A tragedy or Dialogue of the unjust usurped primacy of the Bishop of Rome, and of all the just abolishing of the same, made by master Barnardine Ochine an Italian, & translated out of Latin into English by Master john Ponet Doctor of Divinity, never printed before in any language. Anno Do. 1549 ¶ To the most mighty, and most excellent Prince Edward the sixth, by the grace of God King of England, France, and Ireland, defendor of the faith, and in earth Supreme head of the church of England and Ireland Bernardinus Ochinus Senensis wisheth all felicity. ALthough god of his mere goodness hath given to your Majesty most rich treasures, most large kingdoms, special grace and love of all people, most high nobility of bludde, most singular ornaments both of the body and of the mind, partly coming only of God, and partly through his favour obtained also by your industry, beside other innumerable graces, which it hath pleased god to endue your hyghenes withal: Yet nevertheless all these things aught not, nor cannot be compared to that benefit, which he hath showed unto you, in giving unto you in such a dark world, and in so tender age, such clear light of Christ, that albeit in this world he was poor, low, dispiced, and crucified, and your Majesty is so rich, so high, in so great honour, and all kinds of felicity, Yet not only you knowleadge and take him for your Lord and master, but also you love him, and that in such sort, that for the love, which you bear unto him, you have such a godly hatred to his enemies, that following the blessed memory of your father, first with the favour of god, and than with the advise of your most dearest uncle the lord Protector, and of other your trusty and faithful Counseylours, you have driven him out of your Realms and Dominions him, who among all the wicked hath the highest place, and is most adversary to Christ, and therefore is he, and may wourthely be called Antichrist. Now remaineth nothing behind, but that with him you drive away also (as you have begun) his lies, errors, Hypocrisy, Symonye, Robbery, superstition, idolatry and all wickedness. And than if Pirrus, Alexander magnus, Anibal, Scipio Affricanus, and julius Cesar had noble victories and triumphs in this world, how much more shall your noble acts far pass all them, and their acts in the sight of God, angels, and men, for as much as you (being yet but almost a babe) shall overthrow the most mighty, most crafty, most wicked, and cruel tyrant, that ever was, or ever shallbe in the world, delivering your subjects from a long and miserable bondage, and captivity. And yet forasmuch as many (such as be blind, and do take him for their god in earth, where as they aught most highly to commend your Majesty for your godly proceadinges,) peradventure will speak evil of so excellent an act, I thought it my part, for the duty that I own to god, and to your Majesty to show unto such men the beginning of this their Papacy, and how it increased, and came into so high estimation among the blind people: So that they perceavinge their weak, false, ruinouse, and devilish foundation, may leave their faith, which they have in him, and give glory to God and to your Majesty, to whom I pray god to ●●unte a long and most blessed life. ¶ The parties, that do speak in this Dialogue, are these. i Lucifer, and Beelzebub. two. Boniface the third, & Doctor Sapience secretary to the Emperor. iii The people of Rome. The church of Rome. iiii. The Pope, & man's judgement and the people of Rome. u Thomas Massuccius the master of the horse. Lepidus the pope's chamberlain vi. Lucifer and Beelzebub seven. Christ and Michael and Gabriel archangel's. viii. King Henry the viii, and Papista, and Thomas Archbisshop of Cantorbury. ix. King Edward the vi. and the lord Protector. ¶ A Tragedy or Dialogue of the unjust usurped primacy of the Bishop of Rome & of the just abolishing of the same, made by master Barnardine Ochine an Italian, and translated out of Latin into Englyshe by Master john Ponet Doctor of Divinity Lucifer and Beelzebub. MY dear faithful brethren, and most enttierly beloved friends, for asmuch as I know how much profit ariseth of the labour & pains that you take in the world, be you well assuered that I would not have willed you to assemble here together in Hell at this present, were there not some great profit to our common wealth arising of the same, that moved me so to do. You know right well my brethren & friends how wrongfully and unjustly our enemy God (without any our fault or deserving) hurled us down out of heaven headlong, Esa●y. xiii● Luke. x. Apo. xi●. and also you know what grievous torment, misery and calamity we have sustained ever sin●e that time. And although he will needs reign alone in heaven, & cannot abide fellow to be joined with him in that kingdom but doth usurp it whole to himself alone: yet if he would have left to us some dominion in earth, this torment and misery of ours might better have been born. But whereas we had by much travail and business obtained and enjoyed, as it were by our prescription, of many years the dominion of the world: see you not how he hath sent the same son of his whom they call Christ, to mar all that ever we have made, john. xvij. and utterly to destroy that we have builded? do you not perceive how that fellow Christ being nailed upon the cross droweth all men to him: and do you not perceive what a number of men, which before were of our side, be now fled to him, there to be soldiers underneath his banner. If his Apostles being but twelve made such a commotion through out the whole world, what a ruffell think you will so many thousands make, whom they by their teaching have turned: Certainly by conjecture it should seem that the matter will daily wax worse and worse, oules this great mischief ●e wisely provided for inseason, else will it at length come to pass that our sceptre royal shallbe plucked out of our hands, and our dominion utterly taken away from us. But after long consulting and dyvising there is now come into my head a very handsome imagination, whereby we may destroy the kingdom of Christ, and stablysh our kingdom for ever. If we attempt to oppress the members of Christ with persecution and tirrannye, we shall that way but increase more and more our own sorrow. For as we be sufficiently taught by long experience, they be so pierced and led with a zeal to the glory of god, & so carried with a vehement heavenly spirit, that they contemn all thing saving Christ only. And this one thing seemeth much to be marveled at, that when they be spoilt for the glory of Christ, or banished in to exile, or loose their honour, their country, their substance, yea or their life also, yet they earnestly triumph and be merry, and they esteem it as a game won, and a joyful victory, rom. viii. Gala. vi. phil. ●. to suffer all kinds of misfortune for Christ's sake, so that the more sorrow we do unto them, the more glorious & famous they be, and we remain in more misery and confusion. And again there is one other thing both more hurtful to us, and more to be lamented, that is, the res● of the people perceavinge them to bear such ignominy and rebukes with so marvelous patience, so joyful hearts, and so constant a courage, be compelled to think thus with themselves & say: Truly God liveth, and worketh in them marvelously, if they had not an experience and a taste (by a secret moving of the holy spirit) of another life in Christ, john. iii phyl. i Gala. two. Heb. xiii. i john. u much better and happier than this present is, they would never be so desirous to be rid of this present life. And if it so be that we kyl one Christian man (as the fable is of the cutting of one of the heads of Hydra the serpent) there springeth as it were of the ashes of him a hundredth immediately in his place. When we intend to bring the kingdom of Christ to nothing, than we make it more nob●e, rich, and glorious. Now if we should attempt to overcome this our ancient enemies kingdom by reasons and arguments, we shall do nothing else but increase our own rebuke & shame. No man can withstand their wisdom, wherewith if our reasons be compared: truly they be very folishenes. Therefore it is expedient and necessary, saying that we can not overcome them in plain field with open war, to attempt their overthrow by art, policy, diligence, craft, subtlety, gyle, and prodition. I have conceived in my head a deceit of such weight and importance, that if I may bring it about after such sort, as I have devised it, there was never man saw, neither yet in the world was there ever any, that devised the like both for the strangeness and for the force thereof. I have devised with myself, to make a certain new kingdom replenished with idolatry, superstition, ignorance, error, falsehood, deceit, compulsion, extorsion, treason, contention, discord, tyranny, and cruelty, with spoylinge, murder, ambition, filthiness, injuries, factions, sects, wickedness, and mischief, in the which kingdom all kinds of abomination shallbe committed. And not withstanding that it shallbe heaped up with all kinds of wickedness, yet shall the Christian men think that to be a spiritual kingdom most holy, and most godly. The supreme head of this kingdom shallbe a man, which is not only sinful and an abominable robber and thief, but he shallbe sin and abomination itself, and yet for all that shall he be thought of Christian men a God in earth, Mat. xv. c. and ix b. Luc. nineteeen. a. john. twelve. f. xiiii. ●. ●. Timo. i a. phi. two. a and his members being most wicked shallbe thought of men most holy. God sent his son into the world, who for the salvation of all mankind hath humbled himself even to the death of the cross: and I will send my son into the world, who for the destruction and condemnation of mankind, shall so advance himself that he shall take upon him to be made equal with God. This is our counsel and witty invention, and it is not to be doubted, but that if the matter come to pass as I would have it (as my trust is that it will) we shall in short space see a revenging of that our old injury. Beelze. When I behold you most redoubted prince, and ponder your words severally with myself: you would not believe how much I am comforted, me thinketh that I am now so satisfied, and that I feel myself so presently eased, as though I myself had powered out all the boiling poison of my stomach against God. There was never creature that had a more witty, a more noble, or a more worthy devise, if the matter might take like effect, as me seemeth it cannot. For who would believe that the christian men (which excel in wisdom and judgement) could be brought to this point to believe that the kingdom of the devil is the kingdom of God? And that the supreme head of that kingdom, being the very great devil of hell, aught to be adored, and wurshypped for a God in earth, and his membres honoured for saints? Luci. O how goodly occasions many times men loose, and how goodly enterprises come not to such effect as they were purposed for, by the means of the weak fearfulness of men's stomachs, in that they dare not take the thing in hand, which they be afraid they shall not achieve? Such as be of haut courage, advance their mind studeing and attempting things of great adventure, and so with wit, industry, diligence, care and earnestness, at the last they bring things to pass, that be very hard to compass. My hope is therefore that even as God hath saved the world by Christ, so in despite of him I shall destroy the same, & that under the pretence & colour of the same Christ, by the means whereof men may be the easilier deceived. I will stir up the chief captains of my kingdom, that they may so by craft and diligence shadow, and cover superstition and idolatry with a fair face and beauty of feigned holy ceremonies and of good intent (as they call it) that men shall be made so drunken, and so amazed with this outward pomp and show, that they the●selues shall not be able to discern truth from falsehood, when they be drowned in the mids of the flood of idolatry and superstition. Moore over I have determined so to extol, and set up the carnal man in this my kingdom, and the light of nature, and the strength of man's free will, and his works, that I shall be hab●● to cast down Christ out of his place, and to bury his great benefit, and so to minish the profit of his grace, his righteousness and merit everlasting. And furthermore I will bring men into that madness that they shall think themselves not only able by their own power and might to enjoy the praise of righteousness before God, but also that the election and choice of their salvation shall depend whole upon themselves. All these things will I persuade to men under a pretence of a more perfect righteousness and honesty, and under a shadow of a better setting forth the glory of the name of God. And although the principal heads of this kingdom be full of darkness, of ignorance, of heresy, error, fraud, and lies, yet shall they shamelessly take upon them the usurpation of authority to make new and wicked articles of the faith, wrasting the holy scriptures to their crooked purpose, and yet shall they think themselves to be in a great clearness of light and truth. For I can easily persuade unto them that their church is the church of Christ, although it be nothing else in deed, but a very assembly of Satan. I will persuade unto them that they be the disciples of Christ, and the successors of Sayncte Peter, when in deed we be their chief masters, and they our vicar's & supply our rooms, and serve our cures in yearthe. Finally when in deed we reign in them, they shall think they have the holy ghost within them, so that although they be in a continual error, yet shall they persuade men that they are inspired with a heavenly spirit, and cannot err. O lord what a numbered of mischiefs and abominations shallbe committed in this kingdom, by reason of the wicked and sinful decrees, which shallbe made of governors of the same, when they shall glory that they have power to bind the conscience of man even of like sort as though they were hail fellow with God or rather better, and all this under the shadow of religion and holiness. I will 'cause them to be most cruel tyrants, and bochers of Christ and his choose membres, and that under a pretence of a zeal to the house of God. They shall attempt to hide their uncleanness, and filthy behaviour under a gay name of sole life, and shall cover their wickedness and abomination with an exceeding wide cloak of hypocrisy, and with a glorious shining title of religion and holiness. But what needeth so many words? The chief head of this kingdom shallbe directly quite contrary to Christ, and the membres of it, shall be open adversaries to the choose of God. But one thing my friends you must diligently considre, that this thing of necessity be always kept secret, else if men should perceive by any means this our counsel, all our labours should be lost, and all our enterprise frustrate. Doubt you not dear brethren but that if the thing come to pass, that I intend, there shall be such horrible and wicked viciousness in this kingdom, that the chief captains themselves could not abide them if they knew them to be so abominable as they shall be. Wherefore it is necessary that the greater the wickedness shallbe the more craftilier and coninglye they be anourned and set forth with some pleasant beautiful face of religion and a gay painted veil of holiness. Belze All these things we allow right well, and be also ready to obey your counsel, and to bestow all the powers of our wit and might to set forward this noble enterprise, howbeit first and formest we think it very expedient that you disclose plainly unto us all your intent and purpose, that we may direct all our labours and study to that end, and so to bring this noble enterprise about even as we will with the common consent of us all. Luci. Even as upon Christ dependeth the whole salvation of all mankind, so is it necessary for us to devise a supreme head upon whom may depend the whole condemnation of all mankind. And as the son of God for the salvation of the world did abase himself from the high state of his divinity, and endued himself with man's nature: of a like sort is it needful for the destruction of the world that there be some man which shall advance himself above Christ and above God himself, that men being blinded by stinking and filthy superstition may fear, honour, and obey a mortal man more than the very living lord. And more over it is necessary that this man be so furnished with all wickedness and iniquity that I may worthily say of him: this is my well beloved son, in whom is my only delight, hear him: Even as the heavenly father long agone did testify of his son Christ. Beelze. Me thinketh that I hear the lively image of Antichrist himself handsomely and properly described of you. Luci. It is even so in deed as thou sayest. Beelze. But who is (I pray you) so shameless to receive so wicked a dignity? Luci. receive it quoth he? This dignity shall be honoured and set forth with so much riches, so much pleasure, and so much abundance of things, so greatly befrended with noble men, so decked with honour and great wealth of this present life, that all the princes of the earth shallbe desirous to attain thereunto. And as for thabominations of this high seat, they shall so be covered with a gay glorious outward show of holiness, that they themselves, which shall sit in the same, shall not be able to know their own wickedness. Not, (a man would scasely believe it) they shall think themselves very gods in earth. As far as my wit will serve me, I think the Bishop of Rome the most meet instrument to bring about the thing that we intent. Because that Rome is the head city of the world, it shallbe no hard thing to persuade men that the bishop thereof is the head of all christian men, and the church of Rome to be mother of all other churches. And again thinsatiable ambition of the Romans, their craft, their malice and gyle, wherewith they be naturally infected, shall not be the only thing that shall help forward our purpose: but also the favour and grace that they obtain at the Emperors hands of Rome. Furthermore it is not unknown unto you that by reason of the manifold heresies which we have sown, in Africa, and in the east par●es of the world, what a numbered of bishops have fled to Rome for succour of the Emperor. The bishop of Rome (as a man that gapeth for this honour of the highest place) intertaineth all men very friendly, declaring tokens of kindness and love towards every body, in so much that some of a me●e simplicity, and other some by craft and fraud will be so desirous of the election and appointment of this high dignity, that they will be very glad to give their voice to the bishop of Rome. Who on the other part is so replenished with deceit and suttelty, & with such a botomles desire to be a Prince, that it shallbe easy for him with the help and favour of our spirit to attain to this most high dignity, namely because as you know they be sufficiently furnished all ready with learning, and also helped by the power and working of our spirit. The churches of the East-part of the world wereeasly infected with the heresies, that weresowen abroad, & because their heresis be now known to all men, they can not infect tother churches of Christ, which be more syncerelye instructed. But as for this church of Rome it must be infected by little & little not in the outward show, but in the inward bowels, and that so extremelye until it cannot be made more wicked (thoutward pomp and show and a certain form of the church of Christ being preserved) that by the means thereof, it may bring all other churches more easily into error, and may be the only chief breeding mother of error and wickedness, like as it shallbe taken for the mother of all other churches. Thus have I declared unto you (dear brethren and friends) all my whole invention and imagination: and I have opened also and set before your eyes the end whereunto we must direct all our labours and study. It rests now in you that every one apply his whole mind to the uttermost of his power for the performance of so noble an enterprise, and leave nothing undone, that shall seem expedient for the brynginge about thereof. Doubt you not but the time is at hand, when we may revenge our old injury against God. And for as much as he would not suffer us being most worthy creatures, to be fellows with him in heaven: Esay. xiiii Luc. x. Apoca. twelve we will bring to pass by our industry, that the vilest man and most cast away in the world shallbe above him in earth. And now that every one of you in his degree may the more cheerfully apply himself about this business, I promise' you, you need not doubt, but you may be well assured that we shall in short space bring the thing to pass that we desire. For in this point we have God himself favourable unto us, Mat. xxiiii who in sundry places of scripture prophesied that there should an Antichrist come, and now is the time expired, wherein that wicked head of Christendom aught to come into the world. Then if God will not be made a liar it is necessary, that at the last he come and be disclosed to the whole world. For with this whyppe God will scourge and punish the false christians. Who because they would not believe the truth, God of his rightful judgement will that they shall believe lies, and be worthily deceived as Paul hath written. two. Thesa. two. There were never, nor never shallbe more shining ceremonies neither more beautiful, whereby to allure men under a colour of holiness, than those shallbe, which Antichrist and his membres shall devise to be used amongst men. And know you more over, for a confirmation of their doctrine and living, that they may be more easily deceived, God will suffer many wonders, many signs and miracles to be showed by us, by reason of whom even the very choose shall be seduced if it were possible, as Christ himself hath prophesied, Mat. xxiiii. I am sure you have in remembrance how that in the beginning of the church of Christ when it was most pure, & a long ceason after, there were choose aswell in Rome for to be Bishops such men as were most godly, best learned in God's holy scriptures, and as most diligently and faithfully laboured to advance gods true word and his glory, but afterward when good discipline began to decay, and we had powered ambition, darnel, and dissension into the world, than were choose to be bishops by their own procurement, not such as were most godly, but such as were most worldly, most ambitious and crafty, seeking more their own glory and lucre than the advancement of god●es glory, and the exercise of their office, rather plucking from the sheep their milk, than feeding them with good pastures. So that the name of a Bishop now, is no more the name of a very painful office as it was in times pa●●, but of a great pomp & dignity. Furthermore they have ordained according to the example of the old patriarchs Abraham, Isaac, & jacob three new patriarchs one of Antioch in Asia, another of Alexandria in Africa, and the third of Europe in Rome. Of a like sort you know that a long ceason all Christian men in the church of Christ have been taken, for spiritual, sanctfied, & religious men, as they be called in the scriputure, and as they are in deed, for asmuch as they be hallowed in baptism, & dedicated to god to be his children, and to be led by his spirit. But the infidels, which be not of the church of Christ as men utterly without Christ be accounted (as they be in deed) profane, heathen, & ungod i But now of late days only a sort of cloisterers disguised men in apparel, and living from other men begin to be taken for spiritual, religious and holy men, though they be never so vicyous. All other Christian men be they never so godly, and replenished with the heavenly spirit, yet be they judged profane, and unworthy to touch their holy garments with their little finger. This wonderful dignity and magnificence shall set out the royalty and glory of our Monarchy and sole kingdom not a little. Believe me dear brethren we have a meet time, and opportunity for our triumph, for our glory and victory. God for thadvancement, and for thincrease, and establishment of his church gave to it the holy scripture for a rule to live by for ever: likewise for the increase, the enlarging, and confirmation of our church we will give unto it our decrees and Cannons, which although they be for the most part profane and wicked, yet shall they nevertheless not only seem good and holy, but also they shallbe taken for the very squire and rule, wherbi the holy scripture shallbe tried. Furthermore because God knew right well that his holy word is a thing most necessary above all other: he commanded his Apostles that they should preach through out the world the voice of the gospel, which in deed is the true chief office of them, which will be taken for the true ministers of Christ. For although baptism (as all men know) be a ceremony ordained of God both holy and necessary, yet was the Apostle Paul so diligent, and busied with preaching the word of god, that he christened very few with his own hands but left that office to other ministers. But now shall the time come, yea and it is at hand, wherein the chief heads of this our kingdom shall not only challenge to be the successors of thapostles, but also of Christ himself: they shallbe stricken with such a madness that they shall think it a vile shameful thing for them to preach the gospel, & therefore shall they substitute under them simple Sir johns', who for the fashion's sake shall pretend and do the outward ceremony of preaching, but the doctrine wherewith they shall instruct the people shallbe handled and infected after their own fashion. And as for the bishops they shallbe given all together to esteem things of the world and of the flesh. And yet to th'end that they may appear before men as though they were bishops, in deed, at certain times of the year they shall set forth sundry ceremonies with a great show to the people, which shallbe no less cold, dumb and foolish than wicked and superstitious, which shallbe framed, and wrought in our workehowse of hell. But briefly to comprehend an endless sea of matters in few words, know you my brotherne, that this kingdom of ours shallbe so pestilent & abominable, that it shall not only infect & hurt the church of god, the holy ceremonies & constitutions, true worshipping of god & the sacred scripture itself: but it shall also destroy & overthrow other liberal arts & sciences. Belzee. When I consider how short the life of man is it seemeth to me a thing unpossible, that one bishop of Rome, in so short a space should bring to pass so many mischiefs. Luci. Brother me thinketh that you be very dull. For this name of Antichrist is not the proper name of any one man, but is a common name to many, for notwithstanding that it is a fit name for all them, that be contrary and enemies to Christ, yet chief and above all other it agreeth to those bishops of Rome which usurp tyranny lordship and dominion above all other bishops. Now all the difficulty and hardness of this business standeth in the beginning thereof, that is to say, in giving a beginning to a matter of so great importance, and that same byshope of Rome may be found, who dareth give the first adventure to be called the head of all other bishops. If we may once obtain this at one of their hands, the rest will easily follow willingly, & daily will they find out new ways for the establishment of their dominion. Therefore let us all go now out of hand & every man prepare himself to do his endeavour according to his calling, & I as your chief captain will first prove. & foremost attempt to persuade this godly imagination of mine to Boneface the byshope of Rome, and I doubt not but that I shall obtain present favour of his carnal wisdom. Boneface the third. Doctor Sapience Secretary to Themperor. O immortal God how sweet and pleasant a thing is the glory of the world, truly it is more to be esteemed, than all worldly treasures or pleasure. I am the Patriarch of Rome, and have under my tuition and governance an infinite number of people: Who being pressed with any kind of affliction, strait they come running to me as thike as hops, they all honour me, they have their eyes set upon me, I have money at will, & I may have all kinds of pleasures at my commandment. If I could bring it to pass to obtain at the hands of Phocas the Emperor the dominion, and principality over all other bishops of the world: I would think myself to have attained even the very highest state of felicity, and happy life, that might be. If then I could not by wisdom, and industry bring to pass, that men should worship me as a god in earth: I might worthily be accounted a fool, and much unworthy of so great a felicity, but what shall I do? I can by no means disclose this my fantasy to any man, but I shall forthwith disclose this mine arrogancy, and he shall judge me a man full of ambition. But I see master Sapiens the emperors secretary mine old friend. Truly I could not have found a more fit instrument for my purpose: if he will be so good to me as to open this thing to the Emperor's Majesty, not as a thing devised and found out of me, but rather of his own head, as though I dared not so hardy of my head will or mind so great a matter. Sapi. God save your highenes' most Reverend father. Boni. You be very heartily welcome. What news? Sapi. Nothing but that all is naught. The comm●cac●on between Boniface Bishop o● Rome and Doctor Sapience the emperors Secretarye. Sundry letters there be brought to the Emperor's Majesty, the contents of the which doth declare that there is such a number of factions, sects, contentions, and of diverse kinds of heresies in the church of Christ, that without gods present help, the church will shortly be utterly undone. Boni. Your words give me both occasion, and incoragement to disclose unto you, as to my most faithful and dear friend, my whole mind and intent. I will therefore open unto you the secret and hid purposes of my mind. But because the matter is of great weight, first I will desire you to keep counsel. Sapi. Sir that is a thing, that belongeth to mine office, to keep secrets, for asmuch as I am secretary to the emperors Majesty a dignity whereunto I should never have attained, if I had not somewhat learned what thing it is amongst men, pryvyly or openly to whist or to talk. Wherefore be not afraid, say what you will, and think with yourself that you may safely say your mind to me, for assurance whereof I promise you faithfully that I will open it to no man, neither speak any thing thereof to any man living, but as you shallbe contented. Boni. For one epistle, and one message that themperor hath received of factions, and heresies, which abound in Asia and Africa I have received a thousand letters, and messages: for all good men resort to me as to their only refuge and succour, and I comfort them in their afflictions and calamities. Therbe many also not all of the best sort, which resort to my guard and tuition, some lest they should worthily be punished of their superiors for their offences: and other, that under the shadow of my favour they may be promoted to some dignity. And I of very humanity and gentleness can not but entertain them very friendly and show all tokens of kindness unto them, be they good or be they evil that come to me for refuge. It is not ambition that moveth me to this thing, neither gooe I about by this means to increase my private commodity, or to advance the worthiness of my dignity, (as God he knoweth): but christian charity, and a true zeal to God's honour moveth me to do this my duty: unfortunate had the Christian men been, which devil in those countries had not I helped them with my labour and diligence. There is none amongst them, who desirethe not thincrease and setting forth of mine honour, that my authority and help may be a stay unto them in such things as belong to their profit. But I of a certain natural inclination (I can not tell how) both naturally and willingly abhor all pomp and dignity. Yet to say as I think, and as my conscience giveth me to speak the truth, I fear me much jest all churches, not only they of whom I spoke even now, but our churches also in short space will be undone unless they be governed of some universal supreme head. You know right well, that where is no order, there of necessity must be confu●ion, neither can there be any certain order except there be a head, whereunto all things must be applied as to the chief state of governance. And to put you out of doubt, christen men be not now of that simplicity, and virtuous behaviour as they were in the beginning of the primative church, wherefore now it is necessari for them to have a head which may punish the evil, and reward the good. You see with your eyes how many sects and heresies be now in the church of Christ, and there is small lyklyhode of amendment, but that it shallbe daily worse and worse if some remedy be not found betimes, shortly shall ensue amongst men such a licentious and unbrydled liberty that every man will attempt to invent a new kind of religion of his own brain, so that every man shall believe what him listeth, & shall also refuse whatsoever shall seem contrary to his private commodity. Wherefore it is very necessary that there be some supreme head to reduce all men to an unity in religion, whereby all waves of opinions may of a Christian sort be calmed and ceased. Experience which deceiveth no man but is the chief maystres in consultation, teacheth this thing so evidently that it cannot be denied. Now that we have by sage conjecture espied it to be necessary to have one head in the church and christian common wealth: I judge that christian men will more willingly and readly admit and receive me for their head and governor than any other man, which thing may be compassed both more safely and better without business, if the Emperor would help it forward (being so profitable a thing as it is) with his royal authority, against whose will and pleasure as I dare attempt nothing: so would I not doubt but that if he would do this thing himself, it were no small means to increase his glory, and establish the continuance of his memory for ever, and also for thenlarging of his imperial dominion & dignity. For if I should acknowelage perpetual obedience, reverence, and fidelity to him (as I am bound and as my mind is to do) he might well think all the dominion and authority, which I should have, to pertain also to him. Now if you think it good to common with the emperors majesty in this matter when you shall see time and place convenient, (because I know that he lovethe you singularly well, and that he settethe much by your counsel, and I know how good you be to persuade a matter, and also I am well assured that you be my very friend) I doubt not but you shall easily bring to pass this my desire. And for my part, bysides that I should be always bond unto you, I would declare unto you in deed after no slender and mean sort how earnestly I love you for that I had received so great a benefit at your hands. And I will be plain with you, my desire is, that you will open all these things to themperours'emperors majesty as though they were first devised by you, and as though I had never talked nor spoken of them. For me thinketh it a wisdom: when I have obtained my suit to show myself as though it were against my will, that I might say amongst all men that I took not this dignity willingly, but by force and compulsion. Sapi. I perceive all that your highness hath in this plentiful oration declared, and I promise' you my faith, and true diligence for the compassing of this matter, and that my good heart, and mind shall appear to your highness to be void of all dissimulation. And as soon as I shall perceive what answer Caesar's majesty will make, I shall declare his will and pleasure to your most noble lordship, and because I am now even cloyed with to many businesses and am also sure that there be a great numbered looking for me at the court, I will take my leave of your highness oneles you will command me any other service. Boni. Nothing but that you will humbly commend me to Caesar's majesty. Sapi. I will with all my heart. I thought the time of my tarriance with this man to be a whole year long: he displeased me so with such a rolling rhetorical vanity of words. O Lord god that there can be so much ambition and desire of honour hide in the breast of a man, and that of a christian man, yea and of a bishop which will be accounted most holy. It is no marvel that he entertained so friendly all strangers that came to Rome, and often times praised them earnestly to the Emperor, for it appeareth by the matter itself that it was for none other purpose, but to obtain the favour of his neighbours, and strangers for the better attayninge to this dignity, which he hunteth for. And to cloak his hypocrisy with a gay outward show, he sayeth it is very necessary for the church to have one supreme universal head of the church in earth, as though Christ were not the true head of his church, or else did not regard things in earth, but sat in heaven idle and sleeping. He affirmithe also that if this head be not stablished in the church of Christ, it will shortly decay and be undone: but I am of a contrary judgement: if Caesar's majesty fulfil his ambitious desire the church of Christ will not only decay, but it will utterly fall down, as though it were plucked up by the roots. As though the bishops which be already were not sufficient for the churches that they have. And if there chance any contention to arise amongst them they have counsels, by whom to make an end of their strife and controversies. What knowelage can this false wretch have of the churches in Affryke? Or of the churches in Asia, where he was never in all the days of his life? but what talk I of Africa & Asia? How can he govern those churches that be in Europe whose language for the most part he understandeth not? By the reason of the great distance of places, & variety of the nations and men? Who ever saw one Crane guide all other Cranes in the world? Who ever saw a shepherd, which could alone feed all the sheep in the earth? He were worthy praise if he could govern his own well though he were not a whit troubled with caring for the rest. Who knoweth whether Wolves may be found in his own flock, and whether he may worthylye be judged the chief Wolf of all? It is not many years agone sense john Bishop of Constantinople attempted the same interpryse that he might be made the universal Bishop, whom the whole church did withstand, and namely Gregory the first this man's predecessor, who in his letters amongst other things written unto him. That the name of a universal Bishop was a foolish, wicked, proud, and a church robbing name, and if he should go about to usurp that name, he should do nothing else but make himself like to Lucifer, and be a fore messenger of Antichrist, in taking away the glory and dignity from other bishops his brothers, andso to trouble the concord, and unity of the faithful, and undo the church of Christ. Now if this ambitious fellow may by craft and sutteltie obtain that thing, which his predecessors with the common praise & consent of all men did most justly condemn in other, surely it shall not be done without great offence of all good men. This I dare be bold to say, that neither Affcyke, neither Grecia, neither the rest of the churches of the East will ever consent hereunto, but will rather resist and rebel amongst themselves: and so shall the seameles co●e of Christ be torn in many parts. This shallbe the first fruit which shall spring of this dyvelishe state & authority. Furthermore the churches either will not consent thereunto, or else if they do consent it shallbe by compulsion, because they may easily perceive how much mischief this marvelous tyranny shall bring with it. If all the tyrants which ever have been were joined together, they all never did so much mischief to the world as this one is like to do. I see plainly that this matter is a thing most pernicious and hurtful, whereof I aught neither to think, nor speak but only to put away so great a mischief from christian man's necks. Yet because I have made promise, I will see what the Emperor will say to it, and will talk earnestly with him of the matter, forasmuch as this ambiciouse bragger did declare plainly that he would see me well rewarded if I would do that lay in me to help the matter forward. Besides this, because he is named to be our countryman one of the Romans I am bound to promote his suit and purpose. And who knoweth what he will do shortly after for my sake if he obtain this dignity by my procurement. Truly it is not like that he will forget so great a benefit received at my hand. And be it that there arise contention amongst the bishops, what is that to me? Nay the more they strive amongst themselves, the more shall they need themperor's help with whom I am chief, and so my vantage shallbe the fatter. Therefore will I bring this thing about, and that with as much celerity and speed as is possible. Bon●. Sense I disclosed my mind to Doctor Sapiens, I have been wonderfully troubled. And who knoweth whether he will (in so weighty a matter as this is) keep counsel or not according to his promise. He hath a number of friends whom he will put in trust with some of my matters. And what if he open somewhat of my will in declaring the matter to the Emperor, but beit that he do none of all these things: yet can it not be but that Caesar's majesty of himself (as he is replenished with wisdom, & exceedingly practised in such kind of feats) shall by and by suspect that this arrow came out of my quiver, and that the matter was altogether of my divisinge, and so my craft shallbe espied, and I put to shame. Furthermore if it so chance that he obtain not my suit at the Emperor's hand, what have I then else done but disclosed unto him my botomles ambition to no purpose? But if he obtain (as I pray god he may) all men will say with one accord that I have brought it to pass with much labour & industry, and so shall the thing be left in writing to the posterity. And so shall