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            <title>A letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley sometime Byshop of London sente vnto Reginalde Pole, Cardinall, then beynge at Rome, and late byshop of Canterbury.</title>
            <author>Tunstall, Cuthbert, 1474-1559.</author>
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               <date>1560</date>
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            <idno type="STC">ESTC S111452</idno>
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            <idno type="VID">11784</idno>
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            <note>(EEBO-TCP ; phase 1, no. A14012)</note>
            <note>Transcribed from: (Early English Books Online ; image set 11784)</note>
            <note>Images scanned from microfilm: (Early English books, 1475-1640 ; 1499:1)</note>
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                  <title>A letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley sometime Byshop of London sente vnto Reginalde Pole, Cardinall, then beynge at Rome, and late byshop of Canterbury.</title>
                  <author>Tunstall, Cuthbert, 1474-1559.</author>
                  <author>Stokesley, John, 1475?-1539. aut</author>
                  <author>Pole, Reginald, 1500-1558.</author>
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               <extent>[64] p.   </extent>
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                  <publisher>In Paules churche yearde, at the signe of the Brasen serpente, by Reginald Woulfe,</publisher>
                  <pubPlace>[Imprynted at London :</pubPlace>
                  <date>Anno Domini M.D.LX. [1560]]</date>
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                  <note>A remonstrance to Cardinal Pole on his book, "Pro ecclesiasticae unitatis defensione", and on his accceptance of the cardinalship.</note>
                  <note>Imprint from colophon.</note>
                  <note>Signatures: A-D.</note>
                  <note>Reproduction of the original in Cambridge University Library.</note>
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               <term>Pole, Reginald, 1500-1558. --  Pro ecclesiasticae unitatis defensione --  Early works to 1800.</term>
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A letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley somtime Byshop of London, sente vnto Reginalde Pole, Cardinall, then beynge at Rome, and late byshop of Canterbury.</p>
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            <head>A letter written by Cutbert Tun<g ref="char:EOLhyphen"/>stall, late Bishop of Duresine, and Iohn Stokesley, sometime Byshop of Lon<g ref="char:EOLhyphen"/>don, so acknowledged and confessed by the said Cutbert, about 14 daies before his departure out of this his naturall lyfe, in presence of the moste Reuerende father in God MATTHEW Arche<g ref="char:EOLhyphen"/>byshop of Canterbury and others, whi<g ref="char:EOLhyphen"/>che letter was sent by the same two Byshops, to Reginalde Pole Cardinall, being then at Rome, and of late Arche<g ref="char:EOLhyphen"/>byshop of Canterburye.</head>
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               <seg rend="decorInit">F</seg>Or the good will that wee haue borne vnto you in times paste, as longe as you conty<g ref="char:EOLhyphen"/>nued the kynges true Subiecte, we can not a little lament and mourne, that ye nei<g ref="char:EOLhyphen"/>ther regardinge the in estimable kyndenes of the kinges highnes heretofore shewed vnto youe in your brynging vppe, nor the ho<g ref="char:EOLhyphen"/>noure
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of the house that ye be come of, nor the wealthe of the Countrye that ye be borne in, should so decline from your due<g ref="char:EOLhyphen"/>tye to your prynce, that ye shulde be seduced by fayre woordes and vayne promyses of the Byshope of Rome, to winde w<hi rend="sup">t</hi> him: going aboute by almeanes to him possi<g ref="char:EOLhyphen"/>ble, to pull downe and put vnder foote, your naturall Prynce and Master, to the destruction of the Country y<hi rend="sup">t</hi> haue brought you vp. And for a vayne glory of a redde hat, to make your selfe an instru<g ref="char:EOLhyphen"/>mente to sette foorth his malice, who hathe styrred by all meanes that he coulde, all such Christian Prynces as woulde giue eares vnto hym, to depose the Kynges highenes from his kyngedome: and to offer it as a praye to them that shoulde execute his malice,
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&amp; to stirre, if he coulde, his Sub<g ref="char:EOLhyphen"/>iectes against him, in styrringe &amp; noryshynge rebellyons in his realme, wher the office and due<g ref="char:EOLhyphen"/>tye of all good Christian menne, &amp; namely of vs that be Priestes, should be to bring al commocion to tranquylytye, all trouble to quyetnes, al discorde to concord, and in doing the contrarye, wee shewe oure selues to be but the ministers of Satan, and not of Christ, who ordeined all vs that be priestes, to vse in al places the legacion of peace, and not of dys<g ref="char:EOLhyphen"/>corde. But syns that can not bee vndone that is done, second it is to make amendes and to folowe the doing of the prodigall sonne, spoken of in the gospell: who re<g ref="char:EOLhyphen"/>tourned home to his father, and <note place="margin">
                  <hi>Luke.</hi> 15.</note> was well accepted, as no doubt ye myght be, if ye will saye as he
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said in knowledging your foly, &amp; do as he did, in retourning home againe from youre wanderyng abrode in seruice of them, who litle care what come of you, so y<hi rend="sup">t</hi> their purpose by you be seruede. And if you be moued by your co<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>science, that you cannot take the king oure master as Supreame heade of y<hi rend="sup">e</hi> Church of Englande, because the Byshoppe of Rome hath heretofore many yeares v<g ref="char:EOLhyphen"/>surped that name vniuersallye ouer all the Churche, vnder pre<g ref="char:EOLhyphen"/>tence of the gospel of Matthew, sainge: <hi>Tues Petrus, &amp; super hanc petram aedificabo Ecclesiam meam:</hi> 
               <note place="margin">
                  <hi>Mat.</hi> 18.</note> Thou arte Peter, and vpon thys rocke I wil builde my Churche. Surelye that texte, many of the moste holy and auncient exposi<g ref="char:EOLhyphen"/>tours, wholly do take to be ment of the faithe then fyrste confessed
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by the mouth of Peter, vpo<g ref="char:cmbAbbrStroke">̄</g> why<g ref="char:EOLhyphen"/>che faith, confessing Christe to be the sonne of God, the Church is builded, Christ being the veri lo<g ref="char:EOLhyphen"/>west foundation stone, whe rupo<g ref="char:cmbAbbrStroke">̄</g> bothe the Apostles them selues, &amp; also the whole faith of y<hi rend="sup">e</hi> Churche of Christe, by them preached tho<g ref="char:EOLhyphen"/>rowe the worlde, is founded and buylded, and other foundation none canne be, but that onely, as Saint Paule saieth: <hi>Fundamen<g ref="char:EOLhyphen"/>tum aliud. &amp;c.</hi> No other founda<g ref="char:EOLhyphen"/>tion <note place="margin">1. <hi>Cor. 3.</hi>
               </note> can any man laye, besydes y<hi rend="sup">e</hi> whiche is Christe Iesus. And where ye thynke that the gospell of Luke proueth the same au<g ref="char:EOLhyphen"/>thoritie of the Byshop of Rome, saying: <hi>Rogaui pro te Petre, ut non deficiat fides tua: &amp; t<gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap>aliquando co<g ref="char:cmbAbbrStroke">̄</g>
                  <g ref="char:EOLhyphen"/>uersus,</hi> 
               <note place="margin">
                  <hi>Luke.</hi> 22.</note> 
               <hi>confirma fratres tuos.</hi> Peter, I haue praide for thee, that thy fayth shoulde not sayle: and thou
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being ones conuerted, confirme thy brothers. Surely that spea<g ref="char:EOLhyphen"/>keth of the falle of Peter, knowe<g ref="char:cmbAbbrStroke">̄</g> to Christ by his godly prescience, whereof he gaue him an ynkeling that after the time of his falle, he should not dispayre, but returne agayne &amp; confirme his brethren, as he euer, being most feruent of them, was wont to do. The place doth plainely open it selfe that it can not be otherwise taken, but this to bee the very meaninge of it, &amp; not to be spoke<g ref="char:cmbAbbrStroke">̄</g> but to Peter. For els his successors must fyrst fayle in the fayth, and then con<g ref="char:EOLhyphen"/>uerte, and so confirme their bre<g ref="char:EOLhyphen"/>thren. And whereas ye thynke that thys place of the gospell of Iohn, <hi>Pasce oues meas,</hi> Feede my shepe, was spoken onely to Pe<g ref="char:EOLhyphen"/>ter, whiche woordes make hym sheperde ouer all, and aboue all:
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S. Peter himselfe testifieth the contrary in his Canonical epistle, where hee saieth to all priestes: <hi>Pascite qui in vobis est gregem Chri<g ref="char:EOLhyphen"/>sti,</hi> 
               <note place="margin">1. <hi>Petri.</hi> 5.</note> fede the flocke of Christ which is amonge you, which he had the<g ref="char:cmbAbbrStroke">̄</g> do by the aucthoritie that Christ had put them in, as foloweth, <hi>Et cum apparuer it princeps pastorum, percipietis immarcessibilem aeternae gloriae coronam,</hi> And whe<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">e</hi> chiefe Shepperde shal appeare, ye shal receiue the incorruptible croune of eternall glory. The same like<g ref="char:EOLhyphen"/>wise Saint Paule in the Actes testifieth, saying: <hi>Attendite vobis &amp; vniuerso gregi, in quo vos posuit</hi> 
               <note place="margin">
                  <hi>Act.</hi> 20.</note> 
               <hi>spiritus sanctus, regere Ecclesiam Dei,</hi> Geue heede to your selfe &amp; to the whole flocke, wherein y<hi rend="sup">e</hi> holy ghoste hathe set you to gouerne the Churche of God. Where in the orygynall texte, the woorde
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signifyinge Regere, to gouerne, <gap reason="foreign">
