfull wauering, because in working we are neuer certeine whether our desertes be perfect and suf∣ficient in Gods iudgement or no. And therefore (sayeth Saint Paule) to the intent our saluation should be out of all doubt,* 2.190 and certeine, it standeth not of workes, in deser∣uing, but of fayth in apprehending, and of Gods free grace in promising.

Fourthly,* 2.191 as in this their sinister doctryne they break this principle of Christian Religion, which sayth that a man is iustified by fayth wythout workes, so agayne it breaketh an other principle aboue rehearsed. For this rule beyng graunted that nothing is to be added to gods word nor taken from it: then haue these men done wickedly in adding (as they doe) to Gods worde.* 2.192 For where the word of god lymiteth to our iustification no cōdition but fayth: Beleeue (sayth he) in the Lorde Iesu and thou shalt be saued, and thy whole house, &c. Act. 16. these Iusticiaries doe adde thereto dyuers and sondry other conditions besides, and such as the worde also precisely excludeth, as hope, charitie, the sacrifice of their Masse, the work of the Priest Ex opere operato, auricular confession, satisfaction, merito∣rious deedes. &c. And thus much concerning the doctrine of fayth and iustification. Whereby it may appeare to what horrible blindnes and blasphemie, the Church of Rome is now fallen: where this kinde of doctrine is not only suf∣fered, but also publikely professed, which speaking against fayth, thus blasphemously dare say: Fides illa qua quis fir∣miter credit,* 2.193 & certo statuit propter Christum sibi remissa esse peccata, sese{que} possessurum vitam aeternam, non sides est, sed te∣meritas: non spiritus sancti persuasio, sed humanae audaciae pre∣sumptio. That is, That fayth wherewith a man firmely beleueth and certeinely assureth himselfe, that for Christes sake his sinnes be forgyuen him, and that he shall possesse eternal life, is not faith but rashnes: not the perswasion of the holy Ghost, but presump∣tion of a mans boldnes.

¶ Of workes, and the law.

AS touching the doctrine of good workes and the lawe,* 2.194 what the teaching of Saint Paule was to the Ro∣manes, yee hearde before. Who although hee excludeth good workes from the office of Iustifying, yet excludeth he them not from the practise and c••••uersation of Christen life, but most earnestly calleth vpon all faythfull belee∣uers in Christ, to walke worthye their vocation, to laye downe their olde conuersation, to gyue theyr mem∣bers seruauntes of ryghteousnes, to offer their bodyes vppe to God a liuelye Sacrifice, &c. The like example of whose teachyng, if the Churches nowe reformed doe not folowe, let their Sermons, their Preachynges, wrytinges, exhortynges, and lyues also beare recorde. who although they can not say with Christ. Which of you can blame me of sinne, yet they may say to the aduersaryes, whosoeuer of you is wythout fault, cast the fyrst stone of reproch agaynst vs.* 2.195 Wherefore Hosius, Pighius, wyth their fellowes, doe them open wrong, and slaunderously be∣lye them in comparing them in this behalfe to Aetius Eu∣nominus, and other heretikes called Anomaei, who taking the good sentences of S. Paule, did abuse the same to fil∣thy licence of the flesh, and corruption of wicked life, &c.

But to let these slaunders passe, nowe what the er∣rours be of the Church of Rome, touching this part of doctryne, remayneth to be declared. Whose errour first standeth in this, that they mysunderstanding the definiti∣on of good workes, doe call good workes, not such as pro∣perly are commaunded by the lawe of God, but such as are agreable to the Popes law: As buylding of Abbayes and churches, gyuing to the high altar, founding of tren∣tales, fynding of chauntries, gylding of Images, hearing of Masses, going on pilgrimage, fyghting for the holye crosse, keeping of vowes, entryng to orders, fastyng of vigiles, creepyng to the Crosse, praying to Saintes, &c. All which are not onely reputed for good workes, but so preferred also before all other workes, that to these is gy∣uen pardon from the Pope, double and triplefolde more, then to any other good worke of charitie commaunded in the law of almightie God.* 2.196

An other errour also may be noted in the Papists, tou∣ching the efficient or formall cause of good workes. For al∣beit they all confesse in their bookes, that Gratia dei gratis data, is the chiefe principall cause thereof, and worketh in vs iustitiam primam (as they call it) yet the good workes after regeneration,* 2.197 they refer to other subordinate causes vnder God, as to fre wil, or to habitum virtutis, or ad inte∣gra

naturalia, & nothing at all to faith, when as faith one∣lye next vnder God, is the roote and fountaine of all well dooyng: as in the fruites of a good tree, albeit the planter or the husbandman be the principall agent thereof, and some cause also may be in y^e good ground, yet the next and imme∣diate cause is the roote that maketh the tree fruitefull. In like maner the grace of God, in a soft & repentaunt mollifi∣ed hart planteth the gift of fayth. Fayth as a good roote can not lye dead or vnoccupied, but springeth foorth and maketh both the tree fruitefull, and also the tree thereof to be good.* 2.198 which otherwise had no acceptatiō nor goodnes in them, were it not for the goodnes of the roote from whence they spring. So Paule although he had certeine workes in him such as they were, before his conuersion, yet had he no good workes before the grace of Christ had rooted fayth in him. So Mary Magdelene the sinner, and Za∣cheus the Publicane. So all the nations of the Gentiles began to bryng foorth frute, and especially good fruit, when they began to bee ingrafted in Christ,* 2.199 and to receaue the roote of hys fayth, whose fruites before that were all dam∣nable and vnsauery. As touchyng the cause therefore of good workes,* 2.200 there is no other in man but fayth, whose office as it is to iustifie vs in heauen so the nature of it is here in earth to worke by loue, as the roote worketh by the sappe. For as a man seeth and feeleth by fayth, the loue and grace of God toward him in Christ his sonne:* 2.201 so be∣gynneth he to loue agayne both God and man, and to doe for his neyghbour as God hath done to him. And hereof properly springeth the runyng fountaine of al good works and deedes of charitie.

* 2.202Thirdly, as they erre in the cause of good works, so do they erre much more in the ende of the lawe, and of good workes: for where Saint Paule teacheth the lawe to be gyuen to thys vse and ende, to conuict our transgressions, to prooue vs sinners, to shewe and condemne our infirmi∣tye, and to dryue vs to Christ: they take and applye no o∣ther ende to the lawe, but to make vs perfect, to keepe vs from wrath, and to make vs iust before God. And likewise where Saint Paule prooueth al our good works to be vn∣perfect, and vtterly secludeth them from the ende of Iusti∣fying, they contrariwise doe teache, as though the ende of good workes were to merite remission of synnes, to satis∣fye vnto God, to deserue grace, to redeeme soules from Purgatory,* 2.203 and that by them the person of the regenerate man doth please God, and is made iust before God. For so they teach most wickedly and horribly, saying. That christ suffered for originall sinne, or sinnes going before Bap∣tisme, but the actuall sinnes, which followe after Baptis∣me, must be done away by mens meryts. And so they as∣signe to Christ the begynning of saluation, or obteyning of the fyrst grace (as they call it) but the perfection or cō∣sūmation of grace, they giue to works & our own strēgth. Neither can they in any case abide, that we be iustified fre∣ly by the mercy of God through fayth onely apprehending the merites of Christ. Howbeit neyther doe all Papistes in this their erroue agree in one. For some make distinc∣tion and say:* 2.204 that we are iustified by Christ principaliter .i. principally: & minus principaliter .i. lesse principally, by the dignitie of our owne deedes, contrary to the eight princi∣ple before mentioned, page. 24. Other holde that we are made ryghteous before God, not by works that go before fayth: but by our vertues that follow after. Some againe do thus expound y^e saying of Saint Paule: We are iustified by faith: y^t is (say they) by fayth, preparing vs or setting vs in a good way to be iustified.* 2.205 Other expoūde by it y^e figure Sinecdoche, that is, by faith conioyned together with other vertues. Other thus: by faith, that is, being formed with charytie, &c. Thus all these doe derogate from the benefite of Christ, and attribute vnto works a great or the greatest part of our iustification, directly against the true veine of Saint Paules doctryne and first institucion of the aunci∣ent Church of Rome, and against all the principles of ho∣ly Scripture.

* 2.206Furthermore, as touching the sayde doctryne of the lawe and good workes, they erre in misunderstanding the nature of the lawe and workes. For where Saint Paule disputeth that the lawe is spirituall, and requireth of vs perfect obedience of the whole power of man, which wee beyng carnall are neuer able to accomplish: they affirme otherwise that the lawe doth require but onely outward obedience of man, and therewith is contented: And this obedience they say, man is not onely able to performe, but also to do more and greater things then the law requireth. Wherof riseth y^e works of supererogatiō,* 2.207 contrary to y^e 6. and 8. principles aboue specified, page. 24. Also there be say they, among other certaine workes of the lawe, which pertayne not to all men, but are consilia, counsayles, left for perfect men,* 2.208 as matter for them to merite by, and these they call opera perfectionis, or opera indebita, adding also to these newe deuises to serue God after their owne traditi∣ons besides the worde of God, as Monasticall vowes, wilfull pouerty,* 2.209 difference of meates and garmentes, pil∣grimage to reliques and Saints, worshipping of y^e dead, superstitious ceremonies, rosaries, &c. With such like, and these they call workes of perfection, which they preferre before the other commaunded in the lawe of God. In so much that in comparison of these, the other necessary du∣ties commaunded and commended by the worde of God (as to beare office in the common wealth, to liue in y^e god∣lye state of matrimony, to susteine the office of a seruant in a house) is contemned,* 2.210 and accounted as prophane in cō∣parison of these, contrary to the 10. principle aboue men∣tioned. pag. 24.

