people The churche is the multitute of faithful people or the iudge institud by the multitute or elles vnto the Iudge institute by the multitude or vnto the generall councell he wolde haue sayd shew it to Peter and his successors Eneas siluius other wise called pope pius the second which sins Eneas Siluiê° doth reiect saing on this wyse the yock of chryst is easy and the burden of chryst is lyght But tell me how lyght yf chryst commaund that is impossible if he shuld coÌ„maund all cristeÌ„ people to go vnto Peter in al causes of conteÌ„cion he shuld comauÌ„d that is inpossyble for howe coulde Peter seke for the churche so sore disparsed and al christen meÌ„ from dore to dore by townes and vyllages CongregacioÌ„ in the actes of the Apostles were called the churche ex regest lib. iiii epistola xxxviii wherfore in the actes of the apostles congregacions which were had were called the churche saint Gregory also vpon the same matter wryteth thus yf I be displeased when I reprehende other then it remayneth that I shulde shewe it vnto the church ¶ Furthermore eneas siluiê° Eneas siluiê° vpon this wordes tell it to the churche expoundiÌ„g the church to be the general councel Peter was seÌ„t to the counsell as to hys superiour sayth thus lo Peter was sent vnto the counsel The veryte sent the high bysshop vnto the councell and wherfore was that surely that the popes of Rome shuld not dysdayne to knowe some power in erth aboue them which they shuld aske counsell of in hygh matters and to be obedient to theyr determinacions where of as Rabanus Rabanus thynketh Peter otherwayes was called Simon which after the interpretacion of the Ebreu tonge is to saie obedience that euery man mayght perseaue that obedyence is necessarie in the bysshoppes of rome Simon is interpretate obedient obedience is necessari in the bisshoppes of Rome Garson Gerson in his boke of oblacion of the spowse of the churche doth approbate this senteÌ„ce sayng in times past peter bi dissimulacioÌ„ dyd folowe the ryte of Iwes Gal iii and Paule dyd manyfestly resyst and holde agaynst him Peter brought in newe facions into the church of god Act x xi entrynge into a Centurion a capten of a hondreth men beynge a gentyl wherfore grete murmure arose in the church of god iÌ„ so moch that Peter was coÌ„pelled to folowe the doctrine which scripture teacheth that is to saye that he shulde prepare Peter was compelled to make answer of his faythe and belefe before the counâ—ell him selfe before al the whole church to geue theÌ„ manifestacion and a certitude of his beleue and of hys hope so Simachus Simachus so blessed marcellius Marcelline so Gregorye his selfe so many other did submite them selues vnto the Iudgementes of the counceles Gregory not of humilite and voluntarye condiscendinge therto as some do Imagen but because they were obligate bound therto And saynt Hierom Hierom wryting to Euagrius doth affirme that as touchinge authoryte the hole nomber of chrysteÌ„ people to be of more superiorite than the cyte of Rome that in thes wordes shewe it to the church The nombre of chrysteÌ„ people is of more superiorite then the cytie of rome the multitude of chrysten people is sygnifyed the apostle dothe proue saynge I haue surely thus determyned that he that hathe thus comytted you beynge gathered to gather with mispryte i Coryn v. be takeÌ„ to Satan vpon the same text saynt augustine Augustyne maketh thys exposicion I haue iudged of this maner that you he speketh to the multytude congregate to gether in on with out any dyssencion with whome my aucthoryte and the vertue of christ shal worke to gether be take such a maÌ„ to satan bysydes that Bede super mathe xviii that this powher of the church was graunted vnto Peter in the name of the multitude Bede vpon the xviii chapiter of mathew vpon this texte if thy brother trespasse against the doth proue writinge in this maner this power of the holi church was speciallye comitted to bysshoppes c. But generaly suerlye it is supposed to be geuen vnto the vniuersal churche The powere oâ—â—â—ndynge lowsoâ—â— was geuen vnto al the Appostles For where as in another place our lord doth geue vnto peter this power of binding lowsing of a trewth it is not to be doubted but in peter wich bare the figure of the church it was geueÌ„ vnto al thapostles August super Iohan the whiche wryttynge saynt Augustine vpon Iohn doth shew in these wordes Peter who he toke the keies dyd signyfye the holy church For yf the foundacyon of the churche were not in Peter our lorde wold not haue sayde vnto hym I wil geue the the keies of the kindom of heauen saynte Peter signifyeth the hol church Augustinus Hierom saynt Augustyne do proue the same vpon this texte take ye the holie gost whose offeÌ„ces you remit they shal be remytted vnto them and I wil geue to the the keyes of the kyngdom of heauen whych Augustyne nameth the sciens