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               </gap>, y<hi rend="sup">e</hi> same worde that was spoken to Peter, <hi>Pasce,</hi> fede, for it signifieth bothe in the scripture. And that by these woordes hee was not made &amp; co<g ref="char:cmbAbbrStroke">̄</g>stitute She<g ref="char:EOLhyphen"/>perde ouer all, it is very playne by y<hi rend="sup">e</hi> facte of Sainte Peter, whi<g ref="char:EOLhyphen"/>che durst not enterprise much co<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>uersation amongst y<hi rend="sup">e</hi> Gentiles, but eschewed it as a thynge vn<g ref="char:EOLhyphen"/>lawefull, and muche rather pro<g ref="char:EOLhyphen"/>hibitede then commaunded by Godes lawe, vntyll he was ad<g ref="char:EOLhyphen"/>monyshed by the reuelacion of the shete full of dyuers viandes, mentioned in the Actes of the Apostles, wher if Christe by these wordes, <hi>Pasce oues meas,</hi> Fede my shepe, had geuen such an vniuer<g ref="char:EOLhyphen"/>sall gouernaunce to Peter, then Peter beinge more feruent then other of the Apostles, to execute
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Christes co<g ref="char:cmbAbbrStroke">̄</g>maundement, would of his owne corage haue gone w<hi rend="sup">t</hi> out any such newe admonicion, to Cornelius: excepte peraduen<g ref="char:EOLhyphen"/>ture you woulde saye, that Peter dyd not vnderstande the sayde woordes of Christe, for lacke of the lyght which these latter men haue obtained to perceaue, and thereby vnderstand the wordes of Christe to Peter, better then Peter hymselfe dyd. And strau<g ref="char:cmbAbbrStroke">̄</g>ge also it wer to condemne Peter, as an highe traitor of his Ma<g ref="char:EOLhyphen"/>ster, after his Ascention (as he in dede were worthye) if hys Master had signified vnto hym that the Byshopes of Rome, by his dying ther, shold be headdes of all the Churche, and he kno<g ref="char:EOLhyphen"/>wing by these wordes, <hi>Pasceoues meas,</hi> Fede my shepe, not with<g ref="char:EOLhyphen"/>sta<g ref="char:cmbAbbrStroke">̄</g>ding his masters high legacie
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and co<g ref="char:cmbAbbrStroke">̄</g>maundement, yet woulde stee, as he dyd from Rome, vntill his master encountering him by the way with terrible woordes, caused him to retourne. And be<g ref="char:EOLhyphen"/>cause this historie perauenture might not waghe against an ob<g ref="char:EOLhyphen"/>stinate mynde to the contrarye, what shall we fay to the wordes of Sainte Ambrofe, declaringe &amp; affirming as greate &amp; as ample prymacie to Paule, as to Peter, vpon these wordes of Pauler Qui operatus est Petro. &amp;c. he that wrought for Peter. &amp;c. Thus he writeth, <hi>Petrum solum nominat, &amp; sibi comparat, quia primatum ipse acceperatad fundandam ecclesiam: se quoque pari modo electum ut pri<g ref="char:EOLhyphen"/>matum habeat in fundandis Eccle<g ref="char:EOLhyphen"/>sijs Gentium. Et paucis interiectis. Ab hijs ita<expan>
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                  </expan> (videlicet Apostolis) qui inter caeteros clariores erant proba<g ref="char:EOLhyphen"/>tum</hi>
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               <hi>dicit Paulus donum quod acce<g ref="char:EOLhyphen"/>pit à Deo, vt dignus esset habere pri<g ref="char:EOLhyphen"/>matum gentium, sicut habebat Pe<g ref="char:EOLhyphen"/>trus in praedicatione circumcisionis. Et sicut dat Petro socios viros egre<g ref="char:EOLhyphen"/>gios inter Apostolos, ita sibi iungit Barnaba<g ref="char:cmbAbbrStroke">̄</g>, qui diuino iudicio ei adiun<g ref="char:EOLhyphen"/>ctus est: gratiam tamen primatus sibi soli vindicat concessam à Deo, sicut &amp; soli Petro concessa est inter Apo<g ref="char:EOLhyphen"/>stolos, dederunt<expan>
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                  </expan> sibi inuicem dexte<g ref="char:EOLhyphen"/>ras. &amp;c. Et Paulo post. Quis auderet (inquit Ambrosius) primo Aposto<g ref="char:EOLhyphen"/>lo resistere, nisi alius talis, qui fiducia electionis suae sciens se non imparem, constanter improbaret quod ille sine consilio fecerat?</hi> Whiche may thus be englyshed: He nameth Peter onely, and compareth him to him selfe, for he receyued a prymacie to builde a Churche, and that he in lyke sorte was chosen to haue a primacy in building the Chur<g ref="char:EOLhyphen"/>ches
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of the Gentiles. And short<g ref="char:EOLhyphen"/>ly after it foloweth. Of the Apo<g ref="char:EOLhyphen"/>stles he sayeth, his gyfte was a<g ref="char:EOLhyphen"/>lowed whiche he had receiued of God, that he mighte be founde worthye to haue the primacie in preaching to y<hi rend="sup">e</hi> Gentiles, as Pe<g ref="char:EOLhyphen"/>ter had in preaching to y<hi rend="sup">e</hi> Iews. And as he assigned to Peter for his companions, whiche were y<hi rend="sup">e</hi> chosen men amongest the Apo<g ref="char:EOLhyphen"/>stles, euen so also doth he take to him selfe Barnabas, who was ioyned vnto him by Godes iudg<g ref="char:EOLhyphen"/>ment, yet did he chalenge still to him selfe alone the prerogatyne of primacie whiche God hadde grau<g ref="char:cmbAbbrStroke">̄</g>ted him, as to Peter alone was it graunted among other of the Apostles. So that the Apo<g ref="char:EOLhyphen"/>stles of y<hi rend="sup">e</hi> circumcisio<g ref="char:cmbAbbrStroke">̄</g> gaue their handes to the Apostles of y<hi rend="sup">e</hi> Gen<g ref="char:EOLhyphen"/>tiles, to declare their concorde in
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felowshipe, that either of theym shoulde knowe that thei had re<g ref="char:EOLhyphen"/>ceiued the perfection of the spi<g ref="char:EOLhyphen"/>rite in the preachinge of the gos<g ref="char:EOLhyphen"/>pel, and so should not nede either other in any matter. And shortly after, who shoulde dare resiste Peter the chiefe Apostle, but an other suche a one, whiche by the confidence of his election myght know him selfe to be no lesse, and so myght reproue boldelye that thynge which he inconsiderately had done. &amp;c. This equalitie of dignitye of Paule, whiche S. Ambrose affyrmeth by Scrip<g ref="char:EOLhyphen"/>ture to be equally committed to Peter and Paule, S. Cypriane and Sainte Ierome do extende to all the Apostles. Cyprian say<g ref="char:EOLhyphen"/>ing thus: <hi>Hoc erant vtique &amp; cete<g ref="char:EOLhyphen"/>ri</hi> 
               <note place="margin">De simpli<g ref="char:EOLhyphen"/>citate cle<g ref="char:EOLhyphen"/>ricorum.</note> 
               <hi>Apostoli, quod fuit Petrus, pari consortio praediti, &amp; honoris &amp; po<g ref="char:EOLhyphen"/>testatis.</hi>
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Undoubtedly, al the reste of the Apostles were the same y<hi rend="sup">t</hi> Peter was, endewed with lyke equalitie of honoure and power. And Sainte Ierome thus: <hi>Cun<g ref="char:EOLhyphen"/>cti</hi> 
               <note place="margin">Contra Io<g ref="char:EOLhyphen"/>
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                     <desc>•</desc>
                  </gap>inianum.</note> 
               <hi>Apostoli claues regni celorum accipiunt, &amp; ex aequo super eos Eccle siae fortitudo fundatur:</hi> All the A<g ref="char:EOLhyphen"/>postles receiued the Keies of the kyngedome of heauen, and vpon them as indifferently &amp; equallye is the strength of the Churche grounded and establyshed. Whi<g ref="char:EOLhyphen"/>che Sainte Ierome also aswell in his commentaries vpon the Epistle to Tite, as in his Epistle to Euagrius, sheweth that these primacies longe after Chrystes ascention, were made by the de<g ref="char:EOLhyphen"/>uise of men, where before, <hi>Com<g ref="char:EOLhyphen"/>muni clericorum consilio, singulae Ecclesiae regebantur, etiam Patriar<g ref="char:EOLhyphen"/>chales:</hi> By the commune argre<g ref="char:EOLhyphen"/>ment
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of the clergy euerye of the churches wer gouerned, yea the Patriarchal churches The wor des of S. Ierome be these. <hi>Sci<g ref="char:EOLhyphen"/>ant</hi> 
               <note place="margin">
                  <hi>Cap.</hi> 1. <hi>su<g ref="char:EOLhyphen"/>per. Titu<g ref="char:cmbAbbrStroke">̄</g>.</hi>
               </note> 
               <hi>ergo episcopi se magis ex consu<g ref="char:EOLhyphen"/>etudine quàm dispensationis dn<g ref="char:cmbAbbrStroke">̄</g>i<g ref="char:EOLhyphen"/>cae veritate, presbyteris esse maiores:</hi> Let the Byshops vnderstande, that they be greater then other priestes, rather of custome, then by the vertue and veritie of the Lordes ordinaunce. And in his epistle to Euagrius he hath lyke sentence, and addeth therevnto: <hi>Vbicu<g ref="char:cmbAbbrStroke">̄</g>
                  <expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> fuerit episcopus, siue Romae siue Eugubij, siue Co<g ref="char:cmbAbbrStroke">̄</g>sta<g ref="char:cmbAbbrStroke">̄</g>tinopoli. &amp;c.</hi> Wheresoeuer a Byshop be, ether at Rome, or at Eugubin, or at Constantinople. &amp;c. he is of all one worthines, and of all one priesthode. And that one was elected whiche shold be preferred before other, it was deuysed to
<pb facs="tcp:11784:10"/>
the redresse of scismes, leste anye one chalenging to much to them selfe, should rente the churche of Christe. These wordes onely of sainct Ierome, be sufficiente to proue that Christe by none of these thre textes (whiche be all that you and others do alledge for your opinion) gaue to Peter anye suche superioritie, as the Byshop of Rome by theim vsur<g ref="char:EOLhyphen"/>peth. And that Peter nor no o<g ref="char:EOLhyphen"/>ther of the chiefe Apostles dyd vendicate suche primacie or su<g ref="char:EOLhyphen"/>perioritie, but vtterly refused it. And therefore gaue prehemi<g ref="char:EOLhyphen"/>nence aboue them selues to one, that thoughe he bee sometymes called an Apostle, yet he was none of the. xii. as Eusebius in the beginning of his second boke called <hi>Historia ecclesiastica,</hi> dothe testifie alledging for him y<hi rend="sup">e</hi> great
<pb facs="tcp:11784:10"/>
&amp; auncient clerke Clementem A<g ref="char:EOLhyphen"/>lexandrinum saying thus. <hi>Petrus, Iacobus ac Iohannes post assumptio<g ref="char:EOLhyphen"/>nem saluatoris, quamuis ab ipso fue<g ref="char:EOLhyphen"/>rant omnibus pene praelati, tamen no<g ref="char:cmbAbbrStroke">̄</g> sibi vendicarunt gloriam, sed Iaco<g ref="char:EOLhyphen"/>bum qui dicebatur Iustus, Aposto<g ref="char:EOLhyphen"/>lorum Episcopum statuunt:</hi> Peter, Iames &amp; Iohn, after Christus ascencion into heauen, although they were by him preferred well nye before all other, yet they cha<g ref="char:EOLhyphen"/>lenged not that glorye to theim selfe, but decreed that Iames, who was called Iustus, shoulde be chiefe byshop of the Apostles. By these wordes it is cleare, that Iames was the byshop of y<hi rend="sup">e</hi> A<g ref="char:EOLhyphen"/>postles, not because, as some men do glose, he was elected by y<hi rend="sup">e</hi> Apo<g ref="char:EOLhyphen"/>stles, but because he had thereby primacy &amp; honor of a byshop in Ie rusale<g ref="char:cmbAbbrStroke">̄</g>, aboue y<hi rend="sup">e</hi> rest of y<hi rend="sup">e</hi> apostles.