* Of Sinne.

OF Sinne likewise they teach not rightly,* 2.211 nor after the institution of the Apostles, and the auncient Church of Rome, while the consider not the deepenes and large∣nes of sinne, supposing still to be nothing els but inwarde actions with consent of will, or outwarde, such as are a∣gaynst will: whereas the strength of sinne extendeth not onely to these, but also comprehendeth the blyndnes and ignorance of the minde, lacke of knowledge and true feare of God, the vntowardnes of mans minde to Godwarde, the priuy rebellion of the hart against the lawe of God, the vndeliting will of man to God and his worde. The sense of flesh S. Paule also calleth an enimie against God, and feeleth in himselfe, that is, in his fleshe nothing dwelling but sinne.

As touching also originall sinne,* 2.212 wherin we are borne which is the destruction of original iustice, and of gods I∣mage in vs (remayning in vs and bringing foorth in vs wicked cogitations, affections, and motions of naughty∣nes, against the law of God, and neuer ceaseth so long as man liueth) this originall sinne the Popes doctrine doth not deny, but yet doth much extenuate the same and hol∣deth that this inwarde concupiscence & vicious affections not brasting out in vs with consent of will,* 2.213 are no mortall nor damnable sinne, but only fomes peccati: And say more∣ouer, that this concupiscentia in vs, is no deprauation of the higher, but onely of the lower partes of man, beyng as a thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indifferent, and no lesse naturall in vs then is the appetite to eate and drinke,* 2.214 and that the same is left to remaine in the Saintes after Baptisme, to be to them occasion of more meriting, &c.

* Of Penaunce, or Repentaunce.

OF Penaunce,* 2.215 this latter Latterane Church of Rome, of late hath made a Sacrament (contrary to the fourth principle before pag. 24.) which penaunce say they, stan∣deth of three partes. Contrition, Confession, and Satis∣faction canonicall. Contrition (as they teach) may be had by strength of free will, without the lawe, and the holy Ghost per actus elicitos, through mans owne action and endeuour.* 2.216 Which contrition first must be sufficient, and so it meriteth remission of sinne. In confession, they require a full rehearsall of all sinnes,* 2.217 whereby the Priest knowing the crymes, may minister satisfaction accordingly. And this rehearsing of sinnes, ex opero operato deserueth remis∣sion, contrary y^• to 14. principle before, pag. 24. Satisfacti∣ons they call opera indebita,* 2.218 enioyned by the ghostly father. And this satisfaction (say they) taketh away, and chaun∣geth eternall punishment, into temporall paynes, which paines also it doth mittigate. And againe, these satisfacti∣ons may be taken away by the Popes indulgence. &c.

This vnsauery and hethenish doctrine of penaunce farre differeth from the true teaching of holye Scripture.* 2.219 By the which teaching repentaunce properly conteineth these three partes, contrition, fayth, and new life. Contri∣tion is called in Scripture the sorrow of hart, rysing vpō the consideration of sinne committed and of the anger of God prouoked, which sorrowe dryueth a man to Christ for succour: wherevpon ryseth fayth. Fayth bringeth, af∣terward amendement or newenes of life, whiche wee call newe obedience, working fruites worthye of re∣pentaunce.

¶Difference betweene the law and the Gospell.

AS there is nothing more necessary and cōfortable for troubled consciences,* 2.220 then to be well instructed in the

difference betweene the lawe and the Gospell: so is the Churche of Rome much to blame in thys behalfe, be∣cause it confoundeth togyther those two, beyng in nature so dyuers & contrary one from another: as threatninges and promises, thynges temporall wyth thinges eternall, sorrowfull thinges wyth glad tydinges, death wyth lyfe, bondage with freedome, &c. Teachyng the people, that whatsoeuer the lawe sayth the Gospell confirmeth, and whatsoeuer the Gospell sayth the same is agreeable to the lawe, and so make they no difference betweene Moses and Christ, saue onely that Moses (they saye) was the gyuer of the olde lawe, Christ is the gyuer of the newe and a more perfect lawe. And thus imagine they the gos∣pell to be nothyng els but a newe lawe gyuen by Christ, bynding to the promises thereof, the condition of our dooynges and deseruinges, no otherwise then to the olde lawe. And so denyde they the whole lawe after this de∣stinction, into three partes, to wytte, the law of Nature, the lawe of Moses, and the lawe of Christ. And as for the Gospell (they saye) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the olde lawe: to the fulfylling whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other many folde errours: bryngyng the people into a false opinion of Christ, as though he were not a remedy against the law, but came as an other Moses, to gyue a newe lawe to the worlde.

Furthermore, as they make no difference betweene the nature of the lawe and nature of the Gospell, con∣foundyng Moses and Christ together: so neyther doe they distinct or discerne the tyme of the lawe, and the time of the Gospell a sonder. For where S. Paule, bryngeth in the law, to be a schoolmaster, & limiteth him his tune vnto Christ: & saith that Christ is the end of the law, that is, wheras y^• law ceaseth, there Christ beginneth, & where christ begin∣eth there the law endeth, they cōtrary make y^e law to haue no ende nor ceasing,* 2.221 but gyue to it immortall life & king∣dome equall with Christ, so that Christ and the lawe togi∣ther do reigne ouer the soule and conscience of man. Which is vntrue. For either Christ must giue place, and the lawe stande: Or els the law (the condemnation and maledicti∣on of the lawe I meane) must ende, and Christ reigne. For both these, Christ and the lawe, grace and malediction, can not reigne and gouerne together. But Christ the Sonne of God which once dyed, can die no more, but must reigne for euer. Wherefore the lawe with his strēgth styng, and curse, must needes cease and haue an end. And this is it that S. Paule speaking of the tryumph of Christ, saieth, that he ascendyng vp led away captiuitie captiue, & hath set man at lyberty, not at libertie to liue as flesh listeth, nei∣ther hath freed him from the vse & exercyse of the law, but from the dominion and power of the lawe, so that there is nowe no condemnation to them that bee in Christ Iesu, which walke not after the flesh, &c. Romaines, 8, And in an other place Saint Paule speaking of the same power and domi∣nion of the lawe, sayth, that Christ hath taken the obly∣gation written against vs in decrees, and hath nayled it vpon the Crosse, tryumphing ouer all, &c. so that as the kyngdome of Christ fyrst began vpon the Crosse, euen so vpon the same Crosse, and at the same time the kingdome of the lawe expired, and the malediction of the lawe was so crucified vpon the Crosse, that it shall neuer ryse a∣gayne, to haue any power agaynst them that be in Christ Iesu. For lyke as if a woman be discharged from her first husband being dead, & hath maryed an other man, the first husbande hath no more power ouer her:* 2.222 euen so we nowe beyng espoused vnto Christ our seconde husbande, are discharged vtterly from our first husbād the law: (& as S. Paule in an other place sayth) are no more vnder the law, that is, vnder the dominion & malediction of the lawe, but vnder grace,* 2.223 that is, vnder perpetual remission of al sinnes, cōmitted not only before our Baptisme, but as well also after Baptisme, and duryng all our lyfe long. For there∣in properly consisteth the grace of God, in not imputyng sinne vnto vs, so often as the repenting sinner rising vp by fayth flyeth vnto Christ,* 2.224 and apprehendeth Gods mer∣cy and remission promised in him, according to the testi∣monie both of the Psalme: Blessed is the man to whome the Lord imputeth no sinne. &c. & also of all the Prophets, which (as Saint Peter saith) giue recorde to him that through his name all that beleeue in him shall receaue remission of their sinnes, &c. Actes. 10. Which being so, as it can not be deni∣ed, then what needeth these priuate and extraordinary re∣missions to be brought into the Church by eare confession, by meritorious deedes, and by the Popes pardons? for if there be no condemnation but by the law: and if this law it selfe be captiued, crucified, abolished, and departed, which was the first husbande, what condēnation thē can there be to thē that be in Christ Iesu, or by whome should it come? If there be no condemnation, but a free and ge∣nerall deliueraunce for all men, once gotten by the victo∣rie of Christ, from the penalty of y^e lawe: what nedeth thē any particular remission of sinnes,* 2.225 at sondry tymes to be sought at the Priestes handes or the Popes pardons? He that hath a generall pardon needeth no particular. If re∣medy for sinne be generall and perpetuall once gotten for euer, to all them that be in Christ Iesu, what needeth any other remedy by auricular confession? If it be not ge∣nerall and perpetuall, howe then, is it true that Saint Paule sayth: the lawe is crucified, and condemnation a∣bolished? or howe standeth redemption perpetuall and generall,* 2.226 if remission be not generall? For what is re∣demption els, but remission of sinnes, or sinnes bought out? or what is els to kill the lawe, but to discharge vs from condemnation for euer? He that deliuereth his friende for a time out of his enimies hande, doth him a pleasure: but he that killeth the enimie once out of the way giueth perpetuall safety. So if remission of sinnes by Christ were for some sinnes and not for all, the lawe then must needes liue still. But nowe the kylling and crucify∣ing of the law importeth full remission to be absolute,* 2.227 and our safety to be perpetuall. But here percase will be obiec∣ted of some: how standeth remission of sinnes certeine and perpetuall, seeyng newe offences being daily committed, doe daily require newe remission?* 2.228 Hereto I aunswere? albeit sinnes doe daily growe, whereby wee haue neede dailie to desire God to forgiue vs our trespasses (&c. yet not∣withstanding the cause of our remission standeth euer one and perpetuall,* 2.229 neither is the same to be repeted any more, nor any other cause to be sought besides that alone. This cause is the sacrificed body of Christ once vpon the Crosse for all sinnes that either haue or shall be committed. Be∣side this cause, there is no other, neither confession, nor mens pardons that remitteth sinnes.* 2.230

Furthermore, as the cause is one and euer perpetuall, which worketh remission of sinnes vnto vs: so is the pro∣mise of God euer one, once made and standeth perpetuall that offereth the same to the faith of the repenting sinner. And because the sayde promise of God is alwayes sure and can not fayle,* 2.231 which offereth remission to all them that be∣leeue in Christ, being limited neyther to time nor num∣ber, therefore we may boldely conclude, that what time soeuer a repenting synner beleeueth, and by fayth apply∣eth to him the sacrifice of Christ, he hath by Gods owne promise remission of his sinnes, whether they were done before, or after Baptisme.

