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
gretnes or largenes of this power dyd encreese The largenes of ther power is leke astreme of walter Which lyke a grette streme of water passynge ouer hir bankes or damime hath flowen and Corrupte all the worlde Let me not be enuied for speaking the trewethe No man cane serue two maysters or lordes whylle he loketh to thoue he lytle regardethe the other he that serueth god dispiseth Riches And paule sayth No man that serue god wyll entremedle or trouble him selfe in worldly busines ii Timothe ii Whiche thynge the forfathers of the churche perceyuynge althoughe thei knewe that there is no yl whiche a man maye vse well yet neuer the lesse euen as paule dothe wrytte to all men of wyne Eptes v Be you not ouercome inebriate with wyne in whome is lecherye And that they shulde abstayne not only from that else But from that the hathe lykenes or contagion of yll The clargie shulde refuse possessions haue nothing proper and shulde vtterly avoyde all causes and occasions of yll So these fathers inducyd by the aucthorite of scripture do ernestly conclude that the clargi shulde vtterly refuse faculties possessions as they cal them and that they myght the more effectuouslye perswade enduce them to contemne them they dyd manifestlye denye that this was conuenient ye for them to haue dominion or proprietye Not because that ryches is yl or because that they onelye do corrupte a man for that that entreth in at the mouthe or suche other exterior thynges do not defile a man but that that commeth out of the mouthe doth of treweth defile and hath infeccioÌ„ Math xv Ryches and possessions which draweth a manes mynde frome god But bicause ryches and possessions do other whiles moue away mannes mindes from theyr places and seates and bringe them downe from the contemplacion of heuenly thinges vnto the vile busines and consideracions of worldlye thynges other whiles so doo tangell them that they can scantlye oftetymes ryde and lyfte vp them selfes as our lorde Math xiii doth playnelye shewe in a parable Wherfore with agret whole conseÌ„t thei toke away from the clargi al propriete and dominion for that entente as Paule writeth that they taken from amongest men as bysshoppes shulde appere constituted and ordeyned for men in those thynges that appertayne to god Ad hebreos v â—i q i ca quest duo sunt So writeth saint hieroÌ„ to acertyen leuite There is two maner of christen men one maner or kinde is the whiche is ordeyned mancipate to serue god to contemplacion and praiet for whome Two maner of christen meÌ„ Spirituall temporal it is mete and conuenient to sease and not intermedle with anye corporal busines The enterpretacyon of this worde clarke which is a lot or partâ— as clarkes and religiouse men and conuersis Cleros in the greke tonge that is to saye clarkes in the lateÌ„ tonge signifieth a lotte and therfore such men are called clarkes as chosen by lotte for god chose them al for his These surelye be the kynges that rule them selues and other in vertue so they haue theyr kyngdome in god and that betokeneth the crowne vpon theyr heddes this crowne they haue by the ordinaunces of the church of rome in the token of kiÌ„dome which is loked for in christe and the shauige of theyr heddes betokenyth the forsakinge of al temporal thinges for they beinge contented with meate drynke and cloth shulde haue nothynge proper amongest theÌ„ but althinges shulde be comoÌ„ What the crowne of the prest doth be token What the shauinge of there hedds betokeneth A nother maner of christeÌ„ men ther is as laye men for laos in greke is in Englishe people for them it is lawful to posses temporall thynges but onlye for to vse them for there is nothing more miserable theÌ„ for money to condemne god to them it is graunted to marye wyfes to tyll the grunde to Iudge betwene man and man to pleade causes to set oblacions vpon the aulters to geue the tenthe and so they maye be saued if by well doinge they auoyd all vyces What is lauful for lay people xii q i cap clericus Hierom to nepotianus confirmeth the saue Therfore a clarke which serueth the churche of chryste let him fyrst enterpretate his owne name and when he hath the enterpretacion the dyffinicion of hys owne name let hym labour to be agreable or lyke vnto that he is called For cleros in the greke in laten is called a