<pb facs="tcp:11784:11"/>
And one thing is especially to be noted, and also marueled at, that the Byshoppes of Rome do cha<g ref="char:EOLhyphen"/>lenge this primacie alonely by Peter, and yet Sainct Paule whiche was his equal, or rather superiour by scripture in his A<g ref="char:EOLhyphen"/>postolate amongest the Ge<g ref="char:cmbAbbrStroke">̄</g>tiles, whereof Rome was the princi<g ref="char:EOLhyphen"/>pall, suffred at Rome where Pe<g ref="char:EOLhyphen"/>ter dyd, &amp; is commonly in all the churche Romane, ioyned with Peter, in all appellacions and tytles of preheminence: And bothe be called <hi>Principes Aposto<g ref="char:EOLhyphen"/>loru<g ref="char:cmbAbbrStroke">̄</g>,</hi> The chiefe of the Apostles. Upon bothe is equally founded the church of Rome, the accoun<g ref="char:EOLhyphen"/>tinge of byshops of Rome, many yeares agreeth thereunto. For <hi>Eusebius</hi> sayeth, that <hi>Clemens ter<g ref="char:EOLhyphen"/>tius,</hi> 
               <note place="margin">
                  <hi>Lib.</hi> 3. <hi>cap.</hi> 21.</note> 
               <hi>post Paulum &amp; Petrum, ponti<g ref="char:EOLhyphen"/>ficatum tenebat:</hi> That Clement
<pb facs="tcp:11784:11"/>
was the thyrde byshop after S. Paule and Peter: Reconynge them bothe as byshops of Rome, And yet therein preferringe S. Paule. With lyke wordes say<g ref="char:EOLhyphen"/>inge of Alexander byshoppe of Rome, that <hi>Quinta successione post Petrum at<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> Paulum, plebis guber<g ref="char:EOLhyphen"/>nacula sortitus est:</hi> Alexander ob<g ref="char:EOLhyphen"/>teyned the gouernaunce of the people by succession, the first by<g ref="char:EOLhyphen"/>shop after Peter &amp; Paule, <hi>Irenae<g ref="char:EOLhyphen"/>us</hi> also, as <hi>Eusebius</hi> reciteth, that <hi>Fundata &amp; aedificata Ecclesia beati</hi> 
               <note place="margin">
                  <hi>Lib.</hi> 5. <hi>cap.</hi> 6.</note> 
               <hi>Apostoli, Lino officium episcopa<g ref="char:EOLhyphen"/>tus iniungunt.</hi> After the churche was ones founded and buylded, they charged <hi>Linus</hi> with the of<g ref="char:EOLhyphen"/>fice of the Byshopricke of the ho<g ref="char:EOLhyphen"/>ly apostle. Whereby appeareth, that they bothe ioyntly constitu<g ref="char:EOLhyphen"/>ted him Bishop of Rome, and re<g ref="char:EOLhyphen"/>ceiued only their Apostle ship en<g ref="char:EOLhyphen"/>ioyned
<pb facs="tcp:11784:12"/>
vnto them by Christ. And therfore yf the byshops of Rome chalenge anye preheminence of auctoritie by Peter, they should aswell, or rather by Paule, be<g ref="char:EOLhyphen"/>cause they bothe founded it, and bothe there preached, and bothe there suffered: Resigning fyrste that byshopricke to Linus, and all at ones. And yf ye wyll per<g ref="char:EOLhyphen"/>adue<g ref="char:cmbAbbrStroke">̄</g>tur leane to the former pre<g ref="char:EOLhyphen"/>aching there by Peter, which by scripture can not be proued, yet then at the least saint Paule and his successours in Epheso, should haue lyke prima ciether, be cause he founded fyrste that churche, thoughe Saint Iohn after that dyd buylde it: as witnesseth Eu<g ref="char:EOLhyphen"/>sebius, saying: <hi>Ecclesia quae est a<g ref="char:EOLhyphen"/>pud Ephesum, à Paulo quidem fun<g ref="char:EOLhyphen"/>data</hi> 
               <note place="margin">
                  <hi>Lib.</hi> 3. <hi>cap.</hi> 23.</note> 
               <hi>est, à Iohanne verò aedificata:</hi> The churche whiche is at Ephe<g ref="char:EOLhyphen"/>sus,
<pb facs="tcp:11784:12"/>
in dede was fou<g ref="char:cmbAbbrStroke">̄</g>ded of Paul, but it was buylded of S. Iohn. And so Peter shuld haue no other primaci in Rome, but as Paule had in Epheso, that is to saye: to be counted as the first preachers and co<g ref="char:cmbAbbrStroke">̄</g>uerters of the people there to the fayth of Christ. And aswel might al y<hi rend="sup">e</hi> Byshops of Ephesus, challe<g ref="char:cmbAbbrStroke">̄</g>ge the primacie of al naci<g ref="char:EOLhyphen"/>ons, bothe Gentiles &amp; Iewes by S. Paule <hi>Apostolum Gentium,</hi> their founder, as the Byshop of Rome by S. Peter, <hi>Apostolu<g ref="char:cmbAbbrStroke">̄</g>tan<g ref="char:EOLhyphen"/>tum circumcisionis,</hi> in case he were the first founder, chalenging pri<g ref="char:EOLhyphen"/>macie ouer all. But vndoutedly this primacie ouer all y<hi rend="sup">t</hi> the By<g ref="char:EOLhyphen"/>shops of Rome of late do chale<g ref="char:cmbAbbrStroke">̄</g>g, was not allowed nor yet knowe<g ref="char:cmbAbbrStroke">̄</g> nor heard of amo<g ref="char:cmbAbbrStroke">̄</g>ges y<hi rend="sup">e</hi> auncient fathers, though they had y<hi rend="sup">e</hi> chur<g ref="char:EOLhyphen"/>che of Rome in high estimacion,
<pb facs="tcp:11784:13"/>
aswell for the notable vertuous dedes, that the clergie there dyd shewe and exercyse abundantly to their neyghbours, as witnes<g ref="char:EOLhyphen"/>seth the sayd Eusebius, alleginge there the epistle that Dionysi<g ref="char:EOLhyphen"/>us <note place="margin">
                  <hi>Lib.</hi> 4. <hi>ca.</hi> 23.</note> Alexandrinus wrote to So<g ref="char:EOLhyphen"/>ther Bishop of Rome, testifyinge the same: As for that citye of Rome was the moste ample and chiefe Citie of all the world, wit<g ref="char:EOLhyphen"/>nessing sainct Cypriane, saying: <hi>Plane, quoniam pro magnitudine su<g ref="char:EOLhyphen"/>a debeat Carthaginem Roma prae<g ref="char:EOLhyphen"/>cedere, illic maiora &amp; grauiora com<g ref="char:EOLhyphen"/>misit:</hi> Certenly, because that Rome ought for her greatnes ex<g ref="char:EOLhyphen"/>cell Carthage, therefore there he committed the greater and more greuous offences which S. Cy<g ref="char:EOLhyphen"/>priane also when he had done certeine actes, yea and made cer<g ref="char:EOLhyphen"/>teyne determinacions and statu<g ref="char:EOLhyphen"/>tes
<pb facs="tcp:11784:13"/>
vnto the Byshop of Rome, he did not submit them to his refor<g ref="char:EOLhyphen"/>macion, or iudgement, but onely sygnified his owne sentences, to lyke him also. And yet addynge thereunto, that yf any Byshops, meaninge aswell of Rome as of others which wer of the contra<g ref="char:EOLhyphen"/>ry opinions to him, would other<g ref="char:EOLhyphen"/>wyse thinke or doe, he would not then hys sentences shoulde be to them preiudiciall or compulsory, but to follow their owne wyttes &amp; customes, <hi>Tum quod vnusquis<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> episcoporu<g ref="char:cmbAbbrStroke">̄</g> habeat sui arbitrij liber<g ref="char:EOLhyphen"/>tatem, tum quod vnusquis<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> praeposi tus ratione<g ref="char:cmbAbbrStroke">̄</g> sui actus sit domino red<g ref="char:EOLhyphen"/>diturus:</hi> Partely for y<hi rend="sup">t</hi> euery one of the Byshopes hath libertie of his owne will: &amp; partely for that euery gouernoure shall make an accompte to God of his owne dede. as it appeareth plainely in