and power to dyscerne but also Ambrosein his boke of the dignyte of prestehode doth affyrme that in saynt Peter the apostle all preestes receyueyd the keies of the kyngdome of heauen lykewyse orygen sayth All prestes in peter ar the keyes of heuen Thinkest thou that the keyse of the kyngdome of heuen were geueÌ„ onlye to Peter and the none other good men shall receyue them Origin super math homilia l ¶ But if that is spoken is coÌ„men amongest al men I wyll geue the thy keys of the kingdom of Heuen howe is that that althyng whiche we haue refrreed before vnto peter do not apere to ê‘tayne vnto euery man For in the Euangelist IohanÌ„e Iesus geuing the holye gost vnto his discyples Iohan ii brethinge vpon them dyd saye receyue you the holye gost whosoeuers synes you remette they shal be remitted vnto them whosoeuers synns you retayne they shal be retained as though he had spoken to al those that were constitute as Peter was wheare as in another place Christ spake Peter I haue prayed for the that thy fayth faile not Luc xxii but when thou arte conuerted strength thy bretherne Another terte wherby that papistes chaleng aucthoryte for the bisshop of rome August iÌ„ quest note q lxxv doth this be token the preeminence of peter as though it were peter onlye vpon whome the churche was edifiede all other beinge excluded saynt Augustyne sayth did he praye for Peter and prayed not for Iohan Iames I holde mi peace of other Therfore it is manyfeste that in Peter all the other be conteyned For chryste in Iohn doth saye I praye for them that thou hast geuen vnto me By Peter is vnderstand the vniuersall churche wherfore it is manyfest that by Peter we vnderstande
the vnyuersall church as it euidentli appereth in mani places by saynt Augustyn August super psall specialy where he sayth certaine thinges be spoken whiche although they apere to partayne peculyerlye to Peter the Apostle yet haue they neuer manyâ—est sence but when they be reffered â—nto the churche whose person in â—ygure Peter dyd represente as it is apertely knowen but now lette vs come vnto the wordes of chryst in the last chapter of Iohn Iohan vitimo whiche wordes The iii texte waer by they chalenge prymacy these that affyrme this hygh power do so ernestly regarde that is to wytte peter louest thou me Fede my shepe To fede the shepe of chryst after the saynge of Bede Bede is to confyrme them that beleue in chryst that they shrynke not from the fayth and Instantly to labour and dylygence that they dayli more and more take encrease in the faith Therfor they as saint AugusteÌ„ doth saye that fede the shepe of christ in thys mind that they wolde haue them to be theyr shepe and not the shepe of chryst do confound them selfe that they do it not for the loue of christ To fede the shepe of christ is to confirme them that beleue in chryste and to encreate theâ—y fayth August super Iohan vltimo but for couetousnes ether of glorye or dominion or of lucre Not for obedyence August de ago christo cap xxxx not for intente to help theÌ„ or for loue for to please god in this boke of the agony of a chrysten man he saythe that it was not without cause amongest al thapostels that peter dyd represent the person of this catholyke churche that was spoken to peter was spokeÌ„ to al thapostles and that the keyes of the kyngdome of heauen were geuen to thys churche and whan it was spoken to him it was to al louest thou me fede mishepe aÌ„d so these wretches while they in peter do not vnderstand the stone and wyl not beleue that the keys of the kyngdome of heauen were geuen vnto the churche they haue lost theÌ„ oute of their haÌ„des Bede also vpoÌ„ this last chapiter of Iohn sayth thus that was spokeÌ„ vnto peter was spokeÌ„ vnto al the dyscyples of chryst for the other of the appostles were the same that Peter was There is but one floke whiche was fed of al thapposâ—ses with God conseÌ„t whoâ—â— peter receuyd with 〈…〉 with 〈◊〉 they very sheperd al ther is but on flocke shewed whiche was fedde of all the appostles with out agremeÌ„t or coÌ„sent syns that tyme is fed by the sucessors of them with mutuall comine dyligence bysides this ambrose in his boke of the dygnyte of presthodde vpoÌ„ these wordes fede my shepe Ambrosius doth assente vnto the sentence before rehersed saing which shepe and whiche flocke not onely Peter them receuyd but he receuid them with vs Glosa ordinaria math xvi Al bysshopps and preestes haue equall aucthoryte with Peter why peter receâ—uyde them specially and all we receuyd theÌ„ with him But wher as all bysshoppes and preestes haue equall aucthoryte with Peter ¶ Not with standinge Peter receyuyd it specyallye that euery man myght perceyue that he that sepetateth hym selfe from the vnite of the fayth caÌ„ne neyther be absoluyd of his synnes nor entre into the kyngdome of heuen And saynt Hierom Hierom sayde from the vnyte of the fayth