A17167:102
A confutation of the Popes bull which was published more then two years ago against Elizabeth the most gracious Queen of England, France, and Ireland, and against the noble realm of England together with a defence of the said true Christian Queen, and of the whole realm of England. By Henry Bullinger the Elder.A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.
London: printed by John Day, 1572London: printed by Iohn Day, 1572
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I Will not now dispute whether Peter came at Rome or no. Whereof I see learned men to doubt, not without cause. Surely it may be proved by substantial arguments, that Peter sate not in that seat, at that time ⟨image 34⟩and so long a time as he is commonly said to have sit continually together. If he came to Rome at all, certes it was late ere he came, and peradventure not long afore his death. For all the old writers, even those that were near the Apostles time, do agreeably and steadfastly affirm, that Peter was crucified at Rome under the Emperor Nero for preaching Christ and his Gospel, the same time that Paul was beheaded. Which thing I can easily grant. But from this Peter unto Sylvester there be registered 33. Bishops or pastors of Rome. Of whom notwithstanding none took upon him any sovereignty either over the City it self, or over the Church of Rome, and therefore much less advanced they them selves over kings and kingdoms. Yet am I not afraid to say thus much more of them, that if they might be found to have attempted any whit of this preeminence, or to have sewed for sovereignty, it is certain that they started aside from the way of their predecessors, yea and from their master Christ, and grew out of kind from their own Peter. Wherefore their sayings and doings being against the express testimonies of Christ and the Apostles above rehearsed, could prove nothing.
I Will not now dispute whether Peter came at Rome or no. Wherof I sée learned men to dout, not without cause. Surely it may be proued by substantiall argumentes, that Peter sate not in that seate, at that tyme ⟨image 34⟩and so long a tyme as he is commonly sayd to haue sit continually together. If he came to Rome at all, certes it was late ere he came, and peraduēture not long afore his death. For all the old writers, euen those that were néere the Apostles time, do agreably and stedfastly affirme, that Peter was crucified at Rome vnder the Emperour Nero for preaching Christ and his Gospell, the same time that Paul was beheaded. Which thing I can easly graunt. But from this Peter vnto Siluester there be registred 33. Byshops or pastors of Rome. Of whom notwithstandyng none tooke vpon him any souereintie either ouer the Citie it selfe, or ouer the Church of Rome, and therfore much lesse aduaū ced they them selues ouer kynges and kyngdomes. Yet am I not afrayd to say thus much more of them, that if they might be found to haue attempted any whit of this preheminence, or to haue sewed for souereintie, it is certein that they started aside from the way of their predecessours, yea and from their maister Christ, and grew out of kynd from their owne Peter. Wherfore their sayinges and doinges being against the expresse testimonies of Christ and the Apostles aboue rehearsed, could proue nothing.
Howbeit, like as in other Churches, as of Antioch, Alexandria, Corinth, Philippos, Ephesus, Caesarea, and the rest, there were pastors or teachers which were called Bishops, set over the Church of God, which by their holy ministry served severally their own sheep that were committed to them, and not other mens sheep, or in many places at once: (for at the beginning, every pastor had his flock appointed and committed unto him.) So also was done in the Church of Rome, which is named Apostolic Sea or Chair. I would not have any man amazed at the terms of Sea & Chair, and surmise and imagine any Popishness by them. Men in old time gave the terms of Sea and Chair, not only to the Church of Rome, but to any of the notable Churches, I mean which the Apostles them selves founded, and in which the traditions or the doctrine ⟨p. 29⟩of the Apostles and of the Gospel sounded or was preached & flourished still uncorrupted. For Tertullian in his prescriptions of heretics, saith: Peruse the Apostolic Churches, among which the very chairs of the Apostles are yet still sitting in their places, & among which their authentical letters are still read, resounding the voice and resembling the face of every of them. If Achaia be next thee, thou hast Corinth: if thou be not far from Macedonia, thou hast Philippos, and thou hast Thessalonice. If thou list to go into Asia, thou hast Ephesus. And if thou border upon Italy, thou hast Rome, from whence also we have authority at hand. O happy Church whereupon the Apostles bestowed their whole doctrine together with their blood, where Peter was matched with his Lord in passion, where Paul was crowned with the end of John Baptist, and where the Apostle John, after he had ben plunged in scalding oil & felt no harm at all, was banished into the Isle of Patmos. Thus saith he. Otherwise the Chair is properly a high place in the Church furnished for the ministers to teach out of the more commodiously, as from whence they may the better be seen and heard of their audience that is assembled in the Church. Such as the men of old time are known to have had, as appeareth by the doings of Achaz king of Judah, and by the viij. chapter of Nehemiah. It is commonly called a Pulpit or preaching stool. It is not a cloth of estate, or a Solomons throne, or a kings chair of estate.