I be both to men of this present age, and to them which shallbe in time to come a lawghing stock, and a jesting stolen. All men good and evil will have their eyes set upon me, and (as it were) point me out with their finger. I shallbe hampered in a thousand snares. And o●●e thing is greatest mischief of all, I alone shallbe the first beginner, and the chief original of all thabominations, which my successors shall commit in all the whole world by the reason of this tyranny. But why trouble I myself any longer with a rabblement of reasons? The die is cast hap what hap will: and I can not saving mine honour draw back again from my purpose: therefore me thinketh it more meet to stand to the matter stoutly tarrying to see the end. If the matter come to pass as I would have it (as I trust it will) I will find a means quickly how I may find friends plenty. The matter of itself telleth, & daily experience showeth, that all men hunt for the friendship of them who excel in riches, and authority, all though they be very tyrants. And to thintent that men shall the more embrace and magnify me, thinking me to be a Christ in earth, I will 'cause it by letters to be blown abroad over all the world, that this high dignity chanced to me both not looking for it, and all together unwilling to receive it, and that I would have received it in no wise, had not the zeal that I have to the house of god compelled me, that is to say to provide a remedy for heresies, factions, and an infinite number of other mischiefs, by the which the church of Christ is oppressed. But Master Sapience is come and his journey is towards me with speed, he seemeth very merry, no doubt he bringeth me some good news. Sapi. You're most reverent hyghenes should not marvel that I have differred and prolonged the time for answer to the matter, which I know to be to us both very pleasant, longer than either of us both did suppose. Truly the cause why I did so was no negligence, but rather that I might bring the thing to pass more diligently and more effectuously. I choase my time and place when I might best for our profit declare this matter to the Emperor. Yester night after supper me thought his Majesty was merrier than he was wont to be, he walked forth into a garden, and being there alone he called me to him a part. There he began to declare unto me his power, his riches, and to extol and magnify the greatness of his Empire & dignity, and further he opened unto me certain secret counsels, whereby he thought to increase his riches, & to 'cause his whole dignity royal to be the more esteemed. And I perceavinge this thing to make somewhat for our purpose did not only confirm and approve his intent, but also added this thing more over: that he now had such occasion and opportunity given him to increase his honour as never other Emperor had before him, so that he would speak but one word. Now because these words pleased him wonderfully: he desired me earnestly to declare unto him how, and by what means this thing might be brought to pass. Then said I: if your imperial Majesty would attempt to subdue the dominions of other princes you may not think that it would be brought to pass without much bloodshed, without great danger and difficulty. But you have now an occasion offered unto you of god, which if it will please you to take when it is offered, you shall not only without difficulty, but also with much ease and favour of all parts subdue all Christian regions. So that those people, which be furthest of shall come and submit themselves to your Majesty gladly and willingly. When I perceived that he gave very good heed to my talk, whiles I should open this hid mystery, first I declared unto him how the church of Christ was shaken and tossed with sundry miseries and calamities, and for none other cause but that it lacked one supreme spiritual, and vnyue●sall head in earth, whereunto all men that were afflicted with any kind of misery might resort as to a common refuge, and that all men both knew and desired this thing. I declared also how this head for the opinions sake of religion, (whereunto all men be naturally inclined,) should easily be received of all the whole world. And more over by reason of the thunder bolts of excommunication it should be terrible to all nations, so that in short space it should enjoy a firm & a perfect Dominion. Besides this I showed him that if one of the Emperor's subjects should be choose to be this supreme head, which should hung all together upon the Emperors will and pleasure, he should be a very meet instrument easily to compass the dominion of the whole world. And thus I came nearer by little and little to the communication of your most reverend highness. I did put him in remembrance how much you favoured his Majesty, and how meet a man above all other you seemed for this purpose, and again for the great eistmation in that you were bishop of Rome, in the which room you did now service with high praise and commendation, and also how much this thing was desired of very many men, which should increase the renown of the Emperor's Majesty with a great rejoicing of all nations. This thing also I added: Unless his Majesty would declare and establish this head by his authority, it would shortly come to pass, that some other would attempt the same thing, and bring it to pass he not knowing thereof, yea though he did gain say it, who (to his majesties great shame and rebuke) would choose some other which was no subject to his highness, but (so it might chance) his adversary and foe, that either would spoil utterly, or at the lest much vex the borders of the Roman Empire. In conclusion these and such like reasons prevailed so much with him, that being persuaded he interrupted me of my tale, and spoke to me before I had made an end of showing my mind, praying and beseeching me that I would go busily about this matter, & that I should come strait way to your highness in his name & so in his name pray you very earnestly that you would not refuse this condition thus offered, neither disdain to receive this burden what so ever it be. And this is true also I may tell your highness in counsel: The Emperor charged me privily that I should not tell you that he desired this thing so much for the private commodity, which might thereby to him ensue, but for the glory of god, and the profit of the church. Thus your highness hath the beginning, the midst, and th'end of my message. Bovi. My dear friend Sir Sapience, not withstanding that the last day I commoned with you somewhat hourly of this matter, yet after that I had weighed it more substantially with myself, I perceived it to be a dangerous enterprise and full of perell, & so hard to compass & so painful, that I have repent me more than a thousand times sense that ever I began it. So that if I could have conveniently brought it to pass in time, I would have changed my former purpose, and have desired you never to open your mouth, neither to Themperor, neither to any man else for this or such like matter. This I am sure is very true, that there was some heavenly spirit, that moved me as soon as I first spoke of this matter. But now am I in such a perplexity and doubt that I wots not what is best to do. For this is once, I love quietness, and my desire is to pass over the rest of my life in rest and peace without ruffylling and business. And on the other side again there is a certain zeal to the honour and glory of God, which stirreth and pricketh me, neither would I willingly resist the calling of the holy ghost. Then cometh in the authority of the emperors Majesty, whose beck, word and request, I take to be as a commandment unto me. Therefore tell themperor how that when I thought nothing less than this thing, you laid glory of the name of god to my charge, and at the last when you had proved the thing to me by exceeding strong reasons, that I could not refuse this heavenly vocation being freely offered unto me, without a manifest and open injury to gods holy name, and therefore that I was compelled to receive this offer. But of this one thing I desire you to move Caesar's majesty very earnestly, and you shall move it to him in my name, that is, that he will consider again and again, when I am advanced up into this high estimation, I shall have many earnest adversaries, whose darts he himself must defend, and also guard and preserve me in that place wherein I am by him placed. And I think it in very deed more wisdom, and more standing with both our honours, that even at the very first beginning neither he should grant, neither I usurp this supreme authority, for the avoiding of all tumult as much as may be. It is enough at the first that I be proclaimed chief Bishop of all. And afterward as time and occasion shall serve we will go on further a little and little, using dominion and authority meet for such a dignity. Therefore let him speedily 'cause the writings to be penned, and proclamation to be made throughout the world of this his determinat mind and pleasure. Shortly after will I come humbly to see him, and furthermore I will have in remembrance how much I am bound to you, and what I have promised you when time shall require. Sapi. All this shall be done, and far you well. Even as of late our bishop disclosed unto me his wonderful ambition, so now I perceive that he hath hide within him such an hypocrisy as never was herd of. I know that he runneth mad for this dignity, and yet went he about with his crafty glozing and deceitful words to persuade that he would never receive it when it was offered. Now seeing that he goeth about to hid it from me, unto whom he first opened it, how will he handle other that know not his deceytfulnes. Surely his shamles ambition deserveth no less but that I should let all the matter quail, which thing would be very acceptable to God no doubt. But we have wadid further herein than is easy for us to stoup it, being almost brought to pass already. Themperour himself is so amazed and drunken with my words, that by no means possible can I withdraw him from his purpose. And I myself who was the beginner and procurer of this matter am forced not to forsake my suit, but rather with my judgement to allow it, and with my diligence to perform it. What shall a man do? Such chance doth chance to them that attempt noughty matters. I will get me hence, the sooner I bring this thing to pass the sooner shall I be delivered of this noughty and painful fantasies. The people of Rome. The church of Rome. I understand by common report that the bishop of Rome is made head of all other churches by Phocas our Emperor. If it be true, he hath done a thing more foolish, more abominable, more perrelous & more wicked than ever was either done or herd of. The Emperor knoweth not how much ambition, gyle, malice, craft, and wickedness reigneth in him, he hath begun to brood in his bosom such a young adder as will shortly shot up to a mighty dragon, and will at length dig out his own eyes. This priestling in continuance of time, will so grow in ambition pride and boasting in vain glory that he will stablish his seat above the dignity of Th emperours. There will a time come, and it is now very nigh at hand when it shallbe needful for the Emperor if he will have his crown he shall ask it & receive it (if it please him to give it) at our bishop's hands, and that he shall come as an humble suitor to him and kiss his feet, and he (in the name of God) a very holy bishop shall trede with his foot upon the emperors throat. Neither will he be contented with all that ignominy but in conclusion he will strike of his head. It may chance peradventure that themperours'emperors name only shall remain unto him, but he shall not possess one foot of land which shall properly be called themperors. O lamentable state of thee O people of Rome. What misery art thou falling into? Thou shalt be taken from the great dominion and noble renown wherein thou didst flourish in times passed, and shortly shalt be made a driven drudge, and a vile slave of a most foul castaway priest. If our old aunceant noble hearted Romans should live in those days, how would they abide it when they should see, the sacred senate house replenished with so many wicked thieves? But I see the church of Rome coming out of the church of S. john Lateran, she seemeth to journey towards me, and I desiere very much to common with her. I have met her in good time. God save you holy church of Rome. The church. Wish you me to be saved when as I within this few days have got so much salvation and health by the reason of the wonderful dygnitie that I have received at themperours'emperors hands, whereby I am the mother of all other churches that the health of all the whole world dependeth upon me? Therefore must not I receive this thing of other, but communicate it to all other. The people. Sense I understood that our bishop is changed by the Emperor from most reverend to most holy and most blessed, I have been more troubled then ever was man, and many and sundry doubts doth vex my brain. The church. Show me your doubts and I will resolve you fully in them all, for you know right well that there is nothing to be doubted of mine answer, I am now made blameless so that I can no more err. The People. Tell me in good faith, had you never a beginning. The church. Yes without question. The people. And who was your mother that conceived you. The church. The church of Jerusalem, as it was forspoken by Esay the prophet. The law came out of Zion, and even so the word of god from Jerusalem. Therefore when Christ ascended into heaven there remained none other church in earth besides the church of Jerusalem, and she by the ministry of thapostles begat all other churches. The people. If the church of Jerusalem be your mother (as you confess her to be) how then cometh it to pass now that the self same mother is made your daughter? The church. O immortal god what a gross philosopher you seem to be? For even as you know right well that the self-same virgin Mary, is both the mother and daughter of Christ, even so am I myself the daughter of the church of Jerusalem, & also the mother of her and all other churches. The people. O how blind was I, now I perceive how the matter standeth. As the virgin Mary is the carnal mother of Christ, & also Christ's daughter spiritually, so be you where as in times passed you were the spiritual daughter of the church of Jerusalem, within this few days you are made the carnal mother of the same church and all other. Now then seeing you be the carnal mother of all churches, you shall as a carnal body be shortly infected, & so infected that in short time you shall deprave & destroy with your poison, rottenness, slander, and corruption all other churches as well as yourself. And when they all be once poisoned as you be, you shall beget them to hell, as in times passed the church of Jerusalem your spiritual mother begat you to Christ. surely I marveled how you could otherwise regenerate the church of Christ (which is governed with the spirit of god else is it not the church of Christ) except you gave unto it the spirit of the devil, for there is but only one holy spirit which continueth for ever. The church. I will be their spiritual mother, and as a spiritual mother I will comfort them, give suck to them and nourish them to Christ. The people. Nay you will suck all the blood from them, and if you fortune to give them suck, it shallbe with the milk of adulation and flattery. The church. I will make all churches rich. The people. Yea wis with iubileiss, pardons, and blissinges. The church. I will defend such as fly to me for secure when they be oppressed with other. The people. You will defend them in deed be it right or wrong if they bring money. The church. If there arise any doubt in matters of religion I will open it by and by. The people. With your own judgement against the word of god. The church. I will also punish them that will not obey. The people. You marry with your wicked decrees and decretals, and that with fire, whereunto you will commit them which confess the wholesome doctrine of the gospel which is quite contrary to your doctrine. I deny not but you may be so high above other churches in spirit, in faith and good works, and somuch profit them with your good example and learning, that you may worthily be called their mother and superior: but I am afraid lest all together chance clean contrary, and that there was never tyrant so cruel towards his subjects, as you willbe towards your daughters, and therefore not worthy to be accounted or called their mother. The church. Be it that I were as wicked as might be possible, yet shall I always be their mother, for that one prerogative the Emperor himself hath given unto me. The People. And what power I pray you hath themperor to make you mother of other churches if they agree not amongst themselves thereunto, but be all utterly against it? namely the churches of the east, in countries where themperor hath no power nor dominion? it must needs be therefore that you confess themperor hath the chief authority in spiritual matters, and even as he gave you this dignity wrongfully, so may he lawfully take the same away again from you. The church. Nay that will I never grant were it never so true. Fain I would have you persuaded in this point, even as the mother after she hath conceived and brought forth a child, she is always the child's mother, be she never so evil, neither can the Emperor 'cause her leave of to be a mother, or make her not to have had a child whom she hath brought forth, because that thing is once done and passed: of a like sort, after that I am once made the mother of all other churches, & that by Themperors' authority, Themperour can not bring it to pass with all the power he hath that I shall not be evermore the mother of them whom I have begotten. The people. And how may it be that you have begotten all churches, when it is evident that there was a great number before you, yea and that you were begotten of other? The church. john xix Nota. O braynles head. Knowest thou not that when Christ hung upon the cross and showed john to his mother, and said: woman behold thy son, forthwith he was made her true and natural son? so that after those words once pronounced it shall be always true that john was born of her? Now of the same fashion, when the Emperor showeth unto me all churches and saith: behold thy daughters, by & by an I made their true lawful & natural mother. And then began this sentence first to be true that they were all born of me, and therefore can it not be but that I begat them, and am their mother for ever. The people. Chryste by this word minded to declare nothing else to his mother but that she should from thence forward take john in stead of her son, and that he should take Mary in stead of his mother, as he always did, but his mind was not that she should be johns' natural mother as she was that conceived and bore him. The church. Lo now you come in with your tropes and figures: the words of Christ are simply to be understanded. Christ said to his mother: behold thy son, and he said to john, behold thy mother: so that it followeth well, Mary was johns' very true mother, and john was Maries very true son, but how this thing may be it behoveth us not curiously to search. Of a like fashion the words, which Christ spoke at his last supper when he there ministered to his disciples taking bread into his hands, and delivering it broken to them, that sat with him saying: this is my body, be semply and planly to be understanded: that is to say, that the bread is the very body of Christ, and not the bread is a figure of the body of Christ, of the very same fashion the emperors words must be taken when he showed me all churches saying: behold thy daughters, these words must be understanded plainly as they stand: wherefore I conclude that they be my true lawful doughtets, and I am their mother. The people. What? when you never begat them? I neither knew, neither cold believe that the Emperor had ever any such authority, that he could make that thing to be done, which was never done in this world, that is to say, that he could make you bring forth those churches which you never brought forth. If themperor have so great power that he can make those things to have been which were never, no doubt he can bring to pass also that those things were never which have been, and so may he 'cause also, that you never were, neither ever shallbe their mother. I would very fain that you could persuade the same thing, which you told me, to your monks and priests: that is, that the words of Christ are simply to be understanded without any trope or figure, as this other saiing of Christ is: some there be, which have gelded themselves for the kingdom of god, for taking it plainly they would geld themselves, and let my women alone undefiled, neither would they be stained with so much wicked filthiness, which thing they should more willynglye do, for that they so frowardly defend that they will take no wives. To possess things not needful appeareth to me not only superfluose, but also foolish. This would I learn of you, when themperor said unto you: behold thy daughters, what thing was it that he showed unto you. The church. All churches. The people. The churches of Christ, or the churches of the Devil? The curche. I am indifferent. The people. If it be as you say, I think he showed unto you the churches of Satan. As touching my part I dare boldly say there is no cause why I should rejoice in this dignity but rather lament: for whereas before I was your only son and heir, now when you have a meany of daughters, & you must give to every one of them their dowry, so that I shall remain a beggar. The church. Nay thou shalt be richest of all other, know you not the fashion of the turks, which selleth their daughters for a certain sum of money to them, that shallbe their husbands? so will I cell my churches and byshoprikes to them, that will give most money, and so shall the spoil of all other provinces come immediately to Rome. The people. Then will you commit simony, and nourish a den of thieves? The church. I told thee afore that I can not err, and so must thou believe if thou will't be accounted my son, yea although thou sawest me commit daily all kinds of abomination. The peo. This cannot be except I loose my five wits. The church Nay I would you should not only be persuaded that I cannot err, but also that I am most holy, & aught to be called most holy after such a sort, that he, which nameth me holy & not most holy, is to be thought not to speak of me. The people. Then when the Apostles in the Crede say: we must believe one holy church, we must not think that saying to belong to you. But I herded say not long agone a thing more to be wondered at, that our Bishop is made most holy of all, and most blessed of all other a god's name. The church Thou hittest the nail on the head. The people Then as concerning holiness he shallbe superior to Christ, who by the authority of scripture is named holy of holies: but this good blood of ours is called by the mouths of men most holy. Therefore should he not desire to come into heaven. For be it that he were there even now, more than blessed should he not be: and being in earth he is accounted most blessed. Wherefore he should not ascend to a higher state of felicity but rather descend to a lower. And it is marvel if thangels and saints, which be in heaven, come not with speed to Rome, and there begin to sue for this dignity of the Byshopryke of Rome, that they may be made more blessed and more holy than they now be. I herded more over that he is declared the head of all other churches. Thechurch. So it is in deed. The people. Had not then the mystical body of the church a head before now? If it were so it might well be accounted monster like. And I marvel very much how it could live? The church. O, Christ was the head. The people. Then the Emperor hath taken away Christ, and put our Bishop in his place? The church. Nay not so: but he hath joined this head to the church, and yet doth Christ remain. The people. That talk is more shameful. Was not Christ able to govern his church as an universal head? In the beginning of the primative church & a little while after, the church of Christ did flourish very much, and was wonderfully replenished, and yet had it none other head but Christ. He only as a true head did govern it, and that excedinglye well by the instruments of his ministers. May it come to pass at any time that Christ being wearied with his painful governance would now rest him? so that he now hath committed it to themperours'emperors discretion to appoint some suffragan, and helper in his stead? or else truly is he much displeased with his church, and loveth it no more, neither regardeth the governance thereof, but withdraweth his spirit from it, and so shall he be a liar in that he saith: I am with you to the worlds end. Furthermore, themperor as it appeareth is more careful for the church of Christ then god himself. For when god withdrew Christ from his church, themperor hath provided it another head. But according to the doctrine of Paul we be not ignorant that the militant congregation of Christ is as one body whose head is, was, & ever shallbe Christ himself. He as the only & true head hath governed it hitherto syngularly well, and will also govern it until the latter day of judgement, and even until such time as he hath subdued his enemies and put them under his feet. Think you that christian men be such bussards that they will believe Christ and his spirit to be taken away up into heaven as into a place appointed for his majesty: and is there contained as a triumphing head of the triumphaunte church? And for that cause the Emperor hath appointed another head of the church militant in the stead of him, that is absent? If it be so, you must of force grant, that theselfe same head, for asmuch as it is destitute of the spirit of Christ, hath the spirit of the devil, & so shall it be a devilish head. And if the church militant shall from hence forth have two heads, surely it shall be a thing like a monster. Neither can I perceive by conjecture how two heads being equal in power, and most contrary in condition, may quietly and safely live together, and govern at one time one special charge. Math. 28· verily it is to be feared, (so wonderful is the pride of our Bishop bread by the bone) that he will drive Christ out of doors from his own kingdom. But peradventure this thing is true: if our bishop be once made supreme head of the church militant, by the means whereof he may be esteemed above Christ: it may so be that he will suffer after a sort, that at the least ways he may use his service as he were a slave. But I can never be persuaded that he will suffer himself by any mean to be taken for an underling to Christ. The curche. Think not that his power hath any end. For even as all power in heaven and in yearthe is given unto Christ, so is it likewise given to him. The people. Yea, and further also both in purgatory and in hell. But speak no more of his power for surely he will take more upon him than I would wish. Another doubt I have whereunto I would have you answer me, if you can. Shall he be a common head to all other churches? Th● hurche. Yea verily. The people. Of late I learned of them that be seen in logic, that particular men be those, which labour and do any thing, but man that is comen and general to all men doth nothing. Then if he be a comen man he shall neither see, hear, perceive, nor understand, and so shall he be nothing else but a very block or image. The church. But thou thyself shalt well perceive, that he can see, hear, perceive, and work. The people. I believe it forsooth that he will swallow up largely, yea the riches of other churches. But tell me how that may be? That he may work being a man that is comen to all men. The church. He shallbe a particular man also. The people, Why then shall he not be one only, but he shallbe two. O what a fool am I, and how dull witted. Now lo I leave wondering. For as I hear say, as soon as he is made Pope he speaketh no more in the singular number but in the plural: so that he doth no more say: this I will do, or say, as they were wont in times past when they were but one man: but now he sayeth: we will do, and we will say, because that now he is made a double man. I am also resolved now in another doubt, whereof I should never have been answered if you had not made me perceive it. The church. What doubt is that? The people. I have heard many times say that after he is created Pope, he can not err as the Pope, but yet he may many times as a man err. The church That is very true. The people. Now I am sure of this truth, that as he is Pope and a common man, he can not work any thing, neither err. The church. Nay as he is Pope he worketh wonders, & can not err because of the holy ghost which is assistant unto him. The People. Then by your saying he can not be at one time a Pope and a man, for them might he at one time err and not err. He might err as a man, and not err as the Pope. Therefore at some time must he be a Pope and no man, and then can he not err. But yet can I not well perceive what monstrous beast this may be which is a Pope and no man, and again an other time a man & no Pope. And I marvel wonderfully, that they will rob the Popeshipe so much of so great a dignity, and so to leave him a bore man. Howe beit I believe in deed, (although of an other sort,) that no Pope can err, because that Christ ever hath been, and ever shallbe the very only and true head of his church, never shall there be any other Pope, or head of Christ's church. The church. I dare not affirm that our bishops can never be heretics. The people. Peradventure some have been. The church. If any such thing chance, in that he is an heretic, he cesses to be Pope. Yet is this thing true that you must obey him, and allow him so long for Pope until he be judged and condemned for an heretic, and be deposed from his Popshipe by the authority of a general counsel. The people. So that if he compel me to his wickedness, and command me to believe his heresies before he be deposed of his popshipe, I must obey by your judgement. Surely it is handsomely counseled of you. The church. Thou must obey him in things rightful & honest, & not in things that be wicked, even as you would do, if a man would force you to believe an heresy. The people, Even now you said he could not err as he was Pope: but he as Pope commandeth me to assent to his wicked opinions, and by your mind I must allow him for Pope, until he be deposed by thauthority of a lawful counsel. Wherefore it folowteh that I am bound to obey him, and to be an heretic as he is. The church. Thou shalt not trust him in heresy & wicked doctrine, though he would command them to you a thousand times. The people. And how shall I know when he favoureth and teacheth a wicked doctrine? for by your saying I must believe that he can not err, because that whatsoever he appointeth me to believe, I must determine it to be wholesome doctrine and infected with no dregs of wickedness. So that in this point I shall not follow the judgement of mine own reason. And if I should appoint the word of God to be judge, by your doctrine I shall not understand it, but after the Pope's pleasure and exposition. And if the Pope writ the scriptures wickedly, & expound them frowardly, as he is wont, and by that means frame some heresies, which he will give me, that am ignorant, to believe: shall I be bound to receive and honour them as Articles of my faith? for he must be as it were my refuge & succour, and a continual guyd & rule to declare holy scriptures. Yea, if the general counsel would declare him to be a wicked man, and worthy to be deposed from his office, yet aught I to allow him as Pope at the least ways until such time as he hath declared the general counsel to be lawfully gathered, and that he was justly condemned in that counsel. But I ask of you: is the Pope above the counsel, or beneath, or equal? The church. Above. The peo. Then hath he alone more knowledge and inspiration than the whole counsel. And therefore be it that the counsel lawfully assembled had condemned his doctrine for heresy, yet aught I rather believe him then the whole counsel, forasmuch as he is above them and more endued with supernatural light than they be. But tell me this one thing: you said even now, if the Pope were an heretic, yet aught I to receive him as Pope until such time as he were deposed by thauthority of a counsel. Now this question I demand of you: if it should chance the Pope to be an heretic, and yet not so declared by the counsel, whether were he in deed Pope or no? The church. If such a thing should chance, I dared not affirm him to be Pope. For then should he err in deed, & that in matters of the faith, & that as pope, but I said even now that he could not err as pope, although he erred as a man. The people. Why then should he no more be pope. The church, No truly. The people. And how or when did he loose his popeship? The church. In that he is an heretic. The People. If the matter be as you say there shallbe very few true Popes, no none at all. For a man can not be a Pope, except he be an heretic, if he were in no point else, yet should he be in this, that he must believe the Pope to be the supreme head of the church of Christ. But let us grant (although it be not so) that a man may be a Pope in deed, and yet no heretic. When I am not assertayned, whether he err in his mind or not, in matter that belongeth to our faith, I shallbe always in a doubt whether he be the true Pope or not, and therefore shall I also be in doubt whether I shall credit his words or not, and so shall I be always doubtful in my faith. The church. He is always Pope although he be an heretic in his heart, if it so be that he disclose not himself to be such a one. The people. What if he disclose himself to be an heretic to some other man and not to me. The church. Truly then should he no more be Pope. The people. Then forasmoche as I know not whether he have at any time declared himself to be an heretic or not, I shall have his doctrine always in a ielosye and suspicion neither shall I know certainly that he is Pope and can not err, because I shall never know certainly whether he have disclosed himself to some man to be an heretic or not. The church This shallbe enough for thee, to think him to be always a Pope to thee, so long as he hath not declared himself to the to be an heretic. But to such as he declareth himself to be an heretic, to them he is Pope no more in very deed. The people. Then if he declare himself an heretic to other men, and not to me, he should be a Pope to me, and not to other. The church. It is even so as you say. The People But my desire is very much to know whether he be then a Pope in himself or not? you can not by any means prove him to be Pope and not Pope, & all at once. For if such a word should escape your mouth you should perceive plainly that you spoke contradiction. Neither can you affirm that he is pope. For where as he did err before other, yea and that in the doctrine of salvation, than you must needs grant that he erreth, as Pope, which thing before you said could not be. Therefore you be forced to grant that he is not Pope. But I which shall never have knowledge whether he hath declared to other himself to be an heretic or not? shallbe in a continual doutinge whether he be truly pope or not, & so whether he can err or not, of the which thing there ariseth a certain trembling in my conscience, so that I shall never be certain and sure of the verity and truth of his doctrine. And so much the more shall I doubt, be it that he declared himself an heretic to me, because I can worse discern the true doctrine from the false and worse judge whether his opinions be heretical or not, namely because his word must be the first and chief rule of my faith. But let us now make an end of our disputations because the time is spent, and I must go to themperor, before whom I will power out my complaints against many ydel varlets who after they perceived the greatness of our bishope they run to Rome in shoals, to get some offices and benefices at his hands, and few there be that bring not their trulls with them, and such as do not, fall on wooing at Rome. But it were a heavy thing for me if Rome should be turned into Troy. The curche. Besides this noble dignity of our bishop, I am to much occupied with an infinite number of matters, of ceremonies, of suits, and controversies, & of other profane things, that I have no time left to scratch my head. wherefore now will I forsake you. But I will tell you one thing yet before I go. Sense this man was created pope I have been wonderfully vexed and sick both in body and soul, even as though I had drunk a potion of poison. And I can not well tell whether I got this sickness of to much joy wherewith I was replenished by the reason of the greatness of my promotion, or else of thintolerable burden of businesses which grow towards me daily. Now have I nothing else to say, but that I offer my new kinds of merchandise to be sold to you before other, and that better cheap than any stranger shall have them. The people. I thank you for your merchant like civility, and again I offer unto you my favour, and all my strength, and power to defend and increase the greatness of your honour. The Pope. Man's judgement. The people of Rome. The Pope. AT the last we be come to this high honour, which we have so much desired (and that is more to be wondered at) by the whole consent of all the people of Rome. I would never have thought such a numbered of the nobility would have come to gratify me and to increase my joy. They think verily that this our promotion shall increase and amplify their riches, and power not a little. But I am informed for a certainty that many foren churches were much vexed therewith, namely such as be of the East parts. Wherefore we understand that they send ambassadors (what they be I can not tell) to reply against the thing, and it may so be, that they will drive the matter to a disputation. Now is it therefore necessary for us to arm ourselves for our defence, and as in a matter of great weight, and importance, to use a witty counsel. Wherefore man's judgement (who art one of my pryvye counsel) with thee I think it best to consult. Man's judge. Truly sir I have tossed & turned all this matter in my mind again and again, & after long and earnest fantasyinge, I conclude that there is no more present remedy, to preserve, increase, and establish this your promotion, kingdom, and authority, then to contend, and earnestly to stand in it, that it is not the ordinance of man but of God. So that it is Christ himself, who hath ordained you to be supreme head of the church, and that with a whole fullness of power: otherwise shall you hang always upon the Emperor, who hath placed you in this high estate of honour, & by that means as he once gave it you, so may he again take it away from you. Moreover your Empire and authority cannot be stretched out further than the coasts of the Empire of Rome extendith, besides this all Christendom will laugh to scorn this feigned, and conterfect dominion. Crying out that Christ is the supreme head of his church, and that he alone is able enough to govern it well with out the help of an other head or of any other deceitful man, as he hath by his ministers governed it hitherto. But if you contend earnestly that it is Christ who hath put you in this place, you shall both be delivered from hanging upon the Emperor, and shall also be as far above him as holy and spiritual matters are to be preferred to matters profane and worldly. So that your authority being by this means established, you shall enter into all the coasts of the earth. There shallbe no Christian men in the world, but when they shall be persuaded that Christ was the author of this ordinance (who hath made you his vicar, & of whom you have received this high authority) but they will come to you of their own swing as though they would wurship this Godhead of yours in earth, and will glory that they may obey you. The Pope I would allow this counsel of yours very well if it might be brought to pass by any means that I could persuade so manifest a vanity to the world. Man's judge. The folishenes of man is grown so far now, accompanied with a wonderful deceit and wickedness, & I of myself am so subtle & crafty, that me thinketh it a thing easy to persuade, yea and that I now see the means how. The Pope. I desire of all loves, that you will tell me by some inkeling what thing it is that you even now mused upon, for you may well know, that it is my joy to talk of such things. Man's judge. If there could be one jot found in the holy scripture, whereupon we might lean for a proof that Paul the Apostle was ordained of God to be supreme and universal head of the church militant, yea though it seemed writhed and wrasted with the braakes of your authority, and drawn by violence to our purpose against the natural sense, & yet so that there were some likelihood therein: the victory were ours. For it is evident by the word of god that Paul was some time at Rome, & though he were then in prison, yet shall we persuade by all means possible that he was made Bishop of this City, whose office and dignity you have by inheritance and succe●syon obtained. I have occupied my fantasy to and fro, and have chewed this question diligently, and so at the last I perceive that there be many words in the holy scripture, which with a little wrasting would make the blind ignorant common people give credit to this vain opinion: that Paul was the chief of all the Apostles, and universal head of all the churches of Christ. And yet shall we not therefore obtain all our purpose. For the self same holy scripture is in other places directly and in plain words against us. Forasmuch as it is evident that Paul thapostle was none of the twelve Apostles of Christ: yea and when Christ was here in earth, he was his enemy and persecutor, and afterward also a certain space. Neither is it lykelye that Christ would ascend into heaven, but would first well foresee to his church, and leave unto it one certain head to be his vicar & occupy