affirme that it is lawful for any Deacon or Priest to preach the word of God without the authority of the sea Apostolique or catholique Byshop or of any other whose authority he knoweth sufficient We graunt it is an errour To affirme that there is no ciuile Lord no Bishop nor Prelate whilest he is in mortall sinne wee graunt it is an errour That temporall Lordes may at their pleasure take away the temporal goodes from Churches offending habitualiter We graunt it is an error after this sense that they may so take away temporall goodes of the churches wythout the cases limited in the lawes of the Church and kingdomes That the vulgar people may correct the Lordes offending at their pleasure vnderstanding by thys word may that they may do it by the law We graunt it is an errour because that subiectes haue no power ouer theyr Lordes That tithes be pure almes and that parishioners may for the offences of their Curates detaine the same and bestow them to others at theyr pleasure vnderstanding by thys word may as before to may by the lawe we graunt it is an errour That special praiers applied to any one person by prelates or religious men do no more profit then the general praiers if there be no let by the way to make them vnlike Understanding thys conclusion vniuersally negatiuely vnderstanding by special prayers the prayers made vpon special deuotion and general praiers of general deuotion then after this sense no such special prayers applied to any one person by special orators do profite more specially the said person then general praiers doe which are made o◠y◠same and for the same persons we graunt it is an errour He that geueth almes to the friers or to any frier that preacheth is excommunicate both he that geueth he that taketh Understanding thys proposition vniuersally or conditionally as is aforesayd We graunt to be an errour That who so entreth into any priuate religiō what so euer is thereby made more vnapt and vnmete to obey the commaundements of God We graunt it is an errour That such holy men as did institute any priuate religions whatsoeuer as well of secular hauing possessions as of friers hauing none in so instituting did sinne Understanding thys reduplitatiuely or vniuersally Wee graunt it is an error After thys sense that what Saint soeuer dyd institute priuate religiōs instituting the sayd religion vpon that consideration as they did did sinne That religious men liuing in priuate religiōs be not of the religion of Christ Understanding the proposition vniuersally as is aforesayd We graunt it is an errour That friers are bound to get their liuings by the labor of their handes and not by begging Understanding this propositiō vniuersally as before We graūt it is an errour These things haue we spoken reuerend father Lord in all humility vnder your gracious supportation and benigne correction according to our abilities slender capacities for this present the honor of god the verity of our belief and safe cōscience in all poynts reserued more humbly yet beseeching you that if any other thing there be that semeth meete vnto your excellency discretion to be more or otherwise said spoken that your gracious fatherhood would vouchsafe to informe vs as children by the sacred scriptures by the determination of the church or authoryties of the holy Doctours And doubtles with redy wils and obedient mindes we wil consent and agree vnto your wholsom doctrine May it therfore please your fatherhode right reuerende in God according to the accustomed maner of your benignity fauourably to accept these our wordes and sayings forasmuch as the foresayde conclusions were neuer by vs either in scholes affirmed or els in Sermons publikely preached ¶ Further examinations and procedings against the foresayd Nich. Herford Phillip Reppindon and Io. Aishton WHen all these answers were made vnto the said lord Archb. of Canterb. the sayde Nicholas and Phillip for that they aunswered not vnto the meaning and words of the first conclusion expresly but contrary to the sense of the decretall Firmiter credimus were there iudicially examined what their sense and meaning was but they wold not expresse the same Then was it demaunded of them according to the sense of the same conclusion declared on the behalfe of the sayd Lord of Cant. whether the same materiall bread in numero whych before the consecration is laid vpon the aulter remaine in the proper substance and nature after the consecration in the Sacrament of the aulter and likewise of the wine To this the said Nicholas Phillip aunswered that for that time they could say no more therein then that they had already aunswered as is afore alledged in writing And for that vnto the sence and wordes of the second conclusion they aunswered not fully and expresly but in a sence contrary to the Decretall Cum Marthe beyng asked what was the meaning would not expresse the same Therfore it was demanded of them according to the sense of the same conclusion declared in the behalfe of the sayde Lord of Caunterbury whether those corporall accidences which formally were in the bread and wine