Neither did men in old time by the Apostolic chair or sea, mean reigning or sovereignty and I wot not what greater thing, as they mean at this day. But rather the chair is taken for the very Apostolic doctrine, which was preached out of those chairs or pulpits, and to fit in the Apostolic sea is to preach the Apostolic doctrine. For it is well known to all men what the Lord meant by the chair of Moses in the Gospel, when he said, The Scribes and Pharisees sit in Moses chair. What soever they bid you observe, that observe and do ye. For what else is it ⟨image 35⟩to sit in Moses chair, than to profess Moses, and to teach the things that Moses taught? If any had taught any thing besides that or contrary to that, they had ben of never the more authority for the chair, like as at this day also, they that preach not Apostolical doctrine, have none authority by the Apostolic chair or sea of Rome, of Antioch, or of Philippos, neither are they in any wise to be regarded, although they sit in the same seas. Very well known is this Canon reported in the 40. Distinction of the Decrees, out of the writings of Jerome, It is hard to stand in the room of Peter and Paul, and to keep the chair of those that reign with Christ. For hereupon it is said, They are not the Saints children, which possess the Saints places, but they that fulfil the works of the Saints.
Neither did men in old tyme by the Apostolike chayre or sea, meane reigning or souereintie and I wote not what greater thyng, as they meane at this day. But rather the chayre is taken for the very Apostolike doctrine, which was preached out of those chayres or pulpites, and to fit in the Apostolike sea is to preach the Apostolike doctrine. For it is well knowen to all men what the Lord ment by the chayre of Moses in the Gospell, when he sayd, The Scribes and Pharisies sit in Moses chayre. What soeuer they bid you obserue, that obserue and do ye. For what els is it ⟨image 35⟩to sit in Moses chayre, than to professe Moses, and to teach the things that Moses taught? If any had taught any thing besides that or contrarie to that, they had ben of neuer the more authoritie for the chaire, like as at this day also, they that preach not Apostolicall doctrine, haue none authoritie by the Apostolike chayre or sea of Rome, of Antioche, or of Philippos, neither are they in any wise to be regarded, although they sit in the same seas. Uery well knowen is this Canon reported in the 40. Distinction of the Decrées, out of the writings of Ierome, It is hard to stand in the roome of Peter and Paule, and to kéepe the chayre of those that reigne with Christ. For hereupon it is sayd, They are not the Saintes children, which possesse the Saintes places, but they that fulfill the workes of the Saintes.
They then which had the charge of the Roman Church after that Peter was put to death, were ministers, pastors, and teachers or preachers, and not princes or Lords. Irenaeus placeth Linus immediately after Peter. Tertullian placeth Clement. Eusebius puts Anacletus in the midst betwixt Linus and Clement. Some register one Cletus betwixt Clement & Anacletus, which Cletus is notwithstanding quite overskipped and omitted by diverse. Others also dispose the succession or Register of the first Bishops of the Roman Church, some after one sort and some after another so as it may seem strange that antiquity varieth so in the succession of them, & hath almost nothing certain & assured in that behalf. But howsoever the case standeth, this is most certain that such as held the Apostolic sea of Rome after Clement, were utterly ignorant of that supreme power and the authority of both the swords which those men presumptuously boast of, that think themselves possess the same seat at this day. They were lowly and poor ministers of the Church, & preached the Gospel and the doctrine of the Apostles to the Church, whereof they had the charge, and therewithal ministered Christs Sacraments to the Church, and beautified their doctrine with ⟨p. 30⟩example of life, & in the end sealed it up with Martyrdom, For all those Bishops or pastors of Rome, became Christs Martyrs, and were put to death for maintaining the pure faith and doctrine, and for preaching against Idolatry and the unclean conversation of the heathen.