And moreouer,* 2.232 for so much as the said promise of God offereth remission to the repentaunt synner, by no other meanes nor condition. but onely one, that is, by fayth in Christ: therefore excluding all other meanes and conditi∣ons of mans working, we say, that what repenting sin∣ner soeuer beleeueth in Christ, hath already in him selfe (and needeth not to seeke to any Priest) perpetuall assu∣raunce of remission,* 2.233 not for this time or that time onely, but for euer and a day. For the promise fayth not, he that beleeueth in Christ shall be pardoned this tyme, so he sinne no more: neyther doth it say, that the law is stayde, or the sentence repriued, but sayth playnely, that the law with her condemnation and sentence her selfe is condem∣ned and hanged vp, and shall neuer ryse agayne to them that be in Christ Iesu: and promiseth indeterminatelye, without limitation,* 2.234 remission of sinnes, to all that beleeue in his name. &c, Actes. 10. and likewise in an other place the Scripture speaking absolutely, saith, Sinne shall not pre∣uayle ouer you, & addeth the reason why: saying: Because ye are not vnder the law but vnder grace. Rom. 6. Adding this lesson withall, (as it followeth in the same place) not that sinners shoulde sinne more therefore, because they are vnder grace, but onely that weake infirmities myght be releeued,* 2.235 broken consciences comforted, and repenting sinners holpen from desperation, to the prayse of Gods glory. For as God forgiueth not synners because they should sinne: so neither doth infirmitie of falling diminish the grace of Christ, but rather doth illustrate the same, as it is written: My strength is made perfect in infirmitie. 2. Cor. 12. and againe: Where sinne aboundeth, there superaboundeth also grace.

In remission of synnes therefore, these foure thinges must concurre together: the cause that worketh (which is the sacrifice of Christes body) 2. the promise that offereth, 3. fayth that apprehendeth. 4. the repenting sinner that re∣ceaueth. And although sinnes daily do grow, which daily prouoke vs to craue remission, yet as touching the cause

that worketh remission of our daily sinnes: & the meanes which apprehendeth and applieth the sayd cause vnto vs, they remayne alwaies one & perpetuall: besides which no other cause nor meanes is to be sought of man. So that to them that be repenting sinners & be in Christ Iesu there is no law to condemne them, though they haue deserued condemnation: but they are vnder a perpetual kingdome and a heauen full of grace and remission to couer their sins and not to impute their iniquities, through the promise of God in Christ Iesu our Lord.

* 2.236And therefore wicked and impious is the doctrine of them, fyrst which seeke any other cause of remission, then onely the bloud of our Sauiour. Secondly, which assigne any other meanes to apply the bloudsheding of Christ vn∣to vs, besides onely faith. Thirdly and especially, which so limite and restraine the eternall priuiledge of Christs pas∣sion, as though it serued but only for sinnes done without and before faith: and that the rest after Baptisme commit∣ted must be done away by confession, pardons, and satisfa∣ctory deedes. And al this riseth, because the true nature of the law,* 2.237 & of the Gospell is not knowen, nor the difference rightly considered betwene the times of the one, and of the other. Neither againe doe they make any distinction be∣tweene the malediction of the law, and vse of the law. And therfore whensoeuer they heare vs speake of the law (mea∣nyng y^e malediction of the law) to be abolished, therevpon they maliciously slaunder vs, as though we speak against the good exercises of the lawe, and giue liberty of fleshe to carnall men to liue as they list. Whereof more shalbe sayd (by the Lordes grace) as place and time shall hereafter require.

Of free will.

COncerning free will, as it may peraduenture in some case be admitted that men without the grace may doe some outward functions of the law, and keepe some out∣ward obseruaunces or traditions: so as touching thinges spirituall & apperteining to saluation, the strength of man being not regenerate by grace, is so infirme and impotent that he can performe nothing,* 2.238 neither in dooing well nor willing well. Who after he be regenerated by grace may worke and doe wel, but yet in such sort, that still remaineth notwithstanding a great imperfection of flesh, & a perpe∣tuall repugnaunce betwene the flesh and spirit. And thus was the originall Church of the auncient Romanes first instructed. From whome see now howe farre this latter Church of Rome hath degenerated, which holdeth and af∣firmeth, that men without grace may performe the obedi∣ence of the law,* 2.239 & prepare themselues to receaue grace by working, so that those works may be meritorious, and of congruitie obteine grace. Which grace once obteined, then men may (say they) perfectly performe the full obedience of the law, and accomplish those spirituall actions, and workes which God requireth,* 2.240 and so those workes, of cō∣dignitie, deserue euerlasting life. As for the infirmity which still remaineth in nature, that they nothing regarde nor once speake of.

Of Inuocation, and Adoration.

* 2.241OUer and besides these vncatholike and almost vnchri∣stian absurdities and defections from the Apostolicall faith aboue specified, let vs consider the maner of theyr Inuocation, not to God alone, as they should, but to dead men saying: that saintes are to be called vpon tanquam me∣diatores intercessionis: as Mediatours of intercession: Chri∣stum vero tanquam mediatorem Salutis, and Christ as the Mediator of Saluation. And affirme moreouer, y^t Christ was a Medyatour onely in time of his Passion. Which is repugnaunt to the wordes of S. Paule writing to the old Romanes chap. 8. where he speaking of the intercession of Christ: Which is (saith he) on the right hand of God, who also maketh intercession for vs, &c. And if Christ be a Mediatour of saluation, what needeth then any other intercession of the Saintes for other sutes? for saluation being once had what can we require more? or what lacketh he more to be obtained of the Saintes, which is sure to be saued only by Christ? And yet in their Catholicke deuotions: why doe they teach vs thus to pray to the blessed virgine: Salua omnes qui te glorificant, i. Saue all them that glorifie thee, &c. if saluation onely belong to Christ? vnles they study of pur∣pose to seeme contrary to themselues.

Hetherto also perteineth the worshipping of reliques, and the false adoration of Sacramentes, that is, the out∣ward signes of the things signified, cōtrary to the 7. prin∣ciple before, page▪ 24. Adde to this also the prophanati∣on of the Lordes Supper, contrary to the vse for which it was ordeined,* 2.242 in reseruing it after the Communion mi∣nistred, in setting it to sale for money, and falsely perswa∣ding both them selues and other, that the Priest doth me∣rite both to him selfe that saith, and to him that heareth, Ex opere operato, sine bono motu vtentis, &c. That is, Onely by the meere doing of the worke, though the partie that vseth the same, hath no good motion in him. &c.

* Of Sacramentes, Baptisme and the Lordes Supper.

AS touching Sacramentes, their doctrine likewise is corrupt and erroneus.* 2.243

1. First they erre falsely in the number. For where the in∣stitution of Christ ordeineth but two, they (contrary to the fourth principle aboue prefixed) haue added to the pre∣scription of the Lords worde, fine other Sacraments.

2. Secondly, in the cause finall they erre. For where the word hath ordeined those Sacraments to excite our faith, and to giue vs admonitions of spiritual things: they con∣trariwise doe teach that the Sacramentes doe not onely stirre vp faith, but also that they auayle and are effectuall without faith, Ex opere operato, sine bono motu vtentis &c. as is to be founde in Thom. Aquine, Scotus, Catharinus, and other moe.

3. Thirdly,* 2.244 in the operation & effect of the Sacramentes they faile: where the contrary to the minde of the Scrip∣tures, doe say, that they giue grace & not onely do signifie, but also conteine and exhibite that which they signifie, to wytte grace and saluation.

4. Fourthly, they erre also in Application, applying their Sacramentes both to the quicke and the dead, to thē also that be absent, to remission of sinnes, and releasing of payne. &c.

In the Sacrament of Baptisme they are to be reproo∣ued,* 2.245 not onely for adding to the simple wordes of Christs institution, diuers other newfound rites & phantasies of men: but also where the vse of the olde Church of Rome was onely to baptise men,* 2.246 they Baptise also Belles, and applye the wordes of Baptisme to water, fire, candels, stockes, and stones. &c.

But especially in the Supper of the Lord their doctrine most filthely swarueth from the right minde of the Scrip∣ture,* 2.247 all order, reason, and fashion, most worthy to be ex∣ployded out of all Christen Churches. Touching y^e which Sacrament, the first errour is their Idolatrous abuse by worshipping, adoring, sensing, knocking and kneelyng vnto it, in reseruing also and carying the same about in pompe and procession in townes and fieldes. Secondlye also in the substance thereof their teaching is monstruous,* 2.248 leauing there no substance of bread and wine to remayne, but onely the reall body and bloud of Christ, putting no difference betweene calling, and making. Because Christ called bread, his body therfore, say they, he made it his bo∣dy, and so of a wholesome Sacramēt, make a perilous I∣dole, & that which the old Church of Rome did euer take to be a mistery,* 2.249 they turne into a blind miste of meere acci∣dences to bleare the peoples eies, making them beleeue they see that they see not:* 2.250 & not to see y^t which they see: & to worship a thing made, for their maker, a creature for their creator: and that was threshed out of a wheaten sheffe they set vp in the Church, & worship for a Sauiour: and when they haue worshipped him, then they offer him to his fa∣ther: and when they haue offered him, then they eate him vp, or els close him fast in a pixe. Where if he corrupt & pu∣trifie before he be eaten, then they burne him to pouder & ashes. And notwithstanding they know wel by the scrip∣tures, that the body of christ can neuer corrupt and putri∣fie, yet for all this corruption, will they needes make it the body of Christ, and burne all them which beleeue not that, which is against true Christian beleefe.