lotte or parte therfore they be called clarkes other because the be of the lot or parte of our lorde or bicause our lorde hymselfe is the lot or parte of the clarge and whosoeuer other is him selfe the parte of our lorde or hath our lorde for his parte shulde so behaue him selfe that he myght bothe possesse our lorde and be possessed of our lorde The that be they parte of our lorde can posses nothiÌ„g besydes they lorde Whosoeuer possesseth our lord and do the saye with the prophete my parte is our lord he can haue nothing bisides our lorde For and if he haue anye thynge besydes our lorde then our lorde is not his parte as in this example yf he haue golde siluer possessions chaung of housholde stuffe god wil not be contented to be his parte with these partes but if I be the pate of our lorde and a particion of his inheritaunce and take no parte a monge other tribes But as a leuyte and a preist do lyue of the trueth and seruith the aulter liue of the oblacions of the auter hauynge meate drynke and clothe I wylbe content with this the bare crosse I wyl folowe bare and pore therfore I praye the and I wyll repete it agayne agayne and admonyshe the that thou thinke not the office of a clarke as a maner or kynde of your olde excercise That is to say that in the seruyce of chryst thou seke not worldlye lucre and haue no more in possession than whan thou begannest to be a clarke lest it be sayde to the. Theyr clarkeshype shall not profette them manye be rycher when they be religiouse men then when thei where secular Many be rycher wheÌ„ they be religios meÌ„ theÌ„ when thei were secular and some clarkes waxe riche and possesse riches vnder pore chryst which they had not vnder the deuyll ryche deceatfull that the churche myght sorowe to se them riche whych the worlde had before in pouertie also saint Ambrose of the forsaking of the worlde writeth thus Ambrosius de suga secuie capitule ii he that hath god of his porcion shulde take hede of nothing but of god lest he be letted with busines of some other office for that labour that is spente aboute other busines is plucked awaye from the honour of religioÌ„ and from this our office What thingâ— a preist mustâ— forsake This
for our sinnes which from the bosome of Sibilla stinkes in the skyn of astraÌ„ge mouse that trymmes her eares that becomes her fingers that bindeth her delicate body in sylke and purple O father is the profette of my almes is this the fecte of my desire and of your promise what answer wyl ye make to the complaynte of my father I knowe this well yf thou sawest a thef run thou didest not run with hym nor thou dydest not take thy parte with adulters / thou hast rebuked thou hast desired for goddes sake thou hast blamed thy wordes be not regarded We must come to punishement ye haue here with you the reuerent father Edward bysshop of winchester The correctioÌ„ of the clargye commytted to the bishops to put out the viceÌ„ous to put in them that be good Ye haue the honerable bishop of Worceter Oswalde I commytte this busines to you that by the authoryte of the bisshops and power of the kinge the that liue viciousli be put oute of the church and they that lyue wel be put in ther sted Besides that also the temporall lordes and the perliament of England when the bysshoppe of Rome was aboute to take vpon hym that he wolde knowe of the tytle for the kiÌ„gdome of ScotlaÌ„d which the king of EnglaÌ„d did chaleÌ„ge The leâ—â—erâ— wrytton from the perliameÌ„â— of England to the bysshop of rome wrote letters to the bysshop of rome on this wise that foloweth The holimother church of Rome by whose mynistery the Christon world is gouerned in his actes As we fyrmelye beleue and holde doth alwaye procede with mature deliberacyon soo that it wylles too be preiudycyall to no man But lyke a louynge mother wolde that all ryght and Iustyce of euery man aswell in other men as in herself shulde be conseruyd incorrupte and withoute breeche In a parlyament lately sygned at Lyncolne by oure mooste gracyous and noble lorde Edward by the grace of god Kynge of Englond Oure gracyous lorde dyd cause certeyn letters Apostolycall whych he receuid from you concerning certayn busynes aboute the condicion and stare of the Realme of Scotland to be deliueryd to vs and ernestly to be expounded and pondred Which letters hard diligeÌ„tli vnderstaÌ„d we hard such thinges