before the cōsecration of them after the consecration were in the same bread and wine or els were subiected in anye other substaunce To this they aunswered that better to answere then before in theyr writinges they already had for that time they could not To the meaning also and wordes of the third conclusion for that they aunswered not playnly and expresly but in sense contrary to the decretall in the Clementines Si dudum being asked what was that sense and meaning woulde not declare the same Wherefore it was then demaunded of them according to the sense of the same conclusion declared on the behalfe of the sayd Lorde of Canterbury Whither the same body of Christ whiche was assumpted of the Uirgine be in the sacrament of the aulter secundum se ipsum euen as he is really in carnall substance proper essence and nature To this they aunswered that for that time they could say no more then that they had sayd as before is specified in writing Furthermore to the sense and text of the sixt conclusion for that they aunswered not fully and expresly beyng asked whether God ought any maner of obedience to the Deuill or not they said yea as the obedience of loue because he loueth him and punished him as he ought And to proue that God ought so to obey the deuill they offered themselues to the fire To the 11. conclusion for that they aunswered not expresly being asked whither a prelate might excommunicate any man being in the state of grace said yea Unto the 20. cōclusion for that they answered not fully simply and expresly being demaunded whether special or genenerall prayers did most profit and were of greater force They would not say but that speciall Unto the last conclusion for that they aunswered neyther simply nor expresly and being demanded
spoile his subiects defloure virgins dishonest matrones and do all things licentiously and temerariously do not the nobles of the kingdome assemble together deposing him from his kingdome set vp another in his place which shall sweare to rule and gouerne vprightly and be obedient vnto the lawes Verely as reason doth perswade euen so doth the vse thereof also teach vs. It seemeth also agreeable vnto reason that the same should be done in the Church that is to say in the Councell which is done in any kingdome And so is this sufficiently apparant which we haue before sayd that the Pope is subiect vnto the Councell But now to passe vnto the argumentes of Diuinitie the foundation of the matter which we do intreate vpon are the wordes of our Sauiour Iesu Christ in diuers places but specially where as he speaketh vnto Peter Tu es Petrus super hanc petram aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam i. Thou art Peter and vpon this rocke will I build my Church and the gates of hell shall not preuaile against it Vpon whyche words it seemeth good to begin this disputatiō forsomuch as some were wont to alledge these words to extoll the authority of the Bishop of Rome But as it shall by and by appeare the words of Christ had another sense and meaning then diuers of them do thinke for he saith the gates of hell shall not preuaile against it Verely this is a great promise and these wordes of the Lord are of great importance For what greater word could there haue bene spoken then that the gates of hell should not preuaile against the church These gates of hel as S. Hierome saith do signifie sins Wherfore if sinnes can not preuaile against the Church neither can any maligne spirites preuaile against the same which haue no power at all ouer mankinde but only through sinne And for that cause where as it is sayd in Iob that there is no power vpon the earth that may be cōpared vnto the power of the maligne spirite whereby it followeth that the power of the Church is aboue all other power We may also vpon the same saying reason after an other sort for somuch as the gates of hel that is to say sinnes can not preuaile agaynst the Church the Church thereby is declared to be without sinne the which cā not be spoke of the pope which is a mortall mā for somuch as it is written seuen tymes in the day the iust mā doth offend If the Church be without spot because it can not be defiled with sinne who is it that will preferre a sinnefull mā before an vndefiled Churche Neither let vs geue eare vnto those whiche will not referre these woordes of Christ vnto the Church where as he sayth Oraui pro te Petre vt non deficiat fides tua That is to say Peter I haue prayed for thee that thy fayth should not fayle thee For as S. Augustine sayth in the exposition of the Psalmes certaine thyngs are spoken as though they seemed properly to pertaine vnto the Apostle Peter notwithstanding they haue no euident sense but when they are referred vnto the Churche the person wherof he is vnderstāded figuratiuely to represent Wherupō in an other place in the questiōs of the new old Testament vpon the wordes Rogaui pro te Petre I haue prayed for thee Peter What is doubted Did he pray for Peter did he not pray for Iames and Iohn beside the rest It is manifest that vnder the name of Peter all other are conteyned For in