A BRIEF TREATISE, Containing a plain and fruitful declaration of the Pope's usurped primacy, written in Greek above vij hundred years since, by Nilus, an ancient archbishop of Thessalonia and newly translated into english by Thomas Gressop student in Oxford. ❧  
Perused and allowed according to the queens majesties injunctions.  jerem. vi. 
Thus saith the Lord: Go into the streets, consider and make inquisition for the old way▪ and if it be the right and good way than go therein, that ye may find rest for your souls. But they say we will not walk therein.   

To the Reader.  
THe land of Egypt which doth lie  
southeast from England cost  
And reckoned is one of those lands,  
Which Phoebus' beams doth roast:  
Hath flowing in it, one famous flood  
That Nilus' men do call:  
Which once each year doth pass his banks  
And whelm the country all.  
Whose waters cause not bareynnes  
As floods do commonly:  
But causeth the earth all seeds and frustes  
To bring forth plenteously.  
To Egypt land, we may compare  
The spiritual egypt well:  
Who are all they, within whose hearts  
The filthy Pope doth dwell.  
These gravely grounds, this Nilus lo,  
A bishop of great fame:  
Doth moist with words of heavenly dew,  
To great increase and gain.  
Seven hundred years he (Reader) spoke  
In Greek and foreign tongue:  
But now he speaketh in english eke  
By Gressops labour long.  
first therefore thank thalmighty god,  
Then take in worth his pain:  
That at the least thy good report,  
He may deserve to gain.  
Finis ꝙ D. I.   

To the right worshipful and his especial good friend master T. Beacon the true minister and faithful servant of our Saviour Christ, Thomas Gressop wisheth the continual favour of God, and peace everlasting, In our redeemer JESUS CHRIST.  
WHen I first took in hand this little Treatise, concerning the Pope's usurped primacy: I minded nothing less than to publish the same, that it might come into the hands of many I had so little affiance in myself, and so simple an opinion of mine own doings, that I thought them unworthy to be red of any other. But after that I had received no small courage by your gentle and friendly exhortations, wherein you willed me to have respect to the commodity that might ensue to other, which being ignorant of the Greek and Latin tongue, may attain somewhat hereby, both to the increase of knowledge, and also of judgement in matters of religion: I nothing doubted after long deliberation, to make that common to other which at the first, as a private exercise, I thought to have kept to myself Therefore as the readers hereof, if they receive any commodity hereby, aught in that behalf to yield all thanks unto you, by whom to their profit, I have been encouraged to attempt this bold enterprise: so I in some part to show myself not altogether ingrateful and unmindful of your exceeding favour and great gentleness to me wards: have thought good to dedicate unto you this my simple endeavour, and first fruit of my labours, as unto one who after a sort may seem, as in your own right to challenge this kind of duty at my hand. For unto whom should I offer this Treatise of the Pope's primacy, or whom should I make patron thereof, but one who hath been long exercised in this and the like matters of controversy, who also by use and experience is well practised in defending and putting away the strokes and weapons of such as are enemies to gods everlasting truth? Such a one have you declared yourself in your books and sermons, not only in bearing of the darts of wily Antichrist, and his stout army of arrogant priests (as Gregory termeth 
Grego. li. 4. Epi. 48.  them) but also in beating down that monstrous Hydra, with the mighty strokes of the spiritual sword, so that both he and all his proud army of presumptuous prelate's, are fain cowardly to turn their backs, and dare not once show their faces in open battalt against you. Wherefore I most humbly beseech you, according to your accustomed gentleness, to take in good worth this my bounden duty, and to receive under your protection, this worthy archbishop, who like a stranger, far from his own country, now seeketh entertainment at your hands.  
Which if ye vouchsafe, ye shall perceive this little Nilus, so stoutly behave himself under your banner, that he shall like a mighty champion strike of the head of this aniichristian goliath with his own sword, and like a valiant conqueror, set it on his own spear, to be seen of the whole host, of all true english Israelites. So that I doubt not, but all english men that earnestly profess Christ, shall plainly see, that the lamb and his host, have given the serpent an overthrow, and have put to flight all his ignorant army, with their blind captains. Yea all english men, as I trust, shall perceive, that he, which fighteth on our side against the old bawd of Babylon, 
〈…〉  and cacolike whore of Rome, is most mighty and strong, yea that he is a lord valiant in battle: he shall first vanquish them in this life, with the mighty breath of his mouth, in the ministers and true preachers and followers of his holy word: scattering them as the dust from the face of the earth: and after this life, the terrible judgement of the Lord of hosts shall condemn them for evermore: when the just shall reign in heaven, in joys that by no means can be expressed. The high shepherd and pastor our Lord jesus Christ, increase you with all abundant plenty of his grace and plentiful abundance of his holy spirit. Far ye most heartily well in Christ.  
From Oxford   

To the christian Reader.  
