FOr the good will that wee haue borne vnto you in times paste , as longe as you contynued the kynges true Subiecte , we can not a little lament and mourne , that ye neither regardinge the in estimable kyndenes of the kinges highnes heretofore shewed vnto youe in your brynging vppe , nor the honoure of the house that ye be come of , nor the wealthe of the Countrye that ye be borne in , should so decline from your duetye to your prynce , that ye shulde be seduced by fayre woordes and vayne promyses of the Byshope of Rome , to winde with him : going aboute by al meanes to him possible , to pull downe and put vnder foote , your naturall Prynce and Master , to the destruction of the Country that haue brought you vp . And for a vayne glory of a redde hat , to make your selfe an instrumente 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 , & to stirre , if he coulde , his Subiectes against him , in styrringe & noryshynge rebellyons in his realme , wher the office and duetye of all good Christian menne , & 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 dyscorde . 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 retourned home to his father , and Luke . 15. was well accepted , as no doubt ye myght be , if ye will saye as he said in knowledging your foly , & do as he did , in retourning home againe from youre wanderyng abrode in seruice of them , who litle care what come of you , so that their purpose by you be seruede . And if you be moued by your conscience , that you cannot take the king oure master as Supreame heade of the Church of Englande , because the Byshoppe of Rome hath heretofore many yeares vsurped that name vniuersallye ouer all the Churche , vnder pretence of the gospel of Matthew , sainge : Tues Petrus , & super hanc petram aedificabo Ecclesiam meam : Mat. 18. Thou arte Peter , and vpon thys rocke I wil builde my Churche . Surelye that texte , many of the moste holy and auncient expositours , wholly do take to be ment of the faithe then fyrste confessed by the mouth of Peter , vpon whyche faith , confessing Christe to be the sonne of God , the Church is builded , Christ being the veri lowest foundation stone , whe rupon bothe the Apostles them selues , & also the whole faith of the Churche of Christe , by them preached thorowe the worlde , is founded and buylded , and other foundation none canne be , but that onely , as Saint Paule saieth : Fundamentum aliud . &c. No other foundation 1. Cor. 3. can any man laye , besydes the whiche is Christe Iesus . And where ye thynke that the gospell of Luke proueth the same authoritie of the Byshop of Rome , saying : Rogaui pro te Petre , ut non deficiat fides tua : & t●aliquando conuersus , Luke . 22. confirma fratres tuos . Peter , I haue praide for thee , that thy fayth shoulde not sayle : and thou being ones conuerted , confirme thy brothers . Surely that speaketh of the falle of Peter , knowen 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 & 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 , & not to be spoken but to Peter . For els his successors must fyrst fayle in the fayth , and then conuerte , and so confirme their brethren . And whereas ye thynke that thys place of the gospell of Iohn , Pasce oues meas , Feede my shepe , was spoken onely to Peter , whiche woordes make hym sheperde ouer all , and aboue all : S. Peter himselfe testifieth the contrary in his Canonical epistle , where hee saieth to all priestes : Pascite qui in vobis est gregem Christi , 1. Petri. 5. fede the flocke of Christ which is amonge you , which he had them do by the aucthoritie that Christ had put them in , as foloweth , Et cum apparuer it princeps pastorum , percipietis immarcessibilem aeternae gloriae coronam , And when the chiefe Shepperde shal appeare , ye shal receiue the incorruptible croune of eternall glory . The same likewise Saint Paule in the Actes testifieth , saying : Attendite vobis & vniuerso gregi , in quo vos posuit Act. 20. spiritus sanctus , regere Ecclesiam Dei , Geue heede to your selfe & to the whole flocke , wherein the holy ghoste hathe set you to gouerne the Churche of God . Where in the orygynall texte , the woorde signifyinge Regere , to gouerne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same worde that was spoken to Peter , Pasce , fede , for it signifieth bothe in the scripture . And that by these woordes hee was not made & constitute Sheperde ouer all , it is very playne by the facte of Sainte Peter , whiche durst not enterprise much conuersation amongst the Gentiles , but eschewed it as a