A17167:90
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.
For you see that those which are in office already, shall continue still in their charge. Thus much said the Lord concerning civill government. Now followeth also concerning the ministry of the Church. It shall not be so among you. For I have not chosen you to make you princes of lands, but rather servants of the Churches, not Lords I say, but preachers to publish the word of glad tidings, and to shine before the people in example of holy life. Therefore I will not have you once think of bearing rule, or wish to reign like princes of this world: it shall not be so among you. Howbeit forasmuch as ambitious pride had brought the Disciples this far, here also like as afore he commendeth lowliness ⟨p. 24⟩unto them, saying: whosoever will be great among you &c. Neither is there any cause why the Romish sort should now a days blear our eyes with their stile of Servant of the servants of God, which the Pope useth. For that style is a forged style, and the lowliness of these men is but a counterfeit or hipocritly lowliness. For the very experience of many hundred years witnesseth, that in all the whole world there are none that can worse away with doing service, than this kind of men. Nay rather they will be worshipped for sovereigns and kings of kings. Or if they be the servants of Gods servants in deed; why offer they their feet to be kissed even of Gods princes? And the Lord to move them the more evidently, addeth his own example to his foresaid commandment, saying. Like as the son of man is not come to be served &c. This is a notable saying: for it is as much as if he had said, If I which am your Lord and master, and the living son of the living God to, and king of kings, sue not for, nor challenge not to my self any worldly preeminence upon earth, as who am come into the earth, to serve all mens turns even with the loss of my life: truly you ought to be ashamed of it, that you which are but wretched men and no better then thralls, are notwithstanding not afraid to gape after sovereignty. These things, these things I say as dreadful thunderbolts, not only shake, but also turn upside down that seat of the Romish Bishops, which they have most boldly & shamelessly exalted above the thrones of all kings, under pretence of Peter and of the granted sovereignty and unmeasurable power which [they say] they received of Christ.
For you sée that those which are in office already, shall continue still in their charge. Thus much sayd the Lord concernyng ciuill gouernemēt. Now foloweth also concernyng the ministerie of the Church. It shall not be so amōg you. For I haue not chosen you to make you princes of landes, but rather seruantes of the Churches, not Lordes I say, but preachers to publish the word of glad tydinges, and to shyne before the people in example of holy lyfe. Therfore I will not haue you once thinke of bearing rule, or wish to reigne like princes of this world: it shall not be so among you. Howbeit for asmuch as ambitious pride had brought the Disciples this farre, here also like as afore he commendeth lowlinesse ⟨p. 24⟩vnto them, saying: whosoeuer will be great among you &c. Neither is there any cause why the Romish sorte should now a dayes blere our eyes with their stile of Seruant of the seruants of God, which the Pope vseth. For that style is a forged style, and the lowlinesse of these men is but a counterfet or hipocritly lowlinesse. For the very experience of many hundred yeares witnesseth, that in all the whole world there are none that can worse away with doyng seruice, than this kynde of men. Nay rather they will be worshipped for soueraines and kynges of kynges. Or if they be the seruauntes of Gods seruauntes in déede; why offer they their feete to be kissed euen of Gods princes? And the Lord to moue them the more euidently, addeth his owne example to his foresaid cōmaundement, saying. Like as the sonne of man is not come to be serued &c. This is a notable saying: for it is as much as if he had sayd, If I which am your Lord and master, and the liuyng sonne of the liuing God to, and kyng of kynges, sue not for, ne chalendge not to my selfe any worldly preheminēce vpō earth, as who am come into the earth, to serue all mens turnes euen with the losse of my lyfe: truly you ought to be ashamed of it, that you which are but wretched men and no better then thralles, are notwithstandyng not afrayd to gape after souereintie. These thynges, these thynges I say as dreadful thunderboltes, not onely shake, but also turne vpside downe that seate of the Romishe Byshops, which they haue most boldly & shamelessely exalted aboue the thrones of all kynges, vnder pretence of Peter and of the graunted souereintie and vnmeasurable power which [they say] they receiued of Christ.