THou haste here gentle Reader, in this little book, no small defence of the Truth, against that blasphemous mouth (mentioned in the apocalypse) which speaketh 
〈…〉  presumptuously against the lord god and his chosen people. Here mayst thou see, how vainly and falsely the Pope and his members boast themselves, of that which in deed he never had, that is to were, his pretenced primacy and usurped power over the universal congregation. Here also mayst thou plainly perceive, that the romish bishop hath no pre-eminence given him by gods holy word, but by the fathers and Emperors, and that none such as the Pope most arrogantely, and against all right, now taketh on him: but only a certain prerogative in honour, such as we use of voluntacy accord to give to our elders. Here mayst thou behold, the Pope caught and snared in the net which he layeth for other, and overcome with his own arguments, I mean the general Counsels and old Doctors (which he and his maintainers affirm to be all together on their part.) The author of this Treatise a man of great antiquity was archbishop of Thessalonia, and successor to the holy apostle Saint Paul, who first traded the Thessalonians in the Christian faith, and to the confirmation thereof, wrote an epistle to them, which we have at this tymered in our churches, as a parcel of holy scripture. This ancient archybshop lived not long after the days of Charles the great, about whose time the seventh Synod was held at Nice: whereof the author in this book eft 'zounds maketh mention. He wrote (as we may gather by conjectures) about the year of our lord. 787. His style and manner of writing is very plain and easy, and savoureth much of that reverent antiquity: as the learned in the tongue may well perceive. This book of his is but brief, yet it containeth many grave sentences and weighty reasons: it hath strong arguments and pithy conclusions, against that lofty and arrogant authority of the romish bishop. All the Pope's limbs may blush and be abashed, if their faces were not harder than brass, to say that the bishop of Rome hath had that authority and power, which he now usurpeth, in quiet possession since the Apostles time, sith it is proved by the most ancient doctors and holy fathers, that that which in deed he had, was given him long after the apostles time, and that which he now boasteth himself of, hath been at all times, and in all ages, denied him by such godly and learned pastors as this Nilus was. Whose book, as thou seest, I have translated into english, to th'end that my countrymen, which are not expert in the tongues, may be ware of them, which to the maintenance of the Pope's authority, have always in their mouths antiquity, antiquity: And 
The Papists antiquity as old as the devil himself  that they may perceive how little verity is joined with the aniquitie they speak of, the first founder whereof was ancient Sathanas, their great grandfather, the old forger and father of lies, from whom proceedeth all presumption vanity, and untruth, whom the Pope and his sect, so lively express in their doings, that a man may behold in their hypocritical faces replenished with all dissimulation, a perfect pattern and lively image of their holy father Belzebub. In translating, I have endeavoured myself, to speak plainly that the rude and ignorant might read it, to the increase of their knowledge in the true religion, and to the avoiding of such forged reasons, as the Pope and his complices falsely allege for the upholding and maintaining of their tyrannical and beastly kingdom. If I would have studied for fineness of speech, or preferred my private commodity before the profit that may redound to man, I might easily in less time, more to mine own furtherance, have finished greater things, and with more favour, yea and thanks to, at some men's hands, have abstained from this painful and dangerous enterprise. But I rather choose to have respect to the glory of Christ, and his holy church, then to mine own ease and estimation. Every weapon wherewith we may beat down errors and lies must be taken in hand to the defence of the truth, neither ought we to consider how fine & eloquent it is, but rather what strength, force & efficacy it hath to overthrow the enemies of gods verity. I beseech thee therefore, (good christian Reder,) to accept what soever I have done to thy furtherance in the knowledge of gods eternal truth and most holy religion. And where as my doings may peradventure seem scarce thank worthy: yet for my travail in thy behalf, suffer me not, if any thing have escaped in translating, in that I minded the good, to miss of thy gentle pardon.  
Which if thou grant me, I shall not only think myself sufficiently recompensed for my travail, but also thereby I shallbe encouraged to attempt greater things to thy commodity. Now I protest afore god, who knoweth the secrets of all hearts, that in translating hereof I have had respect chief to the commodity of such as for lack of instruction, have been to much deceived and seduced, by the crafty sophistications and subtle gloss of the Pope and his imps, who to the stuffing of their greedy paunch and maintenance of their beastly idle life, are not ashamed to paint their positions with feigned gloss and feeble distinctions. But almighty god hath and will reveal to his elect their falsehood & subtly, to their open shame & confusion. Wherein as all true christians ought to refuse no pains, but to do the uttermost of their endeavours: so I by god's grace, will never cease to do all that I may, either in translating, or otherwise, to the end that all men may perceive, on how weak a ground, 
The papists best arguments.  they have gone about by fire and faggot and all extremity, to compel men to lay the foundation of their faith. And also how that all that they teach, as well in this matter, as in other points of religion, containeth not one jot of sound doctrine, if it be tried by the holy scriptures. I speak not this, that I malice the pope or his adherentes any thing, whose persons, as God knoweth, I hate not, although I abhor their detestable and erroneous doctrine: but that I might draw out of that stinking puddle of wilful ignorance, as many as I could. I hate the error, and not the men. Which if they forsake, I shall gladly yield them all christian love and due reverence. Therefore I little esteem what any man either of malice or ignorance, shall report of these my doings: knowing that whatsoever the one saith, proceedeth of a perverse judgement: and what so ever the other reporteth, cometh of rashness, rather than of reason, in judging that which he knoweth not, Wherefore as I regard not what they say of me in this behalf, so I submit both this and all my doings to the judgement of the true christian reder, whose heart god hath opened to acknowledge and receive the verity of his holy will, beseeching almighty god of his great goodness and infinite mercy, to bring to the knowledge of his truth, all those whom the god of this world, yet holdeth in captivity: that they can not perceive the power of saith, neither know the Lord aright in his only son jesus Christ, our alone advocate and true head of the congregation to whom with the father and the holy ghost be all honour and glory everlasting. Amen.   

LEt rancour not you rule,  
O men of romish sect:  
Expel then poison from your breasts  
That doth you thus infect.  
Let not that haughty whore  
That boasts herself for god:  
That rules the realms of Caesar's right  
With her usurped rod:  
Let not this hag I say,  
Bewitch your earthly eyes:  
That here embraceth beastly joy,  
And virtue doth despise.  
Antiquity she saith,  
Gave her this stately place:  
Lo here Antiquity you see  
Doth her and hers deface.  
Lo here doth Nilus teach,  
A man of ancient time  
How much she is to be abhorred,  
How much she swells with crime.  
Leave her therefore in time  
Forsake her wicked ways:  
Let us and you agree in one,  
So God shall have his praise.  
Finis ꝙ B. G.   

Faults escaped in the printing.  
¶ In the leaf of B. the xi page or side the xxvii line, for indifferent, read, much different.  
In the same leaf of B. the xvi page, the seven. line: for yet, read, it.  
¶ In the leaf of C. the xii page, the. xxvi. line, for names, read canons.   

A TREATISE OF the Pope's primacy by Nilus' Archbishop of Thessalonia.  
THe adherentes of the romish church affirm,  
first, that S. Peter was made chief of th'apostles by Christ himself, and therefore had the keys of heaven worthily delivered unto him: and that the church was builded on him, against the which the gates of hell should not prevail, forasmuch as Christ had prayed for his faith, and had commanded him both to strengthen his brethren, and also to feed his sheep. They heap together also much more, whereby they think that the primacy of Peter may be proved.  
Secondarily they hold, that the Pope is Peter's successor, and that he hath by succession all his pre-eminence, and therefore may do in matters of religion, all things after like sort and fashion as he might have done.  