coÌ„teiÌ„ed in theÌ„ as we merueled at suche thynges as was neuer fo harde of before Scotland hath alwais partayned to the kings of England We knowe holye father it is manifest in the parties of England / and openlye knowen to many other that from the fyrst institucion of the kingdom of England that as well in the tyme of the brittons as you the time of the Englishmen the very certen trewe dominion of Scotland by succession of tyme hath ê‘tained to the kiÌ„gs of England to the same realme in temporalites bi no tytle or right ê‘tayneth to the church afore named But also the same Realme of ScotlaÌ„d of olde time hath bine tributer to the ancestors progenitoures of our forsayde lordes that were kinges of England to him also Also the kynges of Scotland the realme were neuer vnder aniother then the kings of England or were wonte to be subiecte to ani other Nor the kinges of EnglaÌ„d vpoÌ„ ther ryght in the forsayd realme or any other Reges anglie de statu reguâ— coraÌ„ nullo liâ—â—gare coguÌ„tur themperaltyes of theres haue answered or weare bouÌ„de to answere before any ecclesiastical Iudge or seculer Iudge bi the reason of his fre peminence of his state regal dignite custome obserued wtout any contradiccion wherfore with diligent councell mature deliberacion vpon the contentes in your letters spokeÌ„ of before this is the holie comeÌ„ one conseÌ„t of al singuler of vs shal be for euer with the grace of god wtout variacion That our forsaid lord kiÌ„g shal not with in any Iudiciall corte answere before you Negani respoÌ„dere cord episcopo romano vpoÌ„ the right tytle of his Realme of Scotland or ani other temporalties of his nor be obedieÌ„t to Iudgment in any wise or bring his forsaid ryght in any doute nor shal sende any proctors or messengers to your presens specially because that the premisses shulde manifestli be to the disheriting of the right of the Crowne of EnglaÌ„d the kinges The whole ê‘liament denyeth to answer in anye suche cause before the bysshop of rome for it shuld be preiudicial to the realme dignitie the manifest subuersion of the state of the same realme and also preiudicial to the libertis customes and to the lawes of our fathers vnto the obseruacion defeÌ„ce of the which we ar bound by our othes geuen which also we wil hold with al our power defende with al our strenght by the helpe of god nor also we wyl not suffer nor we cane not nor we ought not to suffer our forsayd lorde king althoughe he were wyllinge to do or any wayes to atemte such premisses not vsed and we ought not to do preiudicial neuer harde of before wherfore humbli desyre your holines that where as our forsayde lorde king of England hath euer more behaued him self faithfull catholike amoÌ„gest all other chrysten princes of the world euer obedient to the church of rome that ye wyll louingly suffer him quietli peaceably to possesse to remaiÌ„e iÌ„corrupt al his riches liberties custoÌ„es lawes wtout ani dimunicioÌ„ dysquietnes inwitnes wherof our seales as wel for vs as for the holecoÌ„munalte of the forsayd realme we haue set to this present writing geueÌ„ at Lincolne the yere of our lord M. CCCCCx Epistola Cassiodori there is also a Epistle of one Cassidore to the church of England of the abusis of the bysshops of rome after these wordes To the noble church of England doyng seruice in lime and stonne Peter the sonne of cassiodore a christen knight a deuout chaunpion of chryst wysseth helth and the abaccion of seruituÌ„de and bondage and the receyuinge of the reward of libertye to whome shall I compare the or els to whom shall I lyken that my doughter HierusaleÌ„ to whome shal I matche the virgin doughter of Syon for thy contricion is grette as the se IheroÌ„ i Thou arte lefte alone with out solace IheroÌ„ ii all day wasted with sorowe thou arte put in his handes whence thou canste not ryse without helpe of a lyfter vp The bisshops of rome be called scribes phariseys For the scribes and pharyseis fytting vpon the seate of Moyses the lordes of rome be enemyes to the set abrode ther philacteris go aboute to enriche them selfe with the mari of the bones the laye burthens ouer heuye and importable on the neckes of they ministers further then is comly or conuenieÌ„t thei set the vnder tribute which in olde tyme wast fre The bysshope of rome hath maryd the churche of the gentyls and so is mad father