not from the vnyte of peter What is vnderstand by the seate of moyses and by the seat of peter of the Bysshoppes of Rome but whosoeuer supposeth rome to be the seat of peter or anye other place maye well appere that he doth interpretate amysse the wordes of chryst in the xxiiii chapiter of mathew For wheÌ„ chryst doth saye Math xxiiii the scribes and the phariseis dyd sytte in the seate of moyses bi the seat of moyses ther is no man doubtes but the lawe of Moyses geuen by god the pure doctryne therof is sygnyfyed and non other exterior seate So the seate of peter is rather the seat of christ in the which Peter and al the other apostles satt is manifest to be nothyng elles but the pure gospel of chryst The gospell is the seate of Peter And euen as chryst dyd admonishe his that they shulde beware of the leauen of the pharyseis whiche is theyr lernynge besydes the lawe so he doth commaunde vs to beware of false prophetes that is to saye froÌ„ them that teache theyr owne tradicions and not the wordes of christ which interpretacion Thei that teache there one tradicions he false prophetes August super Iohan tract xlv i augustyn vpoÌ„ Iohn doth coÌ„firme expoÌ„ding thes wordes the scribes pharises sit vpon the seat of moyses do as they saye but do not as they do ¶ What thyng elles dyd he saye sayth augustyne but here you the voyce of the shepeherd by the hyred seruauntes Tâ—ry the teche thir owne tradycyons seke not that is christes but there owne for syttyng apon the seate of moyses they teche the lawe of god than foloweth that by them god tech that yf they wolde tech theyr owne tradicyons here it not do it not for suerly suche seke that is ther owne and not that is christes wherof it is manifeste that the seate of moyses is the lawe of moyses the seate of chryst in the whych peter and the other apostles sate is the gospel and al suche that teache not the lawe of moyses nor the worde of god syt not in the seat of Moyses nor in the seate of chryste or Peter or of the apostles They that teache not the lawe of chryste sâ—t in ther owne chares and enter in at the windowes as theues but in ther owne chayres and seates which coÌ„ing before chryst and enteriÌ„g in bi the window not by the dore whych is chryst be theues and robbers and taketh honour vnto theÌ„ selfes not called of god as Aaron was vpoÌ„ which seÌ„teÌ„ce chrysostome writing sayth euery chrysten Chrysostome hoâ—â—â— xxx s. man that taketh the worde of peter is the seat of Peter Euery man that taketh yâ— worde or peter is yeâ—eâ—e oâ— peter and Peter sytteth in hym and lykewyse in a nother place Take ye hede my bretherne howe ye set vpon the seate Item xl dist â—apite bidâ— hiâ—â—om ibideÌ„ cap iii for the seate doth not make the preest But the preest the seate nor the place dothe sanctifye the man but the man the place The seate doth not make the preest but the prest the seat he that sitteth well vpon the seate taketh the honour of the seate he that syteth yl doth iniurye vnto the seate An il preist of his presthode geteth rebuke and therfore an yl preeste of his presthedde getteth rebuke not dygnitye ¶ If we shulde graunte thus also that the seate of Peter were the place or the seate where he before sate Gregorye Gregorius
〈◊〉 regu libâ—â— vâ— cap xx neuer the lesse doth 〈…〉 the church of Alexandria or of antioche the seate of Peter aswel as the church of Rome Alexandria anthioche were the seate of Peter before â—ome therfore of that we haue shewed before it is manyfest that that the power ecclesiastical which some enlarge and extende so ample in the bysshope of Rome hath not hyr foundacion in the scriptures whiche ar alligate for if the priuate person of Peter be not the foundacion of the churche as we haue proued before but vpon Peter as representynge the person of al or as pronounsing the confession of the fayth of christen men whych is the fute and substaÌ„ciall foundacion of the churche He proueth by a similitude of the emperoure that the successors in the sete of peter can by no reason chalenge the prerogatiue of peter it hathe no more reason wherfore by that title of Peter his successors iÌ„ his cathedrall seate or Bysshoperyche shuld chalenge any prerogatyue of Peter more then he which shal succeade the Emperour in the kyndomes of Spayne shal therefore chalenge the empyre of the romayns because the king of Spayn whyle he lyued had that dyngnite for Peter was not Why Peter was called hedde of the apostles therfore called chyfe of the apostles or foundacioÌ„ because he was hede of this churche or that but for aspeciall prerogatiue of his merites he was electe alone of al the other which shuld stande in stede of the other whose confession nother flesshe nor blod hath reuelate but the heuenli father which is in heuen euen as nother cesar at this tyme is Emperour of rome because he is king of spayn But bicause he was electe