They thē which had the charge of the Romane Church after that Peter was put to death, were ministers, pastors, and teachers or preachers, and not princes or Lordes. Irenaeus placeth Linus immediatly after Peter. Tertullian placeth Clemēt. Eusebius puts Anacletus in the middes betwixt Linus and Clement. Some register one Cletus betwixt Clement & Anacletus, which Cletus is notwithstanding quite ouerskipped and omitted by diuerse. Others also dispose the succession or Register of the first Byshops of the Romane Church, some after one sort and some after another so as it may séeme straunge that antiquitie varieth so in the succession of them, & hath almost nothing certein & assured in that behalf. But howsoeuer the case standeth, this is most certein that such as held the Apostolik sea of Rome after Clement, were vtterly ignoraūt of that supreme power and the authoritie of both the swordes which those men presumptuously boast of, that thinke themselues possesse the same seate at this day. They were lowely and poore ministers of the Church, & preached the Gospell and the doctrine of the Apostles to the Church, wherof they had the charge, and therewithall ministred Christes Sacramentes to the Church, and beautified their doctrine with
And whereas in other Churches there spring up sundry heresies and grievous debates: The Roman Church above the rest, did faithfully at that time and in the beginning keep still the pureness of doctrine, and the consent and agreement of faith. And this was the cause why the men of old time did worthily make so great account of the succession of those men in the Church and of their consent in the faith: who otherwise would undoubtedly have made no reckoning at all of the succession in the Sea, onlesse the pastors and the Church of Rome had continued in pure doctrine and unimpaired faith.
And whereas in other Churches there spring vp sundry heresies and greuous debates: The Romane Church aboue the rest, did faithfully at that time and in the begynning kéepe still the purenesse of doctrine, and the consent and agréemēt of faith. And this was the cause why the men of old time did worthely make so great account of the succession of those men in the Church and of their consent in the faith: who otherwise would vndoubtedly haue made no reckening at all of the succession in the Sea, onlesse the pastors and the Church of Rome had continued in pure doctrine and vnappayred faith.
Truly there arose dissension even in this Church also, betwixt Anicetus Bishop of Rome, and Polycarpus the minister of the Church of Smyrna the Disciple of John the Apostle: howbeit not for any Articles of faith, but for keeping of the Easter day. Nevertheless the contention endured not long. For they agreed well and brotherly again, and willed that every man should observe and keep still his own custom that was admitted in his own Church: that the concord of the Churches might not be broken for the diversity of ceremonies. But yet again Victor the Bishop of the Roman Church taking more upon him than became him, and stepping aside from the modesty and simplicity of his predecessors, adventured to break the agreement that was begun between Anicetus and Polycarpus, & excommunicated the Eastern people that kept the Easter day upon the xiiii. day of the month. Yet for all that, the pastors of the residue of the Churches acknowledged not Victor for a commander of the Churches, or for such a one as by right might take upon him authority over other Churches. For his overbold and rash enterprise was ⟨image 36⟩reproved by the Bishops as well of the East as of the West, that is to wit by the holyest and best learned and by such as were had in chief estimation in that age, namely by Polycrates Bishop of Ephesus, and by Irenaeus Bishop of Lyons. And so was Victor brought again into the right way. Which thing Eusebius declareth at large in his history of the Church matters.
Truly there arose dissention euen in this Church also, betwixt Anicetus Bishop of Rome, and Polycarpus the minister of the Church of Smyrna the Disciple of Iohn the Apostle: howbeit not for any Articles of faith, but for kéeping of the Easter day. Neuerthelesse the contention endured not long. For they agréed well and brotherly agayne, and willed that euery man should obserue and kéepe still his owne custome that was admitted in his owne Church: that the concord of the Churches might not be broken for the diuersitie of ceremonies. But yet agayne Victor the Byshop of the Romane Church takyng more vppon him than became him, and stepping aside from the modestie and simplicitie of his predecessours, aduentured to breake the agréement that was begon betwene Anicetus and Polycarpus, & excommunicated the Easterne people that kept the Easter day vpon the xiiii. day of the moneth. Yet for all that, the pastors of the residew of the Churches acknowledged not Victor for a commaunder of the Churches, or for such a one as by right might take vpon him authority ouer other Churches. For his ouerbold and rash enterprise was
And truly in process of time the vices that had every where occupied and corrupted other Churches, began also to enter into the Church of Rome, for there arose a great schism in the Church of Rome, some choosing S. Cornelius to be their pastors, and some choosing Novatus from whom sprung the heresy or sect of the Novatians, which became very noisome to the Church. But Cornelius got the government, under whom certain of Aphrike began to put the deciding of their controversies to the sea of Rome. Nevertheless, the blessed Martyr & Bishop of Carthage Cyprian, did set himself against them also, and in his 3. book of Epistles in his first Epistle to Cornelius Bishop of Rome whom he calleth his brother, he saith among other things, how it is decreed by all men, yea and also that it is right and reason, that each mans case should be there heard where the fault is committed. Also he saith, that unto every pastor is allotted a