<pb facs="tcp:11784:14"/>
his Epistle to Stephanus and Iulianus. And in the thirde E<g ref="char:EOLhyphen"/>pistle to Cornelius, towards the ende, speaking of the refuge that one Felicissimus a Nouatia<g ref="char:cmbAbbrStroke">̄</g> after his conde<g ref="char:cmbAbbrStroke">̄</g>nacion in Affrica made to Rome, he impugneth such ap<g ref="char:EOLhyphen"/>peales, saying: that, <hi>Quia singulis pastoribus porcio gregis esta scripta, quam regat vnusquis<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> &amp; gubernat, rationem suiactus domino redditu<g ref="char:EOLhyphen"/>rus, statutum est ab omnibus nobis, aequum<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> pariter ac iustum ce<g ref="char:cmbAbbrStroke">̄</g>semus, vt vniuscuius<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> causa illic audiatur, vbi est crimen admissum.</hi> Foras<g ref="char:EOLhyphen"/>much as euery pastour hath hys flocke by porcion committed to him, whiche euery one oughte to rule and gouerne, and must geue accompt to the Lorde of his ad<g ref="char:EOLhyphen"/>ministracion, it is decreed of vs all, and we thinke it bothe mete and iuste, that euery mans cause
<pb facs="tcp:11784:14"/>
&amp; pley, should ther be heard, wher y<hi rend="sup">e</hi> crime is co<g ref="char:cmbAbbrStroke">̄</g>mitted. This holy &amp; excelle<g ref="char:cmbAbbrStroke">̄</g>t clerke &amp; martyrs. Cypri<g ref="char:EOLhyphen"/>ane, would neuer haue either im<g ref="char:EOLhyphen"/>pugned their refuges to Rome, fro<g ref="char:cmbAbbrStroke">̄</g> their owne primates, or so ob<g ref="char:EOLhyphen"/>stinatly holden &amp; mainteined his determinations in the counceles of Affrike, co<g ref="char:cmbAbbrStroke">̄</g>trary to y<hi rend="sup">e</hi> opinions of y<hi rend="sup">e</hi> Byshop of Rome, &amp; to their customes, w<hi rend="sup">t</hi>out any submissio<g ref="char:cmbAbbrStroke">̄</g> by word or writing, yf y<hi rend="sup">e</hi> primacy o<g ref="char:EOLhyphen"/>uer al (which y<hi rend="sup">e</hi> byshops of Rome do chalenge &amp; vsurpe) had bene grou<g ref="char:cmbAbbrStroke">̄</g>ded vpo<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">e</hi> plaine scriptures, as you w<hi rend="sup">t</hi> some others do thinke. And it is to be supposed also, y<hi rend="sup">t</hi> he wold in al his epistles to the<g ref="char:cmbAbbrStroke">̄</g>, haue called the<g ref="char:cmbAbbrStroke">̄</g> 
               <hi>Patres</hi> or <hi>dn<g ref="char:cmbAbbrStroke">̄</g>os,</hi> Fathers or lordes as superiours, &amp; not al<g ref="char:EOLhyphen"/>waies <hi>Fratres &amp; collegas,</hi> brothers &amp; fellowes in office, as but his fellowes: which yet more plainly
<pb facs="tcp:11784:15"/>
doth appeare by the Actes of the Councelles of Aphrycke in S. Augustines tyme, by the whyche it is euidente, that thoughe the fayth of Christ, was by the Ro<g ref="char:EOLhyphen"/>maines fyrste broughte into A<g ref="char:EOLhyphen"/>phrike, as S. Augustine dothe <note place="margin">
                  <hi>Epistola</hi> 16. 2.</note> confesse, yet it was not redde nor knowen, that the Byshopes of Rome vsed or challenged any ex<g ref="char:EOLhyphen"/>ercise of soueraigntie in Aphrike vnto this tyme. And yet then he did not chalenge it <hi>Iure diuino,</hi> but <hi>Praetextu definitionis cuiusdam canonis in co<g ref="char:cmbAbbrStroke">̄</g>cilio Niceno:</hi> That is, by the right of goddes word, but by the pretence of a certeyne ca<g ref="char:EOLhyphen"/>non supposed to be in the councel of Nice. Whiche article coulde neuer be founde, though it were then very diligently soughte for throughe all the principall chur<g ref="char:EOLhyphen"/>ches of the Easte and Southe:
<pb facs="tcp:11784:15"/>
But onely alleadged of Iulius <note place="margin">
                  <hi>Vide duas Epistolas ad bonifa<g ref="char:EOLhyphen"/>cium. pp.</hi> 1. <hi>ot. con<g ref="char:EOLhyphen"/>ciliorum. Fol.</hi> 307. 308.</note> byshop of Rome, out of his owne librarye. And you maye be well assured, that if these in scriptures had made for it, neither the by<g ref="char:EOLhyphen"/>shop of Rome woulde haue lefte that certaine profe by scriptures, and trusted onely to the testimo<g ref="char:EOLhyphen"/>ny of an article of that councell doubted on vnlikely to be fou<g ref="char:cmbAbbrStroke">̄</g>de. Nor yet Saint Augustine with <note place="margin">
                  <hi>Dist.</hi> 16. <hi>Viginti.</hi>
               </note> his holy and learned companye, woulde haue resysted this de<g ref="char:EOLhyphen"/>maunde, yf it had bene eyther grounded vpon Scriptures or determyned in that or other councell, or yet had stande with equitie, good ordre or reason. How be it, the largenes &amp; mag<g ref="char:EOLhyphen"/>nificencye of buyldinges of that Citye, and aunciente excellencie and superiorite of the same, in temporall dominions, was the
<pb facs="tcp:11784:16"/>
only cause that in the Councels, (where the Patriarchall seas were sette in order) the Byshop of Rome was lotted in the first place, and not in anye suche con<g ref="char:EOLhyphen"/>stitucion made by Christe, as appeareth wel by that, that Constantinople, beynge at that time of this orderinge of the Patriar<g ref="char:EOLhyphen"/>chall seas, by the Emperours moste amplye enlarged, beyng before a small towne, and of no renowne, and by theim mooste magnificentlye buylded, and ad<g ref="char:EOLhyphen"/>uanced worldly with all tytles, Prerogatiues and Priuileges temporall lyke vnto Rome, and therfore called <hi>Noua Roma,</hi> New Rome, was therfore aduaunced also to the seconde sea and place. Antiochia in the Easte, where Saincte Peter fyrste tooke the chayre before he came to Rome,
<pb facs="tcp:11784:16"/>
and christen men had there firste theyr name geuen theym. Yea, and Ierusalem, whyche was the fyrste mother cytie of oure faythe, and where Christe him<g ref="char:EOLhyphen"/>selfe fyrste founded the faythe, reiected with Alexandria, to the thirde, fourthe, and fyfte pla<g ref="char:EOLhyphen"/>ces, because at that tyme they were not in so hyghe estimacion in the world, though in the faith of Christe all they were auncien<g ref="char:EOLhyphen"/>tes, and some of theim mothers to Rome.</p>
            <p>Trueth it is, that the By<g ref="char:EOLhyphen"/>shoppes <note place="margin">
                  <hi>Hist. tript. Lib.</hi> 4. <hi>cap.</hi> 16.</note> of the Oriente, for de<g ref="char:EOLhyphen"/>bates in matters of the faythe, amonges theim selues made su<g ref="char:EOLhyphen"/>tes to the Byshop of Rome, but that was not for the Superiori<g ref="char:EOLhyphen"/>tie of iurisdiction vpon them, but because thei wer gretly deuided.