*Of Matrimony.

WHat order and rule S. Paule hath set for mariage in his Epistle to the Corinthians it is manifest.* 2.251 Wher∣as he preferreth single life in such as haue the gift of conti∣nence, before the maried state, so againe in such as haue not the gift he preferreth the coupled life before the other: wil∣ling euery such one to haue his wife because of fornication. Furthermore, how the said Apostle aloweth a Byshop to be the husband of one wife (so he excede not to the maner of the Iewes, which were permitted to haue many) & how vehemently he reproueth them that restraine mariage,* 2.252 his letters to Timothy do record. Moreouer, what degres be permitted by the law of God to mary, in the booke of Leu.

is to be seene. cha, 18. Also how children ought not to mar∣ry without consent of their parents,* 2.253 by manifest examples of the Scriptures it is notorious.

Contrary to these ordinaunces of the Scripture, the new Catholikes of the Popes church,* 2.254 first doe repute and call mariage a state of imperfection, & preferre single lyfe, be it neuer so impure, before the same, pretending y^t where the one replenisheth the earth, the other filleth Heauen. Further, as good as y^e third part of Christendome, if it be not more both men and women, they keepe through coac∣ted vowes from mariage, hauing no respect whethey they haue the gift or no. Ministers and Priestes, such as are found to haue wiues, not onely they remoue out of place, but also pronounce sentence of death vpon them & account their children for bastardes & illegitimate. Againe, as good as the iij. part of the yeare they exempt & suspend from li∣berty of mariage. Degres of copulation forbidden they ex∣tend farther then euer did the law of God, euen to the fift or sixt degree. Which degree notwithstanding they release againe when they list for money. Ouer and besides al this they haue added a new found prohibition of spiritual kin∣dred, that is, that such as haue bene gossips, or godfathers and godmothers together in christening an other mans child, must not by their law mary together. Briefly and fi∣nally in this their doctrine and cases of Matrimony they gaine and rake to themselues much money from the peo∣ple, they augment horrible Sodomitry, they nourish wic∣ked adultery and much fornication. They fill the worlde with offensions, and bastardes, and giue great occasion of murdering infants.

Of Magistrates and ciuill gouernement.

YE hard before what rules and lessons S. Paule gaue to the old Romanes concerning Magistrats, to whose authoritie he would all humaine creatures to be subiected and how they are the ministers of God, hauing the sworde giuen vnto them, wherewith they ought to represse false doctrine and idolatry, and maintaine that which is true & right. Rom. 13. Now let vs suruey a litle the Popes pro∣ceedinges, and marke how farre he transgresseth in this, as he doth in al other points almost from true christianity.

1. First, the Pope with all his clergy exempt themselues from all obedience ciuill.

2. They arrogate to themselues authoritie to ordeine and constitute, without all leaue or knowledge of the ordinary Magistrate.

3. Yea, they take vpon them to depose, and set vp rulers and Magistrates whom they list.

Of Purgatory.

* 2.255THe Paradoxes, or rather the phantesies of the latter Church of Rome concerning purgatory, be monstru∣ous, neither old nor Apostolicall.

1. First, (say they) there is a Purgatory, where soules do burne in fier after this life.

2. The paine of Purgatory differeth nothing from the paynes of hell, but onely that it hath an end, the paines of hell haue none.

3. The painefull suffering of this fier fretteth and scou∣reth away the sinnes before committed in the body.

* 2.2564. The time of these paines indureth in some longer, in some lesse, according as their sinnes deserue.

5. After which time of their paines being expired, then the mercy of God doth translate them to heauenly blisse, which the body of Christ hath bought for them.

6. The paines of purgatory be so great, that if al the beg∣gars of the world were seene on the one side, and but one soule of Purgatory on the other side, the whole worlde woulde pitie more that one, then all the other.

7. The whole time of punishment in this Purgatory must continue so long, till the fier haue cleane fretted and scoured away the rusty spots of euery sinnefull soule there burning, vnlesse there come some release.

8. Helpes and releases that may shorten the time of their purgation, be the Popes pardons and indulgences, sacri∣fice of the alter, dyrges, and trentals, prayer, fasting meri∣torious deedes out of the treasure house of the Church, al∣mes, and charitable deedes of the liuing in satisfiyng gods Iustice for them, &c.

9. Lacke of beliefe of Purgatory, bringeth to hell.

Many other false errours and great deformities, here∣sies, absurdities, vanities, & follies, bisides their blasphe∣mous raylinges and contumelies, may be noted in the said latter church of Rome,* 2.257 wherein they haue made ma∣nifest defection from the old faith of Rome, as in depriuing the Church of one kinde of the Sacrament, in taking from the people the knowledge and reading of Gods word, in praying and speaking to the people and administring sa∣cramentes in a tongue vnknowne, in mistaking the au∣thoritie of the keyes, in their vnwritten verities, in ma∣king y^e authority of scripture insufficient, in vntrue iudge∣ment of the Churche and the wrong notes of the same, in the supremacy of the sea of Rome, in their wrong opini∣on of Antichrist.

But because these with all other partes of doctryne are more copiously and at large comprehended in other bookes both in Latine and Englishe set foorth in these our dayes, I shall not need further herein to trauell, especially seeing the contrariety betweene the Popes Church, and the Church of Christ, betweene the doctrine of the one, and doctrine of the other, is so euident that he is blind that seeth it not, and hath no handes almost, that feeleth it not.

For (briefely in one note to comprehende,* 2.258 which may suffice for all) where as the doctrine of Christ is altogether spirituall, consisting wholy in spirite and veritie, and re∣quireth no outwarde thing to make a true Christen man but onely Baptisme (which is the outwarde profession of fayth) and receauing the Lordes supper:* 2.259 let vs now ex∣amine the whole religion of this latter Church of Rome, and we shall finde it wholy from toppe to toe, to consist in nothing els but altogether in outwarde and ceremoniall exercises, as outward confession, absolution at the Priests hand, outward sacrifice of the Masse, buying of pardons, purchasing of obites,* 2.260 externe worshipping of Images and reliques, pilgrimage of this place or that: building of Churches, founding of Monasteries, outward workes of the law, outwarde gestures, garments, colours, choise of meates, difference of times and places, peculiar rytes, and obseruauncies, set prayers and number of prayers prescribed, fasting of vigiles, keeping of holidayes, com∣ming to Church, hearing of seruice, externe succession of Bishops,* 2.261 and of Peters sea, externe forme and notes of the Church. &c. so that by this religion to make a true Christi∣an and a good Catholike, there is no working of the holy Ghost almost required: As by example to make this mat∣ter more demonstrable, let vs here define a Christen man after the Popes making: whereby we may see the better what is to be iudged of the scope of his doctrine.

A Christen man after the Popes making defined.

AFter the Popes Catholike Religion,* 2.262 a true Christen man is thus defined: first to be baptised in the Latine tongue (where the Godfathers professe they can not tell what) then confirmed by the Byshop: the Mother of the childe to be purified. After he be growen in yeares, then to come to the Church, to keepe his fasting dayes, to fast the Lent, to come vnder benedicite. that is, to be confessed of the Priest, to doe his penance, at Easter to take his rites to heare Masse, and diuine seruice, to set vppe candels before Images to creepe to y^e Crosse, to take holy bread and holy water, to go on processiō, to cary his palmes & candle, and to take ashes, to fast the Ember daies, Rogation daies, & vigiles, to keepe the holy dayes, to pay his tithes and of∣feringe daies, to go on pilgrimage, to buy pardons, to worship his maker ouer the Priestes head, to receaue the Pope for his supreame head and to obey his lawes, to receaue S. Nicolas Clerks, to haue his beades, & to giue to the high altar, to take orders, if he will be Priest, to saye his Mattens,* 2.263 to sing his Masse, to lift vp fayre, to keepe his vow, and not to marry. When he is sicke to be anneeld and take the rites of holy Church, to be buried in y^e church yard, to be rong for, to be song for, to be buried in a Fry∣ers coule, to finde a soule Priest. &c.

All which pointes being obserued, who can denie but this is a deuoute man and a perfecte Christian Catholike, and sure to be saued, as a true faithfull childe of the holye mother Church.

Now looke vpon this definition, and tell me (good rea∣der) what faith or spirite, or what working of the holye Ghost in all this doctrine is to be required. The grace of our Lord Iesus giue the true light of his Gospell to shine in our hartes, Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Math. 16.
• * 1.2

  Three thinges no∣ted in Chri∣stes wordes.
• * 1.3

  The order of the dis∣position of this history.
• 1 1.4

  The suffe∣ring time of the church.
• 2 1.5

  The flori∣shing time of the Church.
• 3 1.6

  The decli∣ning time of the church.
• 4 1.7

  The time of Antichrist in the Church.
• 5 1.8

  The reforma∣tion of the Church.
• * 1.9

  Church of Rome.
• * 1.10

  Foure thinges to be considered in the Church of Rome.