an other place of S. Iohn he sayth I pray for them whom thou hast geuen me I will that wheresoeuer I am they shall be also with me Wherupon we do oftentymes by the name of Peter vnderstand the Church which we do nothing at all doubt to be done in this place otherwise the truth could not consist for somuch as within a while after the fayth of Peter fayled for a tyme by the deniall of Christ but the fayth of the Church whose person Peter did represent did alwayes perseuere inuiolate As touching the Bishops of Rome if time would suffer vs we could rehearse many crāples how that they either haue ben heretickes or replenished with other vices Neither are we ignoraunt how that Marcellinus at the Emperours commaundement did sacrifice vnto Idols that an other whiche is more horrible did attaine vnto the Papacy by a deuilish fraude deceite Notwithstandyng the testimony of Paule vnto the Hebrues shall suffice vs at this tyme who sayth euery Bishop to be compassed in with infirmitie that is to say with wickednesse and sinne Also the testimonies of Christ him selfe do approue that the Church remaineth alwayes without sinne for in Mathew he saith I am with you euen vnto the end of the world The which wordes were not onely spoken vnto the Apostles for they continued not vnto the end of the world but also vnto their successours neither would Christ then signifie that he was God dispersed throughout all the world as he is also perceiued to be amongest sinners but would declare a certain gift of grace through his assistaūce whereby he would preserue the holy Churche consisting amongest his Apostles and their successours alwayes immaculate and vndefiled And agayne in an other place I sayth he will pray he shal geue you an other cōforter that he may remaine w e you for euer euē the spirite of truth whō the world cānot receaue because the world seeth him not neither knoweth him but you shall know him because he shall remayne with you The which wordes being spoken vnto the Disciples of Iesus are also vnderstāded to be spokē vnto their successours so cōsequently vnto the Church And if the spirite of truth be cōtinually in the Church no man cā deny but that the Church ought to continue vndefiled By the same authoritie also that Christ is called the spouse of the Church who seeth not but that the Church is vndefiled For the husband the wise as the Apostle sayth are two in one flesh as he doth also adde no mā hateth his own flesh thereby it commeth to passe that Christ can not hate the Church for somuch as she is his spouse and one flesh with him no mā cā hate himselfe Ergo the Church doth not sinne for if it did sinne it should be hated for sinners the Lord doth hate The which authorities being gathered together we ought with the Apostle to confesse that the Church of God hath neither spot nor wrincle Also he writyng vnto Timothe affirmeth the Churche to be the piller foundation of the truth whereupō in this song of the spouse it is sayd My frend thou art altogether fayre beawtifull neither is there any spot in thee These wordes peraduenture may abash some that I do go about to proue the Church to be without
done in the premisses at the day and place aforesayd or that he which hath so executed our commaundement do so certifie vs by his letters Dated at our Manour of Lambeth the xxij day of October an 1457 and in the 4. yeare of our translation This citation being directed the Byshop vpon the sūmon thereof was brought or rather came before the iudges and Bishops vnto Lambeth where the foresaid Thomas the Archbishop with his doctors and Lawyers were gathered together in the Archbishops Court. In which conuention also the Duke of Buckingham was present accōpanyed with the Bishop of Rochester and of Lyncolne What were the opiniōs and articles agaynst him obiected after in his reuocatiou shall be specified In his answering for himselfe in such a company of the Popes frendes albeit he coulde not preuayle notwithstanding he stoutly defending himselfe declared many thinges worthye great commendation of learning if learning agaynste power coulde haue preuayled But they on the contrary part with all labor and trauel extended themselues either to reduce him or els to cōfound him As here lacked no blustring wordes of terrour and threatning so also many fayre flattering wordes and gentle persuasions were admixt with al. Briefely to make a short narration of a long and busy trauers here was no stone lefte vnturned no wayes vnprooued eyther by fayre meanes to entreat him or by terrible manasses to terrifye his mind till at the length he being vanquished and ouercome by the bishops began to faynt and gaue ouer Wherupon by by a recantation was put vnto him by the Byshops which he should declare before the people The copy of which his recantation here foloweth ¶ The forme and maner of the retractation of Reynold Pecocke IN the name of God Amen Before you the most reuered Father in Christ and Lorde the Lorde Thomas by the grace of God Archbishop of Canterbury priuate of England and Legate of the Apostolicke sea I Reynolde Pecock vnworthy Bishop