portion of the flock, for every of them to rule and govern, and he shall render an account of his doing unto the Lord. Among these things mark that as yet at that time the Bishop of Rome, was not taken for: the universal shepherd, to whom all the other Churches should be subject. Nay rather he saith that every shepherd had his several Church committed to him to govern, for which he should render account, to the Lord God, and not to the Pope. And S. Cornelius himself did not either allow such as appealed out of Africa to Rome, or desire to rule over all other Churches and to be called the sovereign Lord of all kings and kingdoms. To be brief, these Bishops of the Roman Church were all put to death for the sound ⟨p. 31⟩doctrine and the professing of Christs name, by the Emperors of Rome. So far were they of from taking upon them full and absolute power over any Princes, and least of all over the princes of Rome. For which of so many ungodly, bloody, & manquellyng princes being more then xl. in number, did they depose from his sovereignty? or which of them I pray you did they excommunicate? Or which of these bishops assoiled the people of their oath made to the Emperors? Or which of all these, said, wrote, or thought himself to have received fullness of power at the hands of Christ our Lord by Peter, & to be set over kings and kingdoms?
And truly in processe of tyme the vices that had euery where occupyed and corrupted other Churches, began also to enter into the Church of Rome, for there arose a great schisme in the Church of Rome, some chosing S. Cornelius to be their pastors, and some choosing Nouatus from whom sprong the heresie or sect of the Nouatians, which became very noysome to the Church. But Cornelius got the gouernement, vnder whom certein of Aphrike began to put the decidyng of their controuersies to the sea of Rome. Neuerthelesse, the blessed Martyr & Byshop of Carthage Cyprian, did set himselfe agaynst them also, and in his 3. booke of Epistles in his first Epistle to Cornelius Byshop of Rome whom he calleth his brother, he sayth among other thinges, how it is decréed by all men, yea and also that it is right and reason, that eche mans case should be there heard where the fault is committed. Also he sayth, that vnto euery pastor is allotted a portiō of the slocke, for euery of them to rule and gouerne, and he shall render an account of his doing vnto the Lord. Among these thinges marke that as yet at that tyme the Byshop of Rome, was not taken for: the vniuersall shepheard, to whom all the other Churches should be subiect. Nay rather he sayth that euery shepheard had his seuerall Church committed to him to gouerne, for which he should render account, to the Lord God, and not to the Pope. And S. Cornelius himself did not either allow such as appealed out of Affricke to Rome, or desire to rule ouer all other Churches and to be called the souerein Lord of all kinges and kingdomes. To be bréef, these Byshops of the Romane Church were all put to death for the sound
Therefore it is most certain, that these first ministers of the Roman Church, were ignorant of the things which the Romish Bishops of this last and forworn age have usurped to themselves, and which they have now a long time in vain endeavoured to stablish by the Epistles of those men.
Therfore it is most certein, that these first ministers of the Romane Church, were ignoraunt of the thinges which the Romish Bishops of this last and forworne age haue vsurped to themselues, and which they haue now a long tyme in vayne indeuered to stablish by the Epistles of those mē.
Verily I am not ignorant how there fly abroad many Epistles of these holy Roman Bishops & Martyrs which they call decretals. But they overthrow themselves with their own absurdities, and show themselves to be but counterfeits, inasmuch as many things be so light, so trifling, and so utterly unlike that ancient simplicity, pureness, and majesty, that not with out good cause they seem unto godly and learned men, to have ben devised long since by others. Neither do I greatly regard that the same are fathered upon the gathering of Damasus and Isidorus: seeing that there want not some men which put over certain of these kind of things even to the time of Gregory the 7. But howsoever the case stand for the time. I pray yon what can be more fond, then the fathering of these words upon Anacletus? This holy holy and Apostolic Church of Rome obtained the supremacy ⟨image 37⟩and preeminence of power over all Churches, not from the Apostles, but from the very Lord himself our Saviour. And again, There was a difference even between the blessed Apostles: and albeit that all of them were Apostles: yet did the Lord grant and the Apostles determined among them selves, that Peter should have preeminence afore all the rest of the Apostles, and be Cephas, that is to say a head, and hold the sovereignty of Apostleship. Thus saith he. But who knoweth not (though he be but meanly seen in histories,) that after full five hundred years, it was obtained and ordained, not by Christ, or his Apostles but by loitering losels or rather by traitorous persons, that Rome should be called the head of all Churches, that is to wit, that it should obtain supremacy & prerogative of power over all Churches? Or who would believe that Anacletus exercised himself so little in reading of the Gospel, that he knew not how Cephas signifieth, not a head but a stone or a Rock? according as it is interpreted by John the Apostle in the first chapter? And which interpreter should a man rather believe? John the Apostle, or the counterfeit Anaclete? The lewd packing then of the lewd losels is detected both in these and in many other things. The same party maketh very often mention of Archbishops and metropolitans, neither omitteth he primates. But it is most manifest, that those titles were utterly unknown to the primitive Church, and were afterward invented and usurped in times following.