  • 1. Title.
  • 2. Iurisdiction.
  • 3. Lyfe.
  • 4. Doctrine.
• * 1.11

  The title of the Pope.
• * 1.12

  The iurisdiction of the Pope.
• * 1.13

  The iurisdiction of the Pope.
• * 1.14

  The properties of life in the Romish Cler∣gy.
• * 1.15

  The doctrine of the Pope.
• * 1.16

  Pope siluester the second.
• * 1.17

  Pope Gregory, 7. called Hilde∣brand.
• * 1.18

  Pope innocen∣tius the third.
• * 1.19

  Pope Bonifa∣tius the eight.
• * 1.20

  Equinocé. That is in name onely and not in very deede.

  Vutuocè That is both in ••ame and also in definition and effect agreeing with the name.
• * 1.21

  The Church of Rome as now it is, is not Apo∣stolicall but onely aequiuocè.
• * 1.22

  The argu∣ment of Pighius, Hosius, and Eckius for the auctho∣ritie of the Church of Rome.
• * 1.23

  Aunswere▪ Fallacia aquiuoci.
• * 1.24

  The minor examined.
• * 1.25

  The maior examined.
• * 1.26

  A distinct∣ion.

  The church of Rome distincted into a dou∣ble conside∣ration of tymes.
• * 1.27

  The 〈◊〉〈◊〉 of Rome, how it was commend••d of the 〈◊〉〈◊〉 Doctours.
• * 1.28

  The princi∣pall obiecti∣on of the Papistes, a∣gaynst the Protestants.
• * 1.29

  Aunswere to the obie∣ction.
• * 1.30

  The church of Rome reuolted from the Church of Rome.
• * 1.31

  An other obiection of the papists.
• * 1.32

  An answere to the ob∣iection.
• * 1.33

  No man bound to follow the opinions of hys Godfa∣thers in all poyntes vn∣lesse they be consonant in al things.
• * 1.34

  The church of Rome di¦stincted frō the Church of Rome.
• * 1.35

  Two times of the Church of Rome con∣sidered and examined.
• * 1.36

  The first poynt.
• * 1.37

  The enormities of life in the lat¦ter Churche of Rome descri∣bed.
• * 1.38

  Policies and practises of Rome to get mony.
• * 1.39

  XV. Practises of the newe Churche of Rome to get mony.
• * 1.40

  Summa totalis.
• * 1.41

  The iurisdiction and power of this new church of Rome exami∣ned.
• * 1.42

  This ••ewe Church of Rome in three poyntes chal∣lenged.
• * 1.43

  Nicen. Con. Cap. 6.
• * 1.44

  Victor stopped from his excom¦munication by Ireneus.

  Boniface the first falsefieth the Councell of Nice.
• * 1.45

  The 6. Coun∣cell of Car∣thage.
• * 1.46

  Appellations to Rome for∣bidden in Eng∣land.
• * 1.47

  Appellations to Rome forbiddē in Fraunce.
• * 1.48

  Ex Annonio de gestis Frācorum Lib 5. Cap. 33.
• * 1.49

  The Popes iu∣risdiction resi∣sted in Fraunce.
• * 1.50

  Pragmati∣ca sanctio.
• * 1.51

  The Popes iurisdiction concerning elections ex¦amined.
• * 1.52

  Platina. Sabel. Ene∣ad. 8. lib. 6.
• * 1.53

  Constātine the 4. Em∣perour of Constanti∣nople.

  The Popes bibliothe ca¦rie suspe∣cted.

  The con∣stitution of Constan∣tine the 4. Emperour of Constā∣tinople ex∣amined.
• * 1.54

  Rubrica de ordinatione Episcopi. ex Caelestino Papa dist. 63. Cap. Cleri. Dist. 63. Cap. Sacro∣rum.
• * 1.55

  Libertie graunted to the Clergy, and to the people to chuse their Bishop.

  Carolus Magnus. Ludouicus P••us.

  The decree, Ego Ludo∣cus, dist. 63. suspected.
• * 1.56

  Gratianus & Vol••te∣ranus, what ground they haue of their re∣cordes.

  Dist. 63. ca. Ego Ludo∣uicus.

  Election of the Bishop of Rome standeth v∣pon the cō∣sent of the Clergy, and the people of Rome.
• * 1.57

  The decree Ego Ludo∣uicus, proued fals.
• * 1.58

  Dist. 23. ca. In Nomine Domini.
• * 1.59

  The iudici∣arie power of the Pope examined.
• * 1.60

  Georg. Tu∣ronens in Francorum hist. lib. 10. ca. 18.

  The Popes jurisdiction vsurped in geuing and disposing ecclesiastical promotions.
• * 1.61

  16. q. 7. cap. em∣nes Basilicae. The Councell of Nice. cap ••. The generall Councell of Antioch. cap. 9. 9. q. 3. cap. per singulas, Prag∣matica sanctio sancti Ludouici.
• * 1.62

  Impropriations and first finites of benefices.
• * 1.63

  Institutiones canonicae sub Ludouico Pio.
• * 1.64

  The wordes of Prosper.
• * 1.65

  Aug. ad Boni∣fac.
• * 1.66

  Vowsons and pluralities of benefices.
• * 1.67

  Three points wherein the Popes Church erreth in his iu∣risdiction.
• 1 1.68

  Ecclesiasticall iurisdiction fals∣ly restrained & impropriate to the Church of Rome, which ought to be ge∣nerally equall to all Churches Christian.
• 2 1.69

  Ecclesiasticall iurisdiction a∣bused and ex∣tended in the church of Rome further then the word limiteth.
• * 1.70

  Christening of Bels.
• 3 1.71

  The iurisdiction of the Pope a∣bused and vsur∣ped in temporal matters where he hath nothing to doe.
• * 1.72

  Popes submit∣ted in the olde tyme to Empe∣rours.
• * 1.73

  Ex cap. 1. de iu∣ramentis ca∣lumniat.
• * 1.74

  Dist. 97. cap. 1.
• * 1.75

  Plat. in vi∣ta Euge. 2. Euidences prouing ec∣clesiasticall persons to haue bene subiect to their Magi∣strates in causes both Ecclesiasti∣call & tem∣porall.

  Euidences out of the Scripture. Dauid.

  1. Par. cap. 30.31. Ezechias. 4. Reg. 18. The order of Abias was the eight order among the Priests.

  1. Par. 24. Salomon. Iudas Ma∣chabeus.
• * 1.76

  1. Mac. 10. 1. Mac. 14. Iosaphat.
• * 1.77

  2. Par. 19.
• * 1.78

  Iohn. 19.
• * 1.79

  Rom. 13.
• * 1.80

  Theophi∣lactus.
• * 1.81

  Aug. ad Bo∣nifacium.
• * 1.82

  Aug. contra Cresconiū. li. 3. cap. 5.
• * 1.83

  Thomas de regim. prin∣cip. li. ••. cap. 32.
• * 1.84

  1. Pet. 2.
• * 1.85

  Gregor. ad Maurit. Aug. lib. 3. epist. 61.
• * 1.86

  The Pope calleth king Lucius Christes Vicar.
• * 1.87

  23. q. cap. 5. principes, cap. Admi∣nistratores. Dist. 97. ca. ecclesiae, cap. Victor.
• * 1.88

  Dist. 79. ca. Si duo.
• * 1.89

  24. q. 3. cap. De illicita.
• * 1.90

  Ex Nouel. 5. Iustinian.
• * 1.91

  Diuine seruice vsed in the vul∣gare tongue.
• * 1.92

  Clodoueus.
• * 1.93

  Concilium Au∣reliense.

  Carolus Mag∣nus.
• * 1.94

  Canonicall Scripture onely to be read in Churches.

  Conc. Cartha. 3. cap. 47.
• * 1.95

  Bishops and Priests charged to p••each with diligence.
• * 1.96

  Superstition in Funerals for∣bidden.

  Ex. Ansegiso Abbate, lib. 1. cap. 76.
• * 1.97

  Ludouicus Pius.
• * 1.98

  Ex Ans. lib. 1. cap. 20.
• * 1.99

  Lib. 2. C de sa∣cr•• eccle. Iustin. in No∣uel.
• * 1.100

  Ludouicus and Clot••arius.
• * 1.101

  Anseg. lib. 2. Cap. 43.
• * 1.102

  Clodouicus. 11.
• * 1.103

  Ex Inon Carno∣tensis, lib. 11. de∣cretorum.

  The Pope plea∣deth his cause at the barre before the Emperour. 2. quaest. 7. cap. Hos si inconti∣nenter.

  Ludouicus. 9.
• * 1.104

  Pragmatica sanctio, S. Ludo∣uici.

  Arestum Sena∣tus Parisien. ex Molinao. Philippus Pul∣cher.

  Carolus Sapiens.
• * 1.105

  Carolu••. 6.
• * 1.106

  The office of the Ec∣clesiasticall minister.
• * 1.107

  The office of ciuile ru∣lers & ma∣gistrates.
• * 1.108

  The 3. point wherein the Church of Rome is al∣tered from the Church of Rome. The titles & stile of the Bishop of Rome.
• * 1.109

  24 q. 1. cap. Loquitur. Dist. 50. ca. De eo tamē. Papa, a cō∣mon name in the old tyme to all Bishops of higher knowledge & vertue. Hierony. ad Chromatiū, Epist. Idem ad Eusta∣chium & Fabiolam.
• * 1.110

  Ex Epist. Pij. secūdi. 103.
• * 1.111

  The foure Patriarches appoynted by the Coū¦cel of Nice. Ex Concil. Nicen. Ex Concil. Constanti∣nop. cap. 36.
• * 1.112

  Ex Concil. Constan. 2. Cap. 36.
• * 1.113

  Ex Concil. Const. cap. 2.3.
• * 1.114

  Ex Concil. Carthag. Can. 39.
• * 1.115

  Ex Concil. Calcedon. cap. 28.
• * 1.116

  Ex Gabri. Biel. lect. 25.
• * 1.117

  The Popes de∣cree proued false.
• * 1.118

  Bonifa•• ••. Extraua•• de maiorita•• & obedient Cap. Vnam.
• * 1.119

  What names and titles be at∣tributed to the Bishop of Rome.