of Chichester do purely willyngly simply and absolutely cōfesse and acknowledge that I in times past that is to say by the space of these 20. yeares last past and more haue otherwise conceiued holdē taught and written as touching the Sacramentes and the Articles of the fayth then the holy Church of Rome and vniuersall Church and also that I haue made written published and set forth many diuers pernitious doctrines bookes workes writings heresyes contrary and agaynst the true Catholicke and Apostolicke fayth contayning in them errours cōtrary to the Catholicke fayth especially these errours and heresies here vnder written 1. First of all that we are not bounde by the necessitye of fayth to beleue that our Lord Iesus Christ after his death descended into hell 2. Item that it is not necessarye to saluation to beleeue in the holy Catholicke Church 3. Item that it is not necessary to saluation to beleue the communion of Sayntes 4. Item that it is not necessary to saluation to affirme the body materially in the Sacrament 5. Item that the vniuersall Churche may erre in matters which perteyne vnto fayth 6. Item that it is not necessary vnto saluation to beleue that that which euery generall Councell doth vniuersally ordeine approue or determine should necessaryly for the helpe of our fayth and the saluation of soules be approued and holden of all faythfull Christians Wherfore I Reynold Pecocke wretched sinner which haue long walked in darckenesse and now by the merciful disposition and ordinaunce of God am reduced brought agayne vnto the light and way of truth and restored vnto the vnity of our holy mother the Church renoūce and forsake all errors and heresyes aforesayd Notwithstanding godly reader it is not to be beleued that Pecocke did so geue ouer these opinions howsoeuer the wordes of the recantation pretend For it is a pollicy play of the bishops that when they do subdue or ouercome any mā they cary him whither they list as it were a yoūg Stere by the nose and frame out his words for him before hand as it were for a Parate what he should speake vnto the people not according to his owne will but after theyr lust and fantasy Neither is it to be doubted but that thys Bishop repented him afterward of his recantation which may easely be iudged hereby because he was committed agayn into prison deteined captiue where as it is vncertaine whether he was oppressed with priuy and secret tyranny and there obteined the crown of Martyrdom or no. The Dictionary of Thomas Gascoigne I haue not in my handes present But if credite be to be geuen to such as haue to vs alledged the booke this we may finde in the 8. Century of Iohn Bale chapter 19. that the sayd Thomas Gascoigne in his third part of his sayd dictionary writing of Reinold Pecocke maketh declaration of his articles cōteining in them matter of sore heresy First saith he Reynold Pecock at Paules crosse preached openly that the office of a Christen Prelate chiefly aboue all other things is to preach the word of God That mans reason is not to be preferred before the Scriptures of the old and new Testament That the vse of Sacraments as they be now handled is worse then the vse of the lawe of nature That Byshops which buy theyr admissions of the Bishop of Rome do sinne That no man is bound to beleue and obey the determination of the Churche of Rome Also that the riches of Bishops by inheritage are the goods of the poore Item that the Apostles themselues personally were not the makers of the Creed that in the same Creede once was not the Article he went downe to hell Item that of the foure senses of the Scripture none is to be taken but the very first and proper sense Also that he gaue litle estimation in some poyntes to the authority of the olde Doctors Item that he condemned the wilfull begging of the Friers as a thing idle and needles This out of Thomas Gascoigne Leland also adding this moreouer sayth that he not contented to folow the Catholicke sentence of the Churche in interpreting of the Scripture did not thinke soundly as he iudged it of the holy Eucharist At length for these and suche other Articles the sayde Reynold Pecocke was condemned for an hereticke by the Archbishops and Bishops of Rosse Lyncolne and Winchester with other diuines moe Wherupon he being driuē to his recantation was notwithstanding deteyned still in prison Where some say that he was priuily made away by death Halle addeth that some say his opinions to bee that spirituall persons by Gods lawe ought to haue no temporall possessions Other write that he sayde that personall tithes were not due by Gods lawe But whatsoeuer the cause was he was caused at Paules Crosse to abiure and all his bookes brent and he himselfe kepte in his owne house during his naturall life I maruell that Polydore of this extremity of