of them in whom is the acthorite of eleccion ¶ Chryste chose Peter Chryste those Peter before he was bisshope of rome before he was bysshop of Rome which place it is put in dowbte whether he euer sawe or no christ coÌ„sidered his qualites not his person There containeth successyoÌ„ in the seates but nowe in the vertue and merites in there setes bisshoprichis they contayn ethsuaession but in their vertuse merites there is no successyon and they that be good do succede the ill And the yll succede the good yf Christ had geuen this authorite vnto the seat of rome it shulde haue remayned after the death of peter nowe vereli sith ther is no mencion made of rome whie do we geue rome suê‘iorite before authioch and why do not we prefarre authioche whiche seat peter fyrst obtayned but wherfore doth not Hierusalem excel al other where the seat of peter was mani yeres before he saw Rome where he receuid the holi gost wher first he enflamed with the spirite why be not hierusaleÌ„ and authioche preferred before rome Act ii Peter made iii solemne sermons began fyrst to put in exersice his office of preaching the word of god and where he made fowre solem Sermons Act i one of the eleccion of mathias to be apostle in the Rowme of Iudas Act ii a nother of the sendynge downe of the holy goost The thirde vnto the people where he restored his lymbes to hym which was borne lame of his mother Act iii Act iiii The fourth vnto Annas and Cayphas the residewe of the preystes seniors and scribes what shall we saye that in Hierusalem he dyd so many miracles that they brought furth in to the stretes theyr sicke people and laide them in their beddes and cowches that when Peter came bi the shadowe of him at the laste might come ouer them and the multytude of thother Cyties nere vnto them ranne also to Hierusalem bringing there sycke people such as were vexed with vnclenly spirites which were healyd all Act v The miracles of peter in hierusalem also to this that chryst euermore sett so moch bi HierusaleÌ„ That when he sent furth his apostles into al the worlde to preache remission of synes not onely to the Iwes Nowe mache chryste sett by hierusalem but also to al nacions of the worlde he coÌ„maunded them to begyne at Hierusalem he forbadde that they shulde not swere by that Cytye because it was the cite of the grette kyng of this cite Esaias dyd before tyme prophesye Luc. xxiiii out of Sion shal come a lawe and the worde of god oute of Hierusalem Mathew v There oneli in old tyme was the hie preisthode Christ forbad they shuld not swere by hierusalem there was the temple the aulter The holy of most holy sacrifices and oblacions Esaia iii syth the tyme / sayth our lorde that I brought my people out of the lande of Egipte I haue not electe any Cytye wherin any house shuld be buylde in my name In HierusaleÌ„ only was the hyghe preesthode with in the temple but I haue chosen Hierusalem that my name shulde be in it Christe chose HierusaleÌ„ to build his temple iâ—â— and he sayth I wyl geue Hierusalem an Euangelyste and wysdome by whome autours wil that christ the sone of god and the seconde deuyne person is betokened sayth in the holy cetie I haue rested in Hierusalem my power Gal xxiiii zachar viii God by the prophete saith I wyll dwel iÌ„ Hierusalem and by Sacharye our lorde speaketh I wyl dwel in the myddes of Hierusalem And Hierusalem shal be called the cytye of veryte lo I wil saue mi people of the est parte and of the weste parte and I wyll brynge them and they shal dwel in the myddes of Hierusalem they shal be my people I wylbe theyr god in verite and Iustice and all the whole scripture is replete with the laudes of the Cytye of Hierusalem contrarye wyse rome is called babilon to whome our lorde iÌ„ the apocalips doth threaton malediccion yf we wil gyue credence vnto Hierom or Tertulian it is moche more lyke that this primaci or superiorite was laste vnto Hierusalem whiche cytie god alwayes did moost fauour of the whiche cytye chryst speciallye toke cure of whiche he lefte to peter by name not Rome Rom is called babiloÌ„ to whoÌ„ god threateneth malediccions It is lyke the the premacye was laste at Hierusalem Peter was bysshop of anthioche before rome but also he toke the bysshopryche of Anthyoche before the Bysshopriche of rome ¶ Wherfore if it be that peter for soke fyrst Hierusalem and after the anthioch and than came to Rome Then we maie say that the elecion of Peter dyd constitute the premacye and not the confession graunt of god and the premate authorite in that churche is by peter a man as they say and not of christ being god hauyng no foundacyon in holy scrypture but as they maye contende it to be by the sufferaunce of god God somtime suffereth tirranical power to ponishe the people By whiche reson al power