thynge vnlawefull , and muche rather prohibitede then commaunded by Godes lawe , vntyll he was admonyshed by the reuelacion of the shete full of dyuers viandes , mentioned in the Actes of the Apostles , wher if Christe by these wordes , Pasce oues meas , Fede my shepe , had geuen such an vniuersall gouernaunce to Peter , then Peter beinge more feruent then other of the Apostles , to execute Christes commaundement , would of his owne corage haue gone with out any such newe admonicion , to Cornelius : excepte peraduenture 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 straunge also it wer to condemne Peter , as an highe traitor of his Master , 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 knowing by these wordes , Pasceoues meas , Fede my shepe , not withstanding his masters high legacie and commaundement , yet woulde stee , as he dyd from Rome , vntill his master encountering him by the way with terrible woordes , caused him to retourne . And because this historie perauenture might not waghe against an obstinate mynde to the contrarye , what shall we fay to the wordes of Sainte Ambrofe , declaringe & affirming as greate & as ample prymacie to Paule , as to Peter , vpon these wordes of Pauler Qui operatus est Petro. &c. he that wrought for Peter . &c. Thus he writeth , Petrum solum nominat , & sibi comparat , quia primatum ipse acceperatad fundandam ecclesiam : se quoque pari modo electum ut primatum habeat in fundandis Ecclesijs Gentium . Et paucis interiectis . Ab hijs itaque ( videlicet Apostolis ) qui inter caeteros clariores erant probatum dicit Paulus donum quod accepit à Deo , vt dignus esset habere primatum gentium , sicut habebat Petrus in praedicatione circumcisionis . Et sicut dat Petro socios viros egregios inter Apostolos , ita sibi iungit Barnabam , qui diuino iudicio ei adiunctus est : gratiam tamen primatus sibi soli vindicat concessam à Deo , sicut & soli Petro concessa est inter Apostolos , dederuntque sibi inuicem dexteras . &c. Et Paulo post . Quis auderet ( inquit Ambrosius ) primo Apostolo resistere , nisi alius talis , qui fiducia electionis suae sciens se non imparem , constanter improbaret quod ille sine consilio fecerat ? 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 Churches of the Gentiles . And shortly after it foloweth . Of the Apostles he sayeth , his gyfte was alowed whiche he had receiued of God , that he mighte be founde worthye to haue the primacie in preaching to the Gentiles , as Peter had in preaching to the Iews . And as he assigned to Peter for his companions , whiche were the chosen men amongest the Apostles , euen so also doth he take to him selfe Barnabas , who was ioyned vnto him by Godes iudgment , yet did he chalenge still to him selfe alone the prerogatyne of primacie whiche God hadde graunted him , as to Peter alone was it graunted among other of the Apostles . So that the Apostles of the circumcision gaue their handes to the Apostles of the Gentiles , to declare their concorde in felowshipe , that either of theym shoulde knowe that thei had receiued the perfection of the spirite in the preachinge of the gospel , 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 . &c. This equalitie of dignitye of Paule , whiche S. Ambrose affyrmeth by Scripture to be equally committed to Peter and Paule , S. Cypriane and Sainte Ierome do extende to all the Apostles . Cyprian saying thus : Hoc erant vtique & ceteri De simplicitate clericorum . Apostoli , quod fuit Petrus , pari consortio praediti , & honoris & potestatis . Undoubtedly , al the reste of the Apostles were the same that Peter was , endewed with lyke equalitie of honoure and power . And Sainte Ierome thus : Cuncti Contra Io●inianum . Apostoli claues regni celorum accipiunt , & ex aequo super eos Eccle siae fortitudo fundatur : All the Apostles receiued the Keies of the kyngedome of heauen , and vpon them as indifferently & equallye is the strength of the Churche grounded and establyshed . Whiche 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 deuise of men , where before , Communi clericorum consilio , singulae Ecclesiae regebantur , etiam Patriarchales : By the commune argrement of the clergy euerye of the churches wer gouerned , yea the Patriarchal churches The wordes of S. Ierome be these . Sciant Cap. 1. super . Titum . ergo episcopi se magis ex consuetudine quàm dispensationis dn̄icae veritate , presbyteris esse maiores : 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 : Vbicumque fuerit episcopus , siue Romae siue Eugubij , siue Constantinopoli . &c. Wheresoeuer a Byshop be , ether at Rome , or at Eugubin , or at Constantinople . &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 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 vsurpeth . And that Peter nor no other of the chiefe Apostles dyd vendicate suche primacie or superioritie , but vtterly refused it . And therefore gaue preheminence 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 Historia ecclesiastica , dothe testifie alledging for him the great & auncient clerke Clementem Alexandrinum saying thus . Petrus , Iacobus ac Iohannes post assumptionem saluatoris , quamuis ab ipso fuerant omnibus pene praelati , tamen non sibi vendicarunt gloriam , sed Iacobum qui dicebatur Iustus , Apostolorum Episcopum statuunt : Peter , Iames & Iohn , after Christus ascencion into heauen , although they were by him preferred well nye before all other , yet they chalenged 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 the Apostles , not because , as some men do glose , he was elected by the Apostles , but because he had thereby primacy & honor of a byshop in Ie rusalem , aboue the rest of the apostles . And one thing is especially to be noted , and also marueled at , that the Byshoppes of Rome do chalenge this primacie alonely by Peter , and yet Sainct Paule whiche was his equal , or rather superiour by scripture in his Apostolate amongest the Gentiles , whereof Rome was the principall , suffred at Rome where Peter dyd , & is commonly in all the churche Romane , ioyned with Peter , in all appellacions and tytles of preheminence : And bothe be called Principes Apostolorum , The chiefe of the Apostles . Upon bothe is equally founded the church of Rome , the accountinge of byshops of Rome , many yeares agreeth thereunto . For Eusebius sayeth , that Clemens tertius , Lib. 3. cap. 21. post Paulum & Petrum , pontificatum tenebat : That Clement 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 sayinge of Alexander byshoppe of Rome , that Quinta successione post Petrum atque Paulum , plebis gubernacula sortitus est : Alexander obteyned the gouernaunce of the people by succession , the first byshop after Peter & Paule , Irenaeus also , as Eusebius reciteth , that Fundata & aedificata Ecclesia beati Lib. 5. cap. 6. Apostoli , Lino officium episcopatus iniungunt . After the churche was ones founded and buylded , they charged Linus with the office of the Byshopricke of the holy apostle . Whereby appeareth , that they bothe ioyntly constituted him Bishop of Rome , and receiued only their Apostle ship enioyned 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 , because 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 peraduentur leane to the former preaching 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 Eusebius , saying : Ecclesia quae est apud Ephesum , à Paulo quidem fundata Lib. 3. cap. 23. est , à Iohanne verò aedificata : The churche whiche is at Ephesus , in dede was founded 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 conuerters of the people there to the fayth of Christ . And aswel might al the Byshops of Ephesus , challenge the primacie of al nacions , bothe Gentiles & Iewes by S. Paule Apostolum Gentium , their founder , as the Byshop of Rome by S. Peter , Apostolūtantum circumcisionis , in case he were the first founder , chalenging primacie ouer all . But vndoutedly this primacie ouer all that the Byshops of Rome of late do chaleng , was not allowed nor yet knowen nor heard of amonges the auncient fathers , though they had the churche of Rome in high estimacion , aswell for the notable vertuous dedes , that the clergie there dyd shewe and exercyse abundantly to their neyghbours , as witnesseth the sayd Eusebius , alleginge there the epistle that Dionysius Lib. 4. ca. 23. Alexandrinus wrote to Sother Bishop of Rome , testifyinge the same : As for that citye of Rome was the moste ample and chiefe Citie of all the world , witnessing sainct Cypriane , saying : Plane , quoniam pro magnitudine sua debeat Carthaginem Roma praecedere , illic maiora & grauiora commisit : Certenly , because that Rome ought for her greatnes excell Carthage , therefore there he committed the greater and more greuous offences which S. Cypriane also when he had done certeine actes , yea and made certeyne determinacions and statutes vnto the Byshop of Rome , he did not submit them to his reformacion , 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 contrary opinions to him , would otherwyse thinke or doe , he would not then hys sentences shoulde be to them preiudiciall or