And therefore they say, that it is unpossible for the Pope to fall from the true faith, for if that should happen, the christian religion and the whole church which is builded upon him, must needs perish. To the prose whereof they allege a testimony of their own, out of Pope Agathon, which in a certain Epistle affirmeth, that the church of Rome was never entangled with any error, neither hath any time swerved from the true way of verity. And therefore they say, that the Pope hath had his supremacy always sense the Apostles tyme.  
Also they say likewise, that other metropolitans and archbishops are subject to him in like manner, as the bishops and Prelates, which are under the Arcebyshop of Constantinople, are subject to the said archbishop.  
Theu they say, that the Pope hath appellation.  
They affirm moreover, that he may judge all men, and that none may judge him, neither in his manners, neither in faith, or doctrine.  
Besides this, they hold that the pope is bishop of no certain place, neither is he so called as other are, but simply without circumscription, he is named a Bishop. To the proof whereof, they bring the Pope himself to witness: who never in his letters, termeth himself Bishop of Rome.  
Also they affirm, that Rome only hath been called the sea Apostolic, because that Peter the Apostle, both led his life there a long time, and also died there.  
Item they affirm, that the Pope only hath authority to call a counsel.  
Their last assertion is, that no law can be made without the consent of the pope, neither any thing ordained in the church. Then they conclude that the Pope hath all the aforesaid rights and privileges of Peter, and that therefore, all men own him obedience, and no man ought to gainsay any of his commandements.  
All these things the adherentes of the Romysshe church, allege for the maintenance of the pope's dominion and authority.  
Unto the which assertions of theirs, I nothing doubt what to answer, but afore whom I may plead. For if I should make answer before the Latins themselves, and adherentes of the romish church, what rightful judgement might I look for, in submitting myself to the judgement of mine enemies? But if I should plead afore our Greeks, then might the Latins have just cause to complain of me, where as I make the Grecians, judges over them, whom they think to be their adversaries, in matters Ecclesiastical. What then must we do? 
God's word must not be hid.  verily God's truth ought not to be buried up in silence everlasting, but rather we ought to speak, freely, having good confidence, and wishing that those to whom this Book shall come, desire nothing more than the truth. For surely such as favour the truth, shall hereby also profit somewhat.  
first therefore, concerning the primacy of Peter, after what sort he was chief of that holy congregation, or what privilege was given or ought unto him: I think it not now so needful to be reasoned of. For be it after such sort, and so great, yea as it liketh any man to devise: yet never truly shall it thereby be proved, that the Pope hath such right of Peter, where by he may rule all other bishops, which is our adversaries second position.  
For, concerning the Pope, two things must be considered: the one, That he is Bishop of Rome, by the which title the sacred Synods term him.  
The other, that he would be chief and highest of all bishops. The first truly he hath of Peter, that is to weet, the bishopric of Rome But the other his primacy, he hath of certain fathers and kings, which for desire of good order, gave it him many years after th'apostles tyme. And to prove this to be true, I will bring forth witnesses not two or three, or twice so many, but sire hundred and thirty, yea and chose holy fathers.  
Reed the xxviii. Canon of the fourth holy Synod or council of Calcedonia, where are these words: We following the decrees of the fathers, and weighing the Canon even now rehearsed of the. 150. bishops gathered together at Constantinople, called new Rome, in the time of the most holy Emperor Theodosius, the same also do we ordain & decree, concerning the honours and prerogatives of the said church of Constantinople, or new Rome. For unto the sea of old Rome, the Fathers gave worthily the chief honour and primacy, because that City then ruled all the world, the same cause moved the. 150. foresaid bishops to give the like honour and pre-eminence to the sea of new Rome, judging it reasonable, that this City condecorate with the empire, and senate imperial, and equal in dignity with the old imperial seat, should as much excel in matters ecclesiastical, seeing that it is the next unto it. Then what may we learn hereby? Verily nothing else, but that the Superiority over other churches, was given to the pope, not by the Apostles, 
The Pope hath not his primacy of the apostles.  but by the fathers, and that for no greater or juster cause, then that the city of Rome, at that time had dominion over the whole world. For the Canon sayeth plainly, That the primacy or superior dignity was given to the sea of Rome by the fathers. So that the pope hath therefore the Superiority given him of the Fathers, because in times passed, the City of Rome had the Empire. Then he hath it not as Peter's successor, neither as given him of the Apostles.  
But for the more apparent truth, let us read the hundredth new decree of justinian to the end, that it may appear, that the truth hath witnesses on every side. We ordain, saith he, according to the Decrees of the Synods, that the most holy Bishop of old Rome, is the chief of all priests, and that the most blessed bishop of Constantinople, or new Rome, is next unto him, and above all other: Do you not hear that the Emperor sayeth, That the primacy of the Pope of Rome, is given him by the Decree of holy Councils? If that the Pope do hold his supremacy only by the Decree of Councils, I beseech, you how may it be true, that some men affirm, that he hath it by succession of Peter. But here some man may lay, 
The Pop● Peter's successor.  jos not the Pope than wholly the successor of Peter? He is truly. But in that he is a bishop only, & as every bishop that was ordained by him (which surely were very many) and as every bishop is the successor of the Apostle, of whom he was made, or in whose place he teacheth And after this sort, aswell Peter as other tShapostles, had many successors, which were bishops only and nothing else. For Peter was both an apostle, and also chief of the Apostles. But the Pope is no apostle, much less chief of the apostles. for th'apostles did neither make nor ordain Apostles, but only pastors and teachers. Moreover Peter was a doctor of all the world, and so were the rest of the Apostles: for the Lord said to him, as well as to the rest of the Apostles, Go and preach the Gospel to all nations. 
The Pope 〈◊〉 not in this point be Peter's successor.  But the Pope is only bishop of the City of Rome, and so is he called.  