his room. This thing was very necessary for him to do. This last reason must we allege earnestly, and defend it stoutly, if we intend to obtain our purpose. But now have I devised a far better way. There be many places in the gospel which may easily be writhed to our purpose. That is to say, whereby some likelihood may be alleged, that Peter thapostle was pronounced chief of the apostles by Christ his own mouth, and was created supreme head of his church militant. Now if we could bring him to Rome, & make him Bishop of this city, it shall be an easy thing to persuade that you be his successor, and so shall we obtain all our purpose. The Pope. Will you attempt to bring Peter now to Rome: and he died so many years agone? This thing me thinketh cannot be. Man's judge. In case I should raise him up from death and bring him to Rome, and so in conclusion make him Bishop of this city, what would you say? The Pope. Marry I would withstand it with tooth & nail. Neither canst thou make him Bishop of this city, but thou shalt bereave me of this my dignity. Man's judge If I should make him Bishop, and yet rob not you of your honour, but rather establish you, and make you his successor, should it not please you? The Pope. Yes wonderfully. But I see not how that may be brought about. Man's judge. I have written certain epistles in the name of those christian men which were at Rome in the time of the beginning of the church, wherein there is often mention made of Peter as though he had been at Rome, and not only Bishop of this city, but also Pope, and universal head of all the church militant, as though sundry constitutions had been then by him made. And because you shall praise my wit the more I wrote all this gere in so wonderful old books, that for age they could scarcely hang together. There is no man that seethe them but they will judge, they were written a thousand years agone or more. Let us make the people believe that these books be newly found by chance in some old rotten library, and so when this rumour shall once be blown abroad, the common people will straight believe that Peter was at Rome. If there were none other cause, yet that he came for religions sake, on pilgrimage to saints relics, and to receive the jubilee and full pardon. The Pope. Yet is not all this enough. For be it that he were at Rome, that not with standing he departed after he had received the iubilye, and took his Popeship away with him, and so shall we no longer be his successors. Therefore is it needful that as you have brought him to Rome, and have made him Pope, so you 'cause him also to die at Rome. Man's judge Abide a while, this is the thing I went about: I have done this thing already. And for a confirmation of the whole matter, I got me an old skull bone of a dead carcase, into the which I did put a paper which had these words contained in it. This is the head of saint Peter the first Pope of Rome. Moreover I have compassed this head about with an other head of silver, and have so framed it with a great beard, that it appeareth verily to be saint Peter's head. And I doubt not but that this feigned matter may be easily persuaded to the people, if it be published abroad by your authority. The Pop● We must of necessity grant that Peter was crucified upon a cross, john. xxi. for so did Christ prophecy of him, now, it is well known that it was the use of the jews and not of the Romans to hang men upon the cross. Wherefore I see not how the people will believe that Peter was killed at Rome, and put upon the cross by the Romans. Man's judge Tush, men will not be so curious in other man's matters, to search every point of them so narowely. And again, we shall have a sure staff to lean to, whereunto we may always resort. We will say that god would have it so, that Christ's words might be fulfilled. Who can prove the contrary? Besides this I have many remedies, & means how to preserve, increase, and establish you in this high honour, as you shall see by experience, neither will I let any good occasion overslyp, that may be to your furtherance. Be it that there come Ambassadors to the city of Rome: I alone will answer them all as they aught to be answered. In the mean space shall you begin a little and little to publish, abroad that it is Christ, who hath made you Pope, and that you be the successor of Peter the high Bishop of Rome. The Pope. But what will then the Emperor say, when he shall perceive that we noise it abroad that it was Christ, and not he, which made me Pope? Man's judge. Our answer shall be that you were declared and confirmed the chief Bishop by themperours'emperors majesty, but yet that it was Christ, who hath placed you in so high a seat, even as he did your predecessors before you. But lo one whom you saw not, a gentle man called the people of Rome, I think he cometh to see you, and to do his duty. I pray you offer him your foot to kiss, that you may so begin to bring that thing into a laudable custom. The people. And even for the same very purpose, have I caused a red cross to be made on the over part of my foot. Man's judge. Although many think that to be done of you in despite of the cross, yet is it justly and well done to set the cross in the lowest place, yea and Christ himself also, that your glory may be advanced to a most high state. Namely for that we know the cross of Christ alway to be hated of the wise men of this world. And to say the truth, it had been more meet for you to have caused the cross to be set under the sole of your foot, if it had not been painful for you to life up your foot so often to all such as would kiss it. But I will withdraw myself for a time, that you may common alone at your pleasure with this son of yours. The people of. O happy and blessed am I, sense I have thus much favour showed me, that I may be suffered to come, and kiss these holy and blessed feet. The pope. In consideration that this benefit may be the more esteemed, we grant to you out of the treasure of Peter & Paul and other holy Apostles and saints forty times forty days of pardon. The people. A goodly reward, and we thank you highly, we thank you I say as speaking to many which be most holy and most blessed Popes. The Pope What meanest thou by that? That thou diddest call us most blessed and most holy Popes in the plural numbered? thinkest thou that we be many Popes? Seest thou not us only placed in this dignity? The people. Pardon thou me I beseech the most holy and blessed father. When I heard the speak in the plurell numbered, I thought that there had been two Popes at the lest. The Pope. Dost not thou perceive thyself to speak unreverentlye, thou sayest pardon thou me? understandest thou not that thou shouldst of nurtor, and dew reverence speak to us in the plurell numbered? And that because he worketh continually in us, who first advanced us to this high dignity, for we be not alone in working. Otherwise when thou shouldst speak by name to us, thou oughtest to speak in the singular number, and that because our parson and dignity is but one. The People. I beseech your holiness to pardon me, because I am not yet acquainted with these kinds of ceremonies. You have herded I think of the number of Ambassadors which be sent from soundry parts of the world, of whom a great company be come to Rome already. The Pope. For what purpose say they that they be come? The people. To reply against you, being offended with this high honour that the Emperor hath given you. The Pope We have received this popshyppe of Christ, and not of the Emperor. The people. Truly I heard say it was given you of the Emperor. The Pope. And who told the so? The people. Your church of Rome, of whom I perceived of late in communication, that it was given you of Caesar's majesty. The Pope. As concerning this matter, she is not advised what she sayeth. The people. And she saith planly that she cannot err. The Pope. Truth in deed, no more can she, when she is informed and instructed of me. You know right well according to the doctrine of Paul that a woman must be subject to her husband, i Cor. seven. and xi Ephe. u. and so far forth she speaketh well, as she receive the knowledge of him: of the same fashion the church of Rome speaketh well, and erreth not, so far forth as she receiveth instructions and knowledge of me: for she is my spouse, and therefore is she my wife. The people. Why how them, doth she not acknowledge Christ to be her spouse? The Po. Yes truly she is both Christ's spouse & mine. The people. This is the first time that ever I herded that one woman may have two husbands. I have herd of sundry men that hath had many wives, but I never heard of one woman that hath had many husbands. But let this pass, and let us return again to our former talk. And most humbly this one thing I beseech your holiness it will vouchsafe to tell me: How hath your holiness obtained this high Byshoprike at Christ's hand? The Pope. we will tell the. Christ being the head of the church ordained Peter before he ascended into heaven to be his vicar and successor. And because he came to Rome and brought his high Popeship with him, and dying there hath left the same to his successors, that is to say to the other Bishops of Rome in order: we now being Byshope of Rome have received of Christ by succession and inheritance this high Pontifical dignity power and authority. The people. I hear news now that I never herd before: Namely this that Peter was ever at Rome. I am of an exceeding great age (as you see) & have dwelled in Rome in Peter's days. And so desireful I was to hear news, that if ever he had come to Rome no doubt I would have seen him, and it had been for none other cause, yet truly would I so have done for his worthy names sake, wherewith he f●lled our City, neither would I have suffered the remembrance of him to have decayed, even as I have diligently preserved until this day fresh, the remembrance of Paul. No man can either think, or show what time he was here, and I absent. For I never went out of this city. The Pope. All the time whiles he was here, for the most part he was in prison, and therefore is it no marvel though thou sawest him not. The people, I have been always and am till this day exceeding quisitive, and curious in searching of news. My study is to know what is done everywhere, I range and wander even to the very prisons. It is not possible that such a man should at any time have come to Rome, and have been cast in prison for the gospels sake, but I should have heard of it. Howebit I not only never saw him, but more over I never heard of any man living that ever he was at Rome, saving even now of your holiness. The Pope. It may so be, that whiles he was at Rome he say hid in some corner. The people. How then preached he the gospel here, by thoccasion whereof he was cast in prison, and at the last hanged upon the cross? Besides this, if he were Byshope of Rome, how was he choose to that dignity if he were not known whiles he remained in Rome? The pope. Mark well this thing that I shall say unto thee. Thou must be circumspect and wise, when it shall chance the to reason of this matter. For the day may come, when we shall call the forth to be a witness in it. Which thing if it happen, we will the to say that thou didst both see and know him. The people What would you have me lie lustily? and so sensibly that every man might perceive it? The Pope. We absolve the of this fault, and further we let the to wit, that we do all these things of a good and holy intent, & for the glory of god. And this dare we be bold to say, that great honour & profit shall arise to the by th'increasingincreasing of our dignity. The people. If I be absolved of this lie, I can not but do for you in all other things, because that hereby shall ensue to me a very great commodity. But jest I should be taken with my lie, I would fain know what I shall answer, when I am asked, namely of the time when Peter was at Rome. The Pope. Thou shalt say that he dwelled at Rome still, after he came once thither until his dying day. The people. Being demanded when he came first, shall I say before Paul or after? The Pope. It is best for the to say before Paul, jest men should have occasion to think, that Paul was bishop of Rome before Peter. The People. Now call I to remembrance when Paul's cause was first heard here at Rome before Caesar's throne, all christian men forsook him, as he himself writeth in a certain epistle that he made to Timothy. 2. Timoi. 4. Wherefore it must then be granted that he was then forsaken of Peter for fear. Which thing seemeth not likely that there should so great a fault be found in Peter, who had so earnest & fervent a zeal towards religion, and full of christian charity, namely after Christ ascended into heaven, and replenishid him with the holy ghost. The Pope I could not remember so hard a doubt as this is. It is best them to say that Peter came when Paul was already examined. The people Again being demanded whether he were choose bishop of Rome in this city or not, what answer shall I make? The Pope Marry thou shalt constantly say yea. The people Well, then received he his byshoprik of men, and not simply & only of Christ. How then shalit be true that he was pronounced by Christ head of all other churches? The pope Thou understandest not this matter. Peter had ii bishoprics, one particular, & another general. The chief that is to say, the general: he received of Christ, whereby he is bishop & head of all other churches & bishoprics. The latter, that is to say the particular he received of men whereby he was the Bishop of Rome. The people, I have seen amongst them which profess monkey, when they go on their general visitation of the provinces committed to their charge, they will not be so general provincials, that they will take upon them to remove them away whom they found, but suffer them to remain, and do their office, as they did before, and they also be contented with their office of visitation. Of a like sort me thinketh if Christ had ordained Peter a universal byshope of all other bishops, his duty should be to visit all other churches, and yet to leave every bishop remaining in his own diocese, and he himself to be contented with his own office, and regard nothing to be created bishop of every sundry church. But I pray you this one thing, was Peter a bishope before he was made byshope of Rome and Antioch or not? The pope. He was but yet a general byshope of the whole church of Christ, and no several bishop of Rome or Antioch. The people. Then was he called an universal Bishop of Christ, and of his church, by the means whereof he was called a christian byshope, and not the bishop of Rome. The Pope. It is very true as you say. The people, Now marvel I very much, why after he was made bishop of Rome, he refused the first title, and received the latter, seeing that his last byshoprike was no cause why he should loose the first: that not withstanding he would no more be called the chief Christian bishop, but the bishop of Rome. And yet without controversy the first title is more worthy title than is the latter. And as for the first name and title he had it of Christ, the latter of man. If Peter at any time would have received and allowed to be called the chief christian bishop, surely your predecessors would have usurped and challenged the same title: Which thing because it is not done, but they be called the bishops of Rome, many men will think that neither they, neither any of their predecessors were ever universal bishop of all churches. For if that had so been, truly they would have changed the particular title with the more general and more worthy title, or at the lest ways your holiness should now at the last begin to be called, neither the chief, neither the Romish bishop, but a Christian bishop of Christ, and of his congregation, and created some private bishop of Rome in your stead. The Pope. You can not persuade us to be so much a fool, that we will refuse the byshoprike of Rome to run invisitation of churches hither & thither like Egiptyans. We will hold fast this byshoprike of Rome, and further more we will be, and require so to be accounted, the supreme head of all other bishops. The people. As for my part I am right well contented, and satisfied how so ever the matter go, neither did I move this matter for any other purpose, but because that name and title of a Christian bishop seemeth to me much more excellent, then to be called byshope of Rome. But and it may like your holiness, was Peter the first bishop of Rome? The Pope. That is without question. The People. surely I marvel much that Paul was so notable an Apostle, and so much esteemed before Peter, and yet was not made bishop of Rome. And another thing I marvel at much more, that although the church of Christ was at Rome, yea and that many years before Paul came thither, and many wise and godly men were in it (as it appeareth in the Epistle, which Paul written specially to them, where he saluteth them by name) yet that their church was so evil ordered, that it lacked a byshope. The Pop. There were bishops there, but Peter was not the first bishop of Rome: but the first chief bishop of all other, and he made an ordinance that all bishops of Rome, which should afterward follow him, should also be the highest bishops above all other. The people. verily I can not see from whence Peter had this authority to make such an ordinance, that all bishops of Rome should be Popes, and vicar's of Christ, although they were wicked hellhounds, me thinketh it had been done according to justice, & equity, if any should be ordained bishop above all other bishops, and churches, the same, should be choose by the consent of all bishops, and all churches. And this thing is most of all to be marveled at, how it may come to pass, that all your predecessors from Peter even until this day were highest bishops, and head of all churches, and yet used not they this authority? no there was never communication of it before this present. The Pope. Never think that that is so, as though they were not chief bishops in very deed: but because it was not needful for them to use their authority, and of a certain modesty, they declared not themselves chief bishops, as they were. But now there be so many heresies arisen in the church of god, such sundry sects, and dissensions that we have thought it necessary, for a remedy against so many mischiefs, to declare ourselves, what power we have by Christ, & so to use our most high authority. The people. I understand you well. Namely because the chief bishops of Rome (as I hear say) can not err. This one thing also can I not hide, which seemeth to me somewhat: if they have received this high authority of Christ, they aught by no means to keep it secret and hide, but to disclose it to the whole world, whether they used it or not, according as the circumstances of things, parsons, times, and places should require, and that should the more diligently have been done, for that it is now opened with a great offence of all good and godly men, and the worst point of all is, that men be not so foolish now a days, that they will give any credyt unto you. But I as a good child of your holiness, will always show myself obedient, and ready to believe you. And because I would trouble your holiness no longer with your blessed licence I will depart. The pope. And we now give the our blessing freely. Thomas Massuccius the master of the horse. Lepidus the Pope's chamberlain. Mas. YOnder I see master Lepidus coming hastily and cheerfully out of themperours'emperors court. I will wait upon him, to know whether he bring us any good tidings. God save you master Lepidus. surely you bring us some good news, as a man would judge by your countenance, you seem so pleasant and merry. Lepidus. I have so much joy trussed up in this breast of mine, that I can scarcely stay myself within my skin. Mas. As noble hearts of the world may be esteemed so much the more happy, the larger they spread abroad their happy state and felicity. Wherefore I beseech you vouchsafe to tell me whereof this joy of yours ariseth, that your joy may be increased even with the telling thereof. Lepidus. Why? is it your chance alone not to hear of the disputation, that hath been in the court of Rome? & of that triumph, & victory that we have obtained. Mas. I know nothing else, but that the last day I herded tell of certain Ambassadors, which came from sundry coasts of the world to Rome, which would reply with open mouth against this high authority of the pope. Lepidus. This day was there an open and a solemn disputation in the presence of Caesar's majesty of this matter, and in conclusion our men have obtained the high power of the Pope. Mas. I would fain know what reasons they had to bring this unworthy matter to pass. Lepidus. surely I know a great number of them, and some of them were such, that I dare not disclose them unto you, unless you promise me before to keep them to yourself. Mas. If they be such reasons, as may not be lawfully kept secret, you require in vain to keep counsel of them, and though I swore a thousand times, yet aught I not to keep it: but if I may lawfully and aught to keep it secret, you may have so much credyt in me, that you may believe I will keep counsel without an oath, if you think me a man not worthy to be trusted, then are you the more to blame to require an oath of me, from the which the Pope may easily absolve me, by reason of the high power that he now hath, howbeit I promise you by the faith of a Christian man to keep counsel, if I may do it lawfully. Lepidus. Forasmuch as I trust you not a little by the reason of our old frendshipe, I can not but disclose the whole matter unto you. When the holiness of our Lord & master herd say that the most part of the whole world was much troubled for this wondered dignity whereunto he hath attained, and that also their Ambassadors were come to cry out against it openly, he took this ways first, which appeared to make very much for his purpose. As soon as they came to Rome, he sent unto them secretly goodly flagons of the best wine, that could be gotten, of Maluesey, of wine of Tribiana, of S. john, of Grecia, and of Corsica. Mas. surely this was a goodly beginning, that he made to the strangers, whereby to compass, and overcome them, and (as it were) to clasp them by the very throat. Lepidus. He sent moreover a goodly present, and a beautiful of blyssinges, Pardons, jubilees, privileges, immunities, and very rich promesses of benefices, and of all other such gifts, which either he now had, or else should have here after. After this he sent unto every one of them clean remission a pena et culpa. Then he absolved them of their oaths, that they had made to such as had sent them. Mas Very well, that by the means thereof he might more easily corrupt them. Lepi Nay, that they being absolved, and set free from their oaths, might more easily, and freely styke to the truth. And so he caused his servants to say unto them, jest peradventure men should conceive some evil opinion of them. He signified also unto them that he was very joyful, when he herded of their coming to Rome, that they might see with their own eyes, and judge with their own knowledge, and know the whole truth of the matter, even as it was, so that at their return home again into their contreyes they might shine to other with the light of their knowledge, who peradventure should other wise remain in the darkness of ignorance or of some false surmise. Mas. And if he were not Pope, I dared be bold to say, he lied shamefully in so saying. For I am sure that the coming of thambassadors was as pleasant to him, as though one had hurled salt into his eyes. Lepi. And because the disputation of his Pontifical prerogative must be in the presence of Cesar, and the Pope's holiness for sundry considerations would defend it to be of God, and given to him by Christ, & not by themperor: he fearing jest by this means the emperors majesty would be vexed, signified unto him that he would proponde, and establish the matter after this sort: not because he did not acknowledge that he had this dignity only of him, at whose commandment he would always be, and recognize him to be his singular patron, and defender: but because he would deliver him from all suspicion, and slander, which many without cloaking did object, as though it were very evil done of him, which bestowed this honour upon one mortal man, And jest also other Princes, taking example of him, would likewise establish in their dominions sundry supreme heads, & that should breed schisms, and dissensions in the church of Christ. Mas. O what an assehead was he, if ever he would assent hereunto? Lepi Assent? Yea, and praise him also, even as though it had been a thing devised by god himself, and sent to him from God. When they came to the very disputation, themperor had a plentiful oration, where in he exhorted all them, that came thither to entreat upon that matter, to peace, concord, and unity. And when it came to the Pope's course to speak, because he would keep his state, he commanded master Hypocryt to speak in his name, and he so handled himself with counterfeited words, and gesture, and went about with such a force of eloquense to persuade them, that the Pope's holiness was not moved of himself to accept so high a state, but rather earnestly withstood it, and yet having an eye to the glory of God, and following the moving of the holy ghost, at length he took this heavy & sharp cross of the popship upon him, this I say he persuaded in such sort, that he had almost made me believe it was true, that he said. And so I my sell fe did many times assent to him in that he said, that if he could with a safe conscience leave this high authorytye, he both readily, and gladly would so do. But that might not be, because by that means he should do God great injury. But saying the matter was so, he was right glad that there was at this present a disputation appointed of so great and weighty a matter, whereby the truth there of might be known to all men. Thembassador of Constantinople his reasons. And thus at last began the disputation: Where first arose the ambassador of Constantinople, a very wise man, and with a loud voice said before the great audience there assembled, that all the churches of the universal world were highly offended with this wonderful and wicked primacy of the Bishop of Rome, which never was herd of before. And that Christ himself was the true and only head of his church in this militant exile: even as he is also the head of the triumphant church of the heavenly Jerusalem, and that he never ordained any other head. Wherefore it was to be thought that this wicked innovation was not of God, and in case it were ordained of god, yet could not this supreme honour belong to the bishop of Rome. Therefore was it not only a divise of man but wicked also, and wrongful, and therefore all together devilish and not to be suffered. Not a thing ordained of god, as all might perceive, that have any judgement, and so false it was that there could be any one word found in all scripture for the defence of this primacy, that there be a number of sayings directly against it. Then arose master Falsidicus, and interrupting the Ambassador in his matter spoke after this sort for the pope's defence. Nay in holy scripture there is not one word contrary, but many things be there, which make for it. first and foremost you know right well that Christ said to Peter. Thou art Peter, & upon this rock will I build my church. Now if Peter were made the true and only foundation, not of this or that particular church, but of the whole universal church of Christ, by thassent and apoyntment of Christ, it must of force be granted, that the church was sustained and governed by Peter, while he lived here in earth, and so was he the universal head of the church, as after him Peter's successors were, and be the true heads of the church. Hereunto Thimbassador made answer. If you fall a gestinge in an earnest matter, it is not to be commended in: matters of importance. But if you speak as you think, I marvel much that you be ignorant. Is it possible you should be in such an heresy, to think Peter was the head and foundation of the church of Christ, that is to say, of all the faithful? Truly if it were so, the church of Christ in times paste should have had a very feeble and week foundation, and many times should it have fallen by reason of the feebleness of so slender a ground. And again it is an extreme wickedness and plain idolatry to attribute that to Peter, which appertaineth only to Christ. Christ is only that proved corner, excellent, sure and stable stone, which according to the prophecy of Daniel shall break all the kingdoms of the world, D●ni. ●. Esai. xxviii. Psal. cxviii. and itself shall endure for ever a stable & strong foundation of the kingdom, and congregation of Chryste. Which thing is confirmed not only by the testimony of Daniel, but of Esay also, and of David, Mat. xxi. and by thauthority of Christ himself. And Paul Thapostle teacheth also the same very doctrine, when he saiethe, that we must be raised up in this holy building of the church, Ephe. two. not upon Peter, but upon Chris●e, the most strong foundation of the prophets, and of thapostles. The self same doctrine is established, and confirmed by the witness of Peter. And because that a number of light fellows might chance to stumble at this stone, i Peter. two. in so much that they should think Christ, during the time of his being in earth, was the foundation of his church, but when he was once lifted up into heaven, he left Peter in his stead: Paul thapostle, and most faithful interpreter of gods heavenly will, teacheth the contrary in especial words. When he sayeth: There can none other foundation be laid for the church of Christ besides, i Cor. three b. Math. xuj. c. that is already laid, that is to say Christ. And if Christ must always be the true and only foundation of his church, it must needs be confessed, that never was, or ●ls ever shallbe any other foundation of the church of Christ, and therefore none other true and universal head. Math. xuj. c Now when Peter had professed the very true confession of Christ, that he was the son of god, Ma●●. viii. d Luc. ix. c. john. vi▪ g i Co. x. a and Christ had said to him, thou art Peter, and upon this Rock I will build my church: he showed, and declared himself, to be the lively Rock, & strong foundation of his church, by the means whereof he began to be called Peter, whereas before he was called Simon, and all was by the reason of his confession, and of the revelation of the heavenly father, that he cle●ed by faith to Christ the strongest rock, and foundation of his church. The self same thing happeneth to all those, that believe truly in Christ which happened to Peter. For they are blessed, and have everlasting life, as Christ himself doth witness, and they may be called Peter's, because by the help of lively faith they cleave to the lively and unchangeable rock, which is Christ, even as Christian men have their name of Christ, and against them, that believe of such a sort, the very gates of hell shall not prevail. i par. xviii. ●● Ma. xuj. c. Where it is to be noted that gates were wont to be exceeding strong, and surely defensed, in the which gates judgement in times paste was wont to be exercised, and therefore when our saviour Christ nameth the gates of hell, he understandeth the power, and wisdom of his adversaries, or else trewelye he understandeth sin, whereby, as it were by gates, men enter in to hell, as though he had said, all the power, sutteltie, false doctrine, thretninge, and flattering of the world, furnished with their hell, and paradise shall not prevail against his church. And that Christ, by this rock, whereupon he said he would build his church, did understand, and mean himself. S. Austen doth writ in an homely which he hath written upon this place, where he saith. If Christ would have laid the foundaicon of his church upon Peter, truly he would have said: Thou art Peter, and upon the will I build my church. Although Chrisostome, and Theophilact do expound this place as though Christ would have the sound profession, & sound faith in Christ to be understanded by this word rock. Which faith may be called vn●yll this day the foundation of the church of Christ, forasmuch as the congregation of the choose cleaveth to Christ, the chief and true foundation of this church by faith. Now then because Christ is alway the true and only foundation of his church, and also that faith is the thing whereby we be joined to Christ, we must of necessity grant that it is as false as God is true that some men●e say: That Peter or some other bishop of Rome is the foundation of the church of christendom. Gala. two. b. Paul writing to the Galathians, saith not that Peter was the foundation of the church of Christ, but calleth him a pillar, as he calleth also james and john making him equal, but not superior. If there were ever any man that said, that Christ laid the foundation of his church upon Peter, if they were of right judgements, they minded to declare nothing else but that it was builded upon the faith of Christ, which faith the choose and elects have, even as Peter had. Mas. But my believe was always that Christ was the only one who ruled, governed, and sustained his church, neither can I persuade to myself the contrary. But that same master Falsidicus as far as I perceive doth fantasy that Christ governed and sustained his church for a season, and afterward intending to ascend into heaven, because he could not be at the self same time in heaven, and also sustain and govern his congregation, as though it had been one tired with ruling and laboringe, left Peter in his place, and so after them all the Bishops of Rome in ordinary succession. howbeit if men, and not Christ were the foundation of the church of christendom, which did sustain, and bear the same, trewlye it should have weak and very feeble pillars to leave upon, and so feeble, that it would not once, but more than a thousand times have been overthrown, namely because this thing is without controversy. When the Byshope of Rome is dead, there is not by and by another choose in his room, but some days at the lest come between, wherein the church of Christ should lack a head, though it never lacked one at any time else. Now may you perceive whether the church were then destroyed or not. And this dare I boldly say, if the church of Christ should lean upon men after this sort, as upon the foundation, hell gates had prevailed against it long before this time. Furthermore, if we were grounded upon men, and should trust to them as to our ground work, and foundation, we should be all accursed, according to the saying: Cursed be that man which putteth his trust in man. Iere. two. And then should not our church be the church of Christ, but the synagogue of Satan, and Peter should have erred exceedingly, Christ being lifted up in to the high place of heaven, and he left for the foundation of the church in earth, in that he exhorteth Christian men not to build upon him, but upon Christ the true and sure foundation, and ground work of his church. And this also is very true. Even as Christ did not only ask Peter: mat. xuj. c. marc. viii. d Luc. ix. c. john. vi. g. but all the rest of the Apostles with him, when he said: but whom say you that I am? So also Peter made answer in the name of all the Apostles, or else they all being demanded, should every one have answerid for themselves. But there was much communication amongst them at sundry times before, & they all confessed with one accord, that he was the son of God, although judas with a lively faith believed not so. And Christ at another time asked all his Apostles, will you also departed? john. vi. Peter only in the name of the rest made answer: Thou hast the words of eternal life. Which thing is evident of the words, that follow, to whom shall we go? we knew & believed, long agone, that thou art Christ the very son of the living God. Of a like sort he answered in the name of them all, when he spoke these words: Thou art Christ the son of God. And because Peter in the name of them all confessed Christ to be the son of god: you must grant that when Christ said: Thou art Peter, i Cor. x. and upon this rock will I build my church▪ that he spoke not only to Peter, but to them all, although it were in the name of Peter. As though he had said Peter only is not the lively rock, but all such, as following his example verily believe, and confess Christ to be the son God, be lively rocks, which be builded upon the unchangeable & precious corner stone Christ the only foundation of his church. Math. xxi. But I pray you tell me in good earnest, what said master Falsidicus to such things as were objected? Lepi. Would you know said he how Christ minded by these words to make Peter the foundation, and head of his church? Read the words, that follow, & you shall perceive, that he spoke to Peter, when he said: To thee will I give the keys of the kingdom of heaven. And whatsoever thou shalt bind in earth it shall also be bond in heaven: and whatsoever thou losest in yearthe, it shall be loosed in heaven. It is not to be thought but that Christ being most true of his promise performed most haboundantly that, whatsoever he promised Peter. And so must it be granted, that the keys of the kingdom of heaven were delivered to Peter, & therefore hath he power to open, and to shit up heaven, to whom so ever it shall please him, and to bring in, and drive out, whom he shall think meet, as he will himself, so may he loose also, and bind. And forasmoche as by the words of Christ Peter only had thauthority to lose, & bind, to open, and shut heaven, it followeth that Christ gave authority full, and whole to Peter, and ordained him only to be head of his church. Mas. If only Peter, and the bishops of Rome have the keys of the kingdom of heaven, and they only have power to open the same, forsooth I would not die, when the sea of Rome is vacant, and void of a bishop. For than should there be no body, which should open heaven gates to me. And I marvel more over of whom they gat the keys of purgatory, for it appeareth by their own confession, that Christ gave him none other ke●es, but of the kingdom of heaven only. But I could have choked him, even with one word. Lepi. How? Mas. Thus would I have said. Themperours' porter hath the key of themperor his court, and hath authority to open and shit: and the Mayor of a city hath authority to bind and loose, and yet neither of them both is themperor. Of a like sort, be it that Peter had the keys, & authority to bind and loose: it followeth not therefore that he is the head, and lord of the church of god, that he is equal with Christ, or else at lest his vicar of equal authority by whom our faith may be stable and sure, that he is the umpire and judge of all controversies, which arise in holy scripture. But tell me this one thing, what answer made thambassador of Constantinople to this thing. Lepidus. first he answered, that Christ gave not the keys even then to Peter, but promised them only, not doutinge but that Christ kept promise with him. But he was desirous to know of master Falsidicus, the time when he delivered the keys to Peter, and gave him thauthority to louse & to bind, & what words he said when he gave them? For by that means the truth might appear, what was meant by these keys, and what is this authority? To this master Falsidicus made answer: That he assuered Peter of them, when after his resurrection he asked Peter, whether he loved him more earnestly than the rest did or not? unto whom Peter made answer, saying. Thou knowest O Lord that I love thee, than Christ gave him injunction to feed his sheep. In the very self same hour he made him the chief shepherd and bishop of all souls. Then Thembassador of Constantinople smylinge said: if preaching the word of God be the fedinge of souls, (as the holy doctors with one assent doth expound it, it is with out doubt that that office was not only given to Peter, but also to all the rest of thapostles, and namely to Paul, who writeth in special words, that he laboured more than all the rest did in the ministry of preaching. Yea and Christ himself before he spoke these words to Peter, commanded the self same thing to all the Apostles saying: go you through out the universal world, and preach the Gospel to all creatures. So that it can not be said that the office of preaching was given by Christ only, to Peter, and to the bishops of Rome in ordinary succession after him, by whose appointment it should also descend to other. For than must it be granted that there hath been very few lawful and true bishops, which had lawful authority to preach, and so few that Peter only may be accounted the true bishop, which preached lawfully, and a few besides, who were by him appointed in such countries where as he preached. By this means Paul and the elleven Apostles, and such as were by them converted to the faith, neither were truly bishops, neither yet preached lawefullye, because they neither had their Bishopric, neither authority to preach of Peter. And more over none after the death of Peter should have been made Bishop, neither have licence to preach besides the bishop of Rome. And truly the bishops of Rome, have committed a grievous offence in that they have hid this large and great authorytye of theirs, that they had so necessary in the church of God. Then replied master Falsidicus, even as Peter (quoth he) loved Christ more earnestly than the rest of the Apostles, as it is plain by the words of his answer, when Christ demanded him whether he loved him more fervently than the rest did: so had he more authority given unto him over the sheep of Christ, than the rest of the Apostles. To this answered thambassador of Constantinoble. And where I pray you have you found that Peter's answer was to Christ, that he was more earnestly beloved of him then of the rest of the Apostles. Not withstanding that he was so demanded, yet his answer was only in this wise. Thou knowest O lord that thou art beloved of me. He said not: Thou knowest O Lord that thou ar●e more fervently beloved of me then of the rest. For so could he never have