compulsory , but to follow their owne wyttes & customes , Tum quod vnusquisque episcoporum habeat sui arbitrij libertatem , tum quod vnusquisque praeposi tus rationem sui actus sit domino redditurus : Partely for that euery one of the Byshopes hath libertie of his owne will : & partely for that euery gouernoure shall make an accompte to God of his owne dede . as it appeareth plainely in his Epistle to Stephanus and Iulianus . And in the thirde Epistle to Cornelius , towards the ende , speaking of the refuge that one Felicissimus a Nouatian after his condemnacion in Affrica made to Rome , he impugneth such appeales , saying : that , Quia singulis pastoribus porcio gregis esta scripta , quam regat vnusquisque & gubernat , rationem suiactus domino redditurus , statutum est ab omnibus nobis , aequumque pariter ac iustum censemus , vt vniuscuiusque causa illic audiatur , vbi est crimen admissum . Forasmuch 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 administracion , it is decreed of vs all , and we thinke it bothe mete and iuste , that euery mans cause & pley , should ther be heard , wher the crime is committed . This holy & excellent clerke & martyrs . Cypriane , would neuer haue either impugned their refuges to Rome , from their owne primates , or so obstinatly holden & mainteined his determinations in the counceles of Affrike , contrary to the opinions of the Byshop of Rome , & to their customes , without any submission by word or writing , yf the primacy ouer al ( which the byshops of Rome do chalenge & vsurpe ) had bene grounded vpon the plaine scriptures , as you with some others do thinke . And it is to be supposed also , that he wold in al his epistles to them , haue called them Patres or dn̄os , Fathers or lordes as superiours , & not alwaies Fratres & collegas , brothers & fellowes in office , as but his fellowes : which yet more plainly 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 Romaines fyrste broughte into Aphrike , as S. Augustine dothe Epistola 16. 2. confesse , yet it was not redde nor knowen , that the Byshopes of Rome vsed or challenged any exercise of soueraigntie in Aphrike vnto this tyme . And yet then he did not chalenge it Iure diuino , but Praetextu definitionis cuiusdam canonis in concilio Niceno : That is , by the right of goddes word , but by the pretence of a certeyne canon 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 churches of the Easte and Southe : But onely alleadged of Iulius Vide duas Epistolas ad bonifacium . pp. 1. ot . conciliorum . Fol. 307. 308. 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 byshop of Rome woulde haue lefte that certaine profe by scriptures , and trusted onely to the testimony of an article of that councell doubted on vnlikely to be founde . Nor yet Saint Augustine with Dist. 16. Viginti . his holy and learned companye , woulde haue resysted this demaunde , 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 & magnificencye of buyldinges of that Citye , and aunciente excellencie and superiorite of the same , in temporall dominions , was the 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 constitucion made by Christe , as appeareth wel by that , that Constantinople , beynge at that time of this orderinge of the Patriarchall seas , by the Emperours moste amplye enlarged , beyng before a small towne , and of no renowne , and by theim mooste magnificentlye buylded , and aduanced worldly with all tytles , Prerogatiues and Priuileges temporall lyke vnto Rome , and therfore called Noua Roma , 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 , 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 himselfe fyrste founded the faythe , reiected with Alexandria , to the thirde , fourthe , and fyfte places , because at that tyme they were not in so hyghe estimacion in the world , though in the faith of Christe all they were auncientes , and some of theim mothers to Rome .