<pb facs="tcp:11784:17"/>
And those countreis aswell By<g ref="char:EOLhyphen"/>shops as others muche infected with the Heresies of the Arri<g ref="char:EOLhyphen"/>ans, whereof the w<gap reason="illegible" resp="#OXF" extent="1 letter">
                  <desc>•</desc>
               </gap>ste was in a maner clere. And amonge the O<g ref="char:EOLhyphen"/>rientes none were counted indif<g ref="char:EOLhyphen"/>ferente to decyde those matters, but where all suspecte of affecti<g ref="char:EOLhyphen"/>on for one cause or other: where<g ref="char:EOLhyphen"/>fore they desired the opinions of the Byshops of the west, as indif<g ref="char:EOLhyphen"/>ferent, vntangled with affectio<g ref="char:cmbAbbrStroke">̄</g>s of any of those partes, and incor<g ref="char:EOLhyphen"/>rupted with any of the Arrians, as appeareth by the Epistles of S. Basill written in all their names for the saide purpose. In the whiche also it is especiallye to be noted, that their sute was not to the byshoppe of Rome sin<g ref="char:EOLhyphen"/>gularly, or by name: but as the tytles do shewe, to the whole congregacion of byshopes of I<g ref="char:EOLhyphen"/>talye
<pb facs="tcp:11784:17"/>
and Fraunce, or of the whole west, and sometyme pre<g ref="char:EOLhyphen"/>ferring the French byshops say<g ref="char:EOLhyphen"/>ing, <hi>Gallis &amp; Italis,</hi> and neuer na<g ref="char:EOLhyphen"/>ming the Romaines. And for a cleare profe that the aunciente Fathers knewe not this prima<g ref="char:EOLhyphen"/>cie of one aboue al, we nede none other testimonie, but their deter<g ref="char:EOLhyphen"/>mination in the councell of Nice, that Alexandria &amp; Antiochia, &amp; vniuersally all other primates, shoulde haue the whole gouer<g ref="char:EOLhyphen"/>naunce of their confyne coun<g ref="char:EOLhyphen"/>tryes, lykewise as the byshope of Rome had of his Suburbicans. And this determination proueth also, that your three Scriptures mente nothing lesse, then thys primacie ouer all. For god forbid that we should suspect that cou<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>cell as ignoraunt of those playne Scriptures, to the whiche syth
<pb facs="tcp:11784:18"/>
y<hi rend="sup">t</hi> time all Christendom hath lea<g ref="char:EOLhyphen"/>ned, as y<hi rend="sup">e</hi> anker of our faith. And if you like to reade y<hi rend="sup">e</hi> auncient ec<g ref="char:EOLhyphen"/>clesiastical histories, there youe may se, that Athanasius &amp; other patriarkes did execute y<hi rend="sup">t</hi> prima<g ref="char:EOLhyphen"/>cie, as in making, consecrating &amp; ordering of churches, Byshops &amp; clerkes in their countries easte &amp; south, as y<hi rend="sup">e</hi> byshops of Rome in y<hi rend="sup">t</hi> time did in y<hi rend="sup">e</hi> west &amp; north. And if ye would yet any thing obiecte a<g ref="char:EOLhyphen"/>gainst ani of these witnes, the<g ref="char:cmbAbbrStroke">̄</g> for to eschue co<g ref="char:cmbAbbrStroke">̄</g>tencio<g ref="char:cmbAbbrStroke">̄</g>, &amp; for a final co<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>clusio<g ref="char:cmbAbbrStroke">̄</g>, let y<hi rend="sup">e</hi> byshop of Rome sta<g ref="char:cmbAbbrStroke">̄</g>de to his owne confessio<g ref="char:cmbAbbrStroke">̄</g> made many yeres paste by his predecessoure Agatho, to themperoure Consta<g ref="char:cmbAbbrStroke">̄</g>tine, Heraclius, and Tiberius, in his epistle writen to them in his name, &amp; in y<hi rend="sup">e</hi> name of all the Sy<g ref="char:EOLhyphen"/>nodes whiche he thought to be vnder y<hi rend="sup">e</hi> sea Apostolique, wherin
<pb facs="tcp:11784:18"/>
sone after y<hi rend="sup">e</hi> beginning of the epi<g ref="char:EOLhyphen"/>stle, he co<g ref="char:cmbAbbrStroke">̄</g>prehendeth them al vn<g ref="char:EOLhyphen"/>der y<hi rend="sup">e</hi> name of the byshops dwel<g ref="char:EOLhyphen"/>ling in the north &amp; west partes of their empire. So that ther in his owne epistle, he confesseth al his subiectes or obedie<g ref="char:cmbAbbrStroke">̄</g>ciaries, to be only of y<hi rend="sup">e</hi> north &amp; west: &amp; so appea<g ref="char:EOLhyphen"/>reth euede<g ref="char:cmbAbbrStroke">̄</g>tly by his owne confes<g ref="char:EOLhyphen"/>ssio<g ref="char:cmbAbbrStroke">̄</g>, y<hi rend="sup">t</hi> neither by godes lawe nor ma<g ref="char:cmbAbbrStroke">̄</g>s law he had to do w<hi rend="sup">t</hi> any per<g ref="char:EOLhyphen"/>son of y<hi rend="sup">e</hi> east or y<hi rend="sup">e</hi> southe. And this his high soueraignty ouer al cha<g ref="char:EOLhyphen"/>le<g ref="char:cmbAbbrStroke">̄</g>ged, as you &amp; others say, by scri<g ref="char:EOLhyphen"/>pture, as bi his own co<g ref="char:cmbAbbrStroke">̄</g>fessio<g ref="char:cmbAbbrStroke">̄</g> quay led &amp; brought to a litle &amp; straight angle. And this Agatho, was not a man vnlearned, as appeareth by y<hi rend="sup">e</hi> actes of y<hi rend="sup">e</hi> vi. synode Consta<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>tinopolitane in y<hi rend="sup">e</hi> iiii. acte, wher in is write<g ref="char:cmbAbbrStroke">̄</g> at large, &amp; expressed y<hi rend="sup">e</hi> said epistle &amp; confessio<g ref="char:cmbAbbrStroke">̄</g>. And afore the primacye of Peter, whiche
<pb facs="tcp:11784:19"/>
auncient doctors speake of, that was onely in preachinge &amp; tea<g ref="char:EOLhyphen"/>chinge the faythe of Christe, whi<g ref="char:EOLhyphen"/>the he firste amonge all the Apo<g ref="char:EOLhyphen"/>stles, and first of all mortal men, dyd expresse wyth his mouthe. That primacie did so adhere to his owne person, that it was ne<g ref="char:EOLhyphen"/>uer deriued nether to any Suc<g ref="char:EOLhyphen"/>cessour, nor to other Apostle, but chiefely to him selfe: for all other professing after the same, speake it after him, who had professed it before. Moreouer all the Apo<g ref="char:EOLhyphen"/>stles, as S. Ihon saieth, be fun<g ref="char:EOLhyphen"/>damentes <note place="margin">
                  <hi>Apoca.</hi> 21.</note> in the heauenly Ieru<g ref="char:EOLhyphen"/>salem; &amp; not Peter onely. More<g ref="char:EOLhyphen"/>ouer Cyprian affyrmeth, as is a<g ref="char:EOLhyphen"/>foresayd, that al y<hi rend="sup">e</hi> Apostles were of equall dignitie &amp; power. why<g ref="char:EOLhyphen"/>che al auncient authors likewise do affirme. For Christe gaue the Apostles like power in y<hi rend="sup">e</hi> gospell
<pb facs="tcp:11784:19"/>
saying: <hi>Ite, docete omnes Gentes,</hi> 
               <note place="margin">
                  <hi>Mat.</hi> 28</note> 
               <hi>baptizantes eos. &amp;c.</hi> So and teache all nations, baptizinge them. &amp;c. And S. Paule as is said before, knewe no other primacie geuen to Peter to preache in any place, but amonge the Iewes, as hee him self had among the Ge<g ref="char:cmbAbbrStroke">̄</g>tiles: as he wryteth to the Galathia<g ref="char:cmbAbbrStroke">̄</g>s, where S. Ambrose, as is afore said, affirmeth y<hi rend="sup">e</hi> same. And that the mother of all churches is Ie<g ref="char:EOLhyphen"/>rusalem, as afore is sayde, &amp; not Rome, y<hi rend="sup">e</hi> scripture is plaine, both in the prophete Esay: <hi>De Sion exi<g ref="char:EOLhyphen"/>bit lex,</hi> 
               <note place="margin">
                  <hi>Esd.</hi> 2.</note> 
               <hi>&amp; verbum Domini de Ierusa<g ref="char:EOLhyphen"/>lem:</hi> Oute of Sion shal the lawe procede, &amp; the worde of the Lord out of Ierusalem. Upon y<hi rend="sup">e</hi> which place S. Ierome sayeth, <hi>In Hie<g ref="char:EOLhyphen"/>rusalem primùm fundata ecclesia, totius orbis ecclesias seminauit:</hi> Out of the churche first founde in Ie<g ref="char:EOLhyphen"/>rusalem,
<pb facs="tcp:11784:20"/>
spronge all other chur<g ref="char:EOLhyphen"/>ches of y<hi rend="sup">e</hi> whole world. And also in the gospell, which Christe be<g ref="char:EOLhyphen"/>fore his ascension commaunded his Apostles to preache ouer all the world, beginning first at Ie<g ref="char:EOLhyphen"/>rusalem: So that the byshops of Rome vniuersal power by him claimed ouer all, can not by anye scripture be iustified, as yf ye haue redde the auncient fathers expositions of the sayde scriptu<g ref="char:EOLhyphen"/>res, as we suppose you haue syth your letters sente hither concer<g ref="char:EOLhyphen"/>ning this matter, and wold geue more credence to their humble and playne speaking, then to the latter contencious and ambici<g ref="char:EOLhyphen"/>ous writers of that hyghe, and aboue the Ideas of Plato hys subtilitie (whiche passeth as ye write) the lawyers lerninge and capacitie: we dout not, but that
<pb facs="tcp:11784:20" rendition="simple:additions"/>