Furthermore Peter made one bishop at Antioch, another at Alexandria, and an other in an other place. but the 〈◊〉 may do nothing like: Besides 〈◊〉, Peter may ordain the bishop of 〈◊〉, but the Pope can not so do. 〈◊〉 conclude, 
Math. 16.  It was said to Peter ●●thout condition: What soever thou ●●●dest, shall be bound, and what so ●●er thou losest, shallbe loosed in heaven: ●ut when Peter ordained the bishop 〈◊〉 Rome, he commanded him to bind 〈◊〉 lose that, which worthily ought to be ●●sed or bound. Beside all this, whatsoe●er Peter taught, either by preaching writing, it is known undoubtedly to be the doctrine of the holy ghost: But of the Pope no such thing may be thought. Wherefore the Pope hath not all the prerogatives, gifts, and privileges of Peter by succession: but those only which every bishop ordained of Peter hath, that he may bind and lose, baptize and preach, and to be short, bring into the way those that are seduced, and do other duties belonging to a minister.  
Thirdly whereas they say, that it is not possible, that the pope should fall from the truth, that truly passeth all the gifts and virtues of Peter him self, 
Math. 26. Gala. ●●.  yea although the Pope must needs have had them all by Succession▪ For he good man full sore against h●● will, erred more then ones. But he 〈◊〉 I would fain know, whether th● Pope may, or hath at any time falle● into the crimes of lying, covetousness, vainglory, or other like vices, or whether it be impossible, that he should offend at all? Let them deny it if they be not ashamed to lie openly. If then it be manifest, that even he, may sometimes offend and sin against conscience, in as much as he is a man, verily it may happen also, that in matters of Religion he may be deceived. The truth whereof Saint Paul witnesseth, writing unto Timothe on this wife: 
1. Tim. 1.  Having saith and a good conscience, which some men not regarding, have made shypwrecke in matters of Faith.  
Behold, here we hear, that he whose conscience is wounded, 
The Pope may be sick in faith.  may be sick in faith. Therefore, if the Pope have not always his conscience free from all offence, and this evil is joined with error in faith, it followeth of necessity, that they lie manifestly, which say, that the Pope can not fall from the verity of Christ's religion. Yea it is a kind of defection to defile the conscience with sin, as S. Paul witnesseth, saying: They profess God in word, but in their deeds they deny him. How then may it be, that the Pope may possibly deny GOD in work and deed, and not in word and doctrine.  
Certainly Honorius the Pope fell from the sincere doctrine, 
〈◊〉 the Pope condemned for heresy.  and therefore was condemned by the sixth Synod, as it may evidently appear in the xvi decree of the said Synod, where it is said: It behoveth that they whom we have already pronounced condemned, and by the common decree have put out of the holy prayer books, be also openly proclaimed accursed. Than according to the laudable custom, the princes being mentioned, it followeth forthwith: Cursed be Theodorus Pharanites the heretic. Cursed be the heretic Sergius: Cursed be the heretic Kyzius: Cursed be Honorius the heretic: Cursed be the heretic Pyrrhus: accursed be all that favour heretics. But for the more evident truth, let us bring toorthe an other testimony out of the oration of the holy Synod to the Emperor: We remove, saith the Synod, from the limits of the church, and worthily accurse all new and vain sermes, with their inventors, such as are, especially, Theodorus Pharanites, Sergius, Paul, Pyrrhus, and Peter, who sometime ruled this church of Constantinople, and also Cirus the priest of Alexandria, and Honorius bishop of Rome. If that Honorius bishop of Rome were an heretic, possible it is then, 
The Pope may be an heretic.  that the pope may fail in verity of doctrine: neither shall the words of the Lord be vain and false, although the Pope err, which he spoke of the church, that the gates of hell should not prevail against it, 
Math. 16.  for the true doctrine is preserved in other bishops and doctors.  
Here also we may plainly see, that it was not said of the sea of Rome, that the church of God was thereon builded For that were to hard and not indifferent from the servility and bondage of the jews, to bind the congregation of God to Rome. For Christ builded his church himself upon the doctrine and confession of Peter, 
The foundation of the church.  and all those that keep and maintain the like faith and profession that Peter did. And where as pope Agathon boasteth, 
Pope Agathon.  that his church never went from the truth, it is no marvel, considering what face such men have. But let such honest men take it for a warning, that they wrist not the truth of the matter, to their own talk, but rather let them temper their tongues to the truth of the matter. And percase Pope Agathon was moved so to write, either because the state of his matter did so require, as it happened oft-times that he so wrote, or else because the church of Rome in deed hath not often departed from the truth. Otherwise, if that without exception and condition it were simply true: how could that saying be verified: All are gone astray, and are become wicked, there is none that doth good, no not one. Beside that, we may well say, 
Psalm. 13.  that Agathon spoke of the time past, because the church of Rome hath not erred afore time, and not of the time to come, as though it were unpossible, that it should ever be deceived. Certainly Agathon wrote that before the vi Synod, neither did he yet understand the things whereof the Synod entreated. Also it were no marvel if that holy synod, wherein so many holy fathers were gathered together, should espy and see that, which he being but one man, could not sufficiently perceive. And that these things are true, it may well be gathered by an Epistle of Pope Leo, who succeeded next after Agathon, and allowed the vi. synod. For so saith Leo in his epistle, written to the Emperor, concerning the said synod. Also we hold accursed the authors of the new heresy, that is to wit Theodorus bish. of Pharanite, Cirus of Alexandria, Sergius, Pyrrhus, Paul & Peter successors rather than bishops of the church of Constantinople 
One Pope condemneth in other.  and also Honorius who hath not beautified this Apostolic church, with doctrine left by the apostles, but rather hath assayed with profane treason, to subvert the unsported and pure faith.  