said without great suspicion of arrogancy, because it was unknown to him how much the rest loved Christ. But let it be granted that Christ was more earnestly beloved of Peter then of the rest: doth it therefore follow, that Christ gave him more power? Or in case he gave him more was it therefore most of all? For it is not all one thing to say feed my sheep, and to say, be thou head of my church, or else: Take thou more authority than the other Apostles. And as for that Christ demanded of him thrice, whether he loved him or not: it was done for this end and purpose, that his love being declared by thrice confessing, might countervail and somewhat make amendss for his fault. When he thrice denied him, he minded to have Peter's love sealed, (as it were) & warranted before he would commit unto him the cure of souls, that all men might know no man can be a good shepherd unless he love Christ earnestly. Furthermore if your reason were a good reason, it should rather follow thereof that Christ declared John the chief Bishop than Peter. For it is written of john, this is the disciple whom Christ loved. Wherefore if he were beloved of Chris● above other, he gave unto him more worthy gifts, & replenished him more abundantly with grace, and therefore placed him above the other, and namely for that he was more meet for the purpose by the reason of the excellent gifts, which he received at God's hands. And so much the more because it should rather appear, that John loved Christ more than the other did, & was loved again of Christ, & known him more thoroughly, & therefore more like to be judged worthy to feed the sheep of Christ. It maybe proved that Christ would have ordained him the universal shepherd, not only by reason of the noble light of the heavenly spirit, wherewith he was endued, and was always nigh and familiar to Christ, and amongst all the rest of thapostles he alone followed him to the cross: but chief for this cause, that when he was upon the cross he committed his mother unto him, in whom only (as you yourselves do confess) the lively church of Christ remained after Christ's death. For all thapostles were not a little afraid, and dismayed with that terrible & doleful sight of Christ's death upon the cross, accordingly as Christ had told him before. And if john were not ordained the supreme head of the church of Christ, then much less was Peter. Then said master Falsidicus will you see how Christ ordained only Peter to be the chief Pastor of all? Lu●. ●. Read the Gospel of Luke and there shall you find spoken only to Peter: Thou shalt be a fisher of men. Thereunto answered thambassador. And will you see how Christ ordained not Peter to be the chief Pastor of all? Read the Gospel of Mathewe, and Mark, and there shall you find the same spoken also of Christ to Andrew, and the two sons of zebedei. Wherefore it followeth that Peter only was not assigned of Christ to be the fisher of men. Yea and consequently not alone of his own sheep. Christ never said to Peter only feed thou my sheep, be thou only a fisher of men. To the only will I give the keys of the kingdom of heaven. Not, he never said so much as this: be thou only a shepherd and a fisher above the rest of thapostles. Take thou more authority than they have. But he said in simple and plain words, I will give unto thee the keys of the kingdom of heaven, and so he kept promise. Marry he gave the same keys also to the rest of thapostles. And that this is true it is evident. For Christ gave the keys to Peter and to the rest of thapostles after his resurrection from death, The keys were not given only to Peter. standing in the midst of them, when he had saluted them and showed his hands and his side that they should both see and know him that talked with them and delivered them the keys to be in deed very Christ the son of god, he said unto them as john writeth. Even as my father sent me, so I sand you. As though he had said: my father sent me in to this world that I should preach the gospel, as Esay the prophet said long ago. Therefore do I sand you even of the same fashion through out the world to preach this glad tidings, that I am nailed upon the cross, and dead for the sins of the whole world: that I am the only and everlasting redemption, and reconciler, who have purchased the favour of the eternal father to all mannekind by the price & ransom of my blood, and that all the sins of all the men in the world be pardoned and blotted out for my sake. The self same sentence Mark expressed, Mar. xuj. albeit it were in other words when he showeth how Christ after his resurrection from death said to his Apostles going through out the universal world, preach the gospel to all creatures. And Mathewe. Go forth, teach all people. Lucke writeth that Christ said: Mat. xxvi●i· Luc. xxiiii. it is written, and therefore it must be that Christ shall suffer, and rise again from death the third day: in whose name repentance and remission of sins must be preached to all people beginning at Jerusalem. It is plain that the Evangelists agree hitherto. john furthermore doth add that Christ said unto them, take you the holy ghost. Which thing Luke declareth after another sort, saying: that Christ opened their minds that they might understand the scriptures, which is the very true office of the holy ghost, wherefore he gave them the holy ghost, breathing upon them, that is (as Luke doth declare) he opened their minds and knowledge that they might understand the holy scriptures, and that was so done that they might know, and perceive, that the Gospel, which they should preach, was no vain or new thing, but true and of antiquity, spoken of before by the unfeigned sayings of the prophets. Rome▪ i Which thing they believing undoubtedly, through an earnest styrringe and motion of the holy ghost, should preach the gospel through out the whole world. Now afterward when he gave them the keys, john writeth that he said: whose sins so ever you forgive, they be forgiven them, and whose sins so ever you retain they be retained. That is to say: I deliver you the keys of the kingdom of heaven, and give you authority and power to open and shit the same, by the kingdom of heaven he understandeth the kingdom of grace, and the kingdom of glory. The sinful man was driven out of the kingdom of the heavenly favour, neither can he find any means or ways to enter into the same again but by faith. Rom. iiii. According to the doctrine of paul. Rom. x. He can not believe of the common sort unless he hear the word of the gospel, which can not be without preaching. So that there was authority given unto thapostles, and keys delivered unto them, that they should open the kingdom of heaven to the wicked, when Christ gave them authority to preach the gospel's, that is to say to teach that men be saved by Christ. Because that when they were sinners, and without the kingdom of the grace of Christ, neither had any way opened whereby they might enter: thapostles in preaching the gospel opened the gate of the favour and grace of god unto them, which guided them in the ready and plain way, whereby they might obtain to themselves the favour of god by believing that Christ died for them, by whose mean and help they are saved, thapostles did move, and stir men to give credit to this truth. And such of them as believed, entered in the kingdom of Chryste by faith, and the Apostles opened the gate unto them by preaching the word of the gospel, & did set open the way for their entry. But if the hearers of this preaching believed not: thapostles did shut the gate of god's favour, when they taught in their preaching, that unless they believed the gospel there was no hope of salvation, neither any other way or means, whereby they might entre the kingdom of the favour of god: Not withstanding they had done as many good works, as be in the whole world. And so is this opening and shutting, (as a man may call it) a losing and a binding, as Christ declared when he said to Peter, to the will I give the keys of the kingdom of heaven. What soever thou shalt bind in earth, shallbe bond in heaven, and whatsoeur thou lousest in earth it shallbe also ●oused in heaven. Mat. xxi. Now these keys, and power to open and shut, to loo●e and bind were given to the Apostles, when Christ said unto them, whose sins you forgive, they shall be forgiven, and whose sins, you retain they shall be retained. Not that the Apostles themselves should have power, and authority to pardon, and forgive sin, for that belongeth to God alone. And that should be a wondered idolatry and blasphemy to attribute and assign that thing to man, which belongeth to god only. Who is only he, that forgiveth sins for Christ's sake, even as it is only he, which poureth faith into us, and men be his servants and ministers, in that they preach the gospel and move men to believe. But the believing itself, and the faith itself, and the remission of sin, which is by it procured, is the gift of God. Then the Apostles had no power to remit and remain sins at their own will and pleasure. Neither to lose and bind, Ephe. two. neither yet to bring man in or out of the kingdom of God, when they lusted so to do: but they had power to preach the gospel, and to show that this preaching must be believed, and that this gospel must be embraced with a sound faith, if they intent to have forgiveness of sins at god's hands, and so to be loosed, & to enter into the kingdom of grace. For they only have their sins forgiven them, which believe the gospel: they only be loosed and enter into the kingdom of god. They had also authority to declare, that their sins were retained, which believed not the gospel, and that they only be bound and shut out of the kingdom of God. Luc. xxiiii. It is evident and plain by saint Luke, that this is the will and mind of Christ, who declarethe the self-same sentence with more plain words saying: Christ said to his Apostles that Christ must they, as it was written, & rise again the third day from death, and that repentance and remission of sin must be preached to all nations in his name. So that by this it is easy to be perceived, that Christ gave his Apostles keys and power, not properly to forgive sin, but to preach remission of sins to all them that believe through Christ. The self same thing may also be confirmed by the authority of saint Mark: who exponding the same sentence (although it be in other words) sayeth: that Christ said to his Apostles. Go through out the whole world and preach the gospel to all creatures: who so believeth and is baptized shallbe saved: and he that believeth not shall be dampened. Whereby it may be well perceived, that the authority & power which Christ gave unto his Apostles, was nor to save and condemn: but only to preach the gospel, and to show the way of salvation, in that they moved men to enter into that way, and they declared him to be within the compass of condemnation which gave no credit to the gospel, and went about to disuade men from this unbelief. These be the keys: this is the power which Christ gave to his Apostles, and not only to his Apostles, but also unto all their successors. Which thing doth evidently appear by the words of Christ, when he sayeth to his Apostles. That which I say to you, I say to all. Mar. 13. Neither seemeth it any thing likely, that he spoke that thing which he taught, to them only: but to all. Truly this is certain as saint Hierome wrote upon this saying. (To the I will give the keys of the heavenly kingdom). That the bishops & priests have thought hitherto, by the reason of their pride, and pharisaical arrogancy, that they had power to condemn the guiltless, and to deliver the guilty. But truly they be deceived all over the field. Because that the question is not before God of the judgement of the priest: but of the life of the sinner. Whereby he plainly declarethe, that the choice of binding and loosinge is not left in the liberty of the priest, but in the sinner, who is commanded to believe. The minister of God's word doth not absolve, but he publisheth & declareth man to be absolved: & likewise he declareth man to be bond and condemned unless he believe. Even as the sceptre royal signifieth a kings power, and the sword the empire: So likewise doth the keys betoken the spiritual governance of the kingdom of god. For whosoever he be that preach the gospel, be it whosoever you will: in that he preacheth, he doth all that lieth in him to open the kingdom of heaven to the hearers, whether it be openly or privately that he preach to one or to many. Moore over he delivereth all the believers, he forgiveth all their sins, he saveth them, and bringeth them into the kingdom of God, when he teacheth that they be free by faith, and because they believe, that their sins be forgiven them they be saved, and in the kingdom of Christ. Again on the other side, he bindeth all them, which believe not, he retaineth their sins, he condemneth them, and shutteth them out of the kingdom of heaven, when he teacheth them that they are bond, that they remain in their sin, that they be dampened, and shut out of the kingdom of grace by the reason of their unbelief. But this thing is worthy to be noted that there is two kingdoms of Christ in earth, whereof the one is spiritual, and can not be seen, wherein devil only the godly and righteous men: and another, that is much greater, wherein abide not only the good, but also all other, that be baptized, which will seem to be christians. Neither were the keys of both these kingdoms delivered only to Peter, but also to all the rest of thapostles, and by them to the successors of thapostles, that the ministers of the word of god might not only shut, and open the first kingdom (as it is before declared) but also the second. For they may suspend, and excommunicate sinners openly, when they amend not, a●ter such order as Christ hath appointed, and so shut them out of the second kingdom, and bannishe them the company of other christians. They may also lose, when they show forth tokens of penance, that is to say, they may declare in the christian congregation, that they be free, even as before they declared them to be bond: & by that means open unto them the second kingdom, and grant unto them the liberty to dwell and abide in the company of other christians, & with them to receive the holy Sacraments. Mat. xuj. au●. xviii. john. xx. ● Then were these the keys & this the authority, that Christ spoke of, when he said to his apostles, what so ever you shall bind in earth it shall be bound in heaven, and what soever you shall lose in earth it shallbe loosed also in heaven. The ministers also of the church of Christ may, and aught to enjoin penance to such, as be excommunicated at such time, as they convert and repent, that they may openly show tokens of a penitent heart, not that they may think thereby to satisfy & make a sufficient recompense for their offences in the sight of God, for the which Christ hath suffered long a go that neither they themselves, neither other following their example should any more commit the like offences, neither should withstand the correction of the church and of the ministers. But as touching the signs that be unknown and secret: the ministers aught not scrupulously to inquire for the knowleage of them. Nevertheless the man, that is troubled with this kind of sins, and coming to a sober and learned minister in christian knowledge, telling him of the trouble of his conscience, and requiring of him, what were best for him to do, whereby to be restored again to god's mercy. Then shall this Physician preach to the soul so repentant the gospel, and move him to believe that Christ is he who hath satisfied for his sins, Esa. liii. c Roma. iii c i john. two. ●. & also for the sins of the whole world. Which thing when the sinner believeth, immediately the minister of god's word openeth unto him the kingdom of heaven, and beareth witness that his sins be now forgiven him, and also the sinner so repentant may make a rehearsal and a confession of his faith before the said learned minister, and may demand of him whether that be a true and lively faith, which shall suffice to salvation. Then shall this minister open unto him the whole doctrine of Christ's faith, and so induce him to the true faith, and show him the way whereby he may attain to the right faith, and remain therein increasing continually. Then shall the minister open unto him remedies meet for him whereby he may preserve himself safe and unspotted from such grievous offences as he perceiveth him most inclined unto. And who so hath a true faith, goeth straight ways to Christ with the Samaritane, to tender present thanks in his presence. But who so hath not that faith, he shall always be a wicked man and an infidel though he confess himself every day a thousand times. This is the power, which Christ gave not only to Peter, Math. xx. c but to all the Apostles of his church, that is to say, to preach the gospel, to declare the remission of sins to all them, Mat. xx●i●v. c Marc. ●vi. b. that believe, and to hold in sin such as believe not, to minister the sacraments according to the word of god, & Christ's institution, and to punish them, Mat. xviii. b that offend openly, and will not repent, when they be entreated after such a sort, as Christ hath appointed. That is, first that they be excomunicat, and then, if they amend, to be received again into the christian congregation. This power being given by Christ unto his church is not extended but to them only, math. xuj. c▪ and xviii b john. xx. c. which be in this life, while they live here. And therefore said Christ, whatsoever you shall bind, or whatsoever you shall lose (not indifferently in all places, but in earth) shallbe bound and loosid. Wherefore it is true that the church militant hath no power upon them, that be passed out of this life, and rest in the lord. Neither gave he any authority to the church militant, to give pardons a pena et culpa, neither to ordain new kinds of wurshippinges, neither to devise new doctrines, or to make new articles of the faith, or to devise new commandments, and that upon such a condition, that men's consciences must be forced & tied to believe the same wicked decrees of men with a tyrannical pain, even to the death, to the sword, to the flame and fire appointed for the transgressors of the same ordinances. Christ said to his Apostles, you shallbe my witnesses not only in Jerusalem, but also in all jury and Samaria, even to the uttermost parts of the world. Act. i two. Luke. xxiiii. john. xv. And it is plain that witnesses must testify the treuthe, and neither add, nor take away from the same any word, namely when as the church of Christ is his spouse, Ephe. u. and she must be obedient unto him, as to her husband, and speak those words only, which she heareth of him. For Christ opened to his Apostles, and to the first beginning of his church all things, that seemed profitable and necessary to thobtaining of salvation, john. xv. Luke. xxiiii. john. xiiii. wherefore he said to his disciples. I have disclosed all things unto you that I have received of my father. The holy ghost opened their minds, that they might understand the scriptures, and informed and taught them all such things, as Christ had said unto them. So that it can not be without a very heynouse offence, that any thing should be added to the doctrine of Christ, and thapostles, and of the first most pure and sincere church. Wherefore either Christ is a liar when he sayeth that he taught all: or else were the apostles wicked, in that they did not put the rest of the articles of our faith into the Creed, which the bishops of Rome boast they could find out afterward, and that such articles (as they say) as be very necessary, besides a great number of precepts, which they have invented. The Evangelists also should have been wicked creatures, to keep hid things so necessary to our salvation. But neither were thapostles wicked, neither christ a liar. For both Christ taught all things necessary, and they delivered the same to men accordingly. And Christ commanded them precisely that they should teach the people to observe, and keep all those things, Mat. xxviii. Mar. xuj. not which they dreamt themselves, but which he commanded them. Yea and Paul thapostle determined all creatures, not human only, but celestial also, Gala. i jaco. i and angelical to be accursed, which preached any other gospel than the gospel of Christ. We be all born a new by the word of god, by the which thing only, as by a perfect and strong norishement, we live and continue. Now then when master Falsidicus thought the keys to be taken out of the pope's hands by unaunswerable reasons, by and by he clapped his hands upon his weapon saying. Read saint Luke, Luke. xxii. c. and you shall see how Christ willeth the disciples to provide for themselves two sword. Who making answer that they had twain in a readiness, Christ said they were enough. Therefore hath the Pope two sword, and the highest power upon both sides, the one spiritual, the other temporal. Mas O what a fine dialecticall wit was that? Truly this consequence and reason could not be answered to. verily I marvel much why they have not caused this long time saint Peter to be painted with keys hanging upon his girdle, and holding two sword in his hands, the one in the right, and the other in the left, to declare his chief prerogative, and so to make men afraid with that fearful sight. But tell me I pray you what answered the ambassador to this? Lepi He answered that Christ promised and gave to Peter, and the Apostles keys, and not sword, and that when Peter used a sword for the defence of his master, Christ himself stayed his unadvised rashness. Io. xviii. ● Because the kingdom of Christ is not of this world, neither is it worldly, and yearthlye: but heavenly, and spiritual. Neither was he sent of his father to reign in this world of a carnal fashion, Math. xx. d Mat. xxviii. Mar. x. e Luc. xxii. b as in a kingdom, but he was sent to minister and serve, and to give his life for our salvation. And forasmuch as he sent his Apostles even of a like fashion, as he himself was sent of his father, he sent them not as though they should reign in the world, but to be like innocent lambs amongst wolves. And to mind to stablish one supreme head in the church of Christ is nothing else, Math. x· b Luke. x. a but a crowning again of Christ with a crown of thorn, and when he is appareled with a purple and a kingly vesture, to deliver him to men to be made a laughing stock, as he was scorned in times passed of the jews, when he hung upon the cross. Therefore Christ foreseeing that his Apostles would be offended with his death, Mat. xxvi. c Mar. xiiii. d. john. xuj. d and would slip from that trust they had in him (as he prophesied to them before) he demanded of them, whether they wanted any manner of thing, when he sent them forth naked and destitute of all man's help? Luc. xxii. c And when they answered that they wanted nothing, he said: now then provide you for sword, Math. x. a Mark●. ●i. a Luc. ix. a as though he had said. Hitherto have I been your merciful master and governor, I have defended you, I have provided all necessaries for you, as for my beloved children, you lacked nothing, I took the tuition of you. But because within this short space, when you shall see me caught by the hands of the wicked, and bound, Mat. xxvi. c Mar. xiiii ●. john. xuj. d. & in conclusion die, you will be offended with that miserable sight, and will faint from that sure trust, that you have had in me hitherto, it is needful that from hence forth you provide for yourselves: and therefore I give you warning to prepare you sword for your defence, for the persecution that cometh upon you shallbe great. And when they showed two sword, & said master, lo here be two sword, Luc. xxii. ● Christ answered them rebukingly with a privy check, saing they be enough. This was a wonderful declaration and figure of the dullness of the Apostles, and of the clemency of Christ. Even as though tender infants should have showed their father two spears made of reeds, and then ask of him, whether that spears of reed were sufficient to overcome an exceeding strong army: unto whom the father should answer with a smiling countenance, saying: yea, they be sufficient, as though he had said: O you tenderlynges think you that spears of reed can prevail without my help. Now is it here evident, first and foremost that Christ gave not sword to his Apostles: Gene. 9 a Ezech. xi. a Math. xxvi. Luke. xxii. john. xviii. Apoc. xiii. whereof it followeth that he gave them not the supreme power, and authority both spiritual and temporal, which is shadowed (as you hold opinion) by these two sword. And more over Peter only made not thanswer: Lo here be two sword, but the disciples, as Luke plainly doth witness. Neither is it read any where that Peter alone had two sword. And although it were so, that the highest supremacy where shadowed by these two sword, yet may you not by any means infer or go about to prove thereby, that the same authority belonged only to Peter, but to all thapostles jointly: and the whole church together. And yet can I not perceive how these reasons hang together. Christ said checkingly that two sword were enough, ergo Peter had the supreme authority both spiritual, and temporal given unto him. Then would master Falsidicus without doubt have made some preaty answer, as his fashion is, if the Pope had not commanded him to hold his peace, fearing lest this hateful disputation of both sword should offend themperor. Whereof he said to Falsidicus, that it was sufficient for this present to retain the one sword, that is to say the chief dominion in spiritual matters, & to permit the other of temporal matters to Caesar's majesty. Mas. A wonderful liberality. Lepi. But you must know, that he granted this but for a time, yea and against his will. For his left arm is weak and small, because he is not accustomed to use it, but let him alone, & suffer his strength with a little excercise to come to him, and ye shall see him halt and lame as he is, shed more blood alone then all themperors of the world, though you put them together. Then master Falsidicus finding other matters to talk upon, said. You know right well master ambassador that Christ keepeth promise: and if he give a name to any man at any time, that name is not a void name, it is not the bore sound of a voice, but the truth of the thing itself is also agreeable to the name. And because Christ said to Simon, from henceforth thou shalt be called Cephas, Mat. xxvi. c. which by interpretation signifieth a head: you must of necessity grant that Christ gave in deed that, which he promised with special and plain words. Simon was called Cephas, john. i d that is to say a head, than it followeth that he was a head by the name, that Christ gave him, ergo he was a head in deed, that the truth might be agreeable to the name. To this thambassador answered. Truly you be worthy to be burned, for if you burn them, which deprave the writings of thapostles, what aught you to do to them, which pervert falsely the words of Christ himself? Christ said to Peter thou shalt be called Cephas, and Cephas is a word of the language of the Syrians. Which is as much to say as Petra that is a stone. But you depraving the holy scriptures, say that Christ said, thou shal●e be called a head, & this do you to th'end that you would draw all sentences (as though it were haling them by the neck) writhing them to your perverse purpose, and in the mean time corrupting the truth, and the majesty of holy scriptures. Mas. I marvel that he was ever afterward called Peter, and not rather head, if it be so that this name Cephas signify a head, and not Petra, which is a stone, as master Falsidicus did contend. But tell me I pray you was he not ashamed to speak any more? Lepi. Nay then he seemed but as it were to begin to prove the primacy of Peter. Mas. And what thing brought he therefore? Lepi. First & foremost thus he said. Even as it is evident by the scriptures of the old testament that the first begotten, was the Lord over all his brethren, even so because it is evident that Peter was the first begotten of Christ, he must be lord over all the rest, & supreme head of the whole church of Christ. Which thing may be proved by that, that Peter as the chief & most worthy parson speaketh always first for them all: and amongst the rest he was always accounted, and named the first. Yea be it, that it could not be proved by any word of God, that Peter was declared supreme head by Christ: yet aught we to believe it, forasmuch as we must assuredly persuade ourselves, that Christ ordained his church well, and therefore that it was done by a certain ●eason & order, for where as a certain order is not observed, there must all things of force be full of confusion And certain order can there none be, where as there be not degrees of men higher, and lougher. But where as there is a higher degree of men, there must you ascend and come to one, as to a supreme head, that the nature of order may be preserved, which because it can not proceed so far, but that it must have an end, unless there should be some supreme head established, it should come all together to nothing. Now likely it is not, that Christ appointed any other head than Peter: ergo Peter was the supreme head. The self same thing may be proved of the order of natural things, where all things be referred to one, as to a chief beginning and original cause. For not only in any civil governance of man (if the common wealths be well ordered) there is one supreme head: but amongst brute beasts also we see this dignity of order observed. Bees have their king, who govern the base sort of the common people, and oversee them to do their duties. The Cranes have one chief guide▪ whom all the rest doth follow. The sheep also have their shepehard, john. x. whose voice they know, & whom they follow, and at whose commandment they be. So that, look how much the church of Christ is more excellent, & more perfect, than other things, that belong to man, and is also better governed, so much is it the more likely, that there must be one supreme head in it, at whose commandment all men must hang, as though he were a God. To these reasons the ambassador made answer. If the first begotten amongst thapostles aught to be lord of all the rest (as Falsidicus said even now) for as much as Andrew was called before Peter to the office of the Apostleshipe, Peter should not take the lordship away from him, which of right should have a better title to it. But truth it is, that Christ is the first begotten amongst his brethren, & he is only the lord of all. And all the worthiness of the first be getting, which was shadowed in the first begotten of the old testament, is fulfilled in Christ himself. Now because that the kingdom of Christ is altogether spiritual, he may be accounted greater, higher, and more excellent, not that is first born to Christ in this world, nor he that is richer, or more noble after the flesh, not he that is better learned: but he that excels more in godliness, & hath received more light and strength of the holy ghost. And although Peter used often times to chop in, and speak first by the reason of his boldness, his zeal, his earnestness, and age: yet followeth it not of that, that he had authority and dominion over the rest of the Apostles, neither that he was their Pope. Neither is he which speaketh first in any congregation to be thought the head of all the rest. For then in deed should Peter have been Pope not only before Christ gave him the keys, but also before he promised him them, because that often times long before that time, he spoke before his fellows. And Philip also, and Andrew, and Thomas, and the rest should by this reason have been Popes, all the which spoke first a● sundry times. And although Christ when he numbered the Apostles, john. vi. xi and xiiii named Peter first, yet is it not necessary, that therefore he should be Pope over the rest. Even as our Bishop of Constantinople hath spoken first in sundry counsels that hath been, and hath also been taken for the first Bishop, because he spoke first, and sat first in the congregation. And yet for all that was he never judged Bishop over all other bishops, neither yet their head, (which you challenged to you by tyranny) I grant truly that Christ did set in order, and governed his church wonderfully well, and that it hath go forward in a wonderful order, so that I ●an not deny but there must be some supreme head in that church. But that head is Christ himself (as Paul testifieth) who by his spirit is present with his church evermore, and governeth it after a more wonderful fashion than man's understanding can comprehend. Neither is it needful to dream of any other universal head in earth, for Chryst himself without any other Popes, governeth his church by his ministers most wonderfully, but let us grant that Christ declared Peter to be the head of thapostles and of the first church, at the which time because they were very few he might right well govern them all. But now when the church of Christ is spread abroad through out the whole world, it is not possible for him to know them all, or to visit them all, to understand their tongues, to hear their matters, to provide for them all, and govern them all well. One crane may well be the guide to other xxu crane's, or else peradventure fifty, but me thinketh, that it is a thing unpossible that all the crane's in the world should follow this one crane as their only guide, yea and be it that they all followed this one, yet doth not that prove that this one being guide is the head of all the rest. Of a like sort say I of the bees, amongst whom it may well be and is, that one be, be king and governor of all the other, that be in the same hive, as a bishop may be the governor of all the souls that be within his diocese. But yet as it can not be that one be should govern all the bees of the world, so neither can it be that one bishop of Rome can have the cure of all the souls in the world. Mas. Will you have 〈◊〉 say to you, what I think? This bishop of ours ●●meth to me a very ass, and without all judgement and perseverance, and this is my reason, that moveth me so to say. I have seen many times, & have proved by experience the thing, that I shall tell: when one shepherd hath the charge of a thousand sheep, it is as much, as he is able to do, to feed so many and order them well, but the same shepherd can not 〈◊〉 syxe or eight thousand, and yet much less, an hudreth beasts, and a thousand sheep together, and yet much less a thousand sheep and a thousand beasts, an hundreth oxen, an hundredth kine, an hundreth asses, & an hundredth swine. But this bishop of ours will be the universal bishop, and shepherd of all Christian men, amongst whom be found not only beasts innumerable, but asses also, and kine, bores, and swine, and an infinite number of foxes, and wolves. You know that I am the master of his horse, and am fain sometime to spend a whole month to tame one fierce beast, or before I can bring a mule to her true pace. And he will take upon him to tame all the whole world, and he thinketh to bring it to pass, that all men shall walk right the same way that leadeth to god. But I pray you tell on the disputation's, for in hearing you recite godly their reasons (in the name of god) I am more and more strengthened in the truth, Lepi. He brought more over an argument of the chief priest of the jews, saying: it is plain, that the old testament is a figure of the new, now then, as they by the will of god had one chief priest above all other, so the christian men now a days must have one Pope. And he must be honoured, & set forth with such beauty and glory, that the kings of the world (as the prophets have spoken before) shall come to wurship this marvelous godhead in earth. And furthermore all christian men shall come to Rome, as to a spiritual jerusalem, which was shadowed by that earthly Jerusalem, to obtain salvation, and receive heaven at the Pope's hands. And then he said thus. Now me thinketh that I have confirmed, and establish sufficiently the Popeshippe with these reasons and authorities, that I have alleged. Wherefore now will I make an end and give place to other: And to conclude of this, I am sure that the ambassador can not find one word in the holy scripture that may make by any means against this primacy once planted, and established. Then thambassador made answer in this wise. The jews were but few in comparison of the christian men, who if they were this day compared with them, they should appear innumerable. And again, they were all knit, and joined together in one narrow place, but the christian men this day be despersed through out the whole world. Wherefore that thing, which according to the will of God was meet for them then, (that is to say, that they should have one chief priest in earth) can not agreed now with us of these days. Moreover the high priesthood of the jews shadowed not the high priesthood of the Bishops of Rome: but the high priesthood of Christ. Wherefore that high priesthood of the jews after a certain time had an end. And furthermore, the yearthlye Jerusalem, figured not Rome: but the spiritual church of Christ whereunto all the choose resort, to obtain favour and health of Christ our chief and everlasting priest, to whom all the princes of the earth aught to come flat down and wourshyppe, that they may acknowledge and confess him to be the son of God. But your Rome is so far unlike to the spiritual Jerusalem, that it may worthily be called filthy, and carnal Babylon as Peter termed it. i Peter. five Mas. Rome seemeth to me the very lively and express Image of that great whore, of whom it is written in thapocalypse, who hath made drunk, corrupted, and infected, all the whole world with her golden cup of hypocrisy, replenished to the very brim with abomination and uncleanness, Apo. xvii. she deceiveth and blindeth the eyes of all men, with a pleasant outward deceitful show of feigned holiness, of ceremonies, of beauty, of riches, and of abundance of things that fade and decay. But tell on the end of the disputation. Lepi. When master Falsidicus had spent all his matter, and said what he could: Thimbassador began to declare how the holy scripture was directly against this primacy. And first he made it plain very well, that Christ was the chief priest, not after the order of Aaron, Hebr. seven. but after the order of Melchisedeche. And that he was not of the tribe of Levi, or of the stock of Aaron, but of the tribe of juda, and of the stock of David. And more over that he was not choose, as other men be: as other chief priests be choose of other priests, who doth not alway chose the best: Psal. two. Heb. u. but that he was choose of his eternal and heavenly father, when he said. Thou art my son, this day have I begotten the. And the other chief priests were anointed with a material oil: Hebr. u. but Christ was anointed with the holy ghost. And they had on such garments as Moses appointed them by god's commandment: E●od. xxviii. esa. lxi. but thapparel of Christ was the whole company of all virtues. They offered incense, and brute beasts, but Christ offered himself upon the cross with a spiritual and heavenly excellent sweet savour. They entered the holy of holies, but Christ entered into heaven, Heb. ix.vii. and sitteth now at the right hand of the eternal father, making intercession for us, obtaining what soever he desiereth. esa. liii. Rom. iii Gala. three i Timo. two john. xvii. i john. two. Heb. u. john. iii Whereas before time he did put upon him our infirmities, that by the means thereof he might be earnestly sorrowful for our miseries. So that Christ was chief priest after the order of Melchisedeche, which was much more excellent, thenwas the order of Aaron. Neither was he only the son of god, unto whom the spirit is given without measure, and all power, and dominion in heaven and in earth, Mat. xxviii. ●ohn▪ xiii. Collo. two. john. i Collo. i in whom all treasures of wisdom and knowledge of god be hide, who is full of grace and truth: but in him allo dwelleth a full plen●ifullnes of all heavenly things. And that Christ hath now taken away Aaron's presthod as a thing unperfect, and was but a shadow of this, which is more perfect. So that they now may be accounted true priests, which be regenerated by Christ, and have the spirit of god▪ And them to be the greater and better priests, who hath received a greater measure and habundance of that heavenly spirit. And all the other to be profane & wicked, notwithstanding that they be a thousand times anointed, ordered, and choose in to the numbered of priests by the Pope, and his membres. Wherefore he sayeth either you have the spirit or not: if you have not the spirit of God, then be you no priests, neither after the order of Melchisedech, neither after the order of Aaron, because you be not of his family. Therefore can you not be priests but after the order of Beliall, after whose order you may well be the chief priests of all. But if you have the spirit of god, them be you right precious in deed, & him shall you think to be the highest priest of all, who is replenished with more abundance of the spirit of god. And because that Christ only received the spirit without measure: he only must be taken for the true, only, and chief high priest. And for as much as Christ only is full of light, grace, truth, power, and all heavenly virtue: it were an extreme wickedness, idolatry and abomination to study to rob Christ of these heavenly gifts, and appoint them to a mortal man, and so much the more and greater should thabomination be, the more we be assuered that Christ is the chief everlasting priest, Psal. ●ix. Heb. seven. as David prophesied, and as it is written to the Hebrews. Wherefore as the chief priests of the jews died, and another was appointed in his place, by the means whereof they were many: So this Christ our eternal priest, being once raised from death dieth no more, but is ascended into heaven, where now he liveth and reigneth chief priest for ever, and is able perfectly to save all those that come forth into the sight of God trusting upon his mediation. It is the