Trueth it is , that the Byshoppes Hist. tript . Lib. 4. cap. 16. of the Oriente , for debates in matters of the faythe , amonges theim selues made sutes to the Byshop of Rome , but that was not for the Superioritie of iurisdiction vpon them , but because thei wer gretly deuided . And those countreis aswell Byshops as others muche infected with the Heresies of the Arrians , whereof the w●ste was in a maner clere . And amonge the Orientes none were counted indifferente to decyde those matters , but where all suspecte of affection for one cause or other : wherefore they desired the opinions of the Byshops of the west , as indifferent , vntangled with affections of any of those partes , and incorrupted 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 singularly , or by name : but as the tytles do shewe , to the whole congregacion of byshopes of Italye and Fraunce , or of the whole west , and sometyme preferring the French byshops saying , Gallis & Italis , and neuer naming the Romaines . And for a cleare profe that the aunciente Fathers knewe not this primacie of one aboue al , we nede none other testimonie , but their determination in the councell of Nice , that Alexandria & Antiochia , & vniuersally all other primates , shoulde haue the whole gouernaunce of their confyne countryes , 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 councell as ignoraunt of those playne Scriptures , to the whiche syth that time all Christendom hath leaned , as the anker of our faith . And if you like to reade the auncient ecclesiastical histories , there youe may se , that Athanasius & other patriarkes did execute that primacie , as in making , consecrating & ordering of churches , Byshops & clerkes in their countries easte & south , as the byshops of Rome in that time did in the west & north . And if ye would yet any thing obiecte against ani of these witnes , them for to eschue contencion , & for a final conclusion , let the byshop of Rome stande to his owne confession made many yeres paste by his predecessoure Agatho , to th emperoure Constantine , Heraclius , and Tiberius , in his epistle writen to them in his name , & in the name of all the Synodes whiche he thought to be vnder the sea Apostolique , wherin sone after the beginning of the epistle , he comprehendeth them al vnder the name of the byshops dwelling in the north & west partes of their empire . So that ther in his owne epistle , he confesseth al his subiectes or obedienciaries , to be only of the north & west : & so appeareth euedently by his owne confesssion , that neither by godes lawe nor mans law he had to do with any person of the east or the southe . And this his high soueraignty ouer al chalenged , as you & others say , by scripture , as bi his own confession quay led & brought to a litle & straight angle . And this Agatho , was not a man vnlearned , as appeareth by the actes of the vi . synode Constantinopolitane in the iiii . acte , wher in is writen at large , & expressed the said epistle & confession . And afore the primacye of Peter , whiche auncient doctors speake of , that was onely in preachinge & teachinge the faythe of Christe , whithe he firste amonge all the Apostles , and first of all mortal men , dyd expresse wyth his mouthe . That primacie did so adhere to his owne person , that it was neuer deriued nether to any Successour , 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 Apostles , as S. Ihon saieth , be fundamentes Apoca. 21. in the heauenly Ierusalem ; & not Peter onely . Moreouer Cyprian affyrmeth , as is aforesayd , that al the Apostles were of equall dignitie & power . whyche al auncient authors likewise do affirme . For Christe gaue the Apostles like power in the gospell saying : Ite , docete omnes Gentes , Mat. 28 baptizantes eos . &c. So and teache all nations , baptizinge them . &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 Gentiles : as he wryteth to the Galathians , where S. Ambrose , as is afore said , affirmeth the same . And that the mother of all churches is Ierusalem , as afore is sayde , & not Rome , the scripture is plaine , both in the prophete Esay : De Sion exibit lex , Esd. 2. & verbum Domini de Ierusalem : Oute of Sion shal the lawe procede , & the worde of the Lord out of Ierusalem . Upon the which place S. Ierome sayeth , In Hierusalem primùm fundata ecclesia , totius orbis ecclesias seminauit : Out of the churche first founde in Ierusalem , spronge all other churches of the whole world . And also in the gospell , which Christe before his ascension commaunded his Apostles to preache ouer all the world , beginning first at Ierusalem : 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 scriptures , as we suppose you haue syth your letters sente hither concerning this matter , and wold geue more credence to their humble and playne speaking , then to the latter contencious and ambicious 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 ye perceiue and thinke the same . And where ye thincke that the kynge can not bee taken as supreme heade of the churche , because he can not exercise the chief office of the church in preaching and ministring of the sacramentes , it is not requisite in euery