ye perceiue and thinke the same. And where ye thincke that the kynge can not bee taken as su<g ref="char:EOLhyphen"/>preme heade of the churche, be<g ref="char:EOLhyphen"/>cause he can not exercise the chief office of the church in preaching and ministring of the sacramen<g ref="char:EOLhyphen"/>tes, it is not requisite in euery bo<g ref="char:EOLhyphen"/>dy naturall, that the heade shall exercyse ether al maner of offices of the body, or the chiefe office of the same. For albeit the heade is the highest and chiefe member of the naturall body, yet the distri<g ref="char:EOLhyphen"/>bucion of life to al the me<g ref="char:cmbAbbrStroke">̄</g>bers of the body, aswel tothe heade as to other members, cometh from the hearte, and is minister of lyfe to the whole body as the chief acte of the body. This similitude yet hath not his ful place in a mysti<g ref="char:EOLhyphen"/>cal body, although the scripture speaking of kyng Saule, saieth:
<pb facs="tcp:11784:21"/>
               <hi>Cum esses paruulus in oculis tuis,</hi> 
               <note place="margin">1. Reg. 15.</note> 
               <hi>constituite caput in tribubus Israel:</hi> When thou wert but of smale re<g ref="char:EOLhyphen"/>putation in thine owne eies, I made the head amongst the try<g ref="char:EOLhyphen"/>bes of Israell. And if a Kinge amongst the Iewes, were <hi>Caput in tribubus Israël: hoc est hominum videntium Deum per vmbram, tem<g ref="char:EOLhyphen"/>pore legis, multo magis princeps Christianus caput est in tribubus Is<g ref="char:EOLhyphen"/>raël, hoc est vere per fidem videntiu<g ref="char:cmbAbbrStroke">̄</g> Christum, qui est finis legis:</hi> The heade in y<hi rend="sup">e</hi> tribes of Israell: that is of men whiche see God by a shadowe in the tyme of the lawe, muche more is a christian Kinge heade in the tribes of spirituall Israel, that is: of suche whyche by true fayeth see Chryst which is the ende of the lawe. The of<g ref="char:EOLhyphen"/>fice deputed to the Byshops in the mistical body, is to be as eies
<pb facs="tcp:11784:21"/>
to the whole bodye, as almightye God saieth to the prophete Eze<g ref="char:EOLhyphen"/>chiel: <hi>Speculatorem te dedi Dom<gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap>i</hi> 
               <note place="margin">
                  <hi>Eze.</hi> 3.</note> 
               <hi>Israel.</hi> I haue made the an ouer seer ouer the house of Israel. And what byshope so euer refu<g ref="char:EOLhyphen"/>seth to vse the office of an eye in the mysticall body, to shewe vnto the bodye the righte waye of ly<g ref="char:EOLhyphen"/>uinge, whiche appertayneth to the spirituall eie to do, shal shew him selfe to be a blynde eye: and if he shall take other office in hande then appertayneth to the righte eye, shall make a confusi<g ref="char:EOLhyphen"/>on in the bodye, takynge vpon him an other office, then is geuen to him of God. Wherefore if the eie wyll take vpon hym the office of the whole heade, yt maye bee answered vnto yt, It canne not so do, for it lacketh brayne. And exaumples sheweth lykewyse,
<pb facs="tcp:11784:22" rendition="simple:additions"/>
that it is not necessarie alwaies that the heade shoulde haue the facultie or chiefe office of admi<g ref="char:EOLhyphen"/>nistration, youe may see in a Na<g ref="char:EOLhyphen"/>uye by sea, where the Admyrall, who is captayne ouer all, doth not medle with stering or go<g ref="char:EOLhyphen"/>uerninge of euery Shyp, but e<g ref="char:EOLhyphen"/>uery Mayster particular muste directe the Shype, to passe the Sea in breaking the waues, by his sterynge and gouernaunce, whyche the Admirall the heade of al, dothe not him selfe, nor yet hathe the facultie to doe, but co<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>maundeth the Maysters of the Shipe to do it. And likewise ma<g ref="char:EOLhyphen"/>ny a captayne of greate Armies, whiche is not able, nor neuer coulde peraduenture shoote or breake a speare by his owne strength, yet by his wisedom and commaundement onely, he atchi<g ref="char:EOLhyphen"/>ueth
<pb facs="tcp:11784:22"/>
the warres, and attayneth the victorye. And wher ye thinke that vnitie standeth not onely in the agreing in one faith and doc<g ref="char:EOLhyphen"/>trine of the Churche, but also in agreing in one heade: if ye meane the very and onely heade ouer al the Churche oure Sauioure Christe: <hi>Quem pater dedit caput super omnem Ecclesiam, quae est cor<g ref="char:EOLhyphen"/>pus eius:</hi> Whome the father hath set ouer all the Churche, whiche is his bodye, wherein all goode christiane men do agree, ye saye trueth. And if ye meane of any one mortal man to be heade ouer al y<hi rend="sup">e</hi> Church, &amp; y<hi rend="sup">t</hi> to be the byshop of Rome, we do not agree w<hi rend="sup">t</hi> you. For you do there erre in the true vndersta<g ref="char:cmbAbbrStroke">̄</g>ding of scripture, or els ye must say, y<hi rend="sup">t</hi> the said councell of Nice &amp; other most au<g ref="char:cmbAbbrStroke">̄</g>cie<g ref="char:cmbAbbrStroke">̄</g>t did erre, which diuided the administratio<g ref="char:cmbAbbrStroke">̄</g>
               <pb facs="tcp:11784:23"/>
of churches, the Orient from the Occident, and the Southe from the Northe, as is before expres<g ref="char:EOLhyphen"/>ed. And that Christe the vny<g ref="char:EOLhyphen"/>uersall heade, is presente in eue<g ref="char:EOLhyphen"/>ry churche, the gospell sheweth <hi>Vbi duo vel tres congregati fue<g ref="char:EOLhyphen"/>rint</hi> 
               <note place="margin">
                  <hi>Mat.</hi> 18.</note> 
               <hi>in nomine meo, ego in medio e<g ref="char:EOLhyphen"/>orum sum:</hi> Where two or three bee gathered together in my name, there I am in the myddes of theim. And in an other place: <hi>Ecce ego vobiscum sum, vs<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> ad con</hi> 
               <note place="margin">
                  <hi>Mat.</hi> 28.</note> 
               <hi>summationem seculi:</hi> Beholde, I am wyth you, vntyll the ende of the worlde. By whiche it maye appeare Christe the vniuersall heade euerye where, to be wyth his misticall bodye the Churche: who by his spirit worketh in all places, (howe farre so euer they be distaunte) the vnitie and con<g ref="char:EOLhyphen"/>corde of the same. And as for
<pb facs="tcp:11784:23"/>
anye other one vniuersall heade to be ouer all, then Christe hym selfe, scripture proueth not, as it is shewed before. And yet of a further profe, to take awaye the scruples, that peraduenture do to youre apperaunce ryse of cer<g ref="char:EOLhyphen"/>tayne wordes in some aunciente Authours, and especially in S. Cyrianes epistles, as the vnitie of the churche stode in the vnitie with the byshop of Rome, though thei neuer cal him supreme head, yf you preaslye weyghe, and con<g ref="char:EOLhyphen"/>ferre all their sayinges together, ye shal perceyue that they nether spake nor ment other thinge, but when the byshop of Rome was ones lawfully elected and intro<g ref="char:EOLhyphen"/>nizate, yf then anye other would by faction, myght, force, or other<g ref="char:EOLhyphen"/>wyse, (the other liuynge and do<g ref="char:EOLhyphen"/>ynge his office,) enterpryse to
<pb facs="tcp:11784:24"/>
put him down, &amp; vsurpe the same byshopricke, or exercise y<hi rend="sup">e</hi> others office him selfe. As Nouatianus did attempt in the time of Corne<g ref="char:EOLhyphen"/>lius, that then the sayde fathers, reconed them good catholikes y<hi rend="sup">t</hi> did co<g ref="char:cmbAbbrStroke">̄</g>municate with hym y<hi rend="sup">t</hi> was so lawfullye elected, and the cu<g ref="char:EOLhyphen"/>stome was one primacie to haue a doo one with an other, by con<g ref="char:EOLhyphen"/>gratulatorie letters, sone after y<hi rend="sup">e</hi> certentee of theyr election was knowen to kepe the vnitie of the church. And they y<hi rend="sup">t</hi> did take part or mainteine that other vsurper, to be scismatiques, because that vsurper was a Scismatike, for that, <hi>Quia non sit fas in eadem ec<g ref="char:EOLhyphen"/>clesia, duos simul esse episcopos, nec priorem legitimu<g ref="char:cmbAbbrStroke">̄</g> epm<g ref="char:cmbAbbrStroke">̄</g> sine sua cul<g ref="char:EOLhyphen"/>pa deponi:</hi> That it is not lawful for two byshops to be at ones to<g ref="char:EOLhyphen"/>gether in one churche. Nor that
<pb facs="tcp:11784:24"/>
the former byshop being lawful, ought to be deposed gyltlesse, w<hi rend="sup">t</hi>
               <g ref="char:EOLhyphen"/>out his fault be proued. And this is not a prerogatiue of Rome churche, more then of any other cathedrall, speciall, patriarchall, or metropolitical church, as appe reth in the. iii. epistle of the fyrste booke, and in the eyght of the se<g ref="char:EOLhyphen"/>conde, and of the fourthe booke of Saincte Cypriane to Corne<g ref="char:EOLhyphen"/>lius. Whose wordes and rea<g ref="char:EOLhyphen"/>sons, al that peradue<g ref="char:cmbAbbrStroke">̄</g>ture might seme to conclude the vnitie of the church in the vnitie of y<hi rend="sup">e</hi> byshop of Rome, because they were all wryten to him in hys owne case, maye aswell be writen to and of any other byshop lefully chosen &amp; possessed, who percase shuld be lykewyse disturbed by any facti<g ref="char:EOLhyphen"/>ons of ambitious heretikes, as the byshops of Rome then were.