office of the chief priest to put himself between God and the people, to offer for the sins of men, to pray for them, and to purchase the favour of God unto them. But now sense Christ hath offered himself upon the cross for our sins, Heb. x. and hath pacified the wrath of God the father for ever, & hah preserved his choose once for all, that we shall not more have any need of high priests, which should offer again for our offences: if that after all this we attempt to do sacrifice again for this end, it can not be done with out an exceeding great injury of God, and open contempt of the sacrifice of Christ. We have no need at this present to have any other men to put themselves between us and god as chief priests: because that we obtain all favour by Christ only and alone, i Timo. two. as by our only chief priest, chief head and mediator, by whose means, and for whose sake our prayer works and sacrifices be not only accepted: but ourselves also. Wherefore Christ only and alone is sufficient for us, neither have we need of any other chief priests, i Peter. two. because it is a dignity that no man living can use with out the great offence of God. Who knoweth not that Christ only is called of the holy ghost the head of his church? not only of the church militaunt, Ephe. iiii. Luc. two. i Cor. xv. but also of the church triumphaunt. Wherein he shall reign for ever until the latter day of judgement. Even as it is necessary that he should reign, until he hath put his enemies a foot stolen to his feet. Christ will have this high dignity of the supreme head in his church reserved full and whole to himself: As he is the true foundation of his church, unto whom only this dignity worthily agreeth, because he is only one, which as one supreme head hath the fullness of the treasures, and of the knowledge and wisdom of God, and of his favour and all virtue. This is he alone who having the spirit with out measure ruleth and governeth his church as an universal head, giving to other men, as to his inferior membres sundry gifts and benefits after a certain proportion and measure. ephe. iiii Wherefore even as in the spiritual church of Christ they only be true priests, who have the gift of the holy ghost powered upon them, and they be the greater priests, which have the same in a more plentiful measure: And Christ is the only chief priest, who hath the spirit without measure. Of a like sort they only be true and lively membres of the body of the same church, which have the spirit of god, and they be more noble and more worthy, who have the same spirit more abundantly. And Christ only is their head, who chiefly and most abundantly hath the spirit of the eternal father. Wherefore, in that the bishop of Rome intends to attain to the dignity of the chief priest, and supreme head of Christ's church: his study is nothing else, but to make himself equal with Christ in spirtie, knowledge, virtue, power, and in all other gifts, and graces. Now whether this be a blasphemous mind or not judge you. For that man, which hath not the spirit of god, is not worthy to be called a member of Christ, or a priest, or else a christian man. Not, he is not worthy the name of a man, for his grievous offences. Yea he aught to be banished from all christian men's company, & be excommunicated, from the church of Christ. It can not be without a marvelous heynouse offence, and a devilish pride, once to be so bold, to desire to have the title of the supreme head of the church of Christ. Ephe. iiii. Psal. l●vii. i Cor. nineteeen. c Where as Paul describeth the true image of the church of Christ he sayeth: Christ is ascended on high, and hath given gifts to men, some to be Apostles some to be Prophets, some to be Evangelists, and some to be Doctors. And it is not to be doubted, but he would also have ordained some other supreme head in earth, if he had judged it a thing necessary. And the holygoost in this place, (which should have made so much for this purpose) would not only have expressed the thing by the mouth of Paul, but also would have named this chief dignity. When Paul mindeth to persuade the Ephesians to remain together in one spirit knit with the bond of peace, the arguments, that he useth, be these, saying: ephe. iiii. that (if they be true christian men) they be thevery membres of one body, and they all have one spirit, even as they all be called to one end, and have one Lord jesus Christ, one faith, one baptism, one only god, and eternal father. Not doubt he would have also said in this place, (and they have one Byshope in earth, who keepeth the church of Christ in order and concord) if he had ever minded to appoint such a bishop. Mas. If Paul had ever spoken such words he had lied galantly. For the bishops of Rome will endeavour themselves to the uttermost of their power, to move contention and to set christian princes together by the ●ares for their own enriching. Lepidus. That thing may chance to be true. But I pray you let me tell on my tale. Then thambassador said furthermore: it is not unknown unto you, that when the congregation of the Corynthians advanced themselves some time in the name of Peter, Cor. i and iii a some time in the name of Paul, and some time of Apollo, & Paul chid them bitterly for so doing: he said not, I will not have you think here after that I am the head of the church, neither yet Apollo, But Peter only: But he rather concluded all manner of men and said thus. What? were you baptized in the name of Paul? was Paul ever crucified for you? as though he had said: i Cor. i b Truly you be neither baptised in the name of Paul, neither in the name of Peter, neither of Apollo, neither was there any of them crucified for you: but you be baptised in Christ's name only. Only he suffered for you death upon the cross. Only he hath redeemed you, and saved you from sin. Only he is your head, from the which all heavenly gifts descend. Only he is your light, your wisdom, your life, your salvation, and therefore must you acknowledge him only and alone to be your supreme head, in whose name only you must rejoice. And then to knit up his disputation. He said not: man must esteem and take Apollo, and me for the ministers of Christ, and Peter for the lord and master: but putting Peter, and himself, ●. Cor. iiii and Apollo altogether he said: Man must take us as the ministers of Christ. And in this point he agreeth with the doctrine of Christ, who perceiving his Apostles to contend among themselves for the highest place: because they herd say that james & john had obtained a prerogative of Christ by the procurement of their mother, that one of them should sit at his right hand, and the other at his left: he said, you know right well that the princes of nations bear lordelye rule, and men of power do exercise their might over them. But it shall not be so amongst you. But he, that will be greater amongst you, shall be your minister, & he, that will be chief amongst you shallbe your servant. For the son of man came not to be served of other, but to serve other himself, and to give his soul for a redemption, for many. Whereby it is easy to perceive that the church of Christ is all together spiritual. And it is not possible that any man can be a true priest, neither a true christian man in this spiritual church of Christ, unless he have the spirit of god, and he is to be thought greater, that is more enriched with strength and abundance of the spirit. So that for asmuch as Christ only hath the greatest plentifulness of the spirit, he must without controversy be judged, and esteemed the chief, and head pressed of all other. Wherefore if the bishop of Rome desire the place of the chief bishop, he must of necessity have greatest haboundance of the spirit, even as Christ had, and then, when he is equal with Christ, he shall also be chief bishop, and chief head equal with Christ: but this also is necessary to be known that the dominion of the spirit is very diverse and contrary, (even as Christ taught) to the dominion of the flesh, for amongst carnal men, such as have more riches, more strength, more favour amongst men, more frendshipes, & more nobility of blood, they be the lords over other, they command, they have other ministers to them, they be honoured and obeyed, & many times they oppress the weaker, and use tyranny over them. But it is contrariwise in the spiritual church of Christ: for such as have greater light of the spirit they be higher and greater. And they that be such, serve all other by the help of the spirit, as men that hath received greater gifts of god, more light of knowledge, more grace, more spirit and a greater talon. So that he, which hath received more abundance of the spirit helpeth more, and serveth more the necessities of other, and setteth forth the glory of god more plentifully. And because Christ had most singular plenty of the spirit, therefore came not he to be served, but to serve for the health of his choose. Yea & he served all without exception, Mat. xx. d. Mar. x. e. Luc. xxii. b and that also humbling himself extremely, until that he (moved of an exceeding great love) spent his own life upon the cross. Therefore would Christ have it known to his choose, that if you will have a true nobility, and worthiness, Phil. two. a. you must have a spirit. Christ abused not this spiritual greatness of his, which was in the highest degree of honour: thereby to challenge any honour? before man, or for thobtaining of riches, or imperiousely to use the service of his subjects, neither to seek for any private commodity, but to serve other, and to ●eke for the profit of other. The power therefore, and thegreatnes of the ministers of Christ is altogether spiritual, and standeth wholly in the service, and governance of soul's health. But the bishop of Rome seeketh for no other thing than to be esteemed great before the world, that he may be worshipped in earth, as it were a god, and have liberty to use tyranny over all churches, to spoil; and destroy them at his pleasure. If the church of Christ were now as in times passed it was ordained to be: he should be thought greater than all the rest, who is endued with more light from above, and hath received more gifts, and benefits of God's hand, and this worthiness of his would he only use in setting forth of the gospel, whereby he might win as many souls, as might be to Christ. So that be it that Christ had given the power of the keys of the kingdom of heaven to Peter only, and by him to you that be bishops of Rome: (which thing is not true): what other power or authority should you have thereby (I pray you) then to preach the gospel? then to be witnesses that sins be pardoned to them, that believe, and retained to them, that believe not? then to administer the Sacraments according to Christ's institution? them to exhort, to admonysh, to correct with gentleness and love such, as be prove to sin? then to excommunicate (which is the chief matter of all) such, as be open notorious sinners, when they amend not after monition given according to the doctrine of Christ, and will not obey the church? Thus far extendeth your power, and authority given by Christ and no further, except you will confounded, the bounds, and thorder of the power civil, and the power ecclesiastical. Mas. This confusion should not our bishop in any wise suffer, and that for two causes. The first, because he will have all his power esteemed of men to be spiritual and heavenly, all though he over run the whole world with his unbrydled tyranny. The latter: because if he would say that thecclesiastical power might be mingled and confounded with power civil, he might be afraid lest haply the Emperor should challenge them both, & so be made both Emperor and Pope. Luc. twelve. b. I remember that I have heard tell how Christ was desired of a fellow to make division of inheritance between him and his brother, unto whom Christ made answer, who made me your judge? Who gave me authority to divide thinheritance between you? As though he had said: I came not, neither am I sent of my heavenly father, that I should challenge to me any political power, but spiritual only. I come to preach unto you the whole spiritual kingdom, & to bring you to that highness of mind, that you should leave not only the world but yourself also for the glory of god, and not to be an arbitrer or judge of your strifes. If therefore our bishop were Pope never so much (as he striveth to be) and Christ's vicar in earth, it is very true, that he hath no more power or authority given him by Christ, then had Christ himself. And therefore whensoever there should be any civil matters brought before him in judgement, he should make answer with Christ, who made me your judge? or else who gave me authority to divide, or put together, to absolve or condemn, by a civil fashion of judgement. This power must come some other ways it est by Christ. But I fear me much lest our pope's shall by this their new authority be so much occupied in worldly businesses, that they shall have no space or time to think any whit of God. And more over so much shall their tyranny increase, that they shall willingly desire and draw to themselves and to their judgement seats, all manner of controversies not to make an end of them, but to involve them, and make them more doubtful, by the means whereof the sewtes endure the longer. And furthermore when they be once made drunk with the blood of martyrs they will sow deadly discord and continual contention amongst christian princes, and will be the authors almost of all wars which shall continued for many years. For it is not possible that common wealths should be quiet, where they shall have rule. But I pray you tell me in good earnest, brought the ambassador any other authority of scripture against the Popeshyppe? Lepi He brought amongst other as far as I remember thauthority of Sayncte Paul, who written to the Galathians that Peter was the Apostle of the jues, Gala. two. ●. even as Paul was of the Gentiles. Wherefore he was neither the Apostle (said he) neither the Pope of Rome, neither any of other nations, but of the jews only. Neither was he universal bishop of all christendom, neither you, that be the bishops of Rome be the successors of Peter, because you be not the Apostles nor bishops of the jews. But Paul should rather have been Pope of the gentiles, and so much the more above Peter, because that the gentiles, of whom Paul was the Apostle, were more in numbered than were the jews, and more of the Gentiles were converted to Christ, then of the jews. And Paul preached also in sundry places of the world, & brought forth the fruit of the gospel more plentifully than did Peter, wherefore he was an Apostle more universal, and more profitable also to the church of Christ. And Paul more over addeth this thing in the same place, that he had no less grace, being the Apostle of the Gentiles, than Peter had being the Apostle of the jews. Then was not Peter a greater Apostle than Paul was. And so consequently doth it follow, that he not his head, yea and Paul doth plainly call him, in special words, fellow, even as he did both james and john. i Peter. u And Peter also writing to the pastors of other churches commandeth them not imperiously, as though he were their superior, but exhorteth them gently, as his fellows, calling Christ, and not himself the chief Pastor. And furthermore when he was rebuked of Paul, Gala. two. he said not that he was above all laws, and could not err because he was Pope: but gave place to Paul when he was checked of him openly. And also when he was sent by the apostles in to Samaria he withstod them not. Acts. viii. He said not, it is my office to command, I have authority to sand, whom I will, or else to go my ways if it please me: for I am your head: But he obeyed their commandments as a member of the church of Christ. And when thambassador would have followed his matter that he intended more at large, and have brought more places of scripture for the utter subvertion of all the popship: Then master Falsidicus thinking himself not well handled with thambassadors manifold and strong reasons interrupting his tale, past all good manners, as a mad man in his fury cried out with loud voice and said: You of the East churches be full of sects and heresies. And therefore have you of all other most need of a supreme & visible head in earth, by whose authority & wisdom you may be governed, by whom the contentions that arise amongst you for sundry interpretations of scripture may be pacified, the thing being declared & opened by the censure and judgement of the chief bishop, by the which means you might know the truth, and remain firm and stable in the true faith quietly. For this cause should you chiefly desire this supreme head and governor, who now labour to hinder the thing for lack of knowledge of the profit, that shall enshewe. And therefore can I not stay myself, but must a little pass the bonds of patience, and speak my mind freely. If the whole matter were put to me, I know what I had to do. I say no more. To these words thambassador answered quietly. Master Falsidicus: you say if the whole matter were put to you, you know what you had to do. Because these words may be taken diversly, seeing you expound them not yourself, there is none of us, that can well tell what you mean by them, some may peradventure guess, but none can have any certain assurance. So that you only know what is meant by them, i Cor. two. even as Paul written: What man is he living, that knoweth the inward parts, thinward thoughts, desires, and crafts of man, except it be the spirit of man, that dwelleth within him? Even so because men see not thinward thoughts of men, they understand not to what end their words tend, & therefore is it no marvel, if they attain not the perfect knowledge of those things, that be spoken, namely when the words be doubtful and ambigouse. Therefore with what face dareth the bishop of Rome being a mortal man, challenge unto him authority and judgement to expound the word of God, as it shall please him? and to force men to follow his exposition, be it right or wrong? It was the holy ghost, and not Peter, Luk. xxiiii. Ihon. xiiii. Esa. vi. that opened the minds of thapostles, whereby they might understand the holy scriptures? and he taught them all his whole will as Christ promised before, and as Esay did write, they were taught of god, and the law of god was printed in their stomachs, jerme. xxxii. 1. Ihon. two. and written in their hearts from above, as Hieremie prophesied long before, & john shadowed the same thing saying. You have no need of any man's help whereby to learn: for thanointing itself, that is to say the holy ghost, shall teach you all truth. The holy ghost is the trewest teacher of all other, and one that performeth his promise most haboundantly. He is no liar, as men be, that break their faith and promise, it is he only that can declare the true sense of the holy scripture, it is he only that can open the minds of men, that can teach, strengthen, and stablish us in all truth, and not the bishops of Rome. And if you would say that the pope being lightened by the holy ghost giveth light to us: I will answer first. ●. Cor. twelve. john. iii The Pope is not alone lightened with the light of the holy ghost. For the holy ghost inspireth where as it pleaseth him, and destributeth his gifts amongst men, to every one as his will is. Wherefore man's consciences must not be bound and tied to believe and think that the pope only hath the holy ghost, that the pope only can not err, that the pope only is above the word of god, that the pope only must be the interpreter, the declarer and ruler of holy scripture, and that all we must in all points obey the pope's judgement. Because that this is one's sure, that visible things can bring no inward light, nor confirm men in their faith, and quiet and pacify their consciences, but the holy ghost only can perform all these things, plentifully. What needeth many words? he is very Antichrist, which boasteth himself that he can give light to the mind either by an inward light, or by some other means then by thexpress word of God, as the minister of the word, by good example of life, and continual prayer. If all we should stand or fall by the judgement of the pope, why is there so much labour spent in gathering together of counsels? Why spend we our lives with so much pain in study for knowledge? in turning our books? if we shall lean to the only word of the pope. Then in the name of god let us be short, let us come to the pope, & hear his word as it were an Oracle, and let us worship him as a god. But Paul the Apostle teacheth far after another sort, when he commandeth two or three to speak in the church in order one after another, and the rest diligently to way the judgements of them that speak. i Cor. xi●ii. And so the judgement of Ecclesiastical matters must be sought for at the church, itself and not at the pope of Rome. And further Paul willeth in especial words, that when one of the members of the church speaketh, the truth be revealed to another, that sitteth by: him that spoke first to hold his peace (though he were Pope) and give ear unto the latter, unto whom the truth is disclosed though he be one of the basest sort and unlearned. Mat. vi. i Cor. three i Cor. two. Esa. xxix. ● For many times god hideth the secrets of his wisdom from the prudent and wise of this world, and openeth the same to little one's. And in another place he maketh Peter equal with the rest saying: All things be yours, whether it be Paul, or Apollo, or Peter, as though he should say, let none be your superiors besides Christ and his word: for Peter, and Paul be your ministers. Yea and Peter in the first council of the Apostles hearkened to other declaring his own judgement in that point, Act. xv. and giving authorytye to the church to do, what they should think good, and willingly and gladly to obey the judgement, which the whole congregation approveth to be perfect and sure. Luk. xxii. And although Christ said, I have prayed for thee Peter, that thy faith should not fail, yet followeth it not therefore that Peter could not err. For he erred after that time sundry times, and namely when he expressly denied Christ the son of God. But when Christ perceived Peter's temerous boldness, that shortly after he would shamefully deny him, to arm and strengthen him against the temptation, which should ensue, jest the greatness of the fault might hurl him down into desperation: he said unto them: Satan goeth about to sift you like chaff and to undo, and destroy you. Yea you had been all ready utterly lost if I had not prayed for you, and for the especially Peter by name, that thy faith should not fail, because thou wilt fall foulier then the rest, Luc. xxii. ● and I know that God hath herd my prayer. For although thou will't deny me with thy mouth, yet thou wilt not deny me with thine heart. Thou wilt sin, but sin shall not reign in thee, so that in thy heart thou shalt yield to noughty temptations. I will suffer thee to have a foul fall, that by the means thereof thy temerous boldness may be bridelled and rebuked. And again that after when thou shalt come to thyself, and perceive thy own infirmity, thy heart shall be touched with compassion against those that shall sin, reysing them up with knowledge, and confirming, and boldening them with thine example. Now can I not perceive how it may be proved by the words before rehearsed, that Peter was Pope, and could not err afterward, neither the Bishops of Rome after him according to his example. Mas. We shall writhe all the words that ever Christ spoke to Peter, to make for the Popeship of Rome: let us writhe them also when Peter counseled Christ to forsake the cross saying: Save thyself O Lord. Mat. xuj. Lepi. What answer then made Christ? Mas. He said unto him: get the out of my sight Satan, thou troubleste me, thou haste no perseverance of things belonging to god, but to man only it is easyto prove that Peter whas chief head of our bishops of Rome, and they his successors, taking it of this fashion, but tell for the on the disputation, I would fain hear the end of it. Lepi. This ambassador of Constantinople would fain have brought other reasons forth, and other sayings of scripture against our popeshippe: but the Emperor moved by our byshope willed him to hold his peace, and commanded the other imbassadours, that they should also say their minds. Then the Embassadoure of Antioch spoke in this wise. Thembassadore of Antioch. Because me thinketh it sufficiently declared that holy scripture doth not only not stablish the primacy of Peter, but also seem quite contrary thereunto: I will speak my mind breflye as I am commanded, neither will I bring any more reasons, or arguments then this one, although it be easy to find a number. Be it that we granted Peter to be the universal byshope ordained of Christ over his church (which thing is not true) yet must it not therefore be granted that the bishops of Rome aught to be pope's, but rather our bishops of Antioch ought to be the chief, and universal bishops. Because that our bishops, and not the byshopof Rome were the successors of Peter. For Peter was bishop of Antioch, and so unlykely a thing is it that Peter was ever at Rome. To this argument master Pseudologus made answer in the name of our pope, crying out with a loud voice until his sides cracked again, saying. Peter was here our bishop in Rome, & our pope xxu years together continually, and in this same city was he afterward crucified. Then Thimbasadour answered. A pretty reward, for pains taken in preaching. But tell me I pray you. In what place of scripture find you that he was ever at Rome? Then answered master Pseudologus: In no place of scripture quoth he. But it may well be found in our Historiographers, and in many other books of our bishops. and other holy men. Whereunto thambassador answered. Then how know you by the word of god, that your bishops of Rome be the chief universal bishops of the church of Christ, if you have not that in holy scripture, that Peter was ever at Rome? truly if you intent to prove your bishops to be pope's by the word of God: you must first prove by the same word that Peter was ordained of Christ the universal head of his whole church. And then must you prove by the word of god, that Christ undoubtedly gave the same authority to Peter to make the bishops of Rome after him chief bishops by continual● succession, and last of all it must be proved by sure authority of the word of god, that Peter was at Rome▪ and bishop of that city, and died there. These things done you might well believe that your bishops were pope's by the word of God. But there is not one of these three things, that you can prove by scripture, especially the second & the third, as you youre selfes do confess. Wherefore I can not see with what face you can bear down so manifest a lie. Then master Pseudologus said. We know that our bishop is pope, & that with a fullness of power, & we know that he hath received this authority of Christ by the means of. S. Peter, and not of man wherefore we know him to be pope by the law of god, and not by the law of man, and we will also hold, and believe this truth as an article of our faith notwithstanding that none of these things before rehearsed can be proved by thauthority of holy scripture. Then said thambassador. Because we all be bound to believe the articles of our faith, as the foundations, and chief principles of our religion, it is needful that they appear most plainly by scripture. And you will set fire, and torments before the whole world, to make men believe that thing, which by your own confession can not be proved by the authority of the holy scriptures. Where I pray you can men say the foundation of their faith, if they be compelled to believe, and to confess as a necessary article of their faith, your bishop to be the universal head of the church of Christ, when there is not one word thereof in the holy scripture? It is an intolerable tyranny, the like whereof hath not been herd to bind the conscience of men to receive so manifest a lie for an article of their faith, sing it can not only not be proved by god's word, but also all the whole scripture is against it. You aught to be content to bind men to believe that the Pope hath the highest authority of all. But you will further compel them to believe that, that power, and authority cometh fully, and wholly from God, and not from man, although that thing can in no wise be proved by scripture. Furthermore he would have it be believed that it may be proved by holy scripture that our bishop was Pope, when you yourselves be forced to grant that it can not be proved by holy scripture, that Peter was ever at Rome. Of this chief and universal byshoprike of your bishop you can have none other opinion, but that it is a devise of man, sing the contrary can not be proved by the word of God: And you will have it received for an article of the faith, and that it shall be believed with an heavenly faith. If you be not sure whether Peter were ever at Rome, or not, for the which cause you challenge your bishop to be chief, and the successor of Peter, how can you have certain knowledge of this your chief Byshoprike, but upon the saying of men only who naturally be liars? To this master Pseudologus made answer. The men which said that Peter was at Rome were the chief bishops of all other, and therefore could they not lie, when they so said. Wherefore we be sure and certain of our popeshippe. Then the ambassador said: You take for a ground that thing, which you had most need to prove. That is, that your Bishops were chief bishops: and then, again that they could not err, both the which points I utterly deny. If you would say, some saints affirm Peter some time to have been at Rome. I would straight make answer that I knew not whether they were saints or not, for that there is no word thereof in scripture. But you will peradventure say, they were canonised of our chief bishops, which could not err: to that will I answer as before, that you take that thing for your proof, which remaineth first to to be proved. Yea and more over will I say, be it that ●e were assured that they were saints, yet must it be granted that saints have sometime erred. And so it may be that they erred even the very same time, when they said Peter was once at Rome. Namely the thing being spoken of them, not to that end that it should be received for an article of our faith necessary for salvation, as your mind is: thus by all means be you in an error. But let us grant that there hath been some revelation touching this point, surely I must needs think that it was an elusion of the devil. Yea be it that it were God himself, which had revealed the same thing unto you, & that it were truth in deed, that it was a revelation from god: yet because there is no word in all scripture of the thing, neither have other men this revelation of yours, you should in no wise force men to believe this your popeshippe, as an article of their faith. And furthermore I will prove by strong reasons, that these historiogrephers of yours, these bishops, and sayntces, which written that Peter was the chief bishop at Rome, and was put to death in the same city, lied unreasonably. And first of all tell me in good faith. What time say they that Peter was at Rome? and how long dwelled he there? That Peter was not at Rome. Thereunto answered Pseudologus. That he came to Rome the second year of Claudius' themperor, and was made bishop there, and dwelled there xxu years, by whose preaching Room was brought to the faith of Christ, as both Eusebius, and S. Hierome hath written. Then answered thambassador. This is once plain (quoth he) that Christ suffered upon the cross xviii. year of Tiberius' themperor, who reigned xxiii years. After him succeeded Caius and reigned iiii. year. Then followed afterward Claudius. Now than if Peter came to Rome the second year of Claudius, you must needs grant that Peter came to Rome within xi. years after Christ's death. Again on the other side: it is plain by the words of holy scripture, that Paul was not only not converted to the faith when Christ suffered upon the cross, but it appeareth also that he was not converted, when stephane was stoned. Because the scripture is plain that he kept their garments, which stoned Stephan to death. This being so, Paul himself writeth to the Galathians that he came to Jerusalem xvii years after he was converted, Gala. two. and that then he found Peter there. This was at the lest the xviii year after the death of Christ. Then if Peter were yet at Jerusalem xviii years after the death of Christ, how can it be that he came to Rome the second year of Claudius, as you say, which was theleventh year after Christ's death. You yourselves may easily perceive when you say so, that you speak directly against the manifest words of the scripture. Furthermore Peter was at Jerusalem, not only eighteen years after the death of Christ, but the same time also was he sent to preach the gospel not to the Romans but to the jews. And it is to be believed that he preached the gospel amongst the jews. Roma. xuj. b And Paul also in the same epistle, which he written to the Romans, because he saluteth a great many there by name, truly he would have saluted Peter also, if he had then been the chief bishop there, as you contend. Wherefore it is easy to be proved that it is a very false lie, that your Historiographers do write. But to say the truth, they, that be named to write this gear, be not the authors thereof, but they be your lies, which you have annexed maliciously to their books directly repugninge to the manifest authority of the holy scripture. Then master Pseudologus brought forth a very old book, that say by him, so old that it was eaten with moths, and worms, wherein there were certain Epistles I can not tell what, written by Clement, as he said, whom he judged the first bishop of Rome after Peter. In these letters written by the same Clement to james bishop of Jerusalem this thing was contained, how Peter being at Rome, and perceaving death draw near, in the presence of a number of Christian men, took Clement by the hand, and in the hearing of them all said. brethren, my death is now at hand, as Christ hath revealed unto me. Wherefore I ordain this Clement your bishop, unto whom only I deliver my seat, and the preaching of my doctrine, into whom only I translate the same power of loosinge and byndinge, which I received of Christ. Then said Pseudologus. Lo here may you see how that Peter was at Rome, and ordained Clement bishop after him, and set him in his seat, grauntinge him his full authority. Then thambassador would see and read those epistles, & when he had read and weighed them he said master mine Pseudologus. You can not cloak your lies so craftily, but they will appear as they be, that is to say, lies, even at the first sight. For these epistles of yours be nothing else but fayninges of your own without authority, full of vanities and lies. And that it is true, I say, hereby it may appear, that even by your own Historiographers Linus followed Peter, and not Clement. And after Linus followed Anacletus, & afterward Clement. Who is numbered to be the fourth after Peter, and yet would you falsely place him to be the secounde. And more over by your own historiographers, if you will accounted the course of the times as you should, you shall find that james was dead seven years before your Clement was bishop: wherefore I can not say by what reason he could written to james being dead. And again even in the first beginning of the salutation, he calleth him bishop of bishops, who should govern not only the church of the jews at Jerusalem, but also all other churches. And if james were then Pope, truly then was not Peter Pope, and therefore could he not make Clement Pope after him, neither by Clement his successors. And more over even by the same very words, that you allege, that Peter should say to Clement before his death, it can not be proved that Clement was ordained universal bishop of all churches: but only the bishop of the church of Rome. Besides this, if Clement was made bishop of Rome by Peter, as you say he was, and not choose of the people, no doubt his successors would have followed the same example, which thing they did not, and therefore it is false that Peter made him bishop. I will pass over that neither Eusebius, neither Hierome, number these Epistles amongst Clement works. Distinct xu Sancta Romana eccles. Yea & Clement himself in these Epistles praiseth a book that he should writ, the title whereof is Itinerarium Clementis, which book of truth was never of his making. And furthermore this book maketh mention of dioceses, archbyshoprikes, primacies, and bishoprics, which orders, and names were not yet distincted and appointed out, neither doth he any thing else in these Epistles, but set forth the dignity and freedom, of priests: whom he will have so free, that they shall not intermeddle themselves with any handycraft, for a proof of the which absurdity he citeth certain places of holy scriptures wrythed beyond the neck. Moore over in his second Epistle he is so bold to teach james of what sort he should minister the Sacraments. And yet that fashion is not observed this day, namely in the administration of the lords supper. Furthermore none of the ancient writers make any mention of these Epistles, neither yet of them that Anacletus or Evaristus should write. He citeth out of the new, and old testament that it is not lawful for priests to sacrifice or sing mass, but when the bishop commandeth them. which thing can neither be found in the new, neither in the old testament. In the fift Epistle he affirmeth that all things, wives and other, should be common, and that if it be not so it cometh of the wickedness of men. There be also in the same Epistles many other foolish things and lies, which he rehearsed, but because you may read them yourself, I will rehearse no more. Master Pseudologus showed also certain other epistles written as he said by Anacletus and Evaristus, whereby he minded to stablysh this popeshippe. But thambassador proved by good reasons that they all were of none authority, because that it is contained in them that Clement should be his predecessor, which thing Hierome denieth, & also Ireneus. Further, he would not that priests should be accused, or judged, for a proof whereof allegeth the scriptures with out judgement or reason, he will have bishop's judges in secular matters, and that every man may appeal to them. When it is well known that, that thing was never granted unto them before the time of Theodosius the Emperor, and again he sayeth that Cephas signifieth a head, where as in deed it signifieth a stone. And furthermore I can prove the Epistles of Evaristus to be of none authority, not only by that he bringeth many sentences of scripture sasly writhed that priests should not be accused of any lay men: but also because he writeth ad Gallium, & Barduam, two Counsels, in whose time Anacletus was Bishop of Rome, & not Evaristus which thing is evident by the histories. Master Pseudolog us blushed, & was ashamed wonderfully, when these things were laid to his charge, because he appeared openly to all man's sight to have played a false part, which thing, when the ambassador of Antioch perceived, he left him as he was, and gave place to the ambassador of Jerusalem, who spoke than wonderfully in this wise. The ambassador or Jerusalem. There is no doubt but that Christ, who was the chief and universal Bishop of his church, preached his gospel chiefly at Jerusalem, in the which place he was contented to die for our sakes. And this is also certain, that james succeeded in his room, who was next bishop in Jerusalem after Christ. Wherefore if there should be any supreme, universal, and visible head established in earth of the church of Christ militant (because it is sufficiently proved that Peter was not the chief bishop) our bishops of Jerusalem ought to be Popes and not the bishops of Rome. For you would have your bishops of Rome to be Popes because of none other reason, but that they succeeded Peter: we may much the better challenge our bishops of Jerusalem to be chief bishops, because they succeeded Christ, in so much as Christ is greater, and more excellent than Peter. As touching christ it is known right well that he was the universal head of his church, and that he was crucified in Jerusalem. And more over not only Paul nameth james first before Peter and john: Gala. two. but also in the first counsel of the Apostles, where as Peter, Paul, Barnabas, and the rest of the Apostles speak, he as their head and judge, said his mind last, which was approved of all thapostles, and of the whole congregation. And it is not to be doubted but that, if the church of Jerusalem be the mother, (as she is in deed) of all other churches, and of whom all other churches had their beginning, wherefore she aught to be called mother, as it was determined in Nicene counsel: Then must the bishop of Jerusalem, as the spouse of the church be called the universal father of all other churches, and the chief bishop, and bishop over all other bishops, as your Clement calleth him in his first epistle, if it be his as you do allege, Then thus he said: These words have I spoken, not that I think our bishops to be highest by any means (for Christ only is thuniversal head of his church, who is only sufficient) but to declare unto you by a certain sure reason, if there must be any supreme head in earth, the same aught rather by right belong to our bishop, then to the bishop of Rome. You may now see how much vanity there is in your reasons, when our reasons be so slender and yet better than yours. For Christ made neither Peter, neither james the supreme head of his church And yet in the first coun●ell of the Apostles james said his mind last as bishop of Jerusalem, Gala. two. and Paul nameth him before Peter, and john. But it followeth not therefore that he was universal bishop above all other bishops. Notwithstanding this one thing is true, that our church must be called the mother of all other churches, not that it aught to govern all other churches, as you make your argument. Which thing