The true dyffereÌ„s betwen the regall power and the Ecclesiasticall power Translated out of latyn by Henry lord Stafforde ¶ To the hygh myghty prynce Edward by the grace of God Duke of Somerset Erle of Hertfor be Viscount Beauchamp lorde Seimour vncle to the kinges highnes of England Gouernor of his most rial persone and Protector of al his Realmes dominions Subiectes Lieuetenaunte generall of al his Maiesties Armies both by lande and see Threasaurore and Erlâ— Marshall of Englande Gouernor of the Isles of Garrisey Iersey and Knight of the moste noble ordre of the Garter Henry Lorde Stafford to his grace most bounden wyssheth helth felicite with encrease of honour AMong other great Plages that this Realme of Englande encreced whylest the scryptures were vnknowen ryght excellent prynce there was none greater thaÌ„ that by mere ignoraÌ„ce of godes worde by a long processe of yeres falshed was receyued for trouthe euyll for good superstytion for true religyon Wherof ensued no lesse peryll to oure selfes than manyfest dysorder in the publike estate gouernaunce whylest the people habandonyng the obedience due to theyr souerayn Lyege lorde Kyng dyd in stead of hym adhere and clene to an vsurper and tyrant who not onely kepe theyr bodyes but theyr soules also in most myserable seruytude and subiection I meane that Antechrist and head of al abhomination the Bisshop of Rome whose bondage and thraldom that we be now delyuered and made fre The hole cause and benefyte is to be ascrybed to the illustration and setting furth of goddes holy worde And as the thanke therof is geuen to almyghtye god who admytteth no partenets of his glori So next vnto hym aboue all Mortal meÌ„ are we bound to the worthy Prynce of eternall memory kynge Henri the eyght Who puttyng on the armour of gods worde droue out of this Realme the wronge vsurpâ—t of hys power and auctoryte Regall and delyuered his people fro the captyuyte wherin the Byshops of Rome hadde longe tyme kept them Yet lyke as the temple of God in Hierusalem was begon by Dauyd and fynyshed by SalomoÌ„ so many kindes of supersticioÌ„ wer abolished by the sayd good Kyng and no fewer left to be reformed by hys gracyous and most lauful sonne oure new soueraygne lorde Kynge Edward the syxt By whose happy and bly syd procedynge hytherto it is euydent to the world that god is his guyd directyng his passage to the parfectyon of al vertue and godlynes A notable experyment wherof we haue by the holsom and holy lawes that procede from his grace in thys hys mynoryte and chyldhed to the aduauncement of Goddes worde and extyrpatyon of al hypocrysy and fals religyon For the whyche benefyte how moche the realme of Englande to bounden to hys magesty my pen can not suffycyentlyâ— set it furth But thys must al men confesse that as long as the memory therof shal remayne so long shal the honorable fame and prayses of hys grace be fresshe and grene in al true Englyshmens hartes Whych I sucke not so moche for the syngular benefytes by your grace extendyd too me preuayle as for the greate wealth and commodyte redoundyng to al men vnyuersally Wherfore deuysyng wyth my selfe in what wyse I myghte showe my selfe thankful or at the least not vnmyndfull oâ— so ample merytes me thought I could do nothyng eyther more gratefull to your grace or more profytable to my countree than to helpe forward in this cause of relygyon And seing the manyfold errour and confusyd heretofore sproyng in this Realme by reason that the true dyfference betwene the power regal ecclesiastycal was eyther not wel knowen or not wel defyned I bethought me of a boke lent me by my frend master Morison writeÌ„ in the laten tongue wherin the dyfference of those two powers with the lymytâ—s of eyther of them is so playnly set oueâ— so pureli explaned and so dystincâ—lye dysclosed by scriptures as no man I suppose oneles he be to set drowned in the dregges of popery and superstytion can be in ony doubt of the throuth the vtylyte of whych worke wel weyed with the late controuersy about the same matter moeued me fyrst to the translation therof maruaylynge that a matter so prouffytable and necessary to be knowen shold be so longe suppressed or that the hygher powers had not in so longe tyme prouyded to set hir abrode as well the Englyshe tongue as it is in the latyn Neuer the lese rather than my Countre shuld be vtterly frustrate of so great fruyte as myght growe by redynge therof I thought it a well bestood labour to euen it into Englyshe the translacion wherof I submyt to the indyfferent Iudgement of al lerned reders requeriÌ„g theyr ayde where eyther I haue erred or else not parfytly reÌ„dred the sentence of the autor Wherfore pondryng my weykenes and want of connyng I praye ayde of your grace to whome for my better defence I dedycate my labours that they may passe forth vnder your protection of whome yf in stead of praise I receiue pardoÌ„ of my boldnes it shal be to my suffycyent recompence Almyhty god long