  Ex 6. decret. Lib. 1. de elect. & electi pote∣state▪ tit. 6. in ca. 17. in proc∣mio. glosa.

  The forme of the Popes rega∣litie to his titles appertayning.
• * 1.120

  Regalia Sancta Patri.
• * 1.121

  Ex frat Barth. & alijs.
• * 1.122

  Cap. quando. de. transl. &. E∣pisc. tit. 7.
• * 1.123

  Dist. 40. cap. Si. papa.
• * 1.124

  Ex Cōncil. Nice. Cano.
• 6 1.125

  Dist. 65. cap. Mos antiquus.
• * 1.126

  Ex. cōcil. Nice. Cant.
• * 1.127

  Dist. 12. cap. Sacrosancta.
• * 1.128

  The Byshop of Rome called Metropolitane, Archbishop, Patriarch, Pri∣mate.

  The 6. Counsell of Carthage.
• * 1.129

  Ex Concili∣orum. Tom. 1. in Sexta Sy∣nod. Car∣thage.
• * 1.130

  Vrbanus. Episcopus Siccensis. The Popes of Rome taken with the maner in falsefiyng the decrees of Nicene Councell.
• * 1.131

  The Bishop of Rome called Dominus frater. that is bro∣ther By∣shop.

  Bishops of Rome pro∣ued falsefi∣ers of Nicen Conuncell.
• * 1.132

  Fiue reasons why mat∣ters of con∣trouersie ought not to be had out of other countryes vnto Rome.
• * 1.133

  Euery coū∣trey to ap∣peale first to his own Metropoli∣tane, second¦ly to a pro∣uinciall or generall Councell.
• * 1.134

  Fumosum typhos se∣culi.
• * 1.135

  Summary notes ga∣t••ered out of the Coū∣cell of Car∣thage a∣gaynst the Pope.
• * 1.136

  Di••t. 99. Cap. sedis Episc.
• * 1.137

  The highest title belōg∣ing to a Bi∣shop is to be called the Byshop of the first seate.

  The Bishop of Rome forbidden to be called vniuersall Bishop. Sinodus Mi∣leuitana. No Byshop to appeale ouer the sea Byshop of the first seate what it meaneth. Concil. Car. Cano. 23.
• * 1.138

  Concil. Car. Cano. 39.
• * 1.139

  Ex Epist. de••r•••••• Anicet. Step. Felici••.
• * 1.140

  Dist. 80. cap. Vrbis & loca. ibid. ca. in illis.
• * 1.141

  The Papiste•• in their decrees contrary to thē∣selues.
• * 1.142

  Cano. Apo. 34.
• * 1.143

  Cano. 〈…〉〈…〉
• * 1.144

  〈1 paragraph〉〈1 paragraph〉
• * 1.145

  Dist. ••••. cap. Anacletus.
• * 1.146

  Nouella Iusti∣nia. cap. 23.
• * 1.147

  Ex Nouel. Iu∣stin. ibi.
• * 1.148

  Archbishop and Metropolitane not to be both one.
• * 1.149

  An item against the forged Epi∣stles decretall.
• * 1.150

  Clemēt Epist. 1. Anaclet. Epist. 2 art. 4. Aniceti. Epist. art 2. Distinct. 39. Cap. Nulli Ar∣••••••episcopi. Stepha. Epist. art. 5.
• * 1.151

  Repugnaunce betwene the cō∣stitutions of Iu∣stinian: and the Epistles decre∣tall.
• * 1.152

  Bishop Metro∣politane Bishop of the first sea. Primate, Patri∣arche, Archbishop. Chiefe Byshop termes vsed in the primitiue time of the Churche. High Priest or high Priest∣hoode.
• * 1.153

  Dist. 83. cap. omnes Summus sacerdos, Sum∣mum sacerdoti∣um.
• * 1.154

  Ex concilio A∣gathensi. 12. q. 3. cap. Ponti∣fices.
• * 1.155

  3. q. 1. cap. Deus. ergo.
• * 1.156

  Ex Anaclet. Epist. 2.2. q. 7. cap. Accusatio. Bishops called the successors of the Apostles.
• * 1.157

  Dist. 61. c. mise∣rum. Dist. 59. cap. 1.
• * 1.158

  Ex Vrba 1. Dist. 59. cap. Si officia.
• * 1.159

  Summus orbis pontifex.
• * 1.160

  Ex Eras••••. Epist. lib. 3. Epist. 1. art. 73.
• * 1.161

  Vniuersali•• pontifex. Caput vni∣uersalis Ec∣clesia. Chri∣sti on terris vicarius. Princeps sa∣cerdotū. &▪
• * 1.162

  Papa.
• * 1.163

  How they began first at Constan∣tinople, to take the name of v∣niuersall Byshop. Ex quinta synodo vni∣uersali. Actione prima. cap. post. consu∣latum. Ibid. cap. dom. nostro.
• * 1.164

  Ex Pelagi. 20. dist. cap. ••9. Nullus.
• * 1.165

  Gregory a∣gaynst the vniuersality of the By∣shop of Cō∣stantinople.
• * 1.166

  August. lib. 3 cap. 3. de Baptism, contra Do∣nat.
• * 1.167

  To be By∣shops of bi∣shops for∣bidden, by Cypryan, and Austen. Ex pro secū∣do. Epist. 301.
• * 1.168

  The Popes premacy re∣sisted.
• * 1.169

  Ex Antoni∣no titl. 12. cap. 3.
• * 2.1

  The aun∣swere of Gregory to Eulogiu•• Patriarche of Alexan∣dria.
• * 2.2

  Dist 99. cap. Ecce. Gregory re∣fuseth the name of v∣niuersall Pope.
• * 2.3

  A sophistical ca∣uillation upon the wordes of Pelagius and Gregory aun∣swered.
• * 2.4

  An obiection of a certayne late English writer refuted.
• * 2.5

  A place of Gre∣gory exami∣ned.
• * 2.6

  Pelagq̄. ••. Epist. 1.
• * 2.7

  Ex. Epist. Greg. 36. Lib. 4.
• * 2.8

  Ex Epist. Greg. 38. Lib. 4.
• * 2.9

  An other obie∣ction resolued.
• * 2.10

  A double vn∣trueth in one Popish argu∣ment.

  Peter how he had charge and not charge of the Church. The first vn∣trueth in this argument.

  The dignitie of the Church a∣boue the Apo∣stles.
• * 2.11

  Vide Baldum consi. 169. lib. 3 Secundum nouam impres∣sionem. Et se∣cund. vete con∣si. 359. lib. 1. Proofes and reasons that there was no inequalliti•• of prehemi∣nence a∣mong the Apostles.
• * 2.12

  Office of teaching geueth no dominion, farther then in his book.
• * 2.13

  Peter in no poynt ex∣celleth the rest of the Apostles.
• * 2.14

  Dextra so∣cietatis.
• * 2.15

  August. in praefat. psal. 103.
• * 2.16

  Answere to an inuinci∣cible argu∣ment pro∣uing by Chrisostō•• the whole Church to be commit∣ted to S. Pe∣ter.
• * 2.17

  Chrisost. Lib. 2. de sacred.
• * 2.18

  A Popishe perilous pa∣ralogisme▪
• * 2.19

  The worlde was com∣mitted as well to o∣ther Apo∣stles as to Peter.

  A place of Chriso∣stome exa∣mined by S. Paule.
• * 2.20

  The succes∣sours of Peter.
• * 2.21

  August. in Ioan. tract. 124.
• * 2.22

  Hilarius. lib. 6.
• * 2.23

  Hierony. Epist. ad E∣nagrium.
• * 2.24

  An argu∣ment of the Papistes.
• * 2.25

  Aunswere to the argu∣ment.
• * 2.26

  Osorius. Tertul lib. de praescript aduer haere. Cypri. lib. 1. Epist. 3. Hier. in ca∣tal. & E∣pist. 42.
• * 2.27

  A double ta∣king of the word Bishop.
• * 2.28

  Christ himselfe a Byshop.
• * 2.29

  Canon. Apost. 23.14.34. Con. Nice. cap. 15. Concil. Antioch. cap. 3 13

  Peters being a•• Rome.
• * 2.30

  The second vn∣trueth of the argument aboue mentioned.
• * 2.31

  What is an vni∣uersall Bishop.
• * 2.32

  Regula defini∣tionis.
• * 2.33

  Cui conuenit definitio & de∣finitum.
• * 2.34

  Vniuersall defi∣ned by three thinges, tyme, place, and persō.
• * 2.35

  Three thinges commonly cal∣led catholique or vniuersall.
• * 2.36

  To haue vni∣uersall charge to be head of the vniuersall Church, and to be vniuersall Bishop are all concident toge∣ther.
• * 2.37

  Irenaeus. Lib. 3. Cap. 3. Amb. de doct. gent. lib. 2. ca. 6. August. Epict. 162.

  An argument of the Papistes.
• * 2.38

  Aunswere.
• * 2.39

  Prehemi∣nence of a Church e∣steemed af∣ter a double considerati∣on.
• * 2.40

  Obiection. Outward prehemi∣nence be∣longeth to outwarde kingdomes not to the Church of Christ.
• * 2.41

  The 1. aun∣swere to the obiecti∣on.

  Non sie, sayth Christ.

  Quod sic, sayth the Pope.

  Obiection. Aunswere. Superiori∣tie in the Church.

  Distinction of degrees in the church.

