the third, who thought, when he was made the universal bishop, that the falling away, which St. Paul speaks of in his second epistle to the Thessalonians, and second chapter, had happened in himself. For St. Paul saith, We beseech you, brethren, by the coming of our Lord, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who exalteth himself above all that is called God, so that he, as God, sitteth in the temple of God, &c.

Notwithstanding, he followed his own proud imaginations and fancies, and did not forsake his errors, which he knew to be very wicked.

Considering then by your life and actions, that you have a great affection to the Divine word, and the sincere religion, I dedicate this present work to you, praying you to take it in good part. God give you his perpetual grace, and show his benignity upon you for ever.

From our Palace at Westminster, in London,

this last day of August, 1549.*

* From the date set down by himself, it appears that the following treatise was written by king Edward when only twelve years of age. He began it December 13th, 1548, and finished it March 14th following.

A

SMALL TREATISE

AGAINST THE

PRIMACY OF THE POPE.

We may easily find and perceive by the experience of the world, that human nature is disposed to all evils, and entangled by all manner of vices. For what nation is there in the earth in which there is not some vice, and many disorders? And principally in this age, because now there is such an exaltation of the great empire of antichrist; which is the source of all evil, the fountain of all abomination, and true son of the devil. For when God had sent his only Son to heal our infirmities, and to reconcile the world unto himself by his death; the devil instantly changed the institutions of Christ into human traditions, and perverted the holy scriptures to his purposes and designs, by his minister the pope. And therefore, if the astrologers, who maintain that all things shall return to their own elements, say a truth, the pope shall descend into hell; for he cannot belong unto God, or be his servant, whilst, under the pretence of religion, and the command of God, he usurps unto himself the authority of Christ, as appears in all his works. Therefore it seemed best to me, in this little book, first to condemn the papacy, and afterwards the doctrine of the pope. Though I am not ignorant that it is a difficult task, because there are many that will contradict it: notwithstanding, we will condemn the supremacy of the pope; from these following reasons.

THE FIRST PART.

FIRST then, whereas the papists say, that Rome is the mother of all other churches, and therefore the bishop of

Rome ought to be superior to all other bishops, I answer, that is impossible; because the first promise was made unto the Jews: now Rome was then heathen, and Jerusalem was christian; for St. Paul, writing to the Romans, says, Through their fall, salvation is come unto the Gentiles.

And because the papists cannot prove Rome to have been the mother of all the other churches, they therefore say the bishop of Rome hath received his power from St. Peter to whom had been given the same authority with Christ, and remains in the said bishop of Rome to this day; which they endeavour to prove out of these following texts, Thou art Peter, and upon this rock I will build my church, saith Christ; and a little after, And I will give thee the keys of the kingdom of heaven; and they allege that other place of scripture, where Peter says to Christ, Lord, thou knowest that I love thee: saying, that he that loves Christ is the chiefest, and Peter loving Christ more than any of the other apostles loved him, is thereby the chief and principal of the apostles.

Again, they affirm that he only was commanded to feed the sheep of Christ, and to be the fisher of men; and that he was the first speaker, and made answer to Jesus, Behold, here are two swords; from whence the papists conclude, that Peter had a temporal and a spiritual sword.

They allege also some human reasons, that as the bees have one king, so all christians ought to have one pope. And that as there was of old amongst the Jews, a principal priest or bishop, as Moses and Aaron, so now it is necessary there should be a bishop of the bishops.

Here are two great falsehoods in these few words: the one is, that the authority and supremacy over the church was given to St. Peter: the other, that Peter was at Rome.

To the first, where they say that that authority was given him by these words, Thou art Peter, &c. I answer, that if you remark the preceding and following words in that chapter of the gospel, you will find that Christ did not speak of Peter, as he was barely a man, but as he was a believer. For the foregoing words are, how Peter had said, Thou art the Son of God: by which it is evident, that Christ did not say, that Peter was the foundation of the church, but spoke of the faith of Peter. The following words declare how that Christ called Peter, Satan; but the church of God is not founded upon Satan, therefore it

is not founded upon Peter: for if the church was founded upon St. Peter, it would have a weak foundation: and like that house which was built on a sandy foundation, which could not stand long, but, the floods came, and the winds blew, and beat upon that house; and it fell. In like manner would the church fall, if it had so poor a foundation. By which one may see that these words in the tex', Thou art Peter, and upon this stone will I build my church, must not be understood of Peter, but of the faith of Peter, upon which the church is founded. But he was a frail and

weak vessel, and denied Christ thrice.

Their second text is, that the keys of heaven were given to St. Peter. To which I answer, That the keys were given not only to Peter, but also to the other apostles. And by this argument I answer, that he was not principal; because the rest received the same authority of the keys, that was committed to him. On which account St. Paul calls St. Peter the pillar, not the foundation of the church; his companion, not his governor, Gal. ii. And what are the keys of heaven? The authority of pardoning sins? No, it is the preaching of the gospel of God the Father, the gospel, I say, of God; not the pope's or devil's. And as when a door is open, every one who will, may enter therein; so when God sent his gospel, he opened truth, which is the gate of heaven: and gave unto men an understanding of the scriptures, which if they obeyed, they should thereby be saved, 2 Cor. ii. By which we see that the gospel and the truth of the scriptures are the only gates that conduct men to the kingdom of God.

Whence St. Paul says, Rom. x. Whosoever shall call upon the name of the Lord, shall be saved: how then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And a little after, he saith, So then faith cometh by hearing, and hearing by the word of God. And in the fourth chapter to the Romans, he also saith, But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Moreover, we will prove that the preaching of the gospel is the key of heaven in the tenth chapter to the Romans Paul affirms that, Whoever calls upon the name of the Lord, shall be saved; and that the preaching of the gospel is the door that leads to the invocation of the name of God; whence it follows,

that the preaching of the gospel is the way and entrance of salvation.

Again, Paul affirms that faith justifies, and that the preaching of the gospel causes faith, which I have showed before, whence it follows that the true preaching of the word is the door and entrance to justification. Like as ground which is sowed may produce fruit, if the seed be not cast into ground which is full of thistles, or thorns, or stones; and yet although it be sowed in such ground, it will a little meliorate the earth. So, if the word of God be sowed in the hearts of honest people, or such as have a zeal for truth, it will confirm them in all goodness; but if any be obstinate and perverse, they cannot impute the fault unto the scriptures, which is really in themselves.

Therefore we ought to do our utmost endeavours to cause the gospel to be preached throughout all the world; as it is written, All power is given unto me in heaven and in earth: go ye therefore, and teach all nations, baptizing them in my name, Matt. xxviii. Mark xvi. Luke xxiv.

Since then it is proved that the keys of heaven is the authority of preaching; and that the authority of preaching was given to all the apostles, I cannot see how, by that text, any more authority was given to Peter than to the other disciples: and St. Paul says, he himself was not a whit behind the very chiefest apostles.

Then, if he said true, St. Peter was not above him: and if I were asked which of them was the better, I should say Paul, because he preached more than they all.

But we ought to account certainly, that the Spirit of God was poured out upon them all; and that the same Spirit of God which filled St. Peter, filled also St. Paul: from whence may be proved, that neither of them was superior to the other.

Again, the papists say, that after Christ was raised from the dead, he asked who loved him, and that Peter answered, he loved him, and therefore, say they, he was the chief apostle.

By which reason, every good man ought to have the supremacy over every other, because each good and pious person loves God; for it is the duty and office of every true christian. Now the question is not, whether Peter was faithful, pious, good, a holy and true christian? but whether he was principal, head, governor, and king, above and over the rest of the apostles, and ministers of Jesus Christ?