body 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 distribucion of life to al the members 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 mystical body , although the scripture speaking of kyng Saule , saieth : Cum esses paruulus in oculis tuis , 1. Reg. 15. constituite caput in tribubus Israel : When thou wert but of smale reputation in thine owne eies , I made the head amongst the trybes of Israell . And if a Kinge amongst the Iewes , were Caput in tribubus Israël : hoc est hominum videntium Deum per vmbram , tempore legis , multo magis princeps Christianus caput est in tribubus Israël , hoc est vere per fidem videntium Christum , qui est finis legis : The heade in the 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 office deputed to the Byshops in the mistical body , is to be as eies to the whole bodye , as almightye God saieth to the prophete Ezechiel : Speculatorem te dedi Dom●i Eze. 3. Israel . I haue made the an ouer seer ouer the house of Israel . And what byshope so euer refuseth to vse the office of an eye in the mysticall body , to shewe vnto the bodye the righte waye of lyuinge , 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 confusion 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 , that it is not necessarie alwaies that the heade shoulde haue the facultie or chiefe office of administration , youe may see in a Nauye by sea , where the Admyrall , who is captayne ouer all , doth not medle with stering or gouerninge of euery Shyp , but euery 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 commaundeth the Maysters of the Shipe to do it . And likewise many 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 atchiueth the warres , and attayneth the victorye . And wher ye thinke that vnitie standeth not onely in the agreing in one faith and doctrine 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 : Quem pater dedit caput super omnem Ecclesiam , quae est corpus eius : 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 the Church , & that to be the byshop of Rome , we do not agree with you . For you do there erre in the true understanding of scripture , or els ye must say , that the said councell of Nice & other most auncient did erre , which diuided the administration of churches , the Orient from the Occident , and the Southe from the Northe , as is before expresed . And that Christe the vnyuersall heade , is presente in euery churche , the gospell sheweth Vbi duo vel tres congregati fuerint Mat. 18. in nomine meo , ego in medio eorum sum : Where two or three bee gathered together in my name , there I am in the myddes of theim . And in an other place : Ecce ego vobiscum sum , vsque ad con Mat. 28. summationem seculi : 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 concorde of the same . And as for 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 certayne 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 conferre 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 intronizate , yf then anye other would by faction , myght , force , or otherwyse , ( the other liuynge and doynge his office , ) enterpryse to put him down , & vsurpe the same byshopricke , or exercise the others office him selfe . As Nouatianus did attempt in the time of Cornelius , that then the sayde fathers , reconed them good catholikes that did communicate with hym that was so lawfullye elected , and the custome was one primacie to haue a doo one with an other , by congratulatorie letters , sone after the certentee of theyr election was knowen to kepe the vnitie of the church . And they that did take part or mainteine that other vsurper , to be scismatiques , because that vsurper was a Scismatike , for that , Quia non sit fas in eadem ecclesia , duos simul esse episcopos , nec priorem legitimum epm̄ sine sua culpa deponi : That it is not lawful for two byshops to be at ones together in one churche . Nor that the former byshop being lawful , ought to be deposed gyltlesse , without 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 appereth in the. iii. epistle of the fyrste booke , and in the eyght of the seconde , and of the fourthe booke of Saincte Cypriane to Cornelius . Whose wordes and reasons , al that peraduenture might seme to conclude the vnitie of the church in the vnitie of the 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 & possessed , who percase shuld be lykewyse disturbed by any factions of ambitious heretikes , as the byshops of Rome then were . 