In the fourth place, where as our adversaries say, that the pope is after the same sort and fashion superior to the Bishop of Constantinople, as the said Bishop is to the Bishop of Cesaria, or to any other Bishop under him: that truly as it is manifestelye false, so may it in no wise be suffered: for certainly the Bishop of Rome is therefore called first, because the Bishop of Constantinople, in respect to him is second in order and worthiness. But the bishop of Constantinople, in respect of the bishop of Cesaria, is not called first, neither the said bishop, neither any other of these that are under him, hath the second degree or place of dignity, as next unto him. But he is so first of them that are under him, that as though he were alone, he hath none adjoined to him, that may in any point as second in degree be compared with him in worthiness. The bishop of Caesarea, is not called second, 
Psalm. 1●.  in respect of the bishop ●f Constantinople, But first in comparison of them, that with him at subject to the bishop of Constantinople, of the which one is second to him, another third, an other fourth. And that the primacy of the bishop of Rome is not lose and free, as though it were a monarchy, but united with others as the dignities of fellows in office, are conjoined together between themselves: yet may be easily proved. For the xxxvi. Canon of the foresaid Synod hath these words: Renewing the decrees of the hundred and fifty holy fathers, who held a counsel in this imperial City preserved of God: And of the vi hundred and thirty gathered together at Calcedonia, we do ordain and constitute, that the sea of Constantinople, have equal dignity with the sea of old Rome, & have as much priiledge in matters ecclesiastical, as the said sea, saying that it is next unto it, and next to Constantinople, let the bishop of the great city Alexandria have place, and after him let the bishop of Jerusalem be placed. If so be that the Pope do therefore challenge to him dominion over other, because he is first named, and hath the first degree in honour, he must likewise grant the same power to the bishop of Constantinople (because he is named second) over them that in order follow him, the bishop of Alexandria, and others. And also to the bishop of Alexandria, who is named third, authority over the bishop of Antioch, and to the bishop of Antioch, who is fourth, power over the bishop of jerusalem, who hath the .v. place in number and order. But this were neither just, neither any thing else but a disturbance of the church of God. And hereby may we perceive, that the bishop of Rome is not superior to the bishop of Constantinople, in like sort as the said bishop is to the bishop of Caesarea, for asmuch as the bishop of Constantinople ordaineth both the bish. of Caesarea, and all other subject to him. But the bishop of Rome ordaineth neither the bishop of Constantinople, neither any other Metropolitan. But that it may more evidently apere, that the Pope hath no power over all other bishops, let us read the vi canon of the Nicen counsel, where it is plainly commanded, that the Bishop of Alexandria, should rule some churches, the bishop of Rome other, and other the bishop of Antioch. Neither may any of them meddle in others proince. 
This Custom the B. of Rome hath broken  Let the old custom take place, which was, that the bishop of Alexandria should be chief, and have the highest dignity in egypt, Lybia, and the .v. cities: because this is a custom with the bishop of Rome also. Likewise at Antioch, and in other provinces, let the primacy, highness, dignttie and authority of the churches he maintained. Here ye plainly see that the canon of Nice, commandeth the old custom to be kept, and all men to be content therewith: which custom doth attribute and preserve to every church his own worthiness, so that the church of Alexandria should rule some, the church of Antioch other, that is to say, those, which are in both Syrias. The church of Rome other, and other the Church of jerusalem, even those (as the seventh Cannon of the Synoda appointeth, which are Phenicia, Palestina, and Arabia, and to Constantinople, by the xxviii Canon of Calcedonia, the churches of Asia, Pontus, and Thracia. Therefore all metropolitans, that are content with their own churches, keep the decree, the law, and ordinance.  
And if any man not content with his own, desireth an nothers, he truly ought to be counted a breaker of custom, and of the decrees of holy Fathers, for as much as the decree of Nice, doth straightly forbid it, and willeth the old usage herein to be followed. If the Canon had divided the world, between other Metropolites, and had given nothing unto the bishop of Rome, but only have said, That he ought to rule the rest, then might a man of likelihood have guessed, that he ought all together to rule all congregations of the whole world, and that all other, as well Bishops as metropolitans are vassals and subject unto him, even as to the bishop of Constantinople, other bishops of his province, that are his inferiors. Now seeing that sundry countries are appointed to the bishop of Rome, other to the bishop of Alexandria, and other to the bishop of Constantinople: no more are they subject to him, than he is to them.  
Then our adversaries say, that the Pope hath provocation in matters ecclesiastical, and that therefore he is chief of all other. The same provocatione hath the bishop of Constantinople, and yet thereby hath he neither authority, neither jurisdiction of other Metropolitans. Therefore neither the Pope ought to let or hinder the jurisdiction of other Metropolites. And that it may appear, that I have said truly, that the bishop of Constantinople hath provocation, I will alleged the ix canon of the four Synod or counsel of Calcedonia. If one clerk have an action against an other, let him not leave his own bishop, and run to the secular judge, but let the matter be first debated afore his own bishop, or at the least by th'advise of their own bishop, let them take such a judge as both the parties shall be contented with. If any do otherwise he shall be in danger of the decree. If any clerk have an action against his own bishop, or any other, let the matter be tried afore the Synod of the same province. And if any bishop or clerk have a complaint against the Metropolitan, let him go to the magistrate of the diocese, or else to the sea of the chief city Constantinople, and there let him be judged. So also saith the xvii. decree of the said Synod. Moreover the twenty and xxxvi canon of the vi Synod, giveth in all points as much dignity and prerogative to the one as to the other, as much to the sea of Constantinople as to the sea of Rome, whereby they declare that provocations may be made to the bishop of Constantinople.  
Then where as our adversaries babble that the Pope may judge all men, 
The Papists are full of vanity.  and that no man may judge him: that verily is full of arrogancy, vanity, & untruth, and far dissonant from the modest and equal decrees of the apostles. For if that Paul did therefore confer his doctrine with the rest of the apostles, that he might not seem to run in vain, & Peter bore mildly and patiently, the sharp reproofs of Paul, by what right, or with what face, may the Pope of Rome, challenge to himself, that be only like a tyrant, 
The Pope 〈◊〉  should give account to no man of his life and deeds, although he boast himself to be Peter's successor? But experience itself shall easily prove that to be most untrue. For Honorius as we have showed, was not only judged of the sixth Synod, but also condemned for his false doctrine, yea and accursed to: his death and grave nothing availing against that severity of the counsel. And as for other deeds and matters Civil and Political, besides his doctrine, in that behalf also he is no less subject than any other bishop, for as much as he himself also is termed a bishop. Many such Laws and Decrees there are, partly made by the Apostles, and some made by the holy Councils. Yea I can allege a place, where the bishop of Rome is separately reproned of a Council, as the thyrtenthe Cannon of the sixth general Council doth evidently show, where it is said after this sort: For as mu●●e as we understand, that in the Church of Rome, in the Decree of Orders, it is appointed, That who so ever taketh the orders of a priest or Deacon, shall first profess, That they have no copulatione with their wives: We following the old Canon and constitutions of the Apostles, 
priests marriage lawful by the old canon and constitutions of the apostles.  will and decree, that the lawful matrimony of holy men shall be available, and that their copulation with their wives, shall by no means be broken, neither that one deprive the other of familiarity in time convenient. Then the canon making the sentence more plain and manifest, saith moreover: If any man presume contrary to the rules of the apostles to deprive any priest or deacon, of the contract or fellowship of his lawful wife, let him be deposed. Likewise if a Priest or Deacon forsake his wife, for relygions' sake, let him be excommunicate: and if he so continue, let him be deposed. The lu Canon of the said Synod witnesseth the same. The words are these: For asmuch as we understand, that certain in the city of Rome, contrary to the received custom of the church, do fast in the Saboths in the time of lent: it seemeth good to this holy Synod to bind the church of Rome by all means to the canon which saith: If any clerk be found to fast on the sunday or sabbath day, one sabbath day only excepted, let him be deposed. If any lay man be found so doing, let him be excommunicate.  