And whereas the Lord uttered these things to his Disciples once or twice very earnestly, and so forcibly as they could not be uttered more forcibly: yet had ambition and desire of prerogative taken so deep roots in the minds of the Disciples according to the corruption of mans nature, that at the Lords last Supper, when they understood he should depart out of this world, they fell again ⟨image 30⟩to striving for the supremacy and prerogative then most of all,1 that is to wit, who should be chief upon earth and preferred before all others in the Church, when the Lord was gone away and received up into heaven? But the Lord inveigheth not sharply against his Disciples nor casteth them of as they had deserved, for renewing their former error now the third time and for by enforcing it by harping still upon it after he had so evident instruction and disproof of their sovereignty: but salveth the disease of both them and of all other in the church that are attainted with the same vice. And first of all he repeateth the same argument, which he had objected against them in the 20. of Matthew, saying. There is no reason why you should strive for superiority. For the Princes that reign at this time in the world, neither are now nor shall hereafter be put down for me. For the Magistrate continueth still in his former state & dignity. He shall reign, but so shall not you reign. By the way also and as it were glancingly, he shadoweth out the office of princes, saying: And they which have power over them are called Good & Gracious: that is to say, they be ordained of God to the end they should do good to their subjects.2 For the Apostle saith: The Magistrate is Gods minister, for thy welfare. For Princes are not a terror to such as do well, but to such as do ill. And what could be said more pithily and strongly in this case, that which is said already, or rather now twice repeated, but so shall not you? By and by he addeth an ordinance after what sort the Ministers must behave themselves in their Ecclesiastical charge, saying: He that is an elder among you, let him become fellow to the younger.
And whereas the Lord vttered these thynges to his Disciples once or twise very earnestly, and so forcibly as they could not be vttered more forcibly: yet had ambition and desire of prerogatiue takē so déepe rootes in the mindes of the Disciples accordyng to the corruption of mās nature, that at the Lordes last Supper, when they vnderstode he should depart out of this world, they fell againe
That is to say, he that hath gotten a greater room in the Church, & is endowed both with sundry gifts and also with singular authority in respect of his old age and his experience in matters, let him not vaunt himself for those singular gifts, but let him be wise after a lowly manner, as if he were some young man without experience, and as yet raw in so great a charge. Also, he ⟨p. 25⟩that is a Prince. ([Greek or Hebrew]) that is, a Captain, Ruler, or Governor, let him assure himself that he hath not gotten a sovereignty, but a ministry: and therefore let him behave himself as a Minister.
That is to say, he that hath gotten a greater roome in the Church, & is endewed both with sundry giftes and also with singular authoritie in respect of his old age and his experience in matters, let hym not vaunt himselfe for those singular giftes, but let him be wise after a lowly maner, as if he were some young man without experience, and as yet raw in so great a charge. Also, he ⟨p. 25⟩that is a Prince. (〈non-Latin alphabet〉) that is, a Capteine, Ruler, or Gouerner, let him assure himselfe that he hath not gotten a souereintie, but a ministerie: and therfore let him behaue himselfe as a Minister.
Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolic men are called, not to reign but to serve. Greater (saith he) is the prerogative of him that sitteth at the table, then of him that serveth him which sitteth. But the Church being called by the Lord to a spiritual feast, sitteth down: And you serve the Church of that spiritual food: Ergo, the Church is as your Lady and mistress, and you are the servants of this mistress, but not her masters and much less her sovereigns. Hereunto again he joineth his own example: I am (saith he) as a servant among you. Seeing then that I which am your Lord, do nevertheless serve you: it is a shame for you which be but servants, to think of Lording it in the Church, considering how my most humble example is daily before your eyes utterly abhorring from all desire of sovereignty. Furthermore he addeth this also: Surely it is strange that you should strive among your selves for superiority: considering how that I have hitherto ben subject to many and sundry afflictions. Whereof you your self can bear witness, unto whom some part of my temptations and afflictions hath redounded. Wherefore ye might rightlyer confer among your selves, of bearing the cross and of patience, than of Lordship & superiority. Notwithstanding he annexeth here again a comfort, least their hearts might fail them at the mention of afflictions. And therefore he knitteth unto it a declaration of heavenly rewards that shall be liberally given unto those in the everlasting country, which get the upper hand in persecutions: advancing his manner of speech from bodily and earthly things, to spiritual and heavenly things.
Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolicke men are called, not to reigne but to serue. Greater (sayth he) is the prerogatiue of him that sitteth at the table, then of him that serueth him which sitteth. But the Church beyng called by the Lord to a spirituall feast, sitteth downe: And you serue the Church of that spirituall foode: Ergo, the Church is as your Lady and mistresse, and you are the seruauntes of this mistresse, but not her maisters and much lesse her souereines. Hereunto agayne he ioyneth his owne example: I am (sayth he) as a seruaunt among you. Seyng then that I which am your Lord, do neuerthelesse serue you: it is a shame for you which be but seruauntes, to thinke of Lordyng it in the Church, considering how my most humble example is dayly before your eyes vtterly abhorryng from all desire of souereintie. Furthermore he addeth this also: Surely it is straunge that you should striue among your selues for superioritie: considering how that I haue hetherto ben subiect to many and sundry afflictions. Wherof you your selfe can beare witnesse, vnto whom some part of my temptations and afflictions hath redounded. Wherefore ye might rightlyer conferre among your selues, of bearing the crosse and of patience, than of Lordshyp & superioritie. Notwithstandyng he annexeth here agayne a comfort, least their hartes might fayle them at the mention of afflictions. And therefore he knitteth vnto it a declaration of heauenly rewardes that shalbe liberally giuen vnto those in the euerlasting countrie, which get the vpper hand in persecutiōs: aduauncyng his maner of spéech from bodily and earthly thinges, to spirituall and heauenly thinges.
Yet notwithstanding, after all these things, (which surely may seem a wonder to the whole world) yea even ⟨image 31⟩after thrice most earnest warning and evident instruction, the Disciples dare byanby upon Christs Resurrection, and at the very instant of his Ascension into heaven, make mention yet again of reigning, yea and to cloy the Lord again with their desirousness of superiority, saying: Wilt thou at this time, that is to say before thou depart from us into heaven) restore the kingdom unto Israel? Unto which question the merciful Lord bearing with the weakness of his Disciples, answereth, meekly again, and biddeth them refer the seasonable doing of it unto God. In the mean while he repeateth and beateth into them again, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come down into you, you shall receive power, and you shall bear witness of me, not only at Jerusalem, but even to the uttermost costs of the earth also. And what else is this, then if he had said, The holy Ghost shall teach you to understand, what manner of kingdom mine shall be, doubtless spiritual, & not worldly, wherein I shall sit and reign the chief & only sovereign. And in this my kingdom, that is to wit, in the very Church of the saints, you shall be witnesses & not kings, preachers and not princes. For by preaching of the Gospel you shall gather me a Church out of the whole world.
Yet notwithstandyng, after all these thinges, (which surely may séeme a wonder to the whole world) yea euen ⟨image 31⟩after thrise most earnest warning and euident instruction, the Disciples dare byanby vpon Christes Resurrectiō, and at the verie instant of his Ascension into heauen, make mē tion yet agayne of reigning, yea and to cloy the Lord again with their desirousnesse of superioritie, saying: Wilt thou at this time, that is to say before thou depart from vs into heauen) restore the kingdome vnto Israell? Unto which question the mercyfull Lord bearing with the weakenesse of his Disciples, aunswereth, méekely agayne, and biddeth them referre the seasonable doing of it vnto God. In the meane while he repeteth and beateth into them agayne, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come downe into you, you shall receiue power, and you shal beare witnesse of me, not onely at Hierusalem, but euen to the vttermost costes of the earth also. And what els is this, then if he had sayd, The holie Ghost shall teach you to vnderstād, what maner of kingdome mine shalbe, doutlesse spirituall, & not worldly, wherin I shall sit and reigne the chief & onely souerein. And in this my kingdome, that is to wit, in ye very Church of the saintes, you shalbe witnesses & not kinges, preachers and not princes. For by preachyng of the Gospell you shall gather me a Church out of the whole world.
This I say is Christs doctrine concerning supremacy and reigning, & concerning the ministry of Christ in the Church, more lightsome than the sun. Whereby also it appeareth, more clearly then the day light, that the Bishop of Romes usurping of sovereignty in the Church, and his boasting of himself to be ordained head over all kings and Realms, contrary to Christs example and doctrine, is not by the lowly spirit of Christ, but by the proud spirit of Lucifer?
This I say is Christes doctrine concerning supremacie and reigning, & concernyng the ministerie of Christ in the Church, more lightsome thē the sunne. Wherby also it appeareth, more clearely then the day light, that the Byshop of Romes vsurping of souereintie in the Church, and his bosting of himselfe to be ordeined head ouer all kinges and Realmes, contrarie to Christes example and doctrine, is not by the lowlie spirite of Christ, but by the proude spirite of Lucifer?