of Bishops or after a tyrannical maner doth subdue and bring vnder his fellowes vnto the necessitie of his obedience c. By these woordes of Cyprian and Augustine it is manifest that in their tyme was no supremacie or vniuersall title among Bishops receiued nor that any greater respect was had to the bishop of Rome as Pius the 2. saith Epist. 301. before the Councell of Nice And after in that Councell the said Bishop of Rome had no further authoritie to him limited then only ouer his prouince and places suburbane bordering about the Citie of Rome Against whose primacie diuers cities also did resist long after that as the Church of Rauenna Mediolanensis and Aquilegiensis Also the Greeke Churches long resisted the same so did the churches of Asia Rutenicae Moscouiticae Valachicae and other moe But to returne againe to Gregory who confirming the sentence of Pelagius his predecessour aboue mentioned had no small conflicts about this title matter both with the Patriarche and with the Emperour of Constantinople as witnesseth Antonius other c. The historie is thus After that Iohn beyng made of a Monke Patriarche of Constantinople by his flatterie hypocrisie had obtained of Mauritius the Emperor to be extolled aboue other Bishops with the name of vniuersall Patriarche and that he would write to Gregorie bishop then of Rome for his consent concerning the same Gregory abiding still in his constancie did set himselfe stoutly against that Antichristian title and would geue no place At the same tyme the Lombards had inuaded the countrey of Italy and the Citie of Rome the Emperor keping then at Constantinople and setting in Italy an ouersear called Exarchus to rule in Rauenna Gregory perceiuing the Emperour Mauritius to bee displeased with him about the matter afore touched writeth to Constantina the Empresse arguing and declaring in his letters that presumption and pride of him to bee vniuersall Patriarch was both against the rule of the gospel and decrees of the Canons namely the vj. Canon of Nicene Councell and the noueltie of that newfound title to declare nothing els but that the tyme of Antichrist was neere Upon this Mauritius the Emperor taking displeasure with him calleth home his souldiors againe from Italy and inciteth the Lombardes against the Romaines who with their king Agilulphus therupoÌ„ contrary to their league made before set vpon the citie of Rome and besieged it a whole yeare togither Gregory yet notwithstaÌ„ding still remaining in his former constancie After these afflictions thus ouerpast Eulogius Patriarch of Alexandria writeth to the said Gregory in his letters naming him vniuersall Pope vnto whom Gregory refusing the same answereth againe as followeth The letter of Gregorie to the Patriarch of Alexandria BEhold in the Preface of your Epistle directed to me ye haue vsed a worde of a proud name calling me vniuersall Pope which I pray your holinesse you will cease hereafter to doe for that is derogated from you whatsoeuer is attributed to an other more then right and reason requireth As for me I seeke not mine aduauncement in wordes but in maners neither doe I account that any honour wherein the honour of my brethren I see to bee hindred For my honour I take to be the honour of the vniuersall Church my honour is the whole and perfect vigour of my brethren Then am I honoured when to no man is denied the due honour which to him belongeth For if your holinesse call me vniuersall Pope in so doing you denie your selfe to be that which ye affirme me to be vniuersal But that God forbid let these words therefore go which do nothing but puffe vp vanitie and wound charitie c. It were too long here to inferre all such letters and Epistles of his concerning this matter written to the Emperour Mauritius and Constantina the Empresse but that shal more largely appeare hereafter Christ willing in the body of the history when we come to the yeare and time of Gregory which was well nie about vj. hundred yere after Christ. In the meane season this is sufficieÌ„t to declare how the church of Rome with the fourme and maner of their title of vniuersall supremacie now vsed maintained hath vtterly swerued from the auncient steps of the primitiue church of Rome Now let vs see what the aduersarie side hath to obiect againe for the title of their vniuersalitie or rather singularitie And first here commeth in a blind cauillacion of a certaine Sophister who glosing vpon the wordes of Pelagius aboue recited laboureth to colour the playne text with a subtile meaning as though the sense of the Canon were this not to deny there the state of supremacie Sed negari ibi aliquem posse esse vniuersalem Episcopum sub eo sensu duntaxat quòd esset cuiusque Ecclesiae proprius rector ita quòd nullus alius esset Episcopus c. That is but to denie there that any may be vniuersall bishop after this sense and meaning only so that he should be the proper Pastor of euery Church alone and that there should be no other bishop beside him self c. Thus goeth this Sophister about to dash out this text but he cannot so discharge the matter For neither did Iohn the Patriarch then seeke any such thing to be bishop and proper Pastor of euery church alone nor if he had the Councell of Chalcedon and the Emperor Iustinian would neuer haue agreed therunto Neither is it true that this Gloser denieth Pelagius here to forbid the primacie or