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 trouble to the Churche , to vse the roume that God hath called him to , whiche good Christian Prynces dyd vse in the begynninge when fay the was moste pure , as Saint Augustine ad Glorium & Eleusium sayeth , Ait enim quidam : August . epist. 162. Non debuit Episcopus pro consulari iudicio purgari : quasiverò ipse sibi hoc comparauerit , ac non Imperator ita quaeri iusserit , ad cuius curam de qua rationem Deo redditurus esset , res illa maxime pertinebat One there is whiche sayeth , that a Bishop ought not to haue bene put to his purgacion before the iudgemente seate of the 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 : Laesus est qui non habet parem vllum super terram , summitas & caput est omnium hominum super terram .

He is offended that hath no peere at al vpon the earth , for he is the highest potentate , and the heade of all men vpon earth . And Tertullianus ad Scapulam sayth : Colimus ergo & imperatorem sic , quo modo & nobis licet , & ipsi expedit , vt hominem â deo secundum : & quicquid est à deo consequutum solo deo minorem , hoc enim & ipse volet : sic enim omnibus maior est , dum solo verò Deo minor est . Idem in Apologetico de Imperatoribus capite . 30. loquens ait : Sciunt quis illis dederit imperium , sciunt qui homines , qui & animas sentiunt , eum Deum esse solum , in cuius solius potestate sunt , à quo sunt secundi , post quem primi ante omnes , & super omnes Deos. 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 second to god , of whome is deriued al the power he hathe , but yet inferioure 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 alonely . And the saide Tertullianus in his booke Apologeticall speaking of Emperoures : They know who hathe geuen to them 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 : Theophylacttus ad Romanos super illud : Omnis anima potestatibus sublimioribus Rom. 13. subdita sit , Ait Apostolum hic vniuersos erudire , siue sacerdos sit ille , siue monachus , siue apostolus , ut se principibus subdat .

Let euery soule be subiecte to the hygher powers . Hoc est , Etiam si Apostolus sis ▪ etiam si Euangelista , tiam sie Propheta , aut quisquis postre mo fueris : Non enim subuertit pie tatem haec subiectio . Et non simplicirer , Pareat inquit , sed Subdita sit . That is . Althoughe thou arte an Apostle , although an Euangelist , although a prophete , or what soeuer thou art , be subiect , for this subiection ouerthroweth no godlynes . And he sayth not only , let him obey , but let him be subiect . And yf the 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 : Dixit ● . Par. 28. Dauid Salomoni : Ecce diuisiones sacer dotum & Leuitarum in omne ministerium domus domini , assistent tibi , & parati erunt . Et : Dauid consti tuit 2. Par. 16. principem ad confitendum domino , Asaph & fratres eius . Et : Constituit Iosaphat in Ierusalem Le uitas 2. Par. 19. & sacerdotes , et principes familiarum ex Israel , vt Iudicium & causam dūī , iudicarent habitatoribus eius , praecepitque eis dicens : Sic agetis in timore domini , fideliter & corde perfecto . &c. Dauid saith to Salomon : 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 2. Par. 16. dyd appoynte chiefly to thanke the Lorde , Asaph and hys brethren . &c. And Iosophat the kinge , did constitute Leuites & priestes , and the aunciente heades 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 the Lorde , saythfullye , and in a perfecte herte . Rex constituit turmas sacerdotales & Leuiticas , vnum quemque in officio suo . Et sequitur . Ezechias praecepit populo vt darent partes sacerdotibus , qui dedit consequenter decimas . Et sequitur quod ad regem cum Azaria sacerdote pertinet omnis dispensatio domus dni ; & eorum qui ad eam attinent . Et in fine : Fecit ergo Ezechias vniuersa que diximus in omni Iuda , operatusque est bonum & rectum & verum cor●̄ domino deo suo , in vniuersa cultura ministerij Domus Domini , iuxta legem & caeremonias , volens requirere deum suum in toto corde suo , fecitque & prosperatus est . Iosias quoque constituit sacerdotes in officijs suis , man : dauitque plurima . &c. Furthermore , Ezechias did apoynt the priestes and the Leuytes in their order to wayte by course , euery man accordinge to his office , whether priest or Leuyte , for the burnte offerynges , and peace offerynges , and to minister and to thanke , 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 portions to the Priestes & 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 the furniture of the ministerte of the house of the lorde , according to the lawe & cerimonies , desierous to seke his lor