And when the Apostles had received the holy Ghost, they utterly displaced all ambition and desire of sovereignty out of their hearts, perceiving now, that no such thing as they and the Jews had hitherto surmised, was to be sought or looked for in the kingdom and Church of Christ, but far greater and diviner things, namely spiritual things. And therefore according to their Lord & masters commandment, travelling over the whole world, they so behaved them selves, that in all things they were sound to be the very Disciples and followers of their master: endowed with lowliness, & not with Lordliness, & renowned for their faithful service, & not for stately superiority. For they not only preached the Gospel purely without mens forgeries and traditions: but also were wont to reverence kings as next unto God in earth and chief of all men, and to call them their Lords, and to pay them tribute, and to obey them faithfully, and to pray for their welfare without ceasing, yea and to threaten Gods vengeance to such as refused obedience to the Magistrate commanding no wickedness. They no where intermeddled them selves in worldly affairs, insomuch as they cast even the care of the poor (which otherwise is most holy,) upon the shoulders of the Deacons, verily to the end they might the earnestlyer apply them selves to the preaching of the word. They no where usurped to them selves the benches of judges or the thrones of princes, and much less did they depose any king or prince from his kingdom, were he never so wicked, (and yet there is no man ignorant what the Roman presidents were that lived in the time of the Apostles, full of covetousness, lechery, and pride: and the posterity of Herod even venomous slips: yea and the Emperors them selves most filthy and ungracious persons as the Tyberiusses, the Caligulaze, the Claudiusses and the Neroes) or discharge his people of their allegiance, or contend with any prince for the sovereignty, and much less did they ever purpose or practise to place & exalt them ⟨image 32⟩selves above him. Nay rather they suffered sore persecution, the which they overcame by patience, and not by violent withstanding, nor by practises and policies of malicious wiliness: and gathered very great Churches unto Christ out of the whole world by preaching the Gospel over all the earth. S.
ANd when the Apostles had receiued the holy Ghost, they vtterly displaced all ambition and desire of souereintie out of their hartes, perceiuyng now, that no such thing as they and the Iewes had hitherto surmised, was to be sought or looked for in the kyngdome and Church of Christ, but farre greater and diuiner thinges, namely spirituall thynges. And therfore accordyng to their Lord & maisters cōmaundement, traueling ouer the whole world, they so behaued them selues, that in all thinges they were sound to be the very Disciples and folowers of their maister: endewed with lowlinesse, & not with Lordlinesse, & renowmed for their faithfull seruice, & not for stately superioritie. For they not onely preached the Gospell purely without mens forgeries and traditiōs: but also were wont to reuerence kynges as next vnto God in earth and chief of all men, and to call them their Lordes, and to pay them tribute, and to obey them faithfully, and to pray for their welfare without ceasing, yea and to threaten Gods vengeance to such as refused obedience to the Magistrate commaunding no wickednesse. They no where intermedled them selues in worldly affaires, in somuch as they cast euē the care of the poore (which otherwise is most holy,) vpon the shoulders of the Deacons, verely to the end they might the earnestlyer apply them selues to the preaching of the word. They no where vsurped to them selues the benches of iudges or the thrones of princes, and much lesse did they depose any kyng or prince from his kingdome, were he neuer so wicked, (and yet there is no man ignoraunt what the Romane presidentes were that liued in the time of the Apostles, full of couetousenesse, lechery, and pride: and the posteritie of Herode euen venemouse slippes: yea and the Emperours them selues most filthie and vngracious persons as the Tyberiusses, the Caligulaze, the Claudiusses and the Neroes) or discharge his people of their allegeāce, or contend with any prince for the souereintie, and much lesse did they euer purpose or practise to place & exalt them
Luke the Evangelist describeth these things diligently and plenteously in his book of the Acts of the Apostles, wherein although he pursue their doings by the space of xxviii. years together, Yet doth he no where give any little inkling of that supremacy and fullness of power, which they at this day do boast of, that call them selves Apostolic, and crake of the fullness of their power.
Luke the Euangelist describeth these thynges diligently and plenteously in his booke of the Actes of the Apostles, wherin although he pursue their doinges by the space of xxviii. yeares together, Yet doth he no where giue any little incling of that supremacie and fulnesse of power, which they at this day do boast of, that call them selues Apostolick, and crake of the fulnesse of their power.