VErely I am not ignorant how there fly abroad many Epistles of these holy Romane Bishops & Martyrs which they call decretals. But they ouerthrow themselues with their owne absurdities, and shew themselues to be but counterfettes, in asmuch as many thinges be so light, so triflyng, and so vtterly vnlike that auncient simplicitie, purenesse, and maiestie, that not with out good cause they séeme vnto godly and learned men, to haue ben deuised long since by others. Neither do I greatly regard that the same are fathered vpon the gatheryng of Damasus and Isidorus: seyng that there want not some men which put ouer certeine of these kynd of thinges euen to the time of Gregorie the 7. But howsoeuer the case stād for the tyme. I pray yon what can be more fond, then the fathering of these wordes vpon Anacletus? This holy holy and Apostolike Church of Rome obteined the supremacie
And at their first coming up the manner of using them was after a sort meetly tolerable, till their posterity did afterward use them or rather misuse them more proudly. Besides this, the said counterfeit Anaclete maketh a Bishop greater than an Elder: whereas Jerome himself showeth by Scriptures, that Elders and Bishops are all one, and that in process of time Bishops were preferred before Elders, not by the ordinance of God, but by the ordinance of man. Moreover this Anacletus alloweth the Appeals that are made to the sea of Rome, saying: ⟨p. 32⟩that all questions and matters of weight ought to be referred to the Apostolic sea, for so had the Apostles decreed. But this self same thing is manifestly disallowed by the holy master of Christ Cyprian writing to Cornelius the Pope. Many other things prateth he concerning the privileges and judgements of the Church: which who soever seeth not to disagrees with these first times of the primitive Church, he seeth nothing, but is blinder then a beetle.
And at their first comming vp the maner of vsing them was after a sort méetly tolerable, till their posteritie did afterward vse them or rather misuse them more proudly. Besides this, the sayd counterfet Anaclete maketh a Bishop greater than an Elder: whereas Ierome himselfe sheweth by Scriptures, that Elders and Bishops are all one, and that in processe of time Byshops were preferred before Elders, not by the ordinaunce of God, but by the ordinaunce of man. Moreouer this Anacletus alloweth the Appeales that are made to the sea of Rome, saying: ⟨p. 32⟩that all questions and matters of weight ought to be referred to the Apostolike sea, for so had the Apostles decréed. But this selfe same thing is manifestly disallowed by the holy maister of Christ Cyprian writyng to Cornelius the Pope. Many other thinges prateth he concerning the priuiledges and iudgementes of the Church: which who soeuer séeth not to disagrés with these first tymes of the primitiue Church, he seeth nothyng, but is blynder then a béetle.
Furthermore there is a decree fathered upon Pope Alexander, whereby he commandeth that water should be hallowed with salt, to cleanse the people and to put away the secret slights of the devil. But who is so light headed to believe that so great men in so great light of the Gospel published so filthy decrees concerning such baggagely gewgaws so openly fighting against the Gospel and doctrine of the Apostles? These things savour not that Apostolic and ancient pureness and majesty which entirely attributeth all salvation to the only blood of the son of God and not to water and salt.
Furthermore there is a decrée fathered vpon Pope Alexander, wherby he commaundeth that water should be halowed with salt, to clense the people and to put away the secret slightes of the deuill. But who is so light headed to beleue that so great men in so great light of the Gospell published so filthy decrées concerning such baggagely gewgawes so openly fighting agaynst the Gospell and doctrine of the Apostles? These thinges sauour not that Apostolike and auncient purenesse and maiestie which entierly attributeth all saluation to the onely bloud of the sonne of God and not to water and salt.