supremacie of that Patriarch which in deed is the onely intent of Pelagius in that Canon witnessing as well other Historiographers as namely Anton. tit 12. cap. 3. par 13. also the glose ordinary vpon the same Canon c. Out of the same fountaine springeth the like or very same reason of late renued by a certaine new start English Clarke in these our dayes who aunswering to the places of Gregory touching the said matter laboureth to auoide the cleare authoritie of him by a like blind cauillation saying that Iohn bishop of Constantinople by this title of vniuersall bishop vnderstood himselfe onely to be a bishop and none els And that Gregory in resisting him had none other meaning but the same And to prooue this to be the very meaning of Gregory he reciteth the wordes of Gregory written to the said Iohn Archbishop of Constantinople as followeth Qui enim indignum te esse fatebaris vt Episcopus dici debuisses ad hoc quandoque perductus os vt despectis fratribus Episcopus appetas solus vocari That is to say For thou Iohn bishop of Constantinople which sometime didst graunt thy selfe vnworthy the name of a bishop art now come to this that thou doest seeke to be called a bishop alone c. UpoÌ„ this word Episcopê° solus this gloser would grouÌ„d a surmise that Gregory did find fault with the Archbishop not for any primacie which he
singular Apostles For he that said to Peter Feede my sheepe said also to all and singular his Apostles Go into all the world preach c. Math. vlt. Moreouer for as much as this man collecteth out of Chrysostome that the whole world was committed to Peter how shall we then ioyne this meaning of Chrysostome with S. Paule which sayth that the Gospel was committed to Peter euer the circumcision as was Paule ouer the vncircumcision And here an answer to this doughtie argument both to the forme to the matter thereof albeit concerning the matter here lacketh much to be said more of Peters successours in the text of Chrysostome By the which successours is not ment the bishop of Rome onely as the Papists would beare vs in hand but all such true and faithfull Pastors whom the Lordes calling sendeth and setteth ouer his flocke where so euer or whatsoeuer they be For as Peter beareth a representation of the church by the testimonie of August in Ioan. tract 124. Praefat. in Psal. 108. so the successours of Peter be all faithfull Pastors and ouerseers of Christes Church to whom Christ our Lord hath committed the charge of his flocke Wherefore they are not a little deceiued which looking vpō the rocke onely of the person and not the rock of confession contrary to the rule of Hilarie De trinit lib. 6. doe tie the Apostleship or rocke of Peter to one onely Bishop and the succession of Peter to one onely sea of Rome where as this being a spiritual office and not carnall hath no such carnall race or discent after any worldly or locall vnderstanding but hath a more mysticall meaning after a spirituall sense of succession such as Hierome speaketh of epist. ad Euagrium Omnes inquit Apostolorum successores sunt c. That is All saith he speaking of Bishops be successours of the Apostles c. Of like force and fashion and out of the same figure the same Author patcheth moreouer another argument proouing that the Bishop of Rome was tituled the head of Christes church in the primitiue time of the old aunciters before the age of Gregory His argument procedeth thus in the third figure S. Peter was called by the auncient fathers head of Christes church S. Peter was bishop of Rome Ergo the bishop of Rome was called head of the Church in the old auncient tyme. This argument expositorie beyng clouted vp in the third figure and concluding singularly hath rather a shew of an argumēt then maketh any necessarie conclusiō standing vpon no moode in the said figure if the Author thereof were put to his triall Albeit to leaue the forme and to come to the matter of the argument First how wel he wil dispatch himselfe of the Maior prooue vs that S. Peter although he were at Rome and taught at Rome and suffred at Rome yet that he was bishop and proper Ordinarie of that citie and speciall sea of Rome As touching the allegation of Abdias Orosius Ado Tertullian Cyprian Hierome Optatius and Augustine brought forth for his most aduantage to prooue his Maior thus I answer cōcerning Orosius Tertullian Cyprian Hierome and Augustine that where they speake of S. Peters chaire or planting the faith at Rome straightway this man argueth there upon that Peter was Bishop of Rome But that doth not clarkely follow For the office of the Apostles was to plant the faith in all places and in euery regiō yet were they not bishops in euery region And as for the chaire as it is no difference essentiall that maketh a bishop for so much as a Doctour may haue a chaire and yet be no bishop so cannot he conclude by the chaire of Peter that S. Peter was Bishop of Rome For all this proueth no farther but that Peter was at Rome and there taught the fayth of Christ as Paul did also and peraduenture in a chayre likewise yet we say not that Paule was therefore Bishop of