  Diuersitie of dignityes in degrees. Order kept in the Church, and what true order is.
• * 2.42

  Aug. de Ci∣uit. Dei. lib. 91. cap. Order defi∣ned.
• * 2.43

  Ex Registro Orig. lib 4. Episto. 3••.
• * 2.44

  Ex Epist. 2. Pelagij. 2. Dist. 99. ca. Nullus.
• * 2.45

  The second aunswere to the obiecti∣on before moued.
• * 2.46

  Ex Concil. Calced. cap. 28.
• * 2.47

  Certayne demaundes for the Pa∣pistes to an∣swere vnto.
• * 2.48

  An argu∣ment pro∣uing the Popes of this latter Church of Rome not to be succes∣sours of Peter.
• * 2.49

  A false conse∣quent of the Papistes.
• * 2.50

  Aunswere to this consequent.
• * 2.51

  Succession Apo∣stolicall double wise to be con∣sidered.
• * 2.52

  Testimonies al∣ledged for the principalitie of the Pope.
• * 2.53

  Aunswere by a distinction.
• * 2.54

  Caput and Prin¦ceps, haue a double vnder∣standing.
• * 2.55

  How Peter is Princeps Apo∣stolorum. Prin∣ceps eloquētiae Cicero. Princeps Philosophorum Cratippus.
• * 2.56

  Petrus Princeps & Coryphaeus Apostolorum.
• * 2.57

  Causes 13. of aduauncing the sea of Rome.
• * 2.58

  This latter Church of Rome diffe∣ring from the first Church of Rome, in forme of gouerne∣ment.
• * 2.59

  Howe the Church of Christ ought to be gouerned.
• * 2.60

  Preposte∣rous go∣uernement of the Church by the pope.
• * 2.61

  A compari∣sō betwene the king∣dom of this world and the king∣dome of the Pope.
• * 2.62

  Seculer Nobilli∣tie compared with ecclesiasti∣call Nob••l••tie.
• * 2.63

  Ciuile Magi∣strates co••pa∣red with Ec∣clesiasticall.
• * 2.64

  Officers of the temperall court compared with the officers of the spir••tuall Court.
• * 2.65

  Glory cōpared. Power cōpared Rich••s compa∣red.
• * 2.66

  Subtletie com∣pared.
• * 2.67

  The difference betweene the Popes regiment and the order of the primitiue Church.
• * 2.68

  2. Cor. 10. Ephes. 6. 1. Tim. 1.
• * 2.69

  The armour proper to Churchmen.
• * 2.70

  Horrible abuse of excommuni∣cation in the Popes Church.
• * 2.71

  The Popes go∣uerning in mat∣ters to them not pertayning.
• * 2.72

  The corrupt doctrine of the Popes Church examined and detected.
• * 2.73

  The false image of the Popes Church.
• * 2.74

  No comfort nor saluation in the Popes doctrine now taught.
• * 2.75

  The scope and summe of the Pope doctrine whether it ten∣deth.
• * 2.76

  Papistes neuer lightly afflicted in conscience deepely.
• * 2.77

  An horrible thing to thinke of God with∣out Christ. Luther.
• * 2.78

  The right fayth of the olde Ro∣manes.
• * 2.79

  Cornelius a Romane first baptised of all the Gentiles.
• * 2.80

  The church of Rome hath lost the liquor wherewith it was first seaso∣ned.
• * 2.81

  The Galathians almost gone frō fayth in Sainct Paules time.
• * 2.82

  1. Tim. 4.
• * 2.83

  A briefe sūme of S. Paules do∣ctrine deli∣uered to the Gentiles.
• * 2.84

  Saluation by mercy onely and not by me∣rites.
• * 2.85

  All fleshe concluded vnder sinne.
• * 2.86

  Difference betweene the law and the gospell.
• * 2.87

  Iusticia dei. Iusticia pro∣pria.
• * 2.88

  The righte∣ousnesse of God, and the righte∣ousnes of man howe they differ in Scrip∣ture.
• * 2.89

  A true chri∣stian know∣eth nothing but Christ crucified. All men condemned by one: All men sa∣ued by one. Originall sinne, origi∣nall iustice.
• * 2.90

  Rom. 5.
• * 2.91

  Ephes. 2. Ita{que} iam non es ser∣uus sed fi∣lius.
• * 2.92

  Gal. 4. Heb. 4.
• * 2.93

  1. Cor. 3. The glori∣ous state of Christian libertie, and spirituall freedome in Christ Iesu.
• * 2.94

  Gal. 4. Colos. 2.

  Dayes and tymes indif∣ferent.

  Meates in∣different with thāks∣geuing.

  Mariage lawfull for all men.

  One sacri∣fice for sinne & no more.

  Heb. 9. The vse of the holye communi∣on in aunci∣ent tyme of the primi∣tiue church.
• * 2.95

  No mo Sa∣cramentes mentioned in S. Paule, but the Lordes sup∣per and bap¦tisme.

  The autho∣ritie and of∣fice of the ciuill Ma∣gistrates.
• * 2.96

  The office and auctho∣ritie of By∣shops how farre it doth extend.
• * 2.97

  An other brief reca∣pitulation of S. Paules doctrine re∣duced to fiue poynts. Iohn. 3.
• * 2.98

  The great mer∣cy of God in Christ.
• * 2.99

  Rom. 5. 2. Cor. 5. Ephes. 2. Rom. 4.
• * 2.100

  Tit. 3. The glory and Maiestye of Christ Iesus set forth in Sainct Paule. Ephes. 4.
• * 2.101

  Phil. 2.
• * 2.102

  Colos. 1.
• * 2.103

  Iohn. 5. Iohn. 13. Iohn. 17. Math. vlt.
• * 2.104

  2. Cor. 1. The 3. braunch. The vertue and effect of Christs death and what exceeding bene∣fites proceede thereof.

  Ephes. 1. Esay. 53. Collos. 1. Rom. 5. 2. Timo. 1. Heb. 2. Rom. 5. Gal. 3. Ephes. 2.
• * 2.105

  1. Iohn. 2.
• * 2.106

  2. Cor. 5.
• * 2.107

  1. Cor. 1.
• * 2.108

  Ephes 3.
• * 2.109

  Collos. 2. Rom. 4. Colos. 2.
• * 2.110

  The fourth braunch.
• * 2.111

  Fayth onely the meane cause of saluation and nothing els.
• * 2.112

  Phil. 3. The righteous∣nes of the law.
• * 2.113

  The righteous∣nesse of the gos∣pell. Rom. 9.
• * 2.114

  The places of S. Paul. Rom. 3. expounded. Rom. 3.
• * 2.115

  The righteous∣nesse of fayth, why it is called Gods righte∣ousnes. Rom. 3.
• * 2.116

  A lesson out of S. Paules do∣ctrine, of all Christians to be obserued.
• * 2.117

  Rom. 9.
• * 2.118

  Act. 10. Saluation com∣meth onely by fayth. Math. 16.
• * 2.119

  Luke. 19.
• * 2.120

  Luc. 7.
• * 2.121

  Luc. 23.
• * 2.122

  Luc. 28. That which is lost by the law, is recouered by fayth.
• * 2.123

  Luc. 18. Math. 9. Iohn. 14. Iohn. 14. Iohn. 15. Iohn. 6.
• * 2.124

  Act. 26. Act. 10. Mat. vlt. Iohn 14.
• * 2.125

  The writinges of S. Paule, full of the name of Christ Iesus. Belief onely in Christ saueth. Act. 16.

  The personall cause of salua∣tion.

  The instrumen∣tall cause.
• * 2.126

  How fayth iu∣stifieth.
• * 2.127

  Christ the one∣ly obiect of faith
• * 2.128

  which iusti∣fieth. Example of the brason Serpent.
• * 2.129

  What fayth is by Sainct Paule.
• * 2.130

  Rom. 10.
• * 2.131

  Faith onely.
• * 2.132

  Diuers sorts of beleuing. The Turkes fayth.
• * 2.133

  The Iewes fayth.
• * 2.134

  Euery truth may be be∣leued but the bele∣uing of eue∣ry trueth saueth not. The Papists fayth. Onely. Hope and charitie be no partes of our iustifi∣cation, nor causes to make the merites of Christ ours. The causes of our salua∣tion distin∣cted.
• * 2.135

  The causes of our sal∣uation. distincted.
• * 2.136

  Grace and mercy. Election. Vocation. Christes passion. Christian fayth.
• * 2.137

  The mea∣ning and cause why fayth onely iustifieth.
• * 2.138

  All workes of man ex∣cluded from the glory of iustifiyng.
• * 2.139

  Ephes. 2. Tit. 3.
• * 2.140

  2. Timot. 1
• * 2.141

  Gal. 2.
• * 2.142

  Rom. 4.
• * 2.143

  The exclu∣siues, and negatiues of S. Paule to be marked.
• * 2.144

  The fift braunch.
• * 2.145

  The true vse and end of good workes.
• * 2.146

  Good workes iu∣stifie not, but follow the iustified.
• * 2.147

  Luke. 17.
• * 2.148

  Fayth iustifieth three manner of wayes.
• * 2.149

  The office of fayth, and the office of the law compared together.
• * 2.150

  The workes of man be impar∣fect and there∣fore haue no∣thing to doe with iustifica∣tion.
• * 2.151

  Gal. 2.
• * 2.152

  Deffection of fayth in the Church of Rome.
• * 2.153

  A vew of the Popes Catho∣licke Church.
• * 2.154

  The Church of Rome degene∣rated agayne al∣most to new pa∣ganisme.
• * 2.155

  The Popes Church onely in wordes Ca∣tholicke, in deed heathenish.
• * 2.156

  The Religion of the Popes Church procee∣deth contrary to the working of the holy Ghost.
• * 2.157