<pb facs="tcp:11784:25"/>
And where ye thinke the name of Supreame head vnder Christ geuen, attributed to the Kinges maiestie, maketh an innouation in the Church, and perturbation of the ordre of the same: it canne not be any Innouation or trou<g ref="char:EOLhyphen"/>ble to the Churche, to vse the roume that God hath called him to, whiche good Christian Pryn<g ref="char:EOLhyphen"/>ces dyd vse in the begynninge when fay the was moste pure, as Saint Augustine <hi>ad Glorium &amp; Eleusium</hi> sayeth, <hi>Ait enim qui<g ref="char:EOLhyphen"/>dam:</hi> 
               <note place="margin">
                  <hi>August. epist.</hi> 162.</note> 
               <hi>Non debuit Episcopus pro co<g ref="char:cmbAbbrStroke">̄</g>
                  <g ref="char:EOLhyphen"/>sulari iudicio purgari: quasiverò ip<g ref="char:EOLhyphen"/>se sibi hoc comparauerit, ac non Im<g ref="char:EOLhyphen"/>perator ita quaeri iusserit, ad cuius cu<g ref="char:EOLhyphen"/>ram de qua rationem Deo redditu<g ref="char:EOLhyphen"/>rus esset, res illa maxime pertinebat</hi> One there is whiche sayeth, that a Bishop ought not to haue bene put to his purgacion before the
<pb facs="tcp:11784:25"/>
iudgemente seate of y<hi rend="sup">e</hi> deputye, as thoughe he him self procured it, and not rather the Emperour him selfe caused this inquirye to be made, to whose iurisdiction, (for the whiche he must answere to God) that cause did especially pertaine. Chrisostome writeth of that Imperiall authoritie thus: <hi>Laesus est qui non habet parem vllu<g ref="char:cmbAbbrStroke">̄</g> super terram, summitas &amp; caput est omnium hominum super terram.</hi>
            </p>
            <p>He is offe<g ref="char:cmbAbbrStroke">̄</g>ded that hath no peere at al vpon the earth, for he is the highest potentate, and the heade of all men vpon earth. And <hi>Ter<g ref="char:EOLhyphen"/>tullianus ad Scapulam</hi> sayth: <hi>Coli<g ref="char:EOLhyphen"/>mus ergo &amp; imperatorem sic, quo modo &amp; nobis licet, &amp; ipsi expe<g ref="char:EOLhyphen"/>dit, vt hominem â deo secundum: &amp; quicquid est à deo consequutum so lo deo minore<g ref="char:cmbAbbrStroke">̄</g>, hoc enim &amp; ipse vo<g ref="char:EOLhyphen"/>let: sic enim omnibus maior est,</hi>
               <pb facs="tcp:11784:26"/>
               <hi>dum solo verò Deo minor est. Idem in Apologetico de Imperatoribus capite. 30. loquens ait: Sciunt quis il<g ref="char:EOLhyphen"/>lis dederit imperium, sciunt qui ho<g ref="char:EOLhyphen"/>mines, qui &amp; animas sentiunt, eum Deum esse solum, in cuius solius po<g ref="char:EOLhyphen"/>testate sunt, à quo sunt secundi, post quem primi ante omnes, &amp; super omnes Deos.</hi> We so honoure and reuerence the emperoure in suche wyse, as is lawefull to vs and expedient to him, that is to saye: as a man nexte and the se<g ref="char:EOLhyphen"/>cond to god, of whome is deriued al the power he hathe, but yet in<g ref="char:EOLhyphen"/>ferioure to god alone, for so is yt his pleasure to haue it. For thus is he greater then all men, while he is inferioure but to God al<g ref="char:EOLhyphen"/>onely. And the saide Tertullia<g ref="char:EOLhyphen"/>nus in his booke Apologeticall speaking of Emperoures: They know who hathe geuen to them
<pb facs="tcp:11784:26"/>
theyr gouernemente, they knowe what men they be them selfe, and vnderstandinge they haue of mans soules, but so that thei perceaue that God is hee alone, vnder whose onely power they bee, and take them selfe as seconde to God, after whome they bee the chiefe before other, and aboue all the goddes: <hi>Theo<g ref="char:EOLhyphen"/>phylacttus ad Romanos super il<g ref="char:EOLhyphen"/>lud: Omnis anima potestatibus sub<g ref="char:EOLhyphen"/>limioribus</hi> 
               <note place="margin">Rom. 13.</note> 
               <hi>subdita sit, Ait Apostolu<g ref="char:cmbAbbrStroke">̄</g> hic vniuersos erudire, siue sacerdos sit ille, siue monachus, siue apostolus, ut se principibus subdat.</hi>
            </p>
            <p>Let euery soule be subiecte to the hygher powers. <hi>Hoc est, Etiam si Apostolus sis<g ref="char:punc">▪</g> etiam si Euangelista, tiam sie Propheta, aut quisquis postre mo fueris: Non enim subuertit pie tatem haec subiectio. Et non simplici<g ref="char:EOLhyphen"/>rer, Pareat inquit, sed Subdita sit.</hi>
               <pb facs="tcp:11784:27"/>
That is. Althoughe thou arte an Apostle, although an Euangelist, although a prophete, or what so<g ref="char:EOLhyphen"/>euer thou art, be subiect, for this subiectio<g ref="char:cmbAbbrStroke">̄</g> ouerthroweth no god<g ref="char:EOLhyphen"/>lynes. And he sayth not only, let him obey, but let him be subiect. And yf y<hi rend="sup">e</hi> apostles be subiecte to Princes, muche more al byshops and patriarches, yea the byshops of Rome and all other. And it is written in the Cronycles: <hi>Dixit</hi> 
               <note place="margin">
                  <gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap>. <hi>Par.</hi> 28.</note> 
               <hi>Dauid Salomoni: Ecce diuisiones sa<g ref="char:EOLhyphen"/>cer dotum &amp; Leuitarum in omne ministerium domus domini, assiste<g ref="char:cmbAbbrStroke">̄</g>t tibi, &amp; parati erunt. Et: Dauid consti tuit</hi> 
               <note place="margin">2. <hi>Par.</hi> 16.</note> 
               <hi>principem ad confitendum do<g ref="char:EOLhyphen"/>mino, Asaph &amp; fratres eius. Et: Constituit Iosaphat in Ierusalem Le uitas</hi> 
               <note place="margin">2. <hi>Par.</hi> 19.</note> 
               <hi>&amp; sacerdotes, et principes fa<g ref="char:EOLhyphen"/>miliarum ex Israe<g ref="char:cmbAbbrStroke">̄</g>l, vt Iudicium &amp; causam du<g ref="char:cmbAbbrStroke">̄</g>i<g ref="char:cmbAbbrStroke">̄</g>, iudicare<g ref="char:cmbAbbrStroke">̄</g>t habitatoribus eius, praecepit<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> eis dicens: Sic agetis</hi>
               <pb facs="tcp:11784:27"/>
               <hi>in timore domini, fideliter &amp; corde perfecto. &amp;c.</hi> Dauid saith to Sa<g ref="char:EOLhyphen"/>lomon: Beholde, the priestes and Leuites diuided in companies to do all maner of seruice that perteyneth to the house of God, shall assiste thee and be ready. And in the. xvi. Chapter, Dauid <note place="margin">2. <hi>Par.</hi> 16.</note> dyd appoynte chiefly to thanke the Lorde, Asaph and hys bre<g ref="char:EOLhyphen"/>thren. &amp;c. And Iosophat the kinge, did constitute Leuites &amp; priestes, and the aunciente hea<g ref="char:EOLhyphen"/>des of Israell, that they shoulde iudge the iudgemente, and the causes of the Lord, towardes al the inhabitauntes of the earth. And he charged theim sayinge: Thus shall ye do in the feare of y<hi rend="sup">e</hi> Lorde, saythfullye, and in a per<g ref="char:EOLhyphen"/>fecte herte. <hi>Rex constituit tur<g ref="char:EOLhyphen"/>mas sacerdotales &amp; Leuiticas, vnum quem<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> in officio suo. Et sequitur. E<g ref="char:EOLhyphen"/>zechias</hi>
               <pb facs="tcp:11784:28"/>
               <hi>praecepit populo vt darent partes sacerdotibus, qui dedit conse<g ref="char:EOLhyphen"/>quenter decimas. Et sequitur quod ad regem cum Azaria sacerdote perti<g ref="char:EOLhyphen"/>net omnis dispensatio domus dn<g ref="char:cmbAbbrStroke">̄</g>i; &amp; eoru<g ref="char:cmbAbbrStroke">̄</g> qui ad eam attinent. Et in fi<g ref="char:EOLhyphen"/>ne: Fecit ergo Ezechias vniuersa que diximus in omni Iuda, operatus<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> est bonum &amp; rectum &amp; verum cor<gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap>
                  <g ref="char:cmbAbbrStroke">̄</g> domino deo suo, in vniuersa cultura ministerij Domus Domini, iuxta le<g ref="char:EOLhyphen"/>gem &amp; caeremonias, volens require<g ref="char:EOLhyphen"/>re deum suum in toto corde suo, fecit<g ref="char:EOLhyphen"/>
                  <expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> &amp; prosperatus est. Iosias quo<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> co<g ref="char:cmbAbbrStroke">̄</g>stituit sacerdotes in officijs suis, man: dauit<expan>
                     <am>
                        <g ref="char:abque"/>
                     </am>
                     <ex>que</ex>
                  </expan> plurima. &amp;c.</hi> Furthermore, Ezechias did apoynt the priestes and the Leuytes in their order to wayte by course, euery ma<g ref="char:cmbAbbrStroke">̄</g> accor<g ref="char:EOLhyphen"/>dinge to his office, whether priest or Leuyte, for the burnte offe<g ref="char:EOLhyphen"/>rynges, and peace offerynges, and to minister and to thanke,
<pb facs="tcp:11784:28"/>
and to praye in the gates of the lodge of the lorde. And Ezechias gaue commaundemente to the people dwellinge in Ierusalem, that they shoulde geue their por<g ref="char:EOLhyphen"/>tions to the Priestes &amp; Leuites, that thei mighte attende on the lawe of the Lorde. And that by the precept of Ezechias the king, and of Azarias the byshop of the house of the Lorde, all thinges were done, to whome pertayned all the dispensacion of the house of the lorde. And in the ende it is sayde. Ezechias dyd all those thinges in all Iurye, he wrought that which was good, right and true before his Lorde god, in al y<hi rend="sup">e</hi> furniture of the ministerte of the house of the lorde, according to y<hi rend="sup">e</hi> lawe &amp; cerimonies, desierous to seke his lor god wal his heart, as he dyd, and prospered therein.