But if any man desire to here some singular thing of S. Peter: he is always set first in the register of the holy Apostles. But all men know that this formershyp of Peters, is not in over ruling, but in order: for according to the doctrine of the Gospel, all the Apostles were endued with like dignity and power, and the Churches were governed by their travel in common. In the mean while it was requisite that there should be order both in speaking and doing for the avoidance of disordered confusion: & they that had obtained greater gifts were more honoured and had in more estimation and authority than the residue. Like as Paul speaking of James,1 Peter, and John, saith that they seemed to be pillars in the Church. Not for that they were preferred afore all the rest, or had obtained a larger Commission: but because that having obtained greater gifts, they did more luckily and easily go through with all points of their charge (wherein otherwise, the residue had as good part as they) and therefore were had in greater price and estimation among the faithful. So also were the Apostolic Churches which were first founded by the Apostles, worthily had in great price and estimation in old time. For their authority was of great credit with other Churches: not that they were believed to have superiority over them, but because that being the first that were converted ⟨p. 27⟩to the faith, they kept still unimpaired, the faith which they had once learned of the Apostles, and gave light to other Churches, by their pureness and constancy. These things are set forth more at large by a very ancient writer called Tertullian in the prescriptions of heretics. In which place also he not only calleth Rome an Apostolic Church, but Ephesus also, and Corinth, and Thessalonica, and other Churches founded by the Apostles. And it is not to be doubted but that the men of old time called Peter and Paul the princes of the Apostles: not that they were secular or worldly princes, or that they had dominion over the rest, or that they had obtained a larger commission: but because that being endowed by God with most excellent gifts, both in their sayings and doings, yea and finally in their writings and virtues they shined as most bright Cressets among the rest of the Stars.
But if any man desire to here some singular thyng of S. Peter: he is alwayes set first in the register of the holie Apostles. But all men know that this formershyp of Peters, is not in ouer ruling, but in order: for accordyng to the doctrine of the Gospell, all the Apostles were indewed with like dignitie and power, and the Churches were gouerned by their trauell in common. In the meane while it was requisite that there should be order both in speakyng and doing for the auoydance of disordered confusion: & they that had obteined greater giftes were more honored and had in more estimation and authoritie than the residew. Like as Paule speaking of Iames,
For S. Peter never challenged to him self any superiority no not even over the basest sort of men, and much less over princes: he never advanced his throne (which he had not) above all kings and all kingdoms. Cornelius the Centurion a knight of Rome fell down at his feet, and it was no small cause that made him so to do. For the angel of the Lord had set a great commendation upon this Peter unto him, whereupon he fell down before Peter. But Peter lifts him up again, and humbly saith that he him self is a man also. So also when he had lifted up the lame man and made him whole and sound, at the temple of Jerusalem, and that the people stood wondering and worshipping of him, he gave all the glory unto Christ, and told them that he him self was but a Minister. Neither doth he in his Epistles advance him self with any prelacy, but simply calls him self an Apostle and fellow elder, forbidding the elders to usurp any Lordship over the Clergy.1 Neither sitteth he still in his chair at Jerusalem and sends abroad his Legates a latere: but he is contented to let the congregation send him with John into Samaria.2 ⟨image 33⟩Yea and in the Council of Jerusalem, he challengeth no preeminence to him self. All things were done in that Council by common advise and consent. And the Apostle Paul, who in all things even of the smallest sort was a most diligent observer of the ordinances of his master Christ, no where acknowledgeth S. Peter as preferred before all other men by any prerogative, neither would he in any wise have neglected it, if he had ever thought him to have ben preferred afore the rest by the Lord. Nay rather he freely reproved Peter in the Church of Antioch, according as he himself declareth, in the 2. to the Galatians. In the same place in deed, he calleth Peter a Pillar, but not Peter above, and therefore much less the pillar of all pillars, greatest and most excellent. For with Peter he matcheth two other Apostles, whom he termeth pillars as well as him, even James and John: yea and he putteth James afore Peter. He had said heretofore, that the same were had in reputation, to the end we might know wherefore he called them pillars.
