Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	build_v	peter_n	rock_n	30,238	5	9.7701	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14012	A letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley sometime Byshop of London sente vnto Reginalde Pole, Cardinall, then beynge at Rome, and late byshop of Canterbury.	Tunstall, Cuthbert, 1474-1559.; Stokesley, John, 1475?-1539. aut; Pole, Reginald, 1500-1558.	1560 (1560)	STC 24321; ESTC S111452	16,182	66

A letter written by Cutbert Tunstall late Byshop of Duresme and Iohn Stokesley somtime Byshop of London sente vnto Reginalde Pole Cardinall then beynge at Rome and late byshop of Canterbury A letter written by Cutbert Tunstall late Bishop of Duresine and Iohn Stokesley sometime Byshop of London so acknowledged and confessed by the said Cutbert about 14 daies before his departure out of this his naturall lyfe in presence of the moste Reuerende father in God MATTHEW Archebyshop of Canterbury and others whiche letter was sent by the same two Byshops to Reginalde Pole Cardinall being then at Rome and of late Archebyshop of Canterburye 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 w t him going aboute by almeanes to him possible to pull downe and put vnder foote your naturall Prynce and Master to the destruction of the Country y t 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 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 y t their purpose by you be seruede And if you be moued by your cōscience that you cannot take the king oure master as Supreame heade of y e 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 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 vpō whyche faith confessing Christe to be the sonne of God the Church is builded Christ being the veri lowest foundation stone whe rupō bothe the Apostles them selues also the whole faith of y e 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 can any man laye besydes y e 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 cōuersus 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 knowē 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 spokē 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 fede the flocke of Christ which is amonge you which he had thē do by the aucthoritie that Christ had put them in as foloweth Et cum apparuer it princeps pastorum percipietis immarcessibilem aeternae gloriae coronam And whē y e 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 spiritus sanctus regere Ecclesiam Dei Geue heede to your selfe to the whole flocke wherein y e holy ghoste hathe set you to gouerne the Churche of God Where in the orygynall texte the woorde signifyinge Regere to gouerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y e 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 cōstitute Sheperde ouer all it is very playne by y e facte of Sainte Peter whiche durst not enterprise much cōuersation amongst y e 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 cōmaundement would of his owne corage haue gone w t 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 straūge 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 withstāding his masters high legacie and cōmaundement 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 Barnabā 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 y e Gentiles as Peter had in preaching to y e Iews And as he assigned to Peter for his companions whiche were y e 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 graūted him as to Peter alone was it graunted among other of the Apostles So that the Apostles of y e circumcisiō gaue their handes to the Apostles of y e 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 Apostoli quod fuit Petrus pari consortio praediti honoris potestatis Undoubtedly al the reste of the Apostles were the same y t Peter was endewed with lyke equalitie of honoure and power And Sainte Ierome thus Cuncti 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 wor des of S. Ierome be these Sciant 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 Vbicūque fuerit episcopus siue Romae siue Eugubij siue Cōstātinopoli 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 y e great auncient clerke Clementem Alexandrinum saying thus Petrus Iacobus ac Iohannes post assumptionem saluatoris quamuis ab ipso fuerant omnibus pene praelati tamen nō 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 y e Apostles not because as some men do glose he was elected by y e Apostles but because he had thereby primacy honor of a byshop in Ie rusalē aboue y e rest of y e 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 Gētiles 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 Apostolorū 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 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 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 peraduētur 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 est à Iohanne verò aedificata The churche whiche is at Ephesus in dede was foūded 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 cōuerters of the people there to the fayth of Christ. And aswel might al y e Byshops of Ephesus challēge 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 y t the Byshops of Rome of late do chalēg was not allowed nor yet knowē nor heard of amōges y e auncient fathers though they had y e 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 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 episcoporū habeat sui arbitrij libertatem tum quod vnusquisque praeposi tus rationē sui actus sit domino redditurus Partely for y t 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 Nouatiā after his condēnacion 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 cēsemus 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 y e crime is cōmitted This holy excellēt clerke martyrs Cypriane would neuer haue either impugned their refuges to Rome frō their owne primates or so obstinatly holden mainteined his determinations in the counceles of Affrike cōtrary to y e opinions of y e Byshop of Rome to their customes w tout any submissiō by word or writing yf y e primacy ouer al which y e byshops of Rome do chalenge vsurpe had bene groūded vpō y e plaine scriptures as you w t some others do thinke And it is to be supposed also y t he wold in al his epistles to thē haue called thē 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 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 cōcilio 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 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 foūde Nor yet Saint Augustine with 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