god wal his heart , as he dyd , and prospered therein . Iosias also did ordeyne priestes in their offices , & commaunded many thynges . By all whiche yt may appeare , that 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 that 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 ordre thereof : But dothe as the 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 heresies troubling the church , might be there extyrped : calling and commaundinge 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 Marlianus th emperoure did in callinge the greate councell of Calcedon , one of the iiii . chiefe and firste generall councelles , commaunding Leo , then Byshope of Rome , to come therto . And albeit Leo nether lyked the tyme , whyche he would for a season shoulde haue bene differred : nor yet the place whiche he would haue had in Italie , wher the Emperour by his owne commaundement had called it to Calchis in Asia , yet he answered th emperoure , that he would gladly obey his commaundemente , and sente thither his agentes to appere ther for him . as doth appere in the Epistles of Leo to Martiane the Emperoure . xli . xlvii . xlviii . and in the. xlix . epistle to Pulcheria Empresse . And lykewyse desyreth Theodosius Epist. 81. th emperour to commaunde a concell of Byshops to be called in Italy , for taking awaye suche contencions and troubles , as at that tyme troubled the quietnes of the churches . And in many mo epistles of the same Leo , it dothe manyfestly appeare , that th emperours alwayes assembled generall councelles by their commaundementes . And in the syxe Councell general it appereth very plainely , Actione . 4. that at that tyme the byshops of Rome made no claim nor vsed tyttle to call theim selfe heddes vniuersal ouer all the catholyke churche , as there dothe appere In subscriptione seu salutati one synodica suggestionis antedictae , Whiche is thus ad verbum : Pijssimis dominis & sereniss . victoribus & triumphatoribus , dilectis filijs dei & dni nostri Iesu Christi , Constantino Magno imparotori , Heraclio & Tiberio Augustis , Agatho episcopus seruus seruorum dei , cum vniuersis sy nodis subia centibus concili● apostolicae sedis . In the superscriptiōor salutacion of the foresaid sinodical preamble , which is thus worde for worde : To the moste godly Lordes and most noble victors and conquerours , the welbeloued chyldren of god , & of our Lord Iesu Christ : to Constantine the great : Emperoure , to Eraclius and Tiberius Cesars , Byshop Agatho the seruaunte of the seruauntes of god , withall the conuocations subiect to the councell of the sea Apostolique , sendeth greetinges . And sayth , expressing what countryes he reckened and comprehended in that superscription or salutacion . 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 , vendicatinge to him selfe the spirituall kyngedome of Chryste , by whyche he raygneth in the heartes 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 , Carnem pro spiritu , & terrenum regnum pro coelesti , in damnationem , nisi resipiscat suam . The fleshe for the spirit , and an earthely kingdom 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 : Subiecti estote omni humanae creaturae , 1. Pet. 2. propter deum , siue regi quasi praecellenti , siue ducibus tanquam ab eo missis , ad vindictam malefactorum , laudem verô bonorum : Be ye subiecte to euerye mans ordinaunce , for the Lordes sake , whether to the kinge as to the chiefe , whether to the dukes , as sente of him to the punishment of the euil doers , & to the praise of the good . Againe S. Paule . Omnis omnia Rom. 13. potestantibus sublimioribus sub dita sit , with other thinges before alleged . So that this his pretensed 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 Caput , nor Infimum membrum ecclesiae . 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 auncient authours , as you haue bene writen to of in tymes paste , we would exhort you for the wealth of your soule , to surrender into the Byshop of Romes handes , your red hat , bi which he seduced you , trustinge to haue of you , beynge come of a noble bloode , an instrument to aduaunce his vaine glorye , whereof , by the sayd hat , he made you participante , to allure 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 doynge , ye shall remayne in erroure , offendynge bothe almyghtye GOD , and youre naturall soueraygne Lorde , whom chiefly ye oughte to searche to please , Whiche thinge , for the good mynde that we heretofore haue borne you , wee praye almightie God of his infinite mercy , that you do not .