can not be: but because all other churches, had their original and first beginning of it. Wherefore our bishops have the first place in the counsel appointed unto them, and be called bishops of the first seat, because of the estimation of the city, wherein Christ was put to death. But they must not therefore be called the bishops of other bishops, and the universal heads of the church of Christ. The ambassador of Alexandria. The imbassadour of Alexandrya, interrupted this imbassadour of his tale saying. What need we so many words in so plain a matter? If the bishops of Rome had received this authority at Christ's hand, that they should be chief bishops & governors of all other bishops, as you say, all churches and their bishops with them (the church of Rome only excepted) had been from the death of Christ until this day ever still heretics, and schismatics, because they never acknowledged him to be their supreme head. And moreover all counsels, which hath been held until this day, should have been but devilish metynges, because they neither allowed, neither declared the bishop of Rome to be Christ's vicar, and the supreme head of his church. But Nicene counsel chief, should have been deuelys●e, not only because it gave not the first place to the byshope of Rome, but the fourth: but also much more because they took so great, and so heavenly a power away from him, the best part whereof they gave to our bishop of Alexandria, who had the charge committed unto him of the churches in the east parties, unto whom he was appointed governor. And the counsel of Africa should have passed all other in heresy, wherein it was established, that the bishop of the first seat aught not to be called the head priest, chief bishop, neither by any such like title, but chiefly because there was an ordinance made in express words, that the bishop of Rome by name must not be called the universal bishop. This is very certain, if the bishops received this monarchy of god: then were these counsels devilish, which took this divine power away from them. Cyprian also should havebene an heretic, not only because he calleth the Bishop of Rome brother in his epistles, which he wrote unto him, but much more because he maintaineth with. S. Augustine, that there is none, which is bishop of other bishops: and that it is a great tyranny to desire to be lord over other bishops. And also your. S. Gregory should not only not have been a sayncte, but also an extreme wicked and a condemned parson. For he writeth expressly, that he which, would be bishop of all other bishops, shall not have the place of Christ in earth, but of Lucifer: and shallbe very antichrist himself. And further he bringeth in a number of inconveniences, which should ensue, if the bishop of Rome should take upon him the dygnitie of the chief bishop, as though it were by the law of god. Then thus he said: Seeing then that this your primacy is not godly, nor of God, you must of force grant that it is either of man, or else of the devil. But it is not of man, as I will prove by strong reasons: wherefore it is of the devil. That it is not of man this will I prove. The Emperor himself can not give unto you any spiritual power. For you yourselves grant that this dignity, which you have is not given you of the Emperor but of Christ. Wherefore you must acknowledge Christ to be your supreme head, as all other bishops doth, who confess not that they received this spiritual authority, that they have, either of the bishop of Rome, or else of the Emperor, but of Christ only. So that the Emperor can not give unto you any dominion, or power, saving that, which is temporal, and that only in such countries as be under his governance. Seeing then he hath no dominion either in Asia, or eyes in Africa: He can not make you superiors to us, neither have we any need to have you to be our governors, the princes, that we have be sufficient for our tuition. He may give unto you some temporal power: but yet only in such provinces as be under him in Europa, but he can not give you the chief place, unless he will willingly forsake his empire, & set you in his place, and make you above himself. You cry, and say that you be Christ's Vicars: truly if you be Christ's Vicars, john. vi. b you would endeavour yourselves earnestly to follow him. When the jews would have made him a king, he fled and would not receive that dignity. But you be far from following his example, whose Vicars you seem to be, that you procured wondered ambiciously this chief supreme dygnitie, contrary the express word of Christ, Math. xx. c Mar. ix. d. x· ● Lu. ix. e. xx. b i Peter. u a who perceiving the Apostles to contend, which of them should be above other, he said unto them plainly, he would not have them strive to be lords, and bear rule, as the princes of this world, but rather to serve. Christ himself as long, as he was here in earth, john. xviii. ● would take no temporal dominion upon him, that he might holly be bend to the saving of souls, and that no let should hinder him in setting forth the Gospel. Math. xx. d But you, as though you were superiors to Christ, will like tyrants with the offence of all the whole world challenge unto you an universal dominion. Seeing then this primacy of yours, is neither of God, neither of man, you must needs grant, that it is of the devil. Wherefore we all, as many as be here together, protest with one assent, and voice, in the name of our churches that we will not admit this primacy, we allow it not, neither will grant we thereunto. But utterly, and exepresly we condemn it, we will not obey it, but will withstand this unbridled terannye of yours to the uttermost of our powers. Then arose master Gooplanus a stout proctor of the Pope, & thus he began. Our chief bishop (quoth he) hath not taken this high dignity upon him to the intent to offend you, spoil you, or to excercise any teramny over you, but only to defend you, to endewe you with honour, and to profit you, and to enrich you with benefices, titles, dignities, privileges, immunities, benedictions, stations, absolutions, dispensations, pardons, suffrages, & jubilees, in the which things he will serve you all, he wylbe the servant of the servants of god, wherefore you aught not to withstand him in a thing so profitable unto you. To this the same ambassador answered saying: As long as you can not prove by unaunswerable arguments that your bishop is equal with Christ, in spirit and love, we will never assent that he shallbe our bishop, and supreme head. If you will have us to acknowledge him not only to be our chief bishop, but also our chief prince (as by your arguments you appear to go about) and that we aught to believe that he may challenge unto him both the authorities, ecclesistical, and civil: you must of necessity first show that he is above Christ in wisdom, power, and love, because it is well known that Christ would in no wise take upon him any civil governance, in this world. We be afraid of so monstrous, and horirible a head. Wherefore we can not allow this authority, neither that he should be our superior. If you intend to admit him, take heed you be not to hasty, for you shall perceive, to your utter undoinge, that he is no shepherd, but a bloody wolf. Then arose master Thrasibristus so suddenly, & so fearslye that it appeared he could stay himself no longer. And being endued with a wondered power, stoutness, violence, and fury: thus he said. What need we have so many words for the defence of our Popeshypppe, saying there hath been brought strong reasons enough to overcome the grossest wit in the world, in so much that a blind man may see the truth of them? Wherefore because these our reasons, our pleasures, our gentleness, and fair promises, can not content them, our most holy father must use his large and endeles authority. And then turning himself and speaking to the Pope he said. You most holy father be the supreme head of the church of Christ, & therefore be you above all other parsons, men, Angels, reasons, holy scriptures, authorities, yea and above the whole world. There is no man may judge you, or else command you, for so it is come to pass: Now you be Pope, and being Pope you can not err. Therefore only say thus: We be Pope, and we will be Pope, and it is enough. Your power and authority is so great, that if you were not pope, (if yet you once prononced these words: we willbe) you should be out of hand. Then looking upon the imbassadors with a fierce countenance, he said: If you willbe rebels to his holiness, you shall feel the lighteninges, and thunderbolts of his excommunications and cursings fly in the air, even to the furthest country in the east, and then shall you know whether he be pope or not. Moreover we shall have Caesar's help and favour joined to our strengths, so that all we coupled in one will defend the pope's authority with our sword. Then all the imbassadours arose at once, to answer this saying with one accord, but there was a sign made to the pope's chaplain that he should do as he was bidden, and straight way he began with a loud voice, the hymn: Te Deum laudamus. The noise whereof filled the air up to the stars, and all the rest followed them, crying: how victoria, victoria, victoria. And even at the very same instant range all the bells in Rome. The pope himself was by and by caught with men's hands, and born upon their shoulders, and so they carried home the most holy father to his place with a great pomp and triumph. Now must you not marvel though you saw me, as you said in the beginning jocund and merry. Mas. Alas what become of the poor imbassadors? Lepi They were all stryken in a dump by and by: and departed to their inns sad & heavy, taking this great rebuke so well as it might be. Mas. If I had been in their co●es, I would not have thought, that it had been good taryinge for me then in Rome. Lepi. I think no man would use any violence against them. Mas. Well, I am sure the pope would no more sand them wine of Grecia, and Corsica. Lepi. Or if he sent any, it should peradventure be myngeled. But now can I tarry no longer with you for now I see the night dravethe on, and I have an exceeding deal of business to do. Think you not, where this disputation was? even where there was none else by, saving the pope's most faithful friends, who would say nothing but that should make for the pope. Mas. If it be, as you say, either will they hold their peace, or else they have very little to say to their commendation. Lepidus. You be in a manifest error. For there was never so great a lie, but it may be so craftily coloured, and painted, that the blind common people may think it very true. I have now told you all the whole matter, desieringe you to keep it secret as you promessed me at the beginning. Mas. I will do the best I can, but me thinketh it will be very hard for me so to do. I thank you heartily for your pains for shewing this pretty story so fully, and so diligently. Lucifer. Beelzebub. I Have thought good to call you again together here in this place, that I might rejoice with you for the birth of Antichrist, so happy, & so unlooked for: even as the angels rejoiced in Christ's nativity. But now must we say our heads together, and take counsel by what means, and devise we may establish this our kingdom, and increase it, & bring it to the highest degree of all wickedness, and mischief. Me thinketh it were best first to go about so to set forth and amplify his honour, that men by little and little may take this Antichrist for a certain God in earth, and honour and magnify him even as their god. That we may use the high authority, which he hath, for a handsome and strong instrument to the committing of all kinds of deceits, mischiefs, and wickedness. We will prince in men's hearts (as much as in us lieth) that Christ gave the keys of the kingdom of heaven to Peter, and his successors and also full power, and jurisdiction, not only of the empire of this world, but also of the heavenly kingdom. Beelze Truly this thing pleaseth us very well, so that he have none authority in hell over us, for we be surely persuaded, that he will come to so high a degree in abomination, and wickedness, that if he should have the rule over us, but one day, he would bring us into a great deal worse case than we be. Luci. It is even as thou sayest. But we will foresee to that jeopardy wisely enough, for my trust is to bring him to such a wickedness that he shall adventure with his thevish fingers to corrupt the holy scriptures, & shall violently & mischevously wryth them to the establishing, increasing, and excercising, of his intolerable tyranny. I know well they will not be ashamed to say, when Christ said to Peter, thou shalt be called Cephas, that he meant thou shalt be called head, and so was Peter made head of all thapostles, who willingly obeyed that primacy. And also that Peter afterward left this chief high authority to the bishops of Rome by succession. Beelze If the matter would come thus to pass, in case Peter should be raised again from death he should no more be Pope, not, he should have no manner of authoritte. Luci. In deed he should have no more than should please our bishop of Rome to grant him of his bountiful liberality. And this thing is very notable, we will 'cause all their lies to be written in their canons, and so will we blind the eyes of the unlearned, that they shall take the same canons for things most holy. And also we shall all cause the church of Rome, notwihstanding it is most wicked and heretical, that it shall not only be accounted for the church of Christ, but also it shall be taken for the head and mother of all other churches. Beelze. Surely the churches of Christ will never so take it, though our churches so do. Luci. Yes, men shall have this opinion of the church of Rome chiefly, and so of all other churches that shall hung upon her, that they be the churches of Christ though they be ours never so much. We will persuade also that the church of Rome is without spot, and worthy to be as a glass and ensample to all ●ther churches. Beelze. Yea of all abomination. Luci. All shall follow after her as after a chief lady masters that can not do amiss, who hath full power: unto whom all may appeal, and from whom none may appeal, unto whom men must run for refuge in matters of weight, as it were to god, because she may be judge to all other, and be judged of none other, and may call again her sentences as often as her listithe, & change statutes made in counsels, and pronounce him an heretic, which darreth speak one word against it whose seat, dignity, & authority is highest, by the which authority she may gather general counsels together, & by whom all doctrines shallbe allowed or disallowed: who only may determine & stablish controversies in religion of what matter so ever they began. Who only may expound the old canons and the holy scriptures as it pleaseth her. And that all men may honour and obey her, though the thing she command seem never so wrongefull and intolerable. Now if the church of Rome have once so large authority, and yet be under the pope, even as the wife is in the subjection of her husband: consider then with your selves how great authority our high bishop of Rome shall have. For besides all these things rehearsed, he may bring to pass that the sentence which he hath once given and allowed for good may be vain and of none effect: he only shall have authority to establish new religions, & all such ordinances as he shall make, must be received with no less reverence than though they had been spoken with gods own mouth. Because that his goodness shallbe the health of men, and may have none other judge but god alone, and that it is not necessary that he should purge himself of his fault when he is accused by other: because Peter hath left to all bishops of rome by continual succession not only all his merits, but also his innocency, and because he hath authority over justice: and also because his power is of god, & themperors of the pope, and hath authority full, and whole in earth to appoint and determine what him listeth in all controversies, that come in question in matters of religion, for he hath the solutions of all controversies hide within his breast, and he is the heyer of all thempire, and of the kingdom of the Romans, and therefore may he do what he will, for he hath as much authority as ever had Peter. Beelze. This only thing, excepted, that he can not raise dead men to life again, as Peter once did. Luci. He only hath thauthority to canonize Saints, he only is above all counsels, & ordinances, he only may dispense against justice, & he only may change gods definitive sentence. And if it were so that all the whole world should speak against the pope, yet must the mind of the pope only be allowed. He only hath the knowledge of the church, and that after such a sort, that he only can change the nature of things, & make somewhat of nothing. In him only must the will only be estemedfor the best reason, that can be devised, not so hardy that any man should say unto him, why do you this, or this thing after this or that fashion. For he can make righteousness of wrong, & amend all things as he shall think good, he can expound, & change laws, & make all square things round, as one that is neither pure god, neither pure man. Beelz. Then shall he be a devil, or else some kind of brute beast. But I think it no very hard thing to persuade all this gear to him, his mind is so wonderfully puffed up with ambition. Yet can I not see how men may be made believe, that the Pope is their God in earth. Luci. Yea, you know not that it is an easy thing to deceive the common sort of the unlearned, namely in matters of religion. You know right well that they be naturally inclining to all kinds of superstition. There is none so shameful a lie, nor no deceypt so far out of frame, that the world will not reedely receive, if it be delivered them by any authority with some colour, and lykelihod of a truth. What christian man is he, which will not willingly believe, that Christ, is ascended up into heaven, and hath left his vicar here in earth indwed, and furnished with a full power and authority to do all manner of things? At the lest wise that faults might be amended, which amongst a numbered of matters, readily arise in the church by the reason of his absence. And that especially, when the world hath conceived a wonderful good opinion of their life and learning, which shall be the setters forth of the matter. And more over we will accurse him, what so ever he be, and declare him an Apostata, a blasphemer against the holy ghost, irregular, worthy to be suspended, and disgraded, that will adventure to speak but one word against our Popehod. And if it fortune that he be a bishop, or a priest that commit this fault, we will have him declared excomunicate, delivered into the power of Satan, an heretic, a defamed person, an infidel, a committer of Sacrilege, a Sismatike, a dampened and a cursed body. Who is, that will not be afraid of these words? When the very sound of them being spoken is so fearful? If these threteninges will not be sufficient, then in deed will we attempt most cruel persecutions, men shallbe cast in prison, & shall loose both life and goods. There shallbe no fault in the world more heinously punished then this one of disobedience against our Popehod. men shall hear God blasphemed, and some deny the might of God, and some mock God: and yet shall all men laugh & make a game thereat as though it were but a trifling matter. But if any man shall attempt to deny the Pope's power, or to diminish the same never so little, he shall be burned alive with long torment. Moore over we will 'cause all the books to be burned as many as shall seem to make any thing against our pophod. Yea, and we will forbidden men that they shall not have the holy scripture in thyr hands nor in their sight under the pain of fire and rope. Beelze. This thing would they do very gladly because the scriptures be against them. But it would be so manifest and open sacrilege and wickedness, that it can not well be cloaked with no colour, pretence, fraud or craft. Truly it shallbe enough to corrupt the scriptures, and violently to writhe it to their crooked purpose without all fear or shame. Luci. They shall not allow nor suffer any books to be read but such as maintain this craft & falsehood. So that even as the simple sheep, follow their shepherd: so shall the Christian men their heads, & we will so endeavour ourselves to blind men, that they shall not only believe and magnify this high bishop for their private commodity: but they shall also defend it tooth and nail even to the very death. Beelze. But how may it be brought to pass, that they shall not see so manifest a lie, they being the heads of the church? Luci. We will juggle their eyes with proud titles, high dignities, offices, & benefices, the revenues of whom shallbe fat stipends, that they may make gauds & triumph with all abundance of pleasure. We will also make laws that the people shall not only reverence them, but shall also esteem them as gods for their religions and popish holiness. And again that men shall always study, & occupy all the wits in their heads to preserve & increase this dignity, whereunto there may appear some hope that they shall attain: all shall hang upon the pope's sleeve, not for fear only of loss of their office, benefices, yerlie revenues, & promotions: but also upon hope to get more. Now may you easily judge whether they will apply the powers of their strength & wit, or not, for the setting forth & establyshing of our popehod, & the earnester they will be in this point, the more necessary & profitable a thing it willbe to them to defend the same. For if the popeshippe once fall, they should all starve for hunger, because they have none honest craft, or exercise to take them to. Yea and I will 'cause, the pope to forbidden them all honest kinds of exercises, and that under a colour of religion & holiness, jest peradventure the hands & consciences of spiritual men should be fouled with laboringe, they shall all be occupied (such shallbe the boasting) about the health of souls. So great shall they be that they shall disdain to preach gods word: neither shall they be otherwise occupied, then in celebrating, again, & again their cold and supersticiouse ceremonies, and that with such a pomp and glory, that it shall be a shewing and a setting fourth of themselves. Beelze. In what kind of exercise than shall they occupy themselves all their life time, for it is a very painful thing to be always idle. Luci. They shall not be always idle good sir, but shall have something ado always, in dising, cardinge, bankettinge, in wantonness, contention, and other such like courtly pastimes. And that they may be more diligent in the maynteyninge of this popeshipe, I will provide for them under a pretence of an ecclesiastical law, that they shallbe disbordened, and free from all exactions of princes of this world. Moore over I will make a law whereunto shallbe sworn all bishops, and Doctors, that they shall not only attempt no thing against this popehod, but also shall maintain, and defend it to the uttermost of their power. And also for the stablishement of our Antichrist, it shall be s●ablyshed by a law, that these wicked wretches, moved thereunto by our spirit, shall sometime congregate themselves together in their wicked counsels only to keep down, and extinguish (by a common consent) the treuth of the gospel. By means of the which congregation they shall retain all the princes and magistrates of the earth to confirm their tyranny, and to defend this detestable abomination of the Pope. And we will make the world believe that such counsels can not err, which thing willbe easy to compass: men shallbe so blind and ignorant. We will also devise for the pope's pleasure a new kind of divinity altogether vain, supersticiouse, void of learning, heretical & wicked, full of vanities and darkness, of man's inventions, doubles, questions, & contentions, the mother of all sects, errors and, abominations. This evil kind of divinity shall bring in such a darkness, that it shall hurt and deceive very good wits. There shall be no school, neither university, which shall not be hurted and infected with this Antichrist of ours. Good letters shall be banished, and so shall they lack all good learning, in so much that their children (though they be baptized, and therefore dedicated to God) they shall learnenothinge▪ else in their scoles but vain and filthy tales. And furthermore that the tyranny of this bishops empire may be the more strongly, and surely established, the Pope's being inspired with our spirit shall write decrees, and decretals, that is to say: profane, wicked and abominable sentences. And yet not withstanding, the world shallbe in such a blindness, that they shall think them very holy decrees. And to conclude in few words, though God only be to be wurshypped, and prayed unto with a true loving intiernes of minds: yet by my crafts will I bring it to pass, that the Pope shall command men to pray not only to Angels, and saints, and to such as were most wicked, and yet by him canonised: but also unto their Images, pictures, and relics, and that with as stinking a kind of superstition as may be. Beeze. verily I can not perceive how ever it will come to pass, that christian men may fall into so manifest vices, wickednesses, and idolatry. Of a truth, if there would come such a time, wherein these detestable vices might be committed, that you have now spoken of: I think the christian men would have more idols, than ever had either the jews, or the gentiles, and would exceed with their wickedness and idolatry all other nations of the world. Luci. But I promise' you that we may easily bring it to pass by the means of this our head, that men shall fall both into these, & all other kinds of abominations. If you doubt how this thing may be brought to pass I will tell you, that you may help to set it forward to the uttermost of your powers. It is not unknown unto you, that they have a custom in the church of Christ, when any christian man suffrereth martyrdom: the rest of the Christian congregation doth what they can to have their bodies honourably buried, as it is a thing both honest and godly. And their Bishops yearly upon the same day, that those martyrs suffered be wont to make mention of their constancy and victory: to thintent that men should be encouraged, not only to follow the example of the saints that they may be strong to die for the glory of Christ, if the thing so require: but also for a witness of the resurrection, that is to come, & to bring men in a contempt of this life, which shortly will faade, and perish, into the hope of life everlasting. Which devotion God hath soundrye times approved, and confirmed with soundry miracles. Now will we move and stir men under a pretence of religion, and holiness to rip and cut up their dead bodies, & to put their bones in vessels of Crystal, silver, or gold, & to set them upon altars, where the lords supper is acustomed to be ministered, as in a place most holy, and replenished with all godly religion. In the mean space the people shall flock thither together, and shall begin not only to pray to the saints, but also to their bones and relics. Which idolatry we will confirm with some miracle of ours: by the same power, that god hath permitted unto us, as he promised in holy scriptures Of this shall arise such superstition amongst men, and such a unadvised zeal of religion: that by & by they shall begin to build temples, chapelles, & altars, which shall be hallowed in the honour of these Saints, & there shall the Images of them be set forth to be seen of the people. Yea and yerelye shall their feasts be kept, that even as a great number of the jews ran to Bethania, not for jesus sake only, john. xi. but to see Lazarus when they herded tell that he was raised again by Christ from death: So shall the Christian men run to the churches rather for to see and worship those Images, and relics of saints, then for Christ. Neither is it to be doubted, but that a time will come, when they shall set more store in very deed by saints, then by god, although they will peradventure be afraid to say so. And also we must handle the pope wisely, whom they shall take for their god, that he may not only allow these mischiefs, and abominations: but that he may of himself will them, and command them. This thing will he do not only for the gain and private commodity that shall arise thereof, when he shall see people run to dead man's bodies, to Images of Saictes, to altars, and pictures, and offer there, much money, build gorgeous and sumptuous chapels, and churches, and give unto them great yearly revenues, whereby his kingdom shallbe increased, but also for thopinion of religion and holiness that he may show himself as a god in earth, and able daily to find out new religions and fashions, that were never seen before, neither known to men, that be alive, neither to the old holy fathers, neither yet to Christ himself. Then, as tyrants be accustomed to do, when they will reign, which make common games, and triumphs, and goodly shows, where with to occupy man's minds, that the people gazing upon the sights present shall have no leisure to fancy how to avoid the tyrant, or to consider how to discharge their shoulders from the burden of bondage: so shall the pope of a like sort judge it meet to devise daily new rules, new religions, new kinds of serving god, new trades of living, and new ceremonies. Thus shall he do, that men being taken, and astonished with merueylinge at these news, and fast tied with the rope of superstition, and blinded with the enchantment of error: shall have neither leisure, neither mean to open their eyes, whereby to espy out the pope's abominable wickedness. Beelze. All this gear pleaseth us very well, one thing only excepted. Luci. What is that one thing, which pleaseth you not? Beelze Not withstanding that there can no greater abomination be committed, then that you have rehearsed, yet will he now be much worse than we. Wherefore I fear me jest, when he shall die & come down hither to hell, that as he passeth us in wickedness so he willbe above us in dignity. Luci. Know you not that as Christ for his humbleness was advanced above all the companies of angels: so also must Antichrist for his pride be advanced above all the orders of devils? we must take this service well a worth. And as for my part, surely I would not stick to lease my chief rule in hell, of condition I might wreak my malice upon god. Think you that he will desiere to be any thing else over us than our head, as he is in the world the head of our members? But I pray you suffer me to make an end of my matter. You know right well that the choose of God be saved by the mere mercy, and goodness of God through Christ, who is dead for them upon the cro●se. Yea and that the good things, which either they have now, or had in times passed, or here after shall have, all came of the pure grace, and tender mercy of God by the death of Christ, whi●es they believe in heart and mind, and assuredly feal in the spirit that all these things be given them of God freely: In the which things consists the true christian religion. But I by the means of our head, will praise and magnify by little and little the light of nature, as much as may be, and that man hath of himself, his wit, his wisdom, his power, his free will: and in the mean space will I minishe the law of God, I will bury Christ, and shadow the grace of God with darkness so wittily, and so warily, that men shall believe that they be able (as they shall dream) to fulfil the whole law of God by a certain influence of his grace granted to all men. And more over to do certain other works of much more perfection than those works, which Christ commanded, which works they shall call works of supererogation. By the means of these works shall be established sundry new fashions of living, and new rules shall arise, which shallbe allowed by our chief bishop, though they be plain contrary to the law of God, to Christ, to the grace of God, and to the gospel. And the professors of these rules, studying under a pretence and shadow of great holiness, and perfectness of religion to amplify the dignity of the chief bishop, and commending it above the moan, as blind leaders of the blind, shall first deceive themselves, and afterward almost the whole universalll world. These new monstrous creatures shall preach: these shallbe believed, when they shall cry that the law of God is imperfect, and that their fathers have fulfilled that, which was of God omitted, and have joined many perfections to the law of God, not disclosed to the world as yet neither by the Prophets, neither by Christ, neither by the Apostles, without the keeping of the which things men can not be perfect. Furthermore they shall affirm and contend that men shall receive the grace of God by this most holy and strong thing called frewyl, and that they may by the help thereof keep the law of god and fulfil his commandments full & whole. And besides these works, which god hath commanded, that they be able to do other works of more perfection. And they shall hold the men may make recompense sufficient to the goodness of god, for all the gifts, which either they have received or shall receive at his hand, how much so ever it be that they have received. And that they can satisfy for all the sins which ever they have or shall commit and for what thing else so ever it be, that they be bond to God for. And that they may of themselves deserve all manner of goods bodily or gostlye, which either they have, or shall receive of god. So that they shall imagine themselves able to deserve so much glory, that god is not able to repay and reward the thing that he oweth unto them. And therefore shall they fallen their merits to other men as though they had superfluous, and to many. And because they can never cell, or give so many but that they shall always have a number remaining, they shall make our holy father the pope the inheritor of their merits, that he may accomplish all things for all men requisite. And this rich treasurer of merits he shall cell wonderful dearly in his jubilees and pardons, & so fond an opinion shall they have, that they shall think themselves able to deserve gods free election and shall think gods heavenly providence, and all things that belong to salvation to hang upon their free will, and upon their pope. Beelze. If it be so as you say, then is free will a great Lord, & shallbe a 'bove god himself. For as I perceive he shall either choose or refuse, health or condemnation like a lord, and god as his servant shall minister occasions and time convenient unto him, so shall the will of god be like a bond woman, and the will of man like unto a Queen, it shallbe necessary not that man shall apply his will to gods will: but that god shall apply his will to man's will. Neither can god choose men without the pope's licence. So that, in case god had never so reproved, and rejected any man: and the pope (in whose hand all power is) mindeth to save the same man, god's determination shallbe void. And so shall the pope be greater than Christ, and man's fire will also, because the whole salvation of all man kind shallbe in their own power. But Christ aunsweringe the children of zebedee, of whom the one desired to sit on the right hand of Christ, and the other on the left, said: it was not in him to give that thing, because all hung upon gods free election, and Christ also said not true when he so said, for he should have granted that all depended upon the pope, and man's free wil Luci. If he were not such a one he should not be Antichrist. And because the election of god doth abase a man, & casts him down more than any thing else, which thing man being naturally inclined to esteem highly himself can not abide, therefore shall it be an easy thing to persuade to men, that all the whole matter hangs upon his own free will, and not upon god. Therefore will the pope never forsake this office, to promote and further this our purpose by all the means that he can, and that for many other causes, but chief for that man's merits shall be as it were a ground work of all his merchandise and vantage. howbeit that he may the be●t●r cell and utter them, he shall mingle some merits of Christ amongst them, and shall boast that he hath the key of all these treasures, and full authority to distribute, to apply, to sell, and to give all at his will and pleasure. And also a time there shall come, when the world shall believe (because they shall think him a god in earth endued with most great authority) that he can both bind and loose, save, or condemn when it shallbe his pleasure. Now may you easily perceive whether men will run to him or not, to buy heaven and paradise of him. O how many and how abominable fantasies shall men commit, when they shall say to themselves: what care I? of this am I sure that I can be absolved for money. What a number of souls shallbe damned, thinking to be saved by their own merits, by the pope's pardons, and absolutions, because they shallbe without faith and without Christ? Out of this devilish fountain shall spring, jubilees, stations, pardons, absolutions, dispensations, relaxations, & an infinite number of monstors, which daily they shall devise to sell Christ, and his merits, and heaven and paradise with all. Furthermore we will 'cause that this our mischevouse pariciden shall by his fraud and craft persuade Christian men, that Christ with all his merits, passion, death, and benefits be not sufficient to save, (I will not say the reproved and rejected sort) but even the very choose of god, be it that they believe in Christ with never so lively a faith. For they must moreover of necessity confess all their sins both open & private, even the very inward thoughts and desires, yea & all the branches and circumstances of them, and disclose all thing whether they be to be spoken or not to a priest of him appointed. Beelze. This thing is not possible to be done for their sins be innumerable. Luci. surely our priests can not devise a better way to hold man's consciences in a perplexity, doutefull, and uncertain. And so when men shall be in a continual doutinge, whether they be in the favour of god or not: they shall run often to our priest, and his gain shall always increase, in that he shall receive well for his absolutions. Beelze. If there should such a time come, when I might see Christian men disclosing their secrets even such, as be of greatiste weight, and that slaunderinge themselves contrary both to the law of god, and the law of nature, and oftentimes also with no small offence of their neighbour: to a wicked thief: & should also suffer their wives, their daughters, & sisters to open the bottom of their hearts & matters of no honesty, not always to a gelded man but most commonly to a vicious varlet. I would be bold to say, they were the most fools in the universal world. But tell me in good faith, what profit should ensue of this devilish folishenes, if it should be brought in to our church? Beelze. O it should much increase and amplyfie the honour of our bishop, and his members, and be a very great gain, and profit to his church. For than should men believe that he by his ministers did pardon sins and not god, and that the same sins were not forgiven by the vertewe of the passion of Christ: but by the vertew of the absolution that they herd the priest speak. And in confession, mention shallbe made of all things saving of Christ, and so shall we bury Christ together with his passion and death, & god with his grace. And more over what a great commodity shall it be to the pope trow you, when his ministers by this means shall know all the secrets of princes, I pass over how that in hearing of women secretly disclose their dishonesty, with all the circumstances thereof, and all unhonest thoughts and desieres: such confessors being inflamed with the communication, and considering craftily how their minds be inclined: will begin many fair and handsome snares, (which they may easily make) whereby to hold them, even as it were by the here of the head, when they are once made pryvye to their secrets. And you may furthermore guess that priests will not give their labour in absolving for god have mercy: but will rather cell it for no small some of money. And they shall also require them to do the penance that they have enjoined them. Which thing shall make much for their commodity, and also profit not a little to their holy church of Rome. And this thing also shallbe with out doubt, that the Pope being desirefull of part of the gain shall reserve many matters, and offences, from the which no man may be absolved but at Rome of the Pope himself, or else of his confessors appointed there, so that money must walk largely. Beelze There be also many silly old wives, which have breaths that savour not all the best, I marvel how the confessors shall tarry to hear the reckoning of all their faults Lucy They shall dispatch such quickly with two or three words, with out tarriance in searching out the bowels and bottom of every vice, as they shall do with the younger women. Belze. And how I pray you may we bring it to pass, that this confession may be used amongst men? Luci. You know well that christian men, which be troubled in conscience, be straight wont to run to some learned man for counsel, how they may have lively faith, and be increased and established in the same, how they may take heed to themselves from sin and be perfect, whom the said learned men absolve, that is, they show them by god's word, that they be absolved, if they believe in Christ: and so he giveth them counsel, and showeth them the light of truth. You know also that such, as be excommunicated be wont after repentance to come to the priest, and show him that they be sorry for their offences, who perceyvinge that it is true, absolveth them, and doth notify to the whole congregation, that they be absolved and amended, by the means whereof they shallbe received of all men as brethren. Then do they enjoin them penance for their public offences, which they have committed, not that they can satisfy in the sight