<pb facs="tcp:11784:29"/>
Iosias also did ordeyne priestes in their offices, &amp; commaunded many thynges. By all whiche yt may appeare, y<hi rend="sup">t</hi> Christian Kinges be soueraignes ouer the prestes, as ouer all other their subiectes, and may commaund the priestes to do their offices, aswel as thei do other: And oughte by theyr Supreame office, to see y<hi rend="sup">t</hi> all men of all degrees do their duetyes, whereunto they be called, ether by God, or by the Kynge. And those Kinges that so do, chiefelye do execute well their office. So that the kinges highnes taking vpon him as Supreame heade of the Churche of Englande, to see that aswell spirituall men as temporall do their dueties, doth nether make innouacion in the Churche, nor yet trowble the or<g ref="char:EOLhyphen"/>dre thereof: But dothe as the
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chiefe and the best of the Kynges of Israell did, and as all goode christiane kinges oughte to doe. Whiche office goode Christiane emperours alwayes toke vpon them, in callinge the vniuersall counseles of all Countryes in one place, and at one tyme to assemble, to the entent, all here<g ref="char:EOLhyphen"/>sies troubling the church, might be there extyrped: calling and co<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>maundinge aswell the byshope of Rome, as other Patriarches and all Primates, aswell of the east, as of the west: of the southe and of the northe, to come to the saide Counceiles. As Marlia<g ref="char:EOLhyphen"/>nus themperoure did in callinge the greate councell of Calcedon, one of the iiii. chiefe and firste ge<g ref="char:EOLhyphen"/>nerall councelles, commaunding Leo, then Byshope of Rome, to come therto. And albeit Leo ne<g ref="char:EOLhyphen"/>ther
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lyked the tyme, whyche he would for a season shoulde haue bene differred: nor yet the place whiche he would haue had in I<g ref="char:EOLhyphen"/>talie, wher the Emperour by his owne commaundement had cal<g ref="char:EOLhyphen"/>led it to Calchis in Asia, yet he answered themperoure, that he would gladly obey his commau<g ref="char:cmbAbbrStroke">̄</g>
               <g ref="char:EOLhyphen"/>demente, and sente thither his a<g ref="char:EOLhyphen"/>gentes to appere ther for him. as doth appere in y<hi rend="sup">e</hi> Epistles of Leo to Martiane the Emperoure. xli. xlvii. xlviii. and in the. xlix. epi<g ref="char:EOLhyphen"/>stle to Pulcheria Empresse. And lykewyse desyreth Theodosius <note place="margin">
                  <hi>Epist.</hi> 81.</note> themperour to co<g ref="char:cmbAbbrStroke">̄</g>maunde a con<g ref="char:EOLhyphen"/>cell of Byshops to be called in I<g ref="char:EOLhyphen"/>taly, for taking awaye suche con<g ref="char:EOLhyphen"/>tencions and troubles, as at that tyme troubled the quietnes of the churches. And in many mo epistles of the same Leo, it dothe
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manyfestly appeare, that them<g ref="char:EOLhyphen"/>perours alwayes assembled ge<g ref="char:EOLhyphen"/>nerall councelles by their com<g ref="char:EOLhyphen"/>maundementes. And in the syxe Councell general it appereth ve<g ref="char:EOLhyphen"/>ry plainely, <note place="margin">
                  <hi>Actione.</hi> 4.</note> that at that tyme the byshops of Rome made no claim nor vsed tyttle to call theim selfe heddes vniuersal ouer all the ca<g ref="char:EOLhyphen"/>tholyke churche, as there dothe appere <hi>In subscriptione seu salutati one synodica suggestionis antedictae,</hi> Whiche is thus <hi>ad verbum: Pijssi<g ref="char:EOLhyphen"/>mis dominis &amp; sereniss. victoribus &amp; triumphatoribus, dilectis filijs dei &amp; dn<g ref="char:cmbAbbrStroke">̄</g>i nostri Iesu Christi, Constanti<g ref="char:EOLhyphen"/>no Magno imparotori, Heraclio &amp; Tiberio Augustis, Agatho episcopus seruus seruorum dei, cum vniuersis sy nodis subia ce<g ref="char:cmbAbbrStroke">̄</g>tibus co<g ref="char:cmbAbbrStroke">̄</g>cili<gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap> apostolicae sedis.</hi> In y<hi rend="sup">e</hi> superscriptio<g ref="char:cmbAbbrStroke">̄</g>or saluta<g ref="char:EOLhyphen"/>cio<g ref="char:cmbAbbrStroke">̄</g> of y<hi rend="sup">e</hi> foresaid sinodical prea<g ref="char:cmbAbbrStroke">̄</g>ble, which is thus worde for worde:
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To the moste godly Lordes and most noble victors and conque<g ref="char:EOLhyphen"/>rours, y<hi rend="sup">e</hi> welbeloued chyldren of god, &amp; of our Lord Iesu Christ: to Constantine the great: Empe<g ref="char:EOLhyphen"/>roure, to Eraclius and Tiberius Cesars, Byshop Agatho the ser<g ref="char:EOLhyphen"/>uaunte of the seruauntes of god, withall the conuocations subiect to the councell of the sea Aposto<g ref="char:EOLhyphen"/>lique, sendeth greetinges. And sayth, expressing what countryes he reckened and comprehended in that superscription or saluta<g ref="char:EOLhyphen"/>cio<g ref="char:cmbAbbrStroke">̄</g>. It foloweth that these were vnder his assembly, whiche were in the Northe and Easte partes. So that at that time the Byshop of Rome, made no such pretence, to bee ouer and aboue all, as hee nowe dothe by vsurpation, ven<g ref="char:EOLhyphen"/>dicatinge to him selfe the spiri<g ref="char:EOLhyphen"/>tuall kyngedome of Chryste, by
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whyche he raygneth in the hear<g ref="char:EOLhyphen"/>tes of all faythfull people, and then chaungeth it to a temporall kyngedome ouer and aboue all kynges, to depose theim for hys pleasure, preachynge thereby, <hi>Carnem pro spiritu, &amp; terrenum regnum pro coelesti, in damnatione<g ref="char:cmbAbbrStroke">̄</g>, nisi resipiscat suam.</hi> The fleshe for the spirit, and an earthely king<g ref="char:EOLhyphen"/>dom for an heauenly, to his owne damnacion, yf he repente not. Where he oughte to obeye hys Prynce by the doctrine of Saint Peter, in hys fyrst epistle saying: <hi>Subiecti estote omni humanae crea<g ref="char:EOLhyphen"/>turae,</hi> 
               <note place="margin">1. <hi>Pet.</hi> 2.</note> 
               <hi>propter deum, siue regi quasi praecellenti, siue ducibus tanquam ab eo missis, ad vindictam malefac<g ref="char:EOLhyphen"/>torum, laudem verô bonorum:</hi> Be ye subiecte to euerye mans ordi<g ref="char:EOLhyphen"/>naunce, for the Lordes sake, whe<g ref="char:EOLhyphen"/>ther to the kinge as to the chiefe,
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whether to the dukes, as sente of him to the punishment of the euil doers, &amp; to the praise of the good. Againe S. Paule. <hi>Omnis omnia</hi> 
               <note place="margin">Rom. 13.</note> 
               <hi>potestantibus sublimioribus sub di<g ref="char:EOLhyphen"/>ta sit,</hi> with other thinges before alleged. So that this his preten<g ref="char:EOLunhyphen"/>sed vsurpacion to be aboue all kynges, is directly againste the scriptures, geuen to the churche by the apostles, whose doctrine, whosoeuer ouerturneth, can be nether <hi>Caput,</hi> nor <hi>Infimum mem<g ref="char:EOLhyphen"/>brum ecclesiae.</hi> Wherfore, albeit ye haue heretofore stycked to the said wrongfully vsurped power, moued thereto as ye wryte by your conscience, yet sythens now ye see further, yf ye luste regarde the mere truth, and suche aunci<g ref="char:EOLhyphen"/>ent authours, as you haue bene writen to of in tymes paste, we would exhort you for the wealth
<pb facs="tcp:11784:32"/>
of your soule, to surrender into the Byshop of Romes handes, your red hat, bi which he seduced you, trustinge to haue of you, be<g ref="char:EOLhyphen"/>ynge come of a noble bloode, an instrument to aduau<g ref="char:cmbAbbrStroke">̄</g>ce his vaine glorye, whereof, by the sayd hat, he made you participante, to al<g ref="char:EOLhyphen"/>lure you thereby the more to hys purpose. In whiche doynge ye shall retourne to the truth, from whiche ye haue erred. Do youre duety to your soueraigne Lord, from whome ye haue declyned. And please thereby almyghtye GOD, whose lawes ye haue transgressed. And in not so do<g ref="char:EOLhyphen"/>ynge, ye shall remayne in er<g ref="char:EOLhyphen"/>roure, offendynge bothe al<g ref="char:EOLhyphen"/>myghtye GOD, and youre na<g ref="char:EOLhyphen"/>turall soueraygne Lorde, whom chiefly ye oughte to searche to please, Whiche thinge, for the
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good mynde that we heretofore haue borne you, wee praye al<g ref="char:EOLhyphen"/>mightie God of his infinite mer<g ref="char:EOLhyphen"/>cy, that you do not.</p>
            <closer>Amen.</closer>
            <trailer>FINIS.</trailer>
         </div>
      </body>
      <back>
         <div type="colophon">
            <p>Imprynted at London in Paules churche yearde, at the the signe of the Brasen serpente, by Reginalde Woulfe. Anno Domini M. D. L X.</p>
            <p>
               <hi>Cum priuilegio ad imprimendum solum.</hi>
            </p>
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         </div>
      </back>
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