preserue your grace to the aduauÌ„cement of his glory to the honoure of the kynges Magesty and prouffyt of his People Amen ¶ Here after foloweth the Table of this boke ¶ Ambrose of the vicare of Christe folio ix Augustyn folio xiii All preistes in Peter receiued the keyes of heueÌ„ fo xiii Another texte whereby papistes chalenge authorite for the bysshop of rome folio xiiii Al bishops prestes haue equal autorite with Pe. fo xv An euyll preiste of his pristhed gettith rebuke folio xvii Alexandre and Antiochia were the seates of Peter before rome folio codem AugusteÌ„ of the questions of the new TestameÌ„t fo xxi A priste and a bysshop al one folio xxvi At Alexandria pryestes chose one of them selfe to be ruler and called him bysshope folio xxvii A saing of saint Augustin a sermoÌ„ to the people fo xlvi A priuate lawe is writton in the harte of men folio lii All thynges were done in the house oâ— God at the commaundement of the Kinge folio lxvi Almen ought to praye for Kinges folio lxxi Athanasius complayneth to Constantyne Fol. lxxvii An acte made by Kinges that no man shulde apele out of the Realme folio lxix A preiste for murdre and vycyouse lyuing shall be deprauyd of ordre and promocion folio lxxxi Adelston kinge dyd make a lawe of tenthis Fol. lxxxii Aluredus Kinge folio lxxxiii A prest that denyeth baptime shal dye folio lxxxiiii Abbotte of batel may saue a thefe fo lxxxvii B. ¶ Byshoppes that were mooste vertuouse toke leeste vppon them Folio v Bysshoppes of Rome symonyackes folio viii By Peter is vnderstaÌ„did the vniuersal church Fol. xiii Bysshops haue suffred the contrary to their lawe to be kept and knowe it folio xl Boniface the thyrde gate prymacye by the helpe of the Emperoure Folio xxx Boniface dyd arme the see of rome
be graunted for al thoughe Peter were chyfe hyest of the Apostles and the churche edified vpon hys pryuate person whych were an inconuenyente as we shall herafter shewe yet what soeuer fundacyon the churche of chryste had what soeuer is the foundacion of the church christ must nedes be hyr bed by whose bloud it was redemed and norysshed by fayth in christ it must neuer theles be redemyd by the blode of chryst and grewe vp by fayth in chryst consiste and be ioined to gether by the lawes of chryste of the whych chryst yf the church be the trewe propre spouse she muste haue hym only as her lorde in souerayne lyberte in him as in hir hed she must coÌ„siste in hiÌ„ she dependith by whoÌ„ it is brought to passe that we be no longer vnder the lawe but vnder grace bi his fre gifte so waxiÌ„g bigge that we beynge delyuered loused from the charge of the scole master and inspired with the holy gost thorough his grace we muste be Iustyfyed by â—ayth whyche worketh by charâ—tâ— Of hym we may be iustified by fayth whiche worketh not by coercyon not by imposicion of ponysshementes not by thretenyngs and terioures / but by vnfayned loue ¶ But it semeth not to be proued by that texte that the churche was buylded vpon peter The churche was not buylded vpon the persoÌ„ of peter Onles vnder the name of peter ye vnderstande the vniuersal congregacioÌ„ of faythful and true chrysten people or elles the verye confessyon of peter for what coulde be spoken more than that the gates of hell shulde not prauaile agaynste the church ¶ But if the gates of hell which after the mynde of hierom orygen and ambrose be vyce synne cannot preuayle agaynst the churche no man can sey that this is vnderstand of the bysshop of rome What is vnderstand by the gates of hell whiche is a man and mortal Pro xxiiiâ— sith it is wrytten that seuen times in the day offendyth a iuste man Heb v as saynte paul sayth euery bysshop takeÌ„ froÌ„ amongs meÌ„ is coÌ„pased with iÌ„firmite therfore he is bound to offer for Synnes aswell for hys owne part as for the peoples thus ye muste also considre the of the Bysshops of Rome many haue ben symoniaks Some of the bysshoppes of rome haue beÌ„ symonyakes Some ydolaters some sysmatickes som heretyckes soÌ„e withother vices ¶ Some idolatres other sysmaticks other hereticks othere wrapped in other vices and some almost culpable in all as the Cronicles testifye which contaynyng the actes of the bishops romaine of whom though all or manie did repente of their format leude life at the last and therefore against them bi reasoÌ„ of their faith in christ the true fundatur of the churche helgates sume preualed not in the ende yet the same preuailed against other which died no better then they lyued but heapiÌ„g synne vpon synne had amore onhappye dethe thaÌ„ they had life whose yll ende dothe make vs amanyfesse certificat that peter hys successors in the churche of rome Peter nor his successors were not they agaynst whom the gattes of hell dyd not preuayle but the confession of peter Were not they Agaynste whom the gates of hell shulde not preuayle but the fayth and the confessyon