Rome But that he was there as an Apostle of Christ whether he taught there standing on his feete or sittyng in a chayre In the Scripture commonly the Chaire signifieth doctrine or iudgement as sitting also declareth such as teach or iudge whether they sit in the chaire of Moyses or in the chaire of pestilence Planting likewise is a worde Apostolicall and signifieth not onely the office of a Bishop Wherefore it is no good consequent he sate he taught he planted at Rome his chaire and seate was at Rome Ergo he was Bishop of Rome And thus much touchyng Orosius Tertullian Cyprian Augustine As for Abdias Ado Optatus and such other although we should haue much wrong offered and neuer should make an ende if we should be prest with the authoritie of euery one that could or did mooue pen in all the whole first age of the church to be our iudges in euery ecclesiasticall matter and much more wrong should haue if the authors either corrupted or countersaited should be layd vnto vs speaking not in the same sense or in the same tongue or in the same time wherin they wrote yet to helpe and to faine the authorities of these authors so much as we may I answer to their allegations with this distinction of a bishop which is to be taken either generally or specially After the first a bishop is he to whom so euer the publike cure and charge of soules is committed without any limitation of place And so the name of Bishop is concident with the office of Apostle or any publique Pastour Doctour or Curator of the vniuersall flocke of Christ. And thus may Paule Peter or any other of the Apostles be called Bishops So also is Christ himselfe by expresse worde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishop and Pastor 1. Peter 2. And thus may Peter wel be named a bishop of these foresaid authors after this maner of taking But this publike and generall charge vniuersally ouer the whole without limitation ceased after Christ and the Apostles For then were bishops by places and prouinces appointed to haue speciall ouersight of some perticular flock or prouince and so to be resident and attendant onely vpon the same The other diuersitie of this name bishop is to be taken after a more speciall sort which is when any person orderly called is assigned namely specially to some one certain place citie or prouince wherunto he is only bound to employ his office charge and no where els according to the old Canons of the Apostles and of the Councell of Nice And this Bishop differing from the other is called Episcopus intitulatus hauing his name of his citie or Dioces And thus we deny that Peter the Apostle was euer Bishop elected installed or intituled to the Citie of Rome neyther doth Optatus Abdias Ado or Hierome affirme the same And if Ado say that Peter was bishop of Rome 25. yeares vntill the last
yeare of Nero that is easilie refuted both by the Scriptures and Histories for so we vnderstand by the declaration of Saint Paule Gal. 1.2 that 14. yeares after his conuersion Saint Paule had Peter by the hand at Hierusalem Moreouer the said Paule in the foresaid Epistle witnesseth that the charge Apostolical was coÌ„mitted vnto Peter ouer the Circumcised and so was he intituled Also S. Paule writing to the Romains in his manifold salutations to them in Rome maketh no mentioÌ„ there of S. Peter which doubtles should not haue bene vnremembred if he had bene then in Rome Againe S. Peter dating his Epistle from Babilon was not then belike at Rome Furthermore histories doe record that Peter was at Pontus v. yeares and at Antioch 7. yeares How could he then be 25. yeares at Rome Finally where our aduersary alleaging out of Ado saith that S. Peter was there 25 yeres vntil the last yere of Nero how can that stand when S. Paule suffering vnder Nero was put to death the same day tweluemonth that is a whole yeare after Peter c. But especially how agreeth this with Scripture that Christ should make Peter an Apostle vniuersall to walke in all the world Item per vniuersum orbem Item Etitis mihi testes vsque ad fines terrae c. And our Papists would needs make him a sitting Byshop and intitle him to Rome How accorde these Apostolus and Episcopus ire and sedere Omnes gentes and Roma togither And thus haue I resolued the first vntrueth of that Popish demonstration aboue rehearsed Pag. 14. wherein they thinke to proue that as Peter although hee was not called vniuersall Apostle yet was the head of the whole Churche so the Pope might and hath had after him the charge of the whole Church although he was not called vniuersall Bishop in the olde tyme. c. Now followeth the second vntrueth to be touched in the same argument which is that because Peter was the head of the church so therfore the Pope must also be the head of the church and was albeit he was not called vniuersal bishop a long time But this we do deny yea the matter denieth it selfe by their owne position for being graunted by them that the title of vniuersall bishop was not receiued at Rome but refused to the time of Gregory then mâ—st it necessarily be graunted that the Bishops of Rome before S