For S. Peter neuer chalendged to him selfe any superioritie no not euen ouer the basest sort of men, and much lesse ouer princes: he neuer aduaunced his throne (which he had not) aboue all kinges and all kingdomes. Cornelius the Centurion a knight of Rome fell down at his féete, and it was no small cause that made him so to do. For the aungell of the Lord had set a great commendation vpon this Peter vnto him, wherupon he fell downe before Peter. But Peter liftes him vp agayne, and humbly sayth that he him selfe is a man also. So also when he had lifted vp the lame man and made him whole and sound, at the temple of Ierusalem, and that the people stode wondering and worshipping of him, he gaue all the glorie vnto Christ, and told them that he him selfe was but a Minister. Neither doth he in his Epistles aduaunce him selfe with any prelacie, but simply calles him selfe an Apostle and felowelder, forbidding the elders to vsurpe any Lordship ouer the Clergie.
Meaning that they were in authority, as men that by their common and faithful travel seemed as it were to uphold the Church, which else was like to fall, if it had not ben underpropped and stayed up through the grace of God in their faithful teaching. And yet Paul affirmeth that those pillars added nothing unto him. But rather comparing him self with Peter, The same (saith he) which was mighty in Peter in the Apostleship over the Circumcision, was mighty in me also among the Gentiles.1 And the same Paul speaking of the plural number, saith he was nothing inferior to the chief Apostles. And in the 3. chapter of his first Epistle to the Corinthians, what is Paul (saith he,) what is Apollo, (and in this place is Peter or Cephas to be implied also, as of whom he had made mention in the first chapter, using the same manner of speaking. Neither is there any reason why the opinion of those should hold us in a mammering, which surmise that here is not meant Peter, but some other disciple ⟨p. 28⟩whom Paul calleth by the name of Cephas. For the truth of the Gospel crieth out against them in the first of John, and so doth Pauls own declaration in the second to the Galatians.) What are they (saith he) but only ministers by whom you have believed, even as the Lord gave unto every man? I have planted, Apollo hath watered, but God gave the increase. Therefore, neither is he any thing which planteth nor he which watereth, but God which giveth the increase. And anon after, speaking of all the Apostles, yea and even of Peter or Cephas to,2 Let a man (saith he) in such wise esteem us as the Ministers of Christ, and the disposers of the secretes of God.
Meaning that they were in authoritie, as men that by their common and faithful trauell séemed as it were to vphold the Church, which els was like to fall, if it had not ben vnderpropped and stayed vp through the grace of God in their faithfull teachyng. And yet Paule affirmeth that those pillers added nothyng vnto him. But rather comparing him selfe with Peter, The same (sayth he) which was mighty in Peter in the Apostleship ouer the Circumcision, was mighty in me also among the Gentiles.1 And the same Paule speakyng of the plurall nomber, saith he was nothing inferiour to the chief Apostles. And in the 3. chapter of his first Epistle to the Corinthians, what is Paule (sayth he,) what is Apollo, (and in this place is Peter or Cephas to be implyed also, as of whō he had made mention in the first chapter, vsing the same maner of speaking. Neither is there any reason why the opinion of those should hold vs in a mamering, which surmise that here is not ment Peter, but some other disciple
These lightsome and evident texts of Scripture, are sufficient for men that be curable, (as for uncurable & quarrelling men, we leave them to God the just judge) and do witness manifestly enough that neither Christs Apostles no nor the Apostle Peter him self usurped so much as one jot of sovereignty in the Church, but only took upon them ministration of the glad tidings of salvation, and of Christs holy Church, all their life long even unto the last gasp of their lives. And therefore there is no reason why the Bishop of Rome should hereafter in maintenance of himself & his supremacy, allege any more the supremacy of Peter, which is now sufficiently apparent to be utterly none, and always to have ben none at all in deed.
These lightsome and euident textes of Scripture, are sufficient for men that be curable, (as for vncurable & quareling men, we leaue them to God the iust iudge) and doe witnesse manifestly enough that neither Christes Apostles no nor the Apostle Peter him selfe vsurped so much as one iote of souereintie in the Church, but onely tooke vpon them ministration of the glad tydinges of saluation, and of Christes holy Church, all their life long euen vnto the last gaspe of their liues. And therfore there is no reason why the Bishop of Rome should hereafter in maintenance of himselfe & his supremacie, alledge any more the supremacie of Peter, which is now sufficiētly apparant to be vtterly none, and alwayes to haue ben none at all in déede.
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.
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