of God by that penance, before whose throne Christ hath made sufficient satisfaction, but to be an example to other, that neither they, nor any other commit the like any more. These willbe good and handsome beginnings, whereby to bring in by little and little our confession. For we will persuade men, that the priest must know their consciences, that they may be absolved of their sins. And then will they tell all their offences both open and secret, yea and they will believe that they be absolved not by Christ, but per opus operatum (that is) by the work that is wrought of confessing, that is to say: for the remembering of their sins, for the shame, wherewith they be touched in telling their sins, for the contrition, for the absolution of the priest, for the penance to them enjoined, & for the Pope's pardons. Neither need you to doubt, whether the bishop will be content with this confession, for he will gladly command it to all christian men▪ and that it may be the more esteemed, he shall boast and lie that he received it of Christ, with such a commendation that he aught to be burned, which denieth it to be of the law of God. But this thing I would have not unknown unto you, that such men as be oppressed with tyranny they be delivered by death from all boundage and servitude, if they be not delivered before. But as for the poor christians, though they die, yet can they not by any means avoid the tyranny of our Pope, for at that time especially they be snared, that is to say, in the hour of death, and be taken prisoners in a place (where or what it is I can not tell) named purgatory. This purgatory shallbe builded by our Pope full of flame & fire, whereof he only shall have the keys out of which place no man can get out oneles the Pope licence him, and yet paying a sum of money, whereof shall so much gain arise, that the profit of that only shallbe more unto him then of all the rest of his promotions & benefices. Beelze. And who is that shall come in to this purgatory of theirs? they, which die in faith, or out of faith? Luci. They that die in faith, for all the other be ours without purgatory. Beelze. Then is not god with his grace enough for such, neither Christ with his life, passion, and death, neither the help of so many saints, neither his own merits, nor confession, nor contrition, nor satisfaction, nor absolution, nor all the penance in the world, neither jubilees neither yet pardons. Luci. In this our confused kingdom of Babylon all things must be doubtful and uncertain. Beelze. What? our faith in Christ also? ●uci. That shallbe altogether doubtful, for this shall they take as a chief article of their faith, that every man aught to doubt of himself whether they be choose or not? whether god hate them or favour them? whether christ died for them or not? yea and though he died for them never so, yet whether he satisfied for their sins or not? Beelze. And how can they establish this purgatory of theirs? Luci. Our word shallbe their ground. Beelze. How? Luci. I will show you, when you shall obsesse any man, and their priests and friars come with their conjurings to conjure you, you shall say that you be the soul of some of their acquaintance, which died long agone, and remain to this day in a place full of flames and fire that they call purgatory, where you must remain until their sins be clean purged, and that you shall soon be delivered if they will procure a certain number of masses to be said for you, & if they once promise' you to do so, than you will for a testimony of the matter trouble no more the party so obsessed, which thing you shall perform, if it be promised. Then when men shall perceive it to be a matter in good earnest, they shall think, it to be so in deed. And priests, and monks shall favour much the matter for the great gains, that they shall have thereby. Yea, and they shall so favour it, that in continuance of time it shallbe made an article of the faith, though it be a thing most wicked. And they shallbe rewarded with faggot and fire that will adventure to speak one word against it. And also they shall persuade the unlearned that this fond flame-les fire of purgatory may be proved by the holy scriptures. And here likewise shall the Pope's authority be required, that it may be streatched out to purgatory. Beelze. Me thought I heard you speak of masses, what things they be I can not tell. Wherefore my desire is to know what kinds of creatures these masses be. Luci. Truly of other things, that belong to the Pope's dominion, the mass is both most holy, and most pestilent, In the outward show, and shynninge, and beauty it shallbe most holy: but yet in deed most pestilent. You know right well that the lords supper was instituted of Christ in the remembrance of his passion, & being distributed, as it should be in love and apostolical simplicity was a thing, and is to this day, that hath brought much comfort, and consolation to the choose of God. But now our holy father shall not only change the substances of it, but also change the accidents of it in the mass. So that the supper of the Lord shall no more be the supper of the Lord, neither in substance, neither in fashion, neither in lykelyhod, neither in show: but it shall be all together contrary and enemy to itself, and full of wickedness and superstition. For whereas the lords supper was first ordained of Christ to call again the passion of Christ to the remembrance of the faithful: they, to blot out that exceeding great benefit of Christ, shall boast that they offer Christ again to his father in their masses, not for the quick only, but also for the dead: as though they should say. When Christ offered himself once upon the cross to his father, he made not satisfaction sufficiently enough for the sins of all man kind, wherefore we offer him again daily, & nail him again upon the cross, desiring the saints to help him, to make his oblation perfect. And where as Christ in the institution of his supper appointed bread and wine, whose example his ministers should follow, teaching what thing it is, and to what end, as Christ did, and exhorting other that they should lift up their minds into heaven being stirred by this heavenly Sacrament, that they should have their eye set upon Christ only, and so by faith to use him for a heavenly food of their souls: they to advance their dignity and authority, and to 'cause themselves to be accounted gods in earth, shall persuade men falsely, that liberty to minister that Sacrament is only granted to the anointed, shaven, & oiled priests of the pope, that the supper of the Lord shallbe translated by that head of abomination the Pope, in to the mass. And they shall boast that these fat mass mongers with pronouncing certain words, (what they be I can not tell) as it were in an enchantment have not only by & by consecrated, but also transformed & transubstantiated the bread into the body & the wine into the blood of Christ. This will they do not only to increase their estimation, but also the men being deceived by eating that host, although they be without faith, shall think they possess Christ clotheses, here & al. Yea they shall bring men into the belief, that by the only hearing of one of these masses, or seyinge the host lifted up, most plentiful grace and pardon (as they call it) shallbe granted. And like erraunt thieves, they shall rob the laity of the cup, that is to say of the one half of the supper, against the express word of god, to declare that they be more worthy men and in higher authority, and that there is a great difference between the common people and the pope's anointed. They only shallbe fed in their private masses, whom they shall not be ashamed to cell for money. And they shall keep the bread so by them consecrated in a box as it were in a prison, & that shall they set forth to the people to be worshipped as a god. And they shall not only carry it about in their pomps and open shows: but it shall go before the pope as though it were his foot man. To be short: Though the lords supper be a thing most holy, yet being changed into the mass it shall be a thing most pestilent. Moreover the supper, which was ordained of Christ to be unto all Christian men as a pledge of his promise, peace, & concord: thesam● being once abused shallbe thoriginal & well spring of all discord, dissension, contention, heresies, & sects, for the diverse and sundry opinions that men shall have of the same Sacrament. We will also make a law that these priests anointed by the pope shall have no wives. Beelze Why I pray you? Luci. That they may appear outwardly altogether heavenly, and celestial like angels, so that therefore men shall marvel more at them, and set the more store by them. Yea and moreover that the pope, & not their children may be their inheritor. But chiefly that they may be without the troubles, that chance in matrimony and being at liberty under this colour, may commit all kinds of fylthenes, that ever was done in all the world. Beelze. Think you they will condemn marriage? Luci. They shall say it is a wicked thing. And though it be agreeable to nature, ordained of god, confirmed of Christ: yet shall they forbid it to their nuns, monks and priests, & to all their other creatures. Yea and at certain times they shall forbidden it to all men, and in certain degrees, that they themselves have devised, that by the means thereof they may get a great sum of money for dispensations. And at certain times they shall forbidden wholesome meat to be eaten, which god hath created to be used to his glory, and to be taken with thanks giving. At certain times of the year he shall not suffer them to eat but once in the day. But all these things shall notwithstanding be dispensed with all for money. He shall make of this sort an infinite number of other precepts, which he will say be necessary to salvation. And so in making new articles of the faith he shall wander through all heresies, which by man's judgement and wisdom have a certain lyklyhode to set forth god's glory more worthily. And to comprehend this large matter in few words: I will apply all the powers of my wit, that this creature of ours may do much more hurt to the souls of men, than Christ himself did good. And it is not to be doubted, but that we will make of this church a very Babylon. True it is, that a thing of such holiness can not be brought in a moment suddenly to the highest degree of abomination, wherefore in this noble mischief we must go forward by little and little, leting none occasion slip, the opportunity of time shall offer unto us. Now therefore shall you have my licence to depart, requiring you to lose no time Beelze. We will do your commandment. Mychael. Gabriel. Christ. CHRIST. Mine angels, see you not how a mortal man in earth, being most vicious, and abomination itself, with no small injury and contempt of god adventureth to settel himself in the holy place, and to boast himself to be my vicar, and the universal head of my church? See you not how under that pretence he hath crucified me again? and buried me again with all my great benefits? my gospel, and my grace? See you not how he hath defiled, and infected the holy church my well-beloved spouse, whom I myself have redeemed, washed and cleansed, with mine own proper blood? Mich. We see all together, and marvel truly very much how you could suffer (now above four hundredth year) such horrible abominations. Christ. Although the judgements of god be for the most part hide from the knowledge of human creatures: yet must they be taken; as they be in deed, to be righteous and holy. For the will of God, as it is most right, of necessity, it is not only impossible that it should err itself, but also it is a rule of all other wills, and therefore must every creature take it for best reason. And yet one cause can I bring why god would suffer so much evil to reign so long space. Mich. We take the unkindness of man to have deserved these great mischiefs, & that so it aught to be, the god should suffer them so to fall, as they have fallen into so great evil, darkness, heresies, and mischief's, because they loved not thee, as they aught, thou being the chief light, truth, wisdom, life, and righteousness: neither would they obey thy word. Christ. There be many causes, why god hath so suffered this long space: But the chief is, that he would make his glory more notable. And you know that during the reign of this Antichrist not one of the elects have perished. seeing they be in the hands of me, and my heavenly father none shall take them from me, neither can any of them perish. And you know also that this wicked abomination with all his malice, crafts, fraud, suttelties, errors, deceits, proditions, offences, evil examples, mischief's, promises, flatterynges, rewards, thretnynges, slanders, persecutions, torments, and deaths have not hurt any whit in any one point the soul of any one of my choose: But their malice hath rather made mine more glorious, in that their virtue hath been tried, as gold in the furnace: and those, that be false christians by this proof be declared to be hypocrites. And therefore, whether he will or not, I have used him as an instrument and a servant for the larger setting forth of god's glory. And more over, God would have all the devils of hell, and all evil men, to abuse this head of there's to the destruction my of kingdom, by deceate and violence, that I being moved by that occasion should withstand overcome, and destroy, this head of abomination, and triumph worthily of him, as you shall shortly see, by the which victory I might set forth more clearly the power and wisdom of God. Mark therefore now and you shall see, how that in destroyeng of him, that he may be destroyed with more ignonimie, I will not use my power but the bore word of my ministers, whereby I will disclose these great mischiefs, and will lighten their minds with the knowledge of the truth. I know that men will then open their eyes, and when they shall perceive that they have been so long time buried in such darkness of ignorance, in that they have wurshipped abomination itself in stead of God: they will humble themselves under the strong hand of God, and shall know what a miserable creature man is and what he can do when he is destitute of God, into how many dangers he fallethe headlong, and how necessary a thing the grace of god is for him. Now be all mischiefs and abominations come even to the highest state and degree, that they can come, the measure is full, their wickedness exceedeth and is spread over all: therefore must I no longer suffer. For as I have promised, I must and will shorten these woeful days of malice for the love of my choose. Mat. xxiiii. Math. x I must disclose this wicked head of this abomination to his confusion and god's glory. For as I have said before, there is nothing hidden but must be revealed. You shall see that when as I took manhood upon me, and appeared visible into the world although sin reigned stirred up by the law, and ruled all, with a great force and power, yet I in dying upon the cross had the victory and overcame valiantly all the enemies of God: even so now will I triumph of this shameless and wicked head of abmination. first and foremost I will destroy the tyrannical dominion, which he hath wrongfully used in the simple consciences of men: and afterward will I take away from him his temporal power. And to his further rebuke: Even as the world hath taken him for a god in earth this long space: so will I now 'cause the world to acknowledge him, to be the most wicked tyrant, that ever was, or ever shallbe amongst men. You mine angels, that be appointed to the ministry of my choose, you shall do your duties diligently. And to the Gabriel: as thou wast sent to Daniel to tell him the time of the coming of Messiah, Dan. ix. ●. x. c. and afterward also to zachary, to signify unto him the coming of my fore runner john the Baptist, Luke. i and last of all to my mother to declare unto her my conception, so shalt thou now go to Henry the eight king of England, in whose heart thou shalt print, and persuade that all delays set a part he drive this cruel tyrant out of all his realms and dominions. Gabri. Forsooth we will gladly (oh lord) and with a swyftenes of spirit perform your commandment, Christ. You shall understand that Henry the eight shall deliver his dominions from the tyranny of this mischievous robber, and he shall not utterly cleanse it from idolatry & supersttion, whose rotes be further entered in to the hearts of men, then that they can be pulled out again at the first pluck: For he shall not long live after this valiant enterprise attempted. But I will give him a son named Edward the sixte, and because he shallbe one even after mine own heart, indwed with sundry godly gifts, as one that shall love me unfeignedly, and shall perceive how many and diverse ways he is bound to God, he shall not abide this great and rank enemy of mine. Therefore following his father's steps he shall purge all his kingdoms, and dominions from all the superstition and idolatry of Antichrist. I will be always with him, neither shall he want of my favour, grace, and defence at any time, and he shall have a Christian protector, whom I will use as a mean, and instrument, and very fit messenger betwixt me and the king to perform this my purpose, whom I will give unto him, a very valiant man both in nobleness, and in upryghtnes of mind, and a singular lover and friend of right religion. By whose wisdom and gravity I will have mine Edward to be instructed, and brought up even from his chyldhod, that all the days of his life he may have continual war with all things, that shall desplease god. This choose instrument of mine shall be the first that shall bend his spear against the forenamed mine unpardonable enemy. Whose wonderful example most worthy to be followed of all other, the rest of the princes of Christendom shallbe astonished to behold: and shall apply themselves to follow his enterprise, being incoraged by his worthy virtue. Neither shall it be needful for him to use any violence whereby to purge his kingdoms of these mischief's, lies, heresies, superstitions, Simonies, ydolatries, wickednesses, & betraying of ●oules, wherewith the whole world was replenished by the means of this abominable thief. For all these things though they be very haynouse, shall vanish away suddenly, and be brought to nothing at the coming of the light of my word, which he shall allwaye use as a continual burning light, both in this and all other his doings. Happy therefore shall you English men be, in that you shall frame all your affairs earnestly to god's glory to the salvation of his choose elects, and my worthy triumph. Mich. So shall it be. Henry the eight. Papista. Thomas Archebishoppe of Cantorbury. Henry. WE have sent for you in to our prsence, as for men, which have more knowledge in the scriptures and old writers than the rest of our realm, to resolve us of a doubt, that is come to our mind. Therefore two things we require of you, the one that every of you say his mind frankelye and freely, what he thinketh, without respect of favour or displeasure to any man living. And the other, that you keep it secret, and disclose not one word of the things, that shallbe here reasoned. For it is a matter of great weight, & toucheth our honour, wherefore we charge you so long to keep counsel until the truth be known, and that you have license of us to open it. There is a thought entered into our head, which we be persuaded cometh of god: That the Pope who heretofore hath been taken for a god in earth, is very Antichrist, and if we had certain knowledge that this thing were true, we would, as we are bond, bannishe him out of all the coasts of our kingdom, not only because he should no more rob us of our treasure: but much rather, lest he should any longer exercise tyranny in man's consciences, and bring such a number of souls in danger of everlasting damnation. If he were the vicar of Christ in deed, we would be his loving children from hence forth, as we have been in times past. say now every of you your minds soberly, and trewlye, what he thinketh. Papi. I can not but marvel very much, when I hear your princely majesty make a doubt & question of matters, that be most clear, questionless, and certain. I can not perceive that it is lawful to think, much less to speak of such a matter without doing God open wrong. For such holy things, as the popehod is, aught to be worshipped, and not doubted upon and called in question. Hen. A truth? if it be a truth, the diligentlier it is discussed and examined, the clearer the brighter, and more plain it appeareth. Therefore when we dispute of this matter truth hath no wrong, but rather a benefit. Therefore if the pope be in deed Christ's vicar in earth, the more seriously this truth is reasoned of, the more plentifully shall it be published abroad, and all men shall more gladly & readily receive it. So that we will neither do the pope wrong, neither the truth, but shall rather show than both a singular pleasure. And it is not to be doubted, but that heavenvly things must be worshipped, but now here is the question, whether the popeship be a heavenvly thing or not: & this is the matter, which we des●er to have discussed Papi. Peradventure your majesty doth mind, to accuse all our forefathers, all kingdoms, & all Christian men of heresy, by whose judgement the pope hath always been, and is to this day, taken of Christ's vicar in earth. Hen. That the truth cometh to light, is not the cause, that maketh men heretics, but rather delivereth than from all error, deceit, heresy, and betrayinge. And truly we desire nothing else, then to have the truth bolted forth by all means possible. In the end of our disputation, if we shallbe assuered, that the pope is Christ's vicar, we will so take him, as we have done hitherto, and we shallbe much more strengthened in that opinion, without hur●e of any creature. But if we shall perceive the contrary: and be assured that he is Antichrist in deed, then surely will we endeavour ourselves to rid us from his tyranny, wherein we have lived hitherto taking him to be a certain god in earth. And also all other errors, and incommodities must be taken away, which spring out of this counterfecte belief, and more over we will endeavour ourselves to rid other men also from the same. So that I see not what can come of this dispuputation, but that shallbe good and godly. Papi. Truly we might worthily be noted of a temerous arrogancy, if we should think ourselves able to know and judge better than a number almost infinite of worthy men both in religion and doctrine, who without all question believed the popeship to be a heavenly thing. And more over, what opinion shall we conceive of an innumerabe sort of christian men, which either now be, or else hath been in times past and have died in this faith, or live therein this day? Surely in so weighty a matter it behoveth us to leave of disputing, and fall to believing. Hen. If such as believed that the popeship was an heavenly thing were deceived, it is plain that they were neither learned, nor holy in that point. And therefore aught we in a matter of so great importance, to open our eyes, and be wiser than they. As for the blind multitude, I think must not be followed, who receiveth that manifest error for an article of their faith: but if such, as believed that the pope was Christ's vicar in earth, were not deceived: but being in this opinion thought well: Surely we will take them both for learned and holy. We mind not by this our disputation, to take from them one jot either of their wisdom or holiness, but we shall rather be confirmed and strenghtened in the same good opinion, which we have conceived, both of them, and of the Popeshyp. If our intent be to overcome them with the light and knowledge of the truth to god's glory: putting not our trust in our own strength, but in the only goodness of god: our godly study must not be called a temerous boldness. Neither do I allow the saying, that we aught simply to believe it, that is to say grossly for then should the Turks and Heritykes be excused. But as Paul sayeth, we must prove all, & take only that is good. Papi. Surely as for my part, I can not persuade myself in my conscience, that I may put my tongue in heaven, and dispute of the Popeshippe, as though I doubted of so great a matter. Hen. Your divines be not afraid to put their mouths and tongues both in heaven, and to dispute in their scoles and books, whether God be or not? And the same thing dare your preachers also, even in the pulpit, though there be none that doubteth of so manifest a truth, & yet standeth it not with your consciences to reason in a brief disputation of the bishop of Rome's primacy. May it ever come to pass or not, that the Pope shallbe so much greater and higher than God, that it shall not be lawful to speak of his primacy? And lawful enough to dispute boldly of god's essencie? Papista. It is lawful to dispute whether God be or not? Without any remorse of conscience, and without danger, because the reasons, which be brought for the contrary part be so weak: and the other so strong, clear, and pithy, whereby it is proved that god is, that after such disputation men remain much more assured. But there can not be a disputation of the primacy of the bishop of Rome without pricking of conscience, because this thing is not so clear and evident as the other is, that is to say, that there is a God. And perhaps if it should come in question, we should remain in greater doubt, than we were before. Wherefore it should seem that it were better to let the matter sleep, as it is, and not to question thereof. Hen. Then you yourselves grant that the Popeshyp is a doubtful thing, and again on the other side you would have us shut our eyes, and believe it, and embrace it, and undoubtedly to receive it for an heavenly thing. If the popeshyp were a thing indifferent, which could neither hurt nor profit the soul of man, it should seem no matter though we left reasoning thereof, and let it remain quiet, as it is without disputation. But for asmuch as upon the bishop of Rome hangs our salvation, if he be Christ's vicar in earth, as they say he is: and again if he be not, upon him contrariwise hangs our damnation: we have determined to know the truth of the thing. And so much the more desirous be we to have this disputation go forward, for that we see you so earnest to refuse the same. We may be well assured that we shall offend God in no point of this disputation, if we do all things soberly with a meek spirit to the glory of God, having always god's word for our judge, which is the only, and everlasting rule of truth. Papist Because it seemeth good to your majesty, that it be so, I for my part have nothing else to say, but that the bishop of Rome is Christ's vicar in earth with full power. Hen We know not whether he be Christ's Uycar or not, but to the intent to have a perfect knowledge thereof, I have sent for you. Of this we be well assured, that the most part of them were exceeding vicious, we perceive also that the great eccleciastical revenues, which of right belong to the poorer sort of Christ, be by him consumed and sold for ready money, and the cure of souls also, whom the son of god himself redeemed with the price of his blood. And they be not afraid to commit so weighty a charge (even the cure of souls) to the children, which be evil born, and worse brought up: And to men unlearned, wicked, and vicious, to horse keepers, and to their cinoediss, Sodomittical boys. We also know that he doth not only cell his privileges, relaxations, compositions, and dispensations: but his jublies, also, his pardons, and remissions of sin, his absolutions, his blessings, his masses, his buryalles, his Sacraments, yea and the merits and blood of Christ and heaven itself. And it is well known that they have carried away great treasures out of our kingdoms, we receiving nothing again but ink, and parchment, and seals of lead, under pretence of their buildings, and wars against the Infideles they have polled more money from us then all our kingdoms be worth. A blind man may see, what means they use to rob both quick and dead. In so much that of the house of God they have made a den of thieves. And all these things have they done under a shadow of religion, & a pretence of holiness, If a man could open his eyes, and look upon the discords and strives, which they have sown in all christendom, and see the blood, they have shed, the slanders and offences, they have committed, the souls, they have lost, and the vicious life of them, that wylbe called most holy, who aught to jeopardy their own lives to profit their neighbour. If (I say) he could see how they be covered with fraud, unfaithfulness, and deceate, how they trouble all the whole world with such thunderynges in contentions, as though heaven and yearthe went together, and all for none other cause, but to increase their yearly revenues, to preserve their falsely pretended honour, and their vain titles. Surely he would not judge them to be the Vicars of Christ, but rather to occupy the ruome of the great devil of hell. Papista. Be it that their works were never so wicked, yet cease they not therefore to be Christ's vicar's, if their doctrine be sound. Henry. Yea marry, that is the thing that we be desirous to know, whether he be Christ's vicar or not? Whether he be Antichrist or not? Whether his doctrine be true or false? Whether we aught to wurshyp him, or to banish him out of our kingdom. Therefore of these things we be desirous to hear other men's minds Thomas arch. When God determined to save his elects, first he disclosed himself by a certain light showed in the old testament, by his Prophets, and holy men before he came into the world, and he minded so to do not only, because he would be known a far of, that men should put their trust in him, and so be saved: but also that at his coming he might be known again by the same signs and tokens, and the gentlier received, of a like sort when he determined for the larger setting forth of his glory to publish the triumph of Christ, & the perfect & happy state of his elects: he painted forth and expressed lively in the holy scriptures, that such as have unworthelye the name of christians must have one head in earth full of abomination and wickedness, to the intent that he being disclosed unto us, we should not only not give credit unto him, but should by all means possible shun his wicked tyranny. The place of Antichristes' reign. Dani. seven. First therefore as touching the place, god hath plainly declared unto us, that he must be born at Rome. As Daniel the Prophet wrote, who described the four monarchs of the world under a similitude of four beasts, that is to say the Empire of Babylon, which was of the Assyrians, The empire of the Persians', of the Grecians, and of the Romans. And out of the head of the fourth beast (that is to say) out of the head of the monarchy of Rome, sprang a little horn (that is to say) Antichrist himself. Who hath so advanced his might and power, that he hath broken the power both of the other horns, and also of the empire of Rome, and hath prevailed against the godly. The same thing Paul the Apostle confirmeth, two. Thessa. two. saying, before Antichrist be revealed, and appear very strong there must be a departing, or going away, that is to say, the people must fall away, or depart from thobedience of the Empire of Rome, as all holy men take it, wherefore of necessity it must be granted that he must have his seat at Rome, for he shall succeed the Emperor of Rome. Moreover john in his Apocalypse setting forth the church of Rome unto us, to be not the spouse of Christ, but of Antichrist, saith: Apo. xviii. that he see a certain whore the mother of all uncleanness & abhomynation of all the world, gorgeousely arrayed with gold and stone, holding a cup of gold in her hand, with whose migled liquor all the dwellers of the earth should be made drunk from the highest to the lowest. And further this whore shallbe made drunk with the blood of Saints, & of the martyrs of Christ. And upon her forehead she had written Babilonia. And lest any man should doubt, whether john spoke of Rome, or not, Apoc. xvi●. he sayeth plainly that the whore sat upon seven hills, which thing is well known to be agreeable to Rome, whereupon it is called the city of seven hills. Wherefore his seat must be at Rome. Which thing is evident both by holy scripture, and also by Hierome in an epistle, that he wrote to Fabiola against joninian, to Marcelia, to Algasia, in the .47. Chapter of his commentaries upon Esay, and in the second Chap. upon Osee. Thesame thing is confirmed by thauthority of Tertulian, writing against the jews and the gentiles, Cap. xxxv. in a book of the resurrection of the body. And of S. Augustine also in his books de civitate Dei. Lively 20. cap. 16 In the same opinion also is Nicholaus de Lyra upon Daniel, & many other besides. The time of Antichristes' disclosinge And if we will way Paul's words diligently, we shall also know the time, wherein Antichrist must be disclosed to the world. For writing to the Thessalonians, that thought Christ should shortly come to judgement, and minding to bring them out of that opinion sayeth, two. Thessa. two. that there shall a departing come before the day of judgement. That is to say that men must fall from the Empire of Rome, as Hierom, Anselme, Theophilact, Bede, Dionise, & almost all the rest of the interpreters take it. True it is, that Paul spoke this thing darkly lest he should offend man's minds. Therefore then (saith Paul) that great wicked body shall show forth himself. Yea and he shall not only succeed especially at Rome in his own strength: but also, as Daniel writeth, Dani. seven. he shall destroy and bring to nothing the rest of the horns, and strength of the Empire of Rome. So that we now see plainly enough, that the people hath not only shrunk from the obedience of the Emperor of Rome: but also that themperors have had no dominion in Rome more than this seven hundredth year. The bishops have occupied the place in the stead of the Emperors, by the which bishops chefelye themperors power hath been minished. The properties and qualities of Antichrist. Wherefore we must grant that they be right antichrist. Besides this Christ himself hath expressed, and painted forth Antichrist, and all his qualities in holy scriptures with so lively colours, that who so seethe the pope, & hath never so little light of knowledge, and seethe his properties, can not choose but he must also know that he is very Antichrist. And to speak somewhat of him generally: Ephes. iii Even as Christ is the head of all his elects, so shall Antichrist be the head of all them, Colo. two. that be rejected of god, which be falsely named Christians. As in Christ all thresours of knowledge, and wisdom of god be hidden: So in antichrist shallbe hidden with a cover of hypocrisy all mischiefs, crafts, and deceits, giles, and falsnes, which be in the great devil of hell himself. And moreover, as the holy ghost is given to Christ, and powered into him without measure and not hemmed in with any bounds or limits: john. 1. Colo. 1. and as Christ is full of grace and truth, yea in him dwelleth all fullness of perfect virtue and perfection: So there dwelleth in Antichrist, all vices, wickedness, abominations, deceits, and lies without all measure. So that as Christ is the very true and lively image of God, so shall Antichrist be the very true and lively image of the devil. Esa. xi. Psal. x. Dani. ix. two. Thessa. two. Wherefore Esaye calleth him the wicked one. David also writeth him to be the head of all wickedness. Danyell, and Christ himself call him abomination itself. Paul calleth him the wicked man, the child of perdition, not only because he shallbe lost himself, but because he shall also destroy all them that shall follow his steps and doctrine. And also Saint john called him Antichrist, that is to say, a contrary enemy, i john. two. and a repugninge adversary to Christ: and because he especyallye above all other creatures shall show himself to be an enemy and an adversary to Christ: therefore in that his exceeding contraryousnes against Christ, he is called Antichrist. Now, as Christ was conceived of the holy ghost, and born of the virgin Marye: So shall antichrist be conceived of the spirit of the devil, & born of Simony, & ambition, which shallbe in the minds of them, that shall declare him pope. Then shall the pope be created of the most corrupt & infected congregation of people, that is, whom they call Cardinals, who as though they were the very pillars of mischief, shall sustain all the world, and all the wickedness thereof upon their shoulders. They say this order was created of god, when he said: The pyllers of the earth be of the Lord, and upon them he laid the foundation of the world, hereby it is easy to be seen, whether they understand rightly the holy scriptures, or else wryth them violently to their crooked purpose. Who so shall read their histories, and will diligently consider by what craft, hypocrisy, & dissimulation, fair promises, gifts, deceit and prodition, and such like wicked means they have achived to this Popeshyp, which they so much desired, he shall easily peceave of what spirit they were both conceived and begotten. Yea they have given themselves whole to the devil so that they might once come to the Popeshyp: As it is plainly written of Silvester the second. He that could see by what spirit the Popeshyp was conceived in the minds of men, and appeared to the world: should soon know whether it be a thing of God, or of man, or of the the devil. Four hundredth and four score years after the birth of Christ, that little horn of Daniel, that is to say, the bishop of Rome had but little strength and power of man, because they had none authority but only in their own dioceses, as other Bishops have. But a bout the year of our Lord .480. Odoacer reigning in Rome, it chanced that Achatius bishop of Constantinople (who then was placed first amongst the bishops, and yet used no authority over them) would have condemned Peter the bishop of Alexandria of heresy. And because the bishop of Rome for the worthiness of the City was then in some estimation: the Bishop of Constantinople written to Simplicius then being bishop of Rome, desiring him that he would likewise declare the bishop of Alexandria an heretic. And of this hath ambitious fellows taken occasion (unworthily God he knoweth) to dispute of the authority of the Bishop of Rome. And so far have they go forward in their ambition, that they have not been ashamed falsely to contend, that they are the heads of all other churches. And on the other side stood they, which took parts with the bishop of Constantinople affirming their bishop, and not the bishop of Rome to be the supreme head of all other churches. This ambitious contention continued amongst these most holy fathers, a hundredth & twelve years. And at the last about the year of our Lord six hundredth, when Maurice the Emperor was in Grecia, John the bishop of Constantinople gathered all the bishops of Grecia togethyr at Constantinople, and there was the Bishop, of Constantinople and not the Bishop of Rome, ordained of them to be the bishop of all other churches. But when Maurice willed the bishop of Rome to submit himself and his church to the bishop of Constantinople, Gregory who then was bishop of Rome withstood it, & called him the fore runner of Antichrist. And the same Gregory writing to the bishop of Antioch & Alexandria, amongst all other thing saith: you know that in the counsel of Chalcedon the title of the universal bishop was offered to the Bishop of Rome, which he would in no wise receive, neither was there any of our predecessors that did usurp that title. Yea even then (as they say) to confound and rubuke the pride of other, he begun to be named the servant of the servants of God. How be it his successor, Boniface the third, a man to ambitious, and crafty, obtained of Phocas the Emperor by suttill train the dignity of a Pope. What manner of man this Phocas the Emperor was it appeareth of his history. By violence, fraud, and treason, he came to the Empire, and caused Maurice the Emperor most cruelly, and most wickedly, and his wife, and all his children to be killed before his own face. This was the holy man, who first gave this goodly creature of the Popeshyp to the world. And this is true, that until the days of Constantine the fourth Emperor, the bishop of Rome was wont to be confirmed of the Emperor. How be it at the request & entreaty of Benet the second of Rome, the foresayed Constantine granted to the Benet and his successors, that they should be received, and taken of all men for Popes without the emperors confirmation. And so by little & little they crept up so high by their crafty diligence, that the Emperor must both be confirmed, and crowned of the Pope, but yet it is necessary that first he take an oath, that he will defend the Popehod. Therefore it is not hard to be known, what manner of spirit it was, that brought the popeshyppe into the world, and how the creation of the Pope, and of the Popeshyp is contrary to the birth of Christ. Namely when (as Paul writeth) Christ glorified not himself, neither thrust himself to be a bishop, but taking example of Aaron he tarried until he was called of his father. But these men thrust themselves in violently until they have made themselves not only equal with Christ, but also above Christ. Christ being in the shape of god, did cast down himself willingly, and would take the shape of a servant upon him: But this fellow being in the form of a man, which is a most abject and vile sinner, so proudly hath advanced himself aloft that he is not ashamed to brag himself to be a high light, and a god in earth. And if we will consider, and way the life, the manners, and the works of Christ, and the pope, we shall find them altogether quiet contrary the one to the other. Christ was innocent, poor, and would not trouble himself with worldly businesses, but was altogether bend to the health of souls, whom he desired to enrich with heavenly treasure, he was meek, gentle, refusing both crown and kingdom, never had