of peter Ambrosius de incar domini sacramento for as saynte Ambrose sayth in hys boke of the mysterye of the incarnacion of our lorde yt is not spoken of the person of Peter The texte of mathew was not spoken of the perâ—on of Peter but of his confessores but of his fayth for the gates of hel shal not preuayle agaynste it and the same ambrose apon the epistle to the Ephesians our lord sayd to peter vpon this stone I wyll buylde my church Ad ephesios capitulo ii that is vpon this confession of the catholyke fayth I constytute faythfull people to lyfte Iesus chryst being the hed corner stone in whom euery buyldynge cowplede to gether groweth vnto an holye temple in our lord in whome ye also are buylde to gether and made an habitacion for god in the spirite Hierom super math xvi This sayth he is the sence wherof our lord spake vpon this stone I wyl buylde my churche / and saynt HieroÌ„ wrytteth the after the symilitude of a stone it is conveniently spoken I wyll buylde my church vpon the whych sentence saynt augustyne confyrmyng sayth Augustinus vpon the wordes diuini sermonis vpon this stone whyche thou hast confessed vpon this stone which thou knowest saing thou arre chryst the soÌ„ne of the lyuynge god I wyll buylde my church that is to say vpon my selfe the sonne of the lyuynge god I wyl buylde my church vpon me I wyl edifye the and not me vpon the Why he was called Peter whyche was named SimoÌ„ before for as he was named Symon before after that as Hyrom Bede do saye for the strengeth of hys fayth and the constance of his confessyon our lord gaue him the name of Peter / so likewise we Hieroni super math cap â—vi Origenes super math homilia i as origeÌ„ saythe yf we by the reuelacion of the father to vs which is in heuen do confesse that Ihesus chryste is the sone of the liuynge god Euery man that coÌ„feseth christ to be the sone of god may be called peter we are callede conuenyently by the name of peter for the stone is euery man that foloweth chryste The stone is chryst our lorde and sauyour whiche after the saing of Bede to him that knewe by fayth Beda super math cap xvi to his louer / to hym that confessed hym dyd geue the perticipacion of his name That is to saye that of this worde Petra the stone i â—or iii he shulde be named Peter vpon the whiche stone the church is buylded for no man can lay any other foundacion but that that is layde all redye whiche is christ Iesus this stone is so firme this foundacion is so substancial that it wyll not suffer that is builded vpon it ani time to fal or elles to shrinke For it is a coruerd stone a constant streghneth a substaÌ„cial stacion a fyrme foundacion of the churche and so we rede it called in many places of holy scripture Chrisostum iÌ„ sermone de peÌ„thecost And also Crysostome in the Sermone of Penthecoste vpon thys stone he sayth not vpon this peter for he dyd not buylde his churche vpon maÌ„ but vpon his faith what is this to saye vpon the stone that is to saye vpon the confessyon for yf chryste by these wordes had so vnderstanded as the church shuld haue been buylded vpon Peter the it shulde haue ben gouerned after the pleasure of hym his successors Also in what place he sayd if thy brother trespasse against the shew it vnto the church Math xviii that betokeneth vnto the multitude of faythful
Swerd or power Psalmus xliii our strenght hath not showed vs but his right hand his holi arme it pleased him so to do for vs. Therfore it is righ that we shulde make our selfes our soules obedient and subiecte to hym that dyd put subiecte althing vnder his fete and we shall dyligently labour that the that he hath made subiecte to vs shal be subiecte to hym and so his lawes And it pertayneth to me to ordere the laye People with equite Iustice and to geue right IudgemeÌ„t betwixt neighbour and neighbour to punishe traÌ„gressors to kepe downe rebelles to saue the weake from the oppression of theÌ„ that be bygger to defend the pooer and nedye from the spoylets of them What partayneth to a king of a realme But also it longeth to my charge to prouyde necessatyes for the ministers of the church for the couenth of religiouse men for the congregacion of Nunnes The examinacions of the maners and lâ—uing of the clargye partayneth to the kiÌ„ge And to prouide that they may haue peace qietnes the examinacion of whose maners and leuyng partayneth to vs. ¶ If he liue chastly If the behaue them honestlye to them that be without Furth If the be diligent in the seruice of god If the be busye in teaching of the people If that be sober in liuing If the be moderate in there behauour If the be dyscrete in there Iudgementes I speake by your licens reuerent fathers yf ye had loked vpon and inquered those thinges diligentli we shuld not haue harde so moch vice and abominacions by Clarkes I lete that passe that the haue nother open crowne nor conueniente consure