A17167:96
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.
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 ⟨image 32⟩selues aboue him. Nay rather they suffered sore persecutiō, the which they ouercame by patience, and not by violent withstanding, nor by practises and pollicies of malicious wylinesse: and gathered verie great Churches vnto Christ out of the whole world by preaching the Gospell ouer all the earth. S.
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.
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
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.
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,1 Peter, and Iohn, sayth that they séemed to be pillars in the Church. Not for that they were preferred afore all the rest, or had obteined a larger Commission: but bicause that hauing obteined greater giftes, they did more luckely and easly go through with all pointes of their charge (wherin otherwise, the residew had as good part as they) and therfore were had in greater price and estimation among the faithfull. So also were the Apostolike Churches which were first founded by the Apostles, worthely had in great price and estimation in old time. For their authoritie was of great credit with other Churches: not that they were beleued to haue superioritie ouer them, but bicause that being the first that were conuerted ⟨p. 27⟩to the faith, they kept still vnappaired, the faith which they had once learned of the Apostles, and gaue light to other Churches, by their purenesse and constācie. These thinges are set forth more at large by a very auncient writer called Tertullian in the prescriptions of heretickes. In which place also he not onely calleth Rome an Apostolike Church, but Ephesus also, and Corinth, and Thessalonica, and other Churches founded by the Apostles. And it is not to be douted but that the men of old tyme called Peter and Paule the princes of the Apostles: not that they were secular or worldly princes, or that they had dominion ouer the rest, or that they had obteined a larger commission: but bicause that being endewed by God with most excellent giftes, both in their sayinges and doinges, yea and finally in their writings and vertewes they shyned as most bright Cressets among the rest of the Starres.