he any private affection of favour, either towards himself, or others his kinsfolk, or towards any man living, being inflamed with a great force of the heavenly spirit always sought he the glory of God the father eternal. He was a peacemaker, sober, subject to all men for the honour of his father: merciful, and very prove and ready to be pitiful, and therefore he wept upon Jerusalem, he was godly, shamefast, chaste, most liberal, full of love, and all other virtues. But all the pope's be in all points diverse, & quite contrary to all these vertewes of Christ. For there is a rotten dongehill, and puddle within them of all uncleanness, wickedness, and mischief, as it is right well known to them, that have any knowledge of them, that be now a days, and read the histories and lives of them, that be past: and all though they be very contrary to Christ in these things, that I have spoken of, more than other men be, that is to say, in all outward action of virtue, yet in their doctrine, & certain other their wicked abhomynations they be most wicked, and most contrary of all. For there be certain wickednesses peculiar unto them, which be of exceeding great weight, & be so hainouse, that they be meet for none other, but for these thieves only. Wherefore it is vere necessary to grant them only to be the very and chief antichristes for these only be they, who corrupting the scripture, and withstanding the express word of god, have plucked Christ with their wicked hands out of his high and glorious seat, and yet not being contented with that horrible mischief they have cast down, oppressed, and buried, and have banished quit out of the eyes, and memories of man the redeemer of all mankind, and have placed themselves in Christ's seat, giving to themselves, and with force challenginge like tyrants, all that dignity, which parteyneth to Christ alone. Yea they have made themselves above Christ. So that in conclusion, they would not only seem equal to god, but also have advanced themselves with a devilish and intolerable boldness above god. Ephe. iiii. That this thing is, as I say, it is evident. For the body of Christ's church hath but one head, otherwise it should be a monstrowse deformed thing, the like whereof hath not been heard of: and should not be abody knit together with a true proportion of the membres. But Christ is the true, and only head of his church, a Paul doth plainly wryt, that out of this head is the spirit, life, light, and righteousness powered into all the other membres of the choose. john. xiiii. john. viii. i Cor. i For he is our life, light, and righteousness▪ Now on the othersyde the pope sayeth: I am the head of the church militant: If you will have light, and knowledge of heavenly things, you must come to me. For I only am a 'bove all learned and holy men, above the counsels, and above holy scriptures itself, yea and also above your faith. Wherefore you must believe according to my word, and although the words of holy scripture be the words of god, yet must they be expounded and declared after my fashion, and as I say. I am only he, which can not err. Wherefore as concerning matters of faith every man aught to shit his eyes, and trust to my word, and stick thereunto undoubtedly. The pope sayeth more over: if any man be dead in the sight of god, and a sinner, let him come to me, and out of hand by the help of my absolutions, and pardons he shall live, and be made righteous in the sight of god. As though he should say, I am your light and righteousness, and not Christ. What thing doth pull Christ violently out of his place, and thrust in himself, if this do not? Psal. ●i● Hebr. u. Christ is our chief and everlasting priest, as it is written of him. Who, when he had once offered himself upon the cross, found out everlasting redemption for us, Hebr. x. and satisfied for our sins, and pleased the wrath of god the father for ever: The pope sayeth I am the chief bishop of the church of Christ, the sacrifice that Christ made was not sufficient to satisfy for sin, and pacify the wrath of God. And therefore have I ordained the sacrifice of the mass, and other offerings, and meritorious works. To do thus is not only to pluck Christ out of his place, & put in himself: but it is also a manifest confession that Christ was not an imperfect priest, because that with his sacrifice he made not sufficient satysfaction for our sins, neither pacified the wrath of god enough, and therefore hath he need of the Pope's help yea, and it is also a confession, that the holy ghost in holy scripture was a liar, which thing is nothing else, but a mind to place himself above god. For the pope can neither lie, neither err in matters of faith, and god did both lie, and err by his confession. Christ, also is the only mediator betwixt god and man, as it is written. No man cometh to the father, i Timo. two. john. ●iiii. 1. john. two. i Cor. 1. but by this mediator, he is the way and the gate, that leadeth to God, he is our advocate, our propiciation, our holiness, our redemption and health. He only is our jesus, and saviour, neither is our salvation in any other, Act. iiii. but in him only, as Peter writeth. And therefore Chryste calleth all men to him, saying come to me all you, that labour and be burdenid with the burden of sin, and I will give rest and quietness unto you. Mat. xi. Who so thursteth for salvation, let him come to me, and he shallbe refreshed. john. seven. But the Pope contrariwise sayeth, I am he, by whom you may pacify the wrath of god, by me only, and by my ministers you may obtain remission of your sins. I am the way, that leadeth to heaven, I have the keys of the kingdom of heaven. I can open and shoot at my pleasure, to whom, when, and after what sort it shall please me. By me only you may have life everlasting, and god wylbee merciful, and pleased with you. Neither will I that you shall have Christ alone your mediator and advocate in heaven: but I will that you chose some amongst them, that be dead, such as like you best, so that they be canonised by me, and take them for your mediators, intercessors, proctors, advocates, and patrons. I will also that you seek for your salvation not in Christ alone, (though Peter say plainly that it can be found in none other) but chief in me, in my absolutions, benedictions, and pardons, and in your own works also, and in the merits, and intercession of saints. Wherefore come to me, all that be troubled with sorrow of conscience, and in me you shall find peace. Now whether all these things be most cruel, wicked, and blaphemouse or not, he may easily perceive, that is not all together blind. Therefore it is most true, Dani. seven. that Daniel said speaking of him, that he should be such a shameless blasphemor, that he should speak against God himself. And we also know, that according to the doctrine of Paul every christian man is the temple of god, and of a like sort the congregation of the faithful, is called the church of God: and we see that the Pope reigneth in the hearts of some christian men, which worship him even now, as their God. And also we see not only how he reigneth in the hearts of sundry men, but also in the midst of the church militant as the supreme of all creatures. Therefore it is fully accomplished and performed, that Paul spoke of him, two. Thessa. two. when he written that he should sit in the temple▪ God (not in the temple builded by man's hands at Jerusalem: but in the hearts of men, and in the militant church of Christ) as though he were God, and braggeth himself before men as very God. And because these things, which Paul said, can not be applied to none other in the world: it must of necessity be granted, that he only is the same right and great Antichrist, Mat. xxiiii. and the very self same horrible abomination of whom Christ prophesied that he should stablish his seat in the holy place. Neither was it enough for him to thrust himself in to Christ's place, and to advance himself above god: but also he would deprave the holy scriptures, & be in all points quite contrary to Christ. That all these things be true hereof it may appear. Even as Christ hath left nothing unproved for us, which are necessary for the maintenance of our natural life, so is it to be believed that much less he would leave any of those necessaries unprovyded, which should apartayne to the spiritual life. Therefore must we believe that god hath declared unto us in the holy scriptures as much, as is needful, whereunto no creature must add, Deu. twelve. neither take away one word, as God by Moses doth comaunde, for they only be in all points perfect. i Tim. iiii. Therefore Paul writing to Timothy saith. All scripture inspired from above is profitable to rebuke and amend, to instruct in righteousness, that a man, who is dedicated to God, may be upright and perfect in all good works. Then by the doctrine of Paul it is plain that those things, which be contained in the holy scripture be sufficient to make a man perfect: which thing must needs be granted, for Christ disclosed to his Apostles as to his beloved friends and children, all that he received of his father. And afterward he opened their minds by his spirit, and declared unto them the true meaning of those things, which the same apostles did written, Antichrist says that the scripture is insufficient. preach, and publish abroad plentifully: So that the gospel is most perfect and full, as Paul written to the Hebrews. And as for the pope he is all together contrary to all these things, that be spoken. First and foremost he sayeth that holy scripture is imperfect, and is not sufficient to declare fully all mattiers that belong to salvation, and that he can add unto it, as he hath done, when he allowed those books that be apocrypha, and of none authority, for holy books, as though they were in the canon. And also when he made an innumerable sort of decrees, and decretals, and commandments of man, and articles of our faith. And he sayeth more over (thougheit be closely) that the twelve articles of the faith delivered and preached by the Apostles be not sufficient to salvation. Antichrist corrupteth the articles of our faith And then the Apostles be damnned & all christian men, who hath not received the light of the articles, observations, and commandments of the Pope. So that it must follow (in the name of God) that the Popes were wiser than Christ himself, or at the lest wise were more merciful, because they have opened so many things to the world, which be (as they say) necessary to our salvation, and never opened neither by Christ nor god. But what a mischievous deed is it, that all these articles of the faith made by the Pope, be all together repugnant, and quite contrary to the articles of the Apostles, and to all holy scripture, as it is well known. For briefly in the Creade, and in holy scripture it is comprehended, that it is god by whose goodness and grace through Christ (who suffered death for us, who rose again, and ascended into heaven, and sitteth on the right hand of God the father) all creatures must receive salvation, and also feel his plentiful love towards us, through the holy ghost, and that he, who believeth in Christ, shall have life everlasting as he himself is a witness. But the contents of the Pope's articles be all together contrary to this gear, that is to say: that faith in Christ is not sufficient to salvation, and that it is necessary to believe, that the Pope hath authority over all. And that we must believe according to the doctrine of the Pope, that neither the grace of Christ, nor the death of Christ is sufficient to salvation, but that our meritorious works must also of necessity be added, with confession devised by the Pope, and his absolutions, pardons, and prayer to Saints, and besides all this the fire of purgatory. And that the holy ghost (as they say) is not enough for the understanding of holy scripture, and to know the will and pleasure of God: but that the Pope must expound all things. No man can deny, but this is a very setting of himself above God. Dani. xi. Daniel written wonderful learnedly of him: saying that he shall induce men noughtely and wickedly to break their promises, that they have made to God. For even as God, who is the well springe of all goodness, promised in Aabraham to be our god, that he would take the charge of every one of us, & would give himself for us, making us partakers of all his felicity: And we again have promised him, that we will be his people, to ask and look for all goodness at his hand only, to acknowledge him only our God, and will give thanks, and tender honour & wurshyp to him alone. On tother side the pope sayeth nay to this gear, that God is angry with us, and that Christ could not sufficiently pacify his wrath, but that the Pope must help with his authority, and the saints with their prayers, and merits, & also we ourselves with our good works, and also the devells with their fire of purgatory. Therefore is it very true that Daniel said, that he should change the times, (he should transpose the time of grace into the time of the law, the time of light into the time of darkness. Antichrist corrupteth the laws of God. Neither think they it a deed mischievous enough, to make new articles of the faith, at their pleasure contrary to tharticles of god: except also they deprave the law of god with their precepts, and commandments, which commandments be also contrary to the commandments of God. For it is without controversy, that all the law of God doth depend upon the love towards god, and towards our neighbour, and the pope mynding to destroy both the parts of the law of god, hath infected purposely these two chief grounds, upon the which hang all the law, ● the prophets. For he affirmeth contrary to thexpress word of God, that god requireth not necessarily of us that we should love him with all our heart, with all our soul, and all our mind: but that we should love him above all other things, affirming that to be the commandment, and to love god with all our heart is but a counsel. And as touching our neighbour, of a like sort he sayeth, that it is a counsel, and a perfection, and not commandment to love our enemy with all our heart, but that only we aught to show outward tokens of love towards our enemies. And again, whereas the law is most perfect there saith he, that it is unperfect, & therefore he holdeth that it is lawful and that we aught to add some thing unto it, and to do some works besides them that be commanded in the law of god, which be called supererogatory works, that is to say works, that be not commanded. For this cause hath he delivered new rules to the world, new trades of living, ordinances, and commandments, such (it may chance) as he dreamed, when he was in some frenzy, utterly pugnant, & contrary to the commandments of god, whereas god commanded himself only to be wurshipped: he will also be wurshipped of us, Exod. xx and moreover commandeth us, that we shall not only worship Saints, but also their dead bodies, and relics. God willeth and commandeth us, that we shall make no image, neither of himself, neither of any other creature, any picture or similitude to be worshipped: The pope willeth & commandeth images and pictures of Saints to be made, to be set up all about in the church in every corner, there to be wurshipped, that no place there be void of idolatry. Of a like sort god commandeth that no man should take his name in vain, that is to say, when a man promiseth any thing by an oath taking god to witness, he must keep the thing, that he promiseth: but the pope denieth that promise aught to be kept with heretics, (as he taketh heretics) that is to say, with true Christian men: willing and commanding with express words, to deceive them, that they may be betrayed, and burned, though he have sworn the contrary never so much, taking god, and all saints to witness. Yea he doth pardon, forgive, and absolve men from their rightful oaths in honest civil matters, so that it redound to his profit and glory, & that he be rewarded liberally therefore. God commanded the Sabbath day to be kept holy. And sense jesus Christ the son of righteousness appeared to the world, we aught to judge all times of grace to be a most holy Sabbath, Rom. xiii. & to take all the times of our life without putting diversity between one day and another to be all together holy, and to spend all together in the honour and glory of God. But the pope commandeth the contrary, that there shallbe a diversity between days, and times in holiness, that some days shallbe hallowed, yet with none other kind of religion, but idleness, idolatry, & superstition, in the remembrance of some feast devised by him, or of some Sayncte, that he hath canonised, all other times he taketh not to be holy. God commandeth honour to be given to the father and mother, and obedience to princes, which be ordained of him. The pope contrariwise willeth, that the children may, contrary to the minds of their parents profess some supersticiouse, & devilish kind of religion, and remain tied therein to their wicked vows, yea though their father and mother pine for hunger, and wantethe comfort of their children by the reason of extreme necessity. He will also have all his priests, monks, and nunes to be free, & discharged from all obedience to their prince, and magstrates, which be ordained of god. God commandeth that no man shall kill: but this bloody parricide, and mankiller, being made drunk with the blood of martyrs, and of Christian men granteth full pardon to mankillers and parricides, & to such, as say they fought under the banner of the cross of Christ, that by the means of this devilish licence he may increase, and amplify his cruel tyranny. God forbiddeth adultery, and all uncleanness, & commandeth by the mouth of Paul him, 1. Cor. v●●● who hath not the gift of chastity to to marry a wife: but this shameless bawd doth the contrary, he forbiddeth marriage to all, that be anointed of him, whether they have the gift of chastity or not, as though marriage were an unholy, and an unclean thing, and not much more holy, and more honest, then is their wiveles life, and as though according to the doctrine of Paul, matrimony were not honourable, holy, and undefiled in all states. Yet in the mean space he granteth to such as hang upon him, all kinds of beastlynes, and filthy uncleanness. And also at sundry times of the year, and within sundry degrees devised by him, he forbiddeth marriage for none other intent, but to keep his honour in estimation, and to get great sums of money by dispensinge therewith. God commandeth that no man shall desiere another man's goods: but this thief under the pretence of Annates, Dimes, Pardons, jubelies, compositions, absolutions, dispensations, privileges, blessings, griefs, and devilish coactions, he over runneth, and robbeth all the whole world. And as soon as these goods be got, or rather stolen together, come he by them by robbinge or stealing never so: yet be they straight way made holy, & so holy, that they may not be alienated without this thieves licence. But why stand I so long in this matter? Math. five For to knit up so great a matter in few words, whereas Christ came not to break the law, but rather to fulfil it, he corrupted, infected, and depraved all the whole law. Dani. seven. Whereas Christ did abrogate the ceremonial precepts of the jews: he hath brought in all the devilish superstitions of the gentiles. Therefore is that undoubtedly true, that Daniel spoke of him, that he should change the laws. And he is not content to profess openly, that the merits of Christ be not enough, & that he fulfilleth the thing, that wanteth in them: except he may further have his saying that he is ye●uarde and the destrybutour of the same merits of Christ, and that it is his office to apply them for the quick and the dead, as he shall think good, as who should say that Christ can not apply them, or else that he would not provide for the health of souls, so that there is moche more charity in the Pope, then in Christ. What needeth so many words? Christ never had, nor never shall have, neither was there ever a greater enemy in the world to the gospel, than he is. He hath continual war with them, that believe in Christ, and with all, that be godly and virtuous, and them he overcometh with deceit and cruelty, as Daniel said of him before. Wherefore we be bond to confess that he is the true great Antichrist himself. Dani. xi. Papi. Then erred the counsels, where in it was decreed, that he should be Pope. Tho. arch. That is as much to say as: Then erred the bishops and Pharyseis, when they gathered a counsel together, and determined to crucify Christ. I pray you doth that seem so strange a thing, ●o confess that they have erred, which be bishops by name only, but in deed tyrants and wolves, and wretched verlettes joined together in their sessions only to maintain and stablish their tyranny, wickedly depraving the word of God? If your counsels can not err, how cometh it to pass, that many times one of them hath made contrary laws to an other? And if one counsel be contrary to an other, as they be in deed, it must be granted, that one of them erred. Where as they speak purposely of the Pope, the counsel of Affryke made a law, that the Bishop of Rome should not only not be Pope, but also that he aught not to have that name. Then either erred that counsel, or yours. Truly then will I believe your counsel is gathered together by the holy ghost, & erred not, when I shall perceive that it was not reuled, and lead by your sensuallitie, ambitious seeking of honour, and by gifts and rewards, but by the word of God: If you would expound the scriptures to the contempt of yourself, and to the glory of God, I would think the matter might be well taken. But if you will be the judges of holy scriptures, and then will expound the same, as your dullness, tyranny, and self will shall lead you, writhing the word of God otherwise, than the true sense, and meaning thereof leaedeth you to the increasing, and establyshement of your tyranny, minding to usurp the dominion of the earth, heaven, and hell, that you may be wurshypped in earth as gods, to the great rebuke of god: I doubt not but that you are gathered together in the spirit of the devil. And you intend to prove to me, the Pope to be Pope by authority of the counsel. But those things that be established in the counsel (as you say) be of none effect, unless the Pope confirm them: but the Pope can not confirm them unless he first be Pope: Therefore tell me first how the bishop of Rome was made Pope, and how he can not err in confirming the decrees of the counsels: and then may you prove the Popeship by the counsels, for otherwise is your argument plain false, or at the lest way so made in a circle, that in disputation it beginneth again, where it began before to no purpose Papi. If it were so that the Bishop of Rome were Antichrist in deed (as you say) yet for asmuch, as he hath been accounted of Christian men for Pope so many hundredth years, and the chief bishop of all other: then the church of Christ had decayed long agone contrary to his promise, who said I am with you unto the worlds end. Tho. arch. As touching this point, the same answer shallbe made to you now, Mat. xxviii. that was made in times passed to Helias when he thought none alive to embrace the faith of God, but himself alone, three Reg. nineteeen. to whom God said, I have preserved to myself seven thousands, who hath not bowed their knees before Baal. Even so is it now, for in Europe, Africa, and Asia, there were always many christian men, who wurshipd not Antichrist. Papi. What? were they all Heretics? Thomas arch. They were by your saying, for they would neither obey Antichrist, neither believe purgatory, neither would they keep the feast of Easter upon the sondaye Hen. You have reasoned now enough and enough: now we see plainly, that this fellow, of whom we moved this question was, & is ve●y right Antichrist. Fron hence forth we will in no wise consent to his evilnes, jest god continued his anger against us. We have suffered to long a great deal so intolerable a tyranny. We will prove surely whether he be God, in earth or not? And whether we have more full authority in our own dominions, and kingdoms than he hath, or not? Papi. Then shall your majesty lose your title of defender of the faith Hen Nay we will be called the destroyers of the false faith of Antichrist, and maynteners' of the true faith of Christ. King Edward the sixte. The Lord Protector. Edward●. ALexander the great did set so much by the honour, and glory of the world, that when his father Philippe overcame more and more Cities, and country's daily, and all other men rejoiced very much of his victories. Yet he alone being of tender age lamented very much therefore (not withstanding that he aught to have been joyful and glad, being his father's only heir of all his kingdoms) thinking that his father would prevent him, and take away all occasions from him, whereby he might compass the dominion of the world by his own wit and industry, whereof should ensue worthy renown, and immortal memory, esteminge a kingdom as nothing without glory: But for as much, as it hath pleased God to lighten our mind with the clear brightness of heavenly doctrine, & thereby to give us knowledge that he hath placed us in this seat of a king, that we should direct the use of our sceptre royal, and the stern of our government not to the glory of the world, but to the glory of him: so much more we be studious of the glory of God, above that the glory of the world, as we know that the one is heavenly, excellent, and durable, and the other vain, sliding away, and able to continued but for a while. And we can not but lament even from the bottom of▪ our heart even in this tender age of ours, when we see our only Lord, and saviour jesus Christ with no small rebuke of his heavenly and eternal father driven out of his seat, & kingdom: & such a cruel, and wicked tyrant placed in his room. Wherefore we be very desierfull to restore Christ into his own former place again, that by him god may be honoured, not myndinge in any wise to suffer such abomination to remain within our dominions. All Christian men have ever more abhorred the name of Antichrist: and shall we have him at home with us. Knowing him to be such a one, as he is, and shall leave him unbannished out of the coasts of our countries? That shall never be. surely all the treasures, honours, frendeshippes, pleasures, and all the happy conditions of this world can never make us happy, not not so much as in this life, so long as we see not Christ himself, & not Antichrist, reign in the hearts of his subjects. The majesty Royal of king Henry the viii. of famous memory our natural father began this worthy and noble enterprise, that we intend, whose steps we will follow for the performance of his will, saying that he being prevented with death could not bring that thing to such perfect end, as his mind was at the first attempting thereof. We have determined therefore to pursue the famous enterprise of our most famous father, and not only to pluck up by the roots, and utterly banish out of our kingdom the name of Antichrist and his jurisdiction: but also clearly to purge the minds of our subjects from all wicked idolatry, heresy, and superstition, and such like devilishness as by him was brought in. And for asmuch as there is none other thing that moveth us thus to do but the only glory of god: we doubt not but that Christ willbe with us, and will rule our councils and doings with his holy spirit. And although I doubt not but that you study likewise with an earnest ferventness of spirit to set forth this high glory of god: yet have we thought good to disclose this our intent and purpose to you being our dearly beloved and faithful counsellors To thintent that this godly deed may be the more speedily brought to pass. counsel. surely your majesty could have told us nothing that could have pleased us better either that can be more to the glory of God: more profitable to the common wealth, or else more worthy and honourable to a Christian king. Wherefore we be compelled to tender immortal thanks to God, and having a taste of your grace's wisdom by this thing, to hope for greater and more excellent enterprises of you then any man would conceive, in that we perceive so much sage and ancient wisdom in this your so tender age, and so fervent a Zeal to the setting forth of god's glory. For this thing is commonly seen by the common course of nature that such men as be of the common sort and of slender courage, be cold and slack in the way of the Lord, yea and be many times offended with such a confusion and variety of judgements, when they see noble men so carried with a blind and a wicked zeal with all that ever they can make for the defence of wicked Babylon, and of their devilish Antichrist, not staying with bloody hands and bloody hearts to be glutted and made drunk with the blood of Christ and of his elects, & many times also have they the better hand, as the heavenly prophet Daniel prophesied. But your princely majesty, as one endued with a high and a heavenly courage, have intended a glorious enterprise, and that being stirred up and inflamed thereunto with a fervent zeal to the glory of god, and you have taken upon you the cause of Christ and his elects against all the enemies of god. Neither can there be any more worthy means devised to set forth both the glory of god and also of your most excellent majesty. And it is not to be doubted but that god will use your majesty as a heavenly mean and a fautles instrument to overthrow his great enemy, even as in times past he used David for an instrument to overthrow Goliathe. i Reg. vii● Your majesty may strike of his head as David Goliathes, even with his own sword, that is to say, with the word of God, which he hath most fylthely abused in despite of Christ. There were verily not a few of the old Emperors who attempted the putting down of this tyranny, as Henry the fourth & fift, Lewes the fourth, Frederyke the first and second, and many more, who could not overcome him because he reigned in the minds of men: and the people took him for their god in earth, they feared his thunderbolts & excommunications, they thought themselves dampened if they contraryed him never so little, & therefore could they not in good earnest put on their harness & take their weapons, with a valiant courage of spirit, to deliver the Christian common wealth from this so great a tyranny. Ed. If we mind to overcome him in short space, we must first go about to bryve him out of the hearts of men: for as soon, as he hath once lost his spiritual kingdom in man's consciences, he shall forego by and by all the rest of his iurisdicci●̄, without any great difficulty. And to drive him out of the hearts of men it is not needful to use sword, nor violence: the sword of the spirit, that is the word of god, is sufficient, whereby Christ overcame and conquered his enemy Satan in the desert. For all his whole popeshippe is nothing else but a manifest deceit, and lie. What thing can it be else but a lie, to say the church was builded by Christ upon Peter? and that Peter was instituted by Christ the head of the other apostles, and of the universal church? and that Cephas, in our tongue signifieth a head? and that when Christ said to Peter, fede me sheep, he made him the only shepherd of souls, and gave to him alone the keys of the kingdom of heaven, and power to lose and bind? it is also a very vain lie to say, Peter was at Rome, and that Peter had authority given him of Christ to leave there, and also that he left there the chief bishop's seat, as in one certain p●ace, there by succession continueally to remain to the bishops of Rome, (as they hold opinion) it is also a manifest lie, and deceit to say, that Christ is not our only saviour, medyatour, and advocate. Purgatory also devised by them is a lie, and their lately devised confessions, absolutions, pardons, jubelies, blessings, cursings, and excommunications, be all lies. And also their heresies, hypocrisies, Idolatry, promesses, flattering superstition, & their devilish, & tyrannical authority, which they usurp, and challenge, with all their whole Popehod be altogether lies. Wherefore seeing the word of god is, the most bright light, at the sight whereof all falsehood, and lies be known, and avoided, and the truth appeareth invincible: it must needs be, that even as darkness vanisheth away at the sight of the sun even so at the shining of god's word all lies, deceits, treasons, & wickedness of the Pope shall decay & utterly be plucked up by the rotes. This is the spiritual sword by whose edge (as Paul prophesied) he must be slain. Wherefore if we mind to attain honour, & glory, that never shall perish by this noble enterprise, we must search all about and get the most faithful ministers of god's word, which be endued with a great light of the spirit, in the knowledge, and exposition of the scriptures, with a heavenly eloquence, boldness, and liberty, which ministers both can, and will print Christ in the hearts of man. Then with out doubt shall Antichrist, and all his whole kingdom be overthrown by and by. This must be our host, these must be our footmen, these must be our horse men, if we mind to overcome this enemy of god. And if we can not find enough such men within our own dominions, they must be sought for where so ever they may be found, good learning must be made much of, & promoted forward, good wits must be nourished, and provoked to learning & study, that the heavenly philosophy of Christ may reign always in our kingedom. Then surely shall we not be ashamed, when we shallbe never so much excommunicated of the wicked romishe Robber: but we shall rather rejoice, & with a valiant and bold courage, we shall laugh to scorn his cursings, and blessings all together: not setting a straw by the whole rabble of the rest of his wickedness, his absolutions, dispensations, privileges, bulls, and pardons, Ed. Through the sin of our fore father Adam we be naturally so frail, and weak, so blind and froward, that we seek for nothing else but our own. Wherefore if we will be moved to set forth and amplify the most high glory of god, it is he that must move & stir us with his heavenly spirit. And for asmuch as we know, and be very well assured that all our desire and purposes concerning this matter be bend towards the glory of god, & according to his word, we may be bold to say that this intent of ours is a work of God. Therefore even as it can not be, that God will forsake himself, and leave of to be God: So also can it not be but that he will further this work to a good end (which is not ours, but altogether his,) we doubt not therefore, but that God will be of our side, and that he will triumph over his enemies. Counsel surely it shallbe a very easy thing to obtain what thing soever is godly of your majesties subjects. For even as after the transgression of Adam, god grafted a certain terriblenes of countenance in man whereby he should make beasts afraid with looking upon man, jest they should hurt him. So hath he endued subjects with a certain natural fear towards their league lords, that they may reverently obey them. Wherefore if a Prince or King intend a thing, and then declare the same to be his mind, and pleasure with a certain effectualnes, and authority: by and by they all obey, namely when he offereth matters unto them, that be just and godly, but as for the truth of the doctrine of the gospel, is of itself most effectual, & therefore we doubt not but it will come to pass that it shall gladly be received of all men, especially, when it shallbe offered unto them of the majesty of a king, and he shall confirm the same with uprightness of life. Neither is it to be doubted that the gospel should breed any tumult in these dominions, or 'cause any sedition or looseness of liberty, for Christ doth approve, and confirm chiefly the power and authority of princes, and magistrates, and causeth men to think humbly, and lowly of themselves, & to love peace and quietness, and therefore as though they were gentle lambs, it shallbe an easy thing, & no great pain to rule them. Ed. We know right well that a sick body, which is full of corrupt humours, can not be purged, and cleansed with out some commotion, and stirring of the body and membres: and even so is it of our kingdoms. And we also know that the gospel is a most sweet and pleasant medicine to the choose of god, although it turn the stomach of such, as be rejected. And even as he should not be a good father, who having a son sick, that he could make whole again with some medicine: and yet dared not minister the same unto him for fear of stirring of his body, & so suffer his son to perish with the greatness of the disease: So should not we be a good king, if, when we shall see our people sick of a spiritual disease (as in deed we do) should suffer them to perish eternally for fear of a commotion, & should not minister unto them the wholesome medicine of the gospel, whereby to restore them again to health. Wherefore we be in a full readiness to adventure not only our honour, but also our life itself for the wealth of our people, and for the glory of God. There be not a few, that will go about to stay us from this noble enterprise. They say that the Greeks, and other nations of the East parts of the world were punished of God by the tyranny of the Turk, because they refused to obey the Pope. As though the Pope's tyranny were not a great deal greater and crueler then is the tyranny of the Turk. Or as though Affryke, and Asia had in times passed been subject to the Pope. Neither mind we to rent or louse the seemeles coat of Christ, as some peradventure will think, who hath cut it into so many small pieces, that it can be divided no more▪ But we mind to cut and tear asunder the veal of hypocrisy that their vice and wickedness may be known of all men. This thing is without question: as oft as ever the Turk hath fought with the Christian men, for the most part he hath had the over hand, which God suffered so to be, not only to punish us for that in stead of Christ, we have wurshypped Antichrist: but also because he minded by little & little to withdraw us, and deliver us from the wicked tyranny of Antichrist. And it is not to be doubted, but that even as the jews be punished chief for the sins of their priests, because they were the causers of the death of Christ: so be the Christian men punished this day for the sins of Antichrist, and his priests who have crucified Christ again much more in despite of God, than the jews did in times passed. Wherefore if we will prevail against the Turk, first let us thrust this wicked man out of the church of God, which is a home dwelling Turk, for whose sins God being offended with us useth that whip for the punishment of the Christians, and when god is once pleased, and contented again with us, we shall easily by gods help give him the overthrow. Therefore let us drive all heresy, idolatry, superstition, & wickedness, out of the church of god, and then shall we not only triumph over the turks: but also they will be converted to Christ, when they shall see the beams of the light of the gospel, and the holy life of the Christians spread over al. This arrant these of Rome hath rob the world under the pretence of religion, and battle against the turks, and to deliver the Christians, which be amongst the turks in servitude and bondage. Let him now drive himself out of the church of god, if he mind to deliver us out of bondage, which is much more cruel and tyrannical than the other. Let him drive Satan out of himself and out of his wicked Babylon and then being converted and armed with spiritual virtues, and with the sword of god's word, following thexample of Christ, and his apostles, let him fight against gods enemies. And if it so be that he can not be amended, but will continued on still in his wicked and cruel tyranny, so that he will compel force to be made, let it be made, against him, for he only noyeth more the church of Christ, than all the enemies of god joined together. We hate not the pope's parson, but his abominations, whom all men aught of duty to abhor. Counsel. Even as the doctrine of the gospel excels all other kinds of learning in pureness, gentleness, pleasantness, propfytablenes, excellency, and wonderfulnes? So if it be infected once with never so little an heresy, it is more pestilent and pernicious than any other. Wherefore let us do all our endeavour that it being purged from all false and superstitious imaginations, and man's traditions may be ministered to the people, pure, simple, and sincere, as it is of itself. And as concerning the articles of the faith, the word of God aught to be sufficient, except we will seem wiser than God himself. And as touching works, the law that God himself hath made, which is most pure and holy shall be sufficient. Whose precepts be without spot, sound, and cheerful to the mind. Whereunto Christ's interpretation must be annexed. And as for prayer and invocation, what shall we rather allow then the lords prayer, which the son of God himself taught us. Which teacheth us plainly and fully what we aught to ask of God. And it also teacheth how we aught to ask all gifts of God, through Christ our mediator, Forsooth it is a wicked thing to desire to be more wise than was Christ himself: who delivered us that prayer as a perfect form of prayer, wherefore it can not be well to add any thing thereunto. truly all doctrine that is necessary for salvation is plain and clear if we darken it not with the darkness of man's inventions. We will therefore do our diligence, first to put a way all such things as may be a hindrance to the going forward of the Gospel, and having always god's honour before our eyes, & the health of souls, we will pray that he will grant unto us that pureness and earnestness of spirit, that we may set forth his glory, and serve him in holiness, and that we may through jesus Christ our redeemer give all praise, glory, and honour to God the father everlasting. Amen. ¶ Imprinted at London for Gualther Lynne dwelling on Summer's kaye by Byllynges gate. Cum privilegio ad imprimendum solum. Anno. Do. 1549.