Hereby it plainly appeareth that the bishop of Rome may and aught to be judged, as well in controversies of doctrine, as in all other his deeds and matters, if he commit any thing against right and equity. 
The Pope as not above a bishop.  And that the pope is not above the degree of a Bishop, as some men perversely think him to be, it may be plainly proved, by this that we have said. For how might it be, if he were in dignity above a bishop, that he should be judged of bishops in the counsel, and be compelled to render unto them an account of his deeds. It is manifest that the fathers when they writ unto him, call him a bishop: truly he is ordained of bishops, which verily might not be so, if his dignity were more than a bishop. For no man can give that to an other which first he hath not himself. 
Note the pope breaketh order ecclesiastical.  And what else I pray you mean they, that so say, but to break and destroy the order ecclesiastical. For Dionysius who lived in the apostles time, divideth the regiment ecclesiastical, into deacons, priests, and bishops, neither may we by suspicion gather out of his writings, that there is any dignity in the church, above a bishop, neither may it be said by any likelihood, that Dionysius either was ignorant, that there was any such dignity in the church: either that he of set purpose, did dissemble it, seeing that he professeth, that he hath written fully of all the Ecclesiastical regiment. But suppose this to be true (may our adversaries say) yet I pray you show us with what face ye dare allege the canons of the vi Synod, sith that Synod hath made no decree at all, but those wherein the two natures of our Saviour are agreed on against the Monothelites: to that I answer, that although the canons which I have even now alleged, were not true, neither the very decrees of the vi Synod: ye our purpose, that the Pope is not greater than other bishops, neither free from the judgement of others, may be manifestly proved by other things thereof depending. For if there be no dignity above a bishops, then is no bishop greater than an other, in asmuch as he is a bishop. For Dionysius saith that all bishops are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, of one order and dignity. Therefore seeing the Pope is a bishop, he ought to be like other bishops, and subject to all laws, that other are bound unto. And truly so many are the bishoply laws, or laws of bishops, and so great care had the holy Synods in making them, whose authority no man ought to withstand, that to rehearse them all, it would be very hard. Beside that I may well answer, that that is known to all men, that are but meanly conversant in matters ecclesiastical, that the foresaid Canons be the decrees of the sixth Synod, and also that they ought to be reputed and taken of firm and ratified authority, as they are in deed. For when as neither the .v. Synod neither the sixth, at the beginning had any regard of these constitutions, straight after, the vi Synod being renewed, finished that which before was neglected. For as the other did only handle matters of doctrine, leaving and omitting all other matters, so the vi Synod being begun again, or renewed, touched lightly matters of doctrine, and made constitutions only concerning the governance of the church, and other matters ecclesiastical. And that this is the very same universal synod iterate or begun again, it appeareth first by the history of Basilius bishop of Gortines in Candy who supplied the room of the Pope in the said synod. Moreover it is manifest in that the synod calleth itself always universal. And it had not been true, so great a company of bishops would have feared to be taken in a manifest lie. Besides that the vii holy synod saith in the first decree thereof: We willingly & gladly embrace the godly constitutions, and we confirm their steadfast and undefiled authority: as those that the trumpets of the holy ghost hath ordained, that is to say the apostles and holy fathers, that have been gathered together in divers places, for the self same purpose. For they inspired with the spirit of god decreed those things that they thought profitable. Whom they accursed we accurse also: whom they have suspended, we suspend, whom they have deposed we depose: And to be short, when they by any other means did punish, we also do tax in like manner. Saint Paul who was taken up into the third heaven, 
1. Tim. 6.  and to whom those things were revealed, that are not lawful to be spoken of, crieth out that the manners of the holy, aught to be far from all covetousness, and that they should be content with their own estate and condition. Therefore saying that neither the vi Synod at the first coming together, neither the seventh hath meddled with the constitutions of the apostles, and the names of the vi universal synods, but the said sixth synod being iterate and renewed hath supplied the defect thereof, it is manifest, that the vii Synod speaketh of the canons of the said vi counsel. More over where as the Synod accurseth those that regard not the authority of the decrees, Is it not a terrible thing, yea is it not enough to move any stony heart? Besides that the bishop of Rome himself so long as he agreed with the churches of the east, did so much approve and allow the decrees of this synod that Adrian the first, writing to Taratius, 
Pope Adrian pro●●●● for Image.  archbishop of Constantinople, with great admiration commendeth him, because he did so constantly observe these decrees, Which may appear by the very words of his epistle, which forth with I will allege. We do perceive, saith he, by the synodal epistle, how earnest your profession is in the right faith, and how great a zeal ye have towards the holy congregations, and the vi holy Synods, and towards the venerable and sacred Images, which surely is wonderful, and wrothy great admiration. Wherein it is plainly to be seen, that in the laudable godly and right canons of the sixth synod, that worshipful picture is allowed in which the lamb showed by demonstration, with the finger of the precursor, is lively expressed which being received of us, as a figure of grace doth represent unto us the true lamb by the law, that is to weet, Christ himself. Therefore we receiving the old figures, signs, and shadows, as tokens of the truth, and marks given to the church, do acknowledge the grace and truth, as they that think it to be the fullness of the law. To the end therefore, that that image may in lively colours he expressed to all men's eyes, which representeth in manhood the lamb that taketh away the sins of the world, that is to say our God, we think good, that from henceforth instead of the old lamb, there be a new erected, in the churches of God, to the intent that we may consider, the raising up of the baseness of god's word, and he put in mind of that common wealth, wherein he lived in the flesh, and also be led as it were by the hand, to the contemplation of his Passion, and most wholesome death, by which the freedom of the world was purchased. That therefore this cannon was allowed of Pope Adrian, and that it is the lxxiii of the synod, now mentioned, the authentical books do testify. But no man can sufficiently marvel at the unsteadfastness and lightness of the Pope's adherentes, not only for that they now hate and detest the holy general counsels, which sometime they allowed, but also that the Pope's themselves are at variance one with an other. 