Pope Sixtus in the said decretal Epistles commandeth that no man else should touch the holy vessels but he that is hallowed. Ye may perceive that this stuff agreeth trimly with the Apostolical doctrine delivered by Paul in the 2. to the Colossians, and finally with the histories which openly bear record that even the laymen received & handled the bread and cup of the Lord with their [bare] hands, certain hundred years after this Sixtus. Besides this, in the same Epistles, there is open & manifest mention made of Clements journey, which book nevertheless even the very Decrees of Gratian do reject among the authentical writings.
Pope Sixtus in the sayd decretall Epistles commaundeth that no man els should touch the holy vesselles but he that is halowed. Ye may perceiue that this stuffe agréeth trimly with the Apostolicall doctrine deliuered by Paul in the 2. to the Colossians, and finally with the histories which openly beare record that euen the laymen receiued & handled the bread and cup of the Lord with their [bare] handes, certein hundred yeares after this Sixtus. Besides this, in the same Epistles, there is open & manifest mention made of Clementes iourney, which booke neuerthelesse euē the very Decrées of Gratian do reiect among the authenticall writynges.
Yea and Thelesphorus commendeth the seven weeks fast before Easter, forbidding also the eating of flesh. Which thing again how well it agreeth with the doctrine of the Apostles, and with the doings, it is to be known by the things which S. Paul hath written in the 2. chapter to the ⟨image 38⟩Colossians, and in the 4. chapter of the first Epistle to Timothy, and which Socrates hath left written in his Ecclesiastical history in the 5. book and xxii. chap. but most of all which are taken out of Irenaeus by Eusebius in the 5. book and xxvi. chapter of his Ecclesiastical history.
Yea and Thelesphorus commendeth the seuen wéekes fast before Easter, forbidding also the eating of flesh. Which thing againe how well it agréeth with the doctrine of the Apostles, and with the doinges, it is to be knowen by the thinges which S. Paul hath written in the 2. chapter to the ⟨image 38⟩Colossians, and in the 4. chapter of the first Epistle to Timothie, and which Socrates hath left written in his Ecclesiasticall historie in the 5. booke and xxii. chap. but most of all which are taken out of Irenaeus by Eusebius in the 5. booke and xxvi. chapter of his Ecclesiasticall historie.
Howbeit, like as in other Churches, as of Antioche, Alexandria, Corinth, Philippos, Ephesus, Cesarea, and the rest, there were pastors or teachers which were called Bishops, set ouer the Church of God, which by their holy ministerie serued seuerally their owne shéepe that were committed to them, and not other mens shéepe, or in many places at once: (for at the begynnyng, euery pastor had his slocke appointed and committed vnto him.) So also was done in the Church of Rome, which is named Apostolicke Sea or Chayre. I would not haue any man amased at the termes of Sea & Chayre, and surmyse and imagine any Popishnesse by them. Men in old time gaue the termes of Sea and Chayre, not onely to the Church of Rome, but to any of the notable Churches, I meane which the Apostles them selues founded, and in which the traditions or the doctrine ⟨p. 29⟩of the Apostles and of the Gospell sounded or was preached & florished still vncorrupted. For Tertullian in his prescriptions of heretikes, saith: Peruse the Apostolik Churches, among which the very chayres of the Apostles are yet still sytin in their places, & among which their authenticall letters are still read, resounding the voyce and resembling the face of euery of them. If Achaya be next thée, thou hast Corinth: if thou be not farre from Macedonie, thou hast Philippos, and thou hast Thessalonice. If thou list to go into Asia, thou hast Ephesus. And if thou border vpon Italy, thou hast Rome, from whence also we haue authoritie at hand. O happy Church wherupon the Apostles bestowed their whole doctrine together with their bloud, where Peter was matched with his Lord in passion, where Paule was crowned with the end of Iohn Baptist, and where the Apostle Iohn, after he had ben plundged in scalding oyle & felt no harme at all, was banished into the Ile of Patmos. Thus saith he. Otherwise the Chayre is properly a hygh place in the Church furnished for the ministers to teach out of the more commodiously, as from whence they may the better be séen and heard of their audience that is assembled in the Church. Such as the men of old time are knowē to haue had, as appeareth by the doynges of Achaz kyng of Iuda, and by the viij. chapter of Nehemias. It is commonly called a Pulpit or preaching stoole. It is not a cloth of estate, or a Salomons throne, or a kynges chayre of estate.