  The Church of Rome preten∣tendeth a fayre face of Religion but is voyd of the ef••ect therof
• * 2.158

  The old Pha∣riseis, and the latter Church of Romanes compared toge∣ther.
• * 2.159

  The Popes Church vnder the name of the Catholicke Church, per∣secuteth the true Catholicke Church of Christ.
• * 2.160

  Contayne generall principles and rules gathered of the scrip∣tures.
• * 2.161

  Gene 3.
• * 2.162

  Gen. 12. Deut. 4.
• * 2.163

  Leuit. 18. Gal. 3. Deut. 27. Gal. 3. Deut. 6. Luc. 4.
• * 2.164

  Esay. 64.
• * 2.165

  Esay. 11.65.
• * 2.166

  Osee. 6. 1. Reg. 15.
• * 2.167

  Rom. 3.
• * 2.168

  Rom. 10.
• * 2.169

  Math. vlt.
• * 2.170

  Gal. 2. Ephes. 2.
• * 2.171

  Heb. 9.
• * 2.172

  Rom. 14. Heb. 11.
• * 2.173

  1. Tim. 1. 1. Iohn. 2.
• * 2.174

  Gal. 5.
• * 2.175

  2. Cor. 1.
• * 2.176

  Rom. 13.
• * 2.177

  The errours here••ies, and
• * 2.178

  absurdities in the popes doctrine.
• * 2.179

  The meanes of applying Christes merites vn∣to vs by the Popes do∣ctrine.
• * 2.180

  The taking away of this Article of fayth onely to iustifie, is the roote of great incon∣uenience in Christes Church.
• * 2.181

  No heresie to be cōpa∣red to the heresie of Papistes.
• * 2.182

  The first in∣conueniēce.
• * 2.183

  No conditi∣on limitted of God to man for sal∣uation but one.

  Hieroni. in Epist. ad Gal. cap. 1.
• * 2.184

  The 2. incō∣uenience. What hurt commeth into the Church, by taking away the Article of iustifica∣tion.
• * 2.185

  The third inconueni∣ence.
• * 2.186

  Obiection of the Pa∣pistes aun∣swered.
• * 2.187

  The Pa∣pistes doe teach the mercye of God to be vncertayne.
• * 2.188

  Mercy of God made certayne by hys owne promises.
• * 2.189

  Saluation stan∣deth sure and certayne by Gods promise.
• * 2.190

  The place of S. Paule. Rom. 4. expounded.
• * 2.191

  The 4. inconue∣nience.
• * 2.192

  The 4. principle aboue recited broken.
• * 2.193

  Ex Lindano in Epitome doctri∣nae Euangelicae.
• * 2.194

  The first errour of the Papistes touching good workes.
• * 2.195

  Hosius in 2. tom. confessio∣nis. Cap. 1.
• * 2.196

  The second er∣rour of the Pa∣pistes in the do∣ctrine of good workes.
• * 2.197

  Fayth the roote and cause of good workes.
• * 2.198

  Workes are not to be called good but by rea¦son of fayth.
• * 2.199

  The office of fayth to iustifie.
• * 2.200

  The effect of fayth to bring forth good workes.
• * 2.201

  Fides per dile∣ctionē operans. Gal. 5.
• * 2.202

  The 3. errour of the Papistes touching the end of the law & good works. The end of the law and good workes peruer∣ted.
• * 2.203

  Thom. Aquinas. Hosius in 2. tom. conses. Cap. 1.
• * 2.204

  The diuers opi∣nions of their Catholicke Pa∣pistes, how faith iustifieth.
• * 2.205

  The Popes do∣ctrine agaynst the principles of Scripture.
• * 2.206

  The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law.
• * 2.207

  Agaynst the p••inciples of Scripture.
• * 2.208

  Precepte•• and Coun∣sayles.
• * 2.209

  Workes of supereroga∣tion.

  Mens tradi∣tions pre∣ferred be∣fore the workes of Gods law.
• * 2.210

  Agaynst the principle of Scripture.
• * 2.211

  Erroneous doctrine of the latter Church of Rome con∣cerning 〈◊〉〈◊〉.
• * 2.212

  Original sinne 〈◊〉〈◊〉 it is.
• * 2.213

  Fomes pec∣cati. Concupis∣centia.
• * 2.214

  Original sinne ••••••∣nuated.
• * 2.215

  False do∣ctrine of the latter Church of Rome, tou∣ching pe∣naunce.
• * 2.216

  Contrition.
• * 2.217

  Confession▪
• * 2.218

  Satisfaction.
• * 2.219

  True do∣ctrine of re∣pentaunce by the scrip∣ture.

  Partes of repentance.

  • 1. Contri∣tion.
  • 2. Fayth.
  • 3. New obe∣dience.
• * 2.220

  The blinde ignoraunce of the popes Church in not distin∣cting the law from the Gospel. A Babiloni∣call confusi∣on in the Popes do∣ctrine.

  What diffe∣rence the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law.

  Papistes de∣uide the law, into the law of na∣ture, the law of Mo∣ses, and the lawe of Christ.

  The Popes Churche, blinde in the office of Christ.

  The time of the law, and time of the Gospell di∣stincted.
• * 2.221

  Malediction of the law ceaseth in Christ.

  The vse of the law re∣mayneth. Christ and the law can not raygne together. Ephes. 4. The power of the law is for a time The power of Christ is eternall. Rom. 8. Colos. 2. The male∣diction of the law ge∣ueth place to Christ. The curse of the law is crucified and shall neuer rise agayne.
• * 2.222

  Rom. 7. Rom. 6.
• * 2.223

  To be vnder the law, and vnder grace expounded.
• * 2.224

  What is to be vnder grace.

  Psal. 31. Act. 10. One reme∣dy for remis¦sion of sins and no more.

  Auriculer confession no remedy for remission of sinnes.
• * 2.225

  Remission of sinnes standeth vpon a generall cause, and not particular.
• * 2.226

  The law cruci∣fie•• by Christ. 〈◊〉〈◊〉 mea∣neth.
• * 2.227

  Obiection.
• * 2.228

  Auns••••••.
• * 2.229

  The cause of remission eue•• one and perpe∣tuall.
• * 2.230

  The promise of remission euer perpetuall.
• * 2.231

  Remission of sinnes freely promised with∣out limitation of time or num∣ber.
• * 2.232

  The meanes whereby remis∣sion is promised is onely fayth.
• * 2.233

  The wordes of promise free and absolute.
• * 2.234

  Act. 10.
• * 2.235

  Mans infirmitie impayreth not the grace of Christ, but aug∣menteth it. 2. Cor. 12. Rom. 5.

  Foure thinges concurre in re∣missiō of sinnes.
• * 2.236

  The Popes er∣rours touching remission of sinnes detected.
• * 2.237

  What inconue∣nience riseth for Jacke of distin∣ction betweene the law and the Gospell.
• * 2.238

  Erroneous do∣ctrine of the pa∣pistes concer∣ning free will.
• * 2.239

  Meritum de congruo.
• * 2.240

  Meritum de in∣congruo.
• * 2.241

  False doctrine concerning in∣uocation.

  Mediator of in∣tercession. Mediator of sal∣uation.

  Christ a conti∣nuall Mediator, by the doctrine of S. Paule. Rom. 8.

  Christ onely being our Medi∣ator of saluati∣on, what nee∣deth any other Mediation of Sainctes?

  Saluation false∣ly attributed to the blessed Virgine.

  Idolatrous ado∣ration of Re∣liques and Sa∣cramentes. Prophanation of the Lordes Supper.
• * 2.242

  False m••l∣ting by Masses.
• * 2.243

  False do∣ctrine tou∣ching Sa∣cramentes.
• * 2.244

  The num∣ber, Ca••••e finall, The operation. The appli∣cation of Sacrament••
• * 2.245

  Errours and abuses in Baptisme.
• * 2.246

  Baptising of Belles.
• * 2.247

  False do∣ctrine of the Popes Churche concerning the Lordes Supper.
• * 2.248

  Idolatry cō∣mitted to the Sacra∣ment.
• * 2.249

  The Sacra∣ment turned to an Idole.
• * 2.250

  Chaūging. Worship∣ing.

  Offering, Eating, Burning the body of Christ in the Sacra∣ment, of the Altar.
• * 2.251

  Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7.
• * 2.252

  1. Tim. 3. 1. Tim. 4.
• * 2.253

  Leuit. 18.
• * 2.254

  Single life be it neuer so impure preferred before Ma∣trimony. The third part of chri∣stendome stopt by the Popes law to marry the Popes doctrine a∣gaynst Priestes maryage, and their Children. The third part of the yeare ex∣empted frō the mari∣age.

  Mariage within the fift, or sixt degree, by the Popes law.

  Gossippes inhibited to marry by the Popes law.

  What in∣conuenien∣ces come by restrayning of mariage. The corrupt doctrine of the Popes Churche concerning ciuile rulers and magi∣strates. Rom. 13.
• * 2.255

  The Phan∣tasies and Antiques of the popes Churche concerning Purgatory.
• * 2.256

  Ex Thom. Mono & alijs.
• * 2.257

  Manifest defe∣ction of the Popes Church from the olde fayth of Rome.
• * 2.258

  Contrarietie be∣tweene the Re∣ligion of Christ and of the Pope briefly noted.
• * 2.259

  Christes do∣ctrine is wholly spirituall.
• * 2.260

  No outward thing is required in Christes do∣ctrine to make a Christen man but onely Bap∣tisme and the Lordes Supper.
• * 2.261

  All doctrine of the Pope stan∣deth onely in outward things.
• * 2.262

  A Christen man defined after the Popes doctrine.
• * 2.263

  Corporall exer∣cise serueth to small profite.