The Popes are together by the ears.  For as we read even now Pope Adrian marvelously commendeth these decrees, but Innocentius or some other rejecteth them. If any man will affirm, that the Pope is not subject to the laws and rules of the Fathers, he truly in no wise is to be suffered. For that were most unworthy, that the Pope should not esteem the Fathers, by whom he hath obtained that dignity of pre-eminence, whereof we spoke before.  
Moreover, if the Pope contemn decrees, he despiseth his own authority: for he himself hath made many, and so by the testimony of Paul, he maketh himself an offender. But we have showed and declared, that he is bound to give account both of his doctrine, and also of his other governance and regiment ecclesiastical: so that he is of necessity subject to the constitutions of the fathers and counsels. Certainly it were not right, that any man should reverence the Pope as a Father, 
The Pope is not to be esteemed.  seeing that he himself regardeth nought so many holy Fathers.  
Now the Pope's adherentes say, that he is not bishop of any one place, but that he is simply a Bishop, that is to say, Bishop of all the world. Wherein truly they speak against the truth. For first we have proved already, that he is of one degree with other bishops, and as a man would say in one order with them. Beside that, the synods when by occasion they make mention of him, as it oftentimes happeneth, always they call him Bishop of Rome. So that if he be bishop of Rome, he is out of doubt a bishop of some determinate place, 
The Pope bishop of no place.  unless perhaps any man deny Rome to be a certain place: but per adventure some man will say, that the Pope, when he writeth to other, termeth not himself bishop of Rome: but simply a bishop, whereby he declareth himself to be bishop of no one certain place, but of all the world. To whom we may answer, that he attempteth to prove matters of most importance with over light (I will not say trifling) reasons. Which kind of proof, if we would use, we might more easily overthrow the Pope's dignity, than they establish the same.  
For where as he nameth himself by the used name of the common dignity, 
The Pope overcome with his own reasons.  a bishop, and not Pope, neither chief of all priests (with the which and other like titles his adherentes flatter him) it is a taken that the Pope himself acknowledgeth his own estate, and testifieth the same forthwith by his title. But neither we mind to strive with such strong reasons in so weighty a matter, against the Pope, neither he in using these arguments, doth any more prevail, 
The Pope attempteth to make a rope of sand  then if he should attempt to wreath a rope of sand. For if there were so great force in this kind of reasoning, than Cyrillus also should have such highness in honour, that he should be bishop of all the world, yea that so much the sooner than the Pope, in that he is ofttenimes not of himself only, but of other called a bishop, without mention of any place. For we read, Theodosius the most glorious conqueror, and always most valiant, greeteth the bishop Cirillus, without any mention of the place, whereof he was bishop.  
But what shall we say of those which leave out the title of a Bishop, and use only their own proper names? Shall we say that they are no bishops, or that they have a greater dignity than an universal byshoprike? for as much as the Pope of Rome will be an universal bishop, because the place is not named whereof he is bishop. There may many such inscriptions and subscriptions be brought out of books of authority, wherein the name of the bishop is plainly omitted.  
Furthermore our adversaries affirm that the name of apostolic agreeth only to the Pope, which surely is very untru. For it is common to other with him as it appeareth by the xi session of the vi. synod, where we read in this wise:  
Constantine the most holy archdeacon, of this holy catholic and apostolic church: and again, in the subscriptions of the same synod, we read, Peter an elder, and one that supplieth the room of the apostolic sea Alexandria, I George the least of the elders, & one that occupieth the place of Theodorus Theophilactus, an elder and vicegerent to the apostolic throne of the holy sea, and city of our god, Jerusalem, have subscribed. And again, look in the first session of the vij synod, which beginneth in this manner. In the name of the lord jesus Christ our true god. etc. whereafter the rehearsal of them, that were sent frone Rome, followeth mention of the bishop of Constantinople, in this sort.  
john and Thomas the most holy elders. Monks by profession, and suppliing the place of the apostlike seas of the east. This shall ye find in the beginning of every act in the vii synod. Also in the subscriptions ye shall read: I john by the grace of God an Elder, and assistant to the Patriarch, substitute of the iii apostolic seas, Alexandria, Antioch, and Jerusalem following the doctrine of the fathers, and tradition of the church, giving final sentence have subscribed. Also I Thomas by the grace of God an elder and primate of the habitation of the holy father Arsenius, which is in Egypt beyond Babylon, substitute to the iii apostolic thrones, Alexandria, Antioch, and Jerusalem, following the doctrine of the fathers, and tradition of the church, giving final sentence have subscribed. The like shall ye find in all their subscriptions.  
Here ye may plainly see, 
The sea of Rome only is not called apostolic.  that not only the sea of Rome, but also the seas of other churches are called apostolic. Wherefore if we weigh the matter according to reason, either we shall equally esteem all those seas and churches, which as we have declared, are called Apostolic, or else we shall not make so much of Rome, for this title, seeing that it is not only proper unto that church But what shall we say to that, where chrysostom writing to one, affirmeth that all the priests of the new testament sit in Christ's chair like as they of the old testament sat in the chair of Moses: yea he sayeth, that they have a greater dignity than th'angels and archangel's, so that there can be no excellency, in that he boasteth the sea Apostolic, seeing that all bishops sit in the chair of Christ, and have a more ample dignity, than th'angels themselves.  