and that wantones in lyuinge pryde in behauour lightnes in communicacion do manifeste the infame of your soules and hartes Besides that howe gret negligeÌ„ce is there in the seruice of god Negligence in the seruice of god misbehauour in the clargye when ye scante vouchsaue to come to church onhalowe euens When at the Masse tyme ye seme rather to come to gether to laughe playe then to singe yet wyll I tell you that good men be sory for yll men do laughe at hit Yet wyll I tell it being sory for yt yf it may be told howe the abounde and runne at large in Banketing Dronkenes in slouth and vnclenlynes that nowe the houses of clarkes be counted the hospitalites of Harlottes the couentes of gesters players ther be dyce and cardes ther is singing / and daunsing there is watthing with showting and cryinge tyl mydnight so the patrimonies of Kinges the Alines of princes ye and that that is more The pryce of his Preciuos blode is spente and wasted dyd our fathers wast and spende theyr treasours for that entent did the kinges treasure house decrease by withdrawing of moch Rentes for that end dyd the liberalite of kinges geue landes and possessions to the curches of chryste for that that harlottes shulde be trimode bi the abundance and waÌ„tones of the clargy for to make sumptuos feastes to kepe houndes haukes and other pleasures this the men of warre crye out vpon the people murmuris at it Minstreles siÌ„ge and Ieste of it you care not for it you fauer them you take vp on you ye know it not Where is the swerde of leuye genesis xxxiiii Where is the zele of Simeon whiche dyd dystroy the sychymytes althoughe they were circumsised bycause the dyd misuse the doughter of Iacob as a harlot which sichimites bare the figure of them that pollute the church of christ with vicious liuing Exodus xâ—xii Where is the spirite of Moises which did not fouour his owne kynsmeÌ„ that honered the hed of the clase where is the Sword of phemees the preest that dyd stycke him that commytted fornicacion with the modianite NuÌ„eroruÌ„ xxv bi that holi zele pacified god wheÌ„ he was angri Act v Where is the spirite of Peter whyche by hys vertue dystroyed Auaryce and dyd condemne symoniacall herysye Act viii folow you priestes folowe youe the wayes of our Lorde and the right wysenes of our god ⧠It is tyme to do agaynst them that dystroye and dyssipate the lawe of god our Lorde Clerus anglie gladium petri habet vt non sit necesse a roma petere I haue the swerd of Constantyne and you the Sword of Peter in your handes let vs Ioyne handes togethere Swerdes that the lepers maye b dryuen out of the Tentes that th house of God maye be purged and that the CHILD of leuy of Leuy may minister in the Temple whiche sayed to his father and Mother I knowe you not and to his brother I wott who you be I praye you take hede dyligentli lest we repent vs of that we haue don and that we haue geuen yf we se it spente not in the seruice of god but spente in ryot and misliuinge of onthriftes by suferance wtout punishment Let the reliques of Sayntes moue you whome the leape before let the holy authors moue youe before whome they playe the madde men ¶ Let the meruelus deuotion of our predecessors mone you whose almes the vnthristines of the clargye doth misuse my grette grauntfather as ye knowe dyd geue the tenthe of all his landes to the churche and monisteris Alfredus of holye remembraunce my gret graunfathers father dyd not entende to spare nothere his The king gaâ—e the tenthe of his land to the churche treasure nor patrimony no maner charges or rentes for to enryche the church it is not vnknowen to you fathers howe moch olde king Edwarde my granfather gaue to the church and ye ought to remember howe gret giftes my father his brother gaue to the churches O father of fathers dunston beholde I praye you the eyes of my father shinynge vpon you from heuen here his complayntes with moche pety sowning in your eares O fathere dunston dydist thou geue me councel of building of monasteris of redifieng of churches thou wast a helper a laborer with me in euery thiÌ„g I chose the as a bisshop sheperd of my soule and enformer of my maners Saynt dunstoÌ„ gaue councell to the king to bilde mani monasteris to whome the kiÌ„ge was obedyent in al thiÌ„ge when dyd not I do after the what treasure dyd I set more by then thy councell what possessions dyd not I neclat at thy coÌ„aundement yf thou willest any thinge to be geuen to the poore I was redye If ye thought any thing to be geuen to the churche I dyd not de far it If ye dyd say that religius men or clarkes lacked anye thinge I did socour theyr necessite Thou diddest saye it was a perpetuall almes and that there was no more profytable than that geuen to monasteris churches for with that the clargye is sustayned and the residew geueÌ„ to the power O good lye almes O worthye prece of our soul O holsome remedi