Again the Pope's sect hold, that it pertaineth by right to the Pope only, to call together general counsels, wherein they strive against a manifest truth. It is a wonder to see, that the Pope is not ashamed to advance himself, and to lift up his comb in the church, for a matter whereof Kings might boast themselves. I speak not this, as though I esteemed not the excellency of Kings. For unto them we own both honour and obedience. But because the ecclesiastical dignity, setting at naught all earthly glory and richesse, should desire and seek for a heavenly pre-eminence and renown.  
Therefore I will prove, that this right pertaineth rather to kings, then to bishops. For so hath the Acts of the first holy counsel of Nice. To the holy and great church by the grace of god of Alexandria, and to the learned brethren which are in Egypt, Lybia, and the five cities, the bishops assembled, and holding a great and holy synod at Nice, sendeth greeting. For as much as unto us that are gathered together out of divers cities and provinces by the grace of God, & our most godly prince Constantine. etc. Also in the third or Ephesine council we read, To the most holy emperors and beloved of god, Theodosius and Valentinian most mighty and victorius conquerors, the holy Synod by the grace of god and the authority assembled, in the city Ephesus. Also in the end of the counsel of Calcedonia, ye shall find in the inscription of the holy Synod. The holy great and universal Synod assembled, by the grace of God and the decree of our most holy emperors at Calcedonia in Bythinia to the most holy and blessed archbishop of Rome Leo. That therefore it appertaineth to the dignity of christian kings to call general councils it may sufficiently appear, by the places now alleged. But let us bring forth that also, where bishop Leo writing to the emperor Theodosius, humbly desireth as a great benefit, that he would provide a provincial Synod, to be gathered in Italy. Which truly he would not have craved with such humility, if he had thought before that it was his own right. The words of his epistle are these: All our churches and all our priests, most humbly with tears beseech your clemency, that according to bishop Flavians book, ye vouchsafe to command a provincial council to be assembled in Italy. If it move any man that Peter ended his life at Rome, he ought much more to be moved with that the Son of God suffered at jerusalem his passion, most wholesome to mankind. But peradventure some man will say, that the Fathers did attribute much unto the Church of Rome, 
Why the fathers did attribute so much to the sea of Rome.  I answer they did it not because they thought, that God gave any great prerogative to that sea: but partly for the desire of good order (the strength and profit whereof is great. For by order things both in heaven and earth are preserved and maintained) and partly as desirous to observe gods commandements, prevent one an other in giving honour. etc. or else because they endeavoured to imitate th'example of humility, professed by Christ, to his disciples in washing their feet, and such like no table counsels and wholesome examples left unto us. S Paul writing to the Corinthians, calleth himself their servant for Christ's sake, yea the Pope in the beginning of all his letters, calleth himself a servant of servants. What marvel is it then, if the fathers some what debased themselves afore him, and grant him as we have declared, the chief degree in honour.  
Last of all, our adversaries say, that no decree may be made in the Church, without the Pope's consent, which in deed they may very well lay against us, but we shall repay our adversaries with the same measure. For neither the Pope, if we believe the canons of the apostles, may constitute any thing in the Church, without the advise of other. For so saith the xxxiii Canon of the Apostles. The bishops of every nation must know who is chief among them, and count him in manner as their head, neither may they do any new thing without his consent, let every man handle such matters by himself, as appertain and belong to his Diocese, and the places underneath him: neither may he that is chief among them do any thing without the consent of the rest. For so shall concord be maintained, and god shall be glorified through our Lord in the holy ghost. If our adversaries say, that the Canons of the Apostles are not theirs, neither of authority sufficient, but Apocriphe: we may lay unto them again the authority of the fathers in the first, third, fourth, sixth and seventh synod, which defend the authority of the Apostles cannons. For the first Synod in the fifth cannon thereof, maketh mention of two of the apostles cannons, the xii and the xxxii  
Also the same Synod, in the xu canon, speaketh of the xu canon of the apostles. The third Synod or Ephesine council, writing to Theodosius maketh mention of the lxxiii canon of the apostles, wherewith the said synod was armed against Nestorius, and condemned him, like as the fourth synod with the same condemned Dioscorus. Moreover the same fourth synod, in the .v. canon thereof, writeth in this wise word for word, of the xii xiii xiiij and xu Canon of the Apostles. As for such bishops as wander from one city to an other, and often change their ministry, it seemeth good to this Synod, that they shall be in danger and punished, by the Canons of the Apostles. Furthermore the Decrees of the sixth Synod do show the full number of the apostles canons. For so hath the second Decree of the said Synod. It seemeth to this holy Synod, that it were most expedient, that the lxxxv. canons in the Apostles name received and allowed by the holy Fathers, and delivered to us by tradition, should also from henceforth remain firm and steadfast, that they may be wholesome medicines for the soul, and remedies for divers diseases in the Church. The seventh Synod in the first Cannon thereof, rehearsing the laws of the Church, before all other mentioneth the Cannons made by the Apostles, adjoining out of Moses, 
Deut ●4.  That nothing ought to be added to them, or taken from them.  
Shall we therefore condemn as feigned and unprofitable those Cannons that are so much commended and approved of so many holy fathers? No truly. But left this be the sum and chief of all our talk and disputation, that so long as the Pope doth keep the coneuniente order in times passed ordained, so long as he holdeth and maintaineth the verity celestial, and so long as he cleaveth and sticketh fast to Christ, 
He sticketh fast against him  the high and true Lord and head of the church, I gladly permit him to be head of the Church, and chief priest and successor to Peter, or if he list, to all the Apostles, all men to obey him, and nothing touching his honour to be diminished. But if he be fallen from the truth, and will not return unto it again, 
●he pope a ●●probate ●●●son.  he ought but to be reputed as a person condemned and reprobate.  
These things have I spoken according to my ability of the Pope's primacy, as that which I judge to be manifest and true. If they be otherwise, I desire to be better informed. For I also pray and sing unto the Lord, 
●sal. 119.  that out of the Psalm: Take not from my mouth the word of Truth.  
FINIS.   

¶ Imprinted at London by Henry Sutton for Ralph Newberry. Authorised according to the queens majesties Injunctions.  
In the year of our Lord a thousand five hundred & sixty. The xvi day of March.  
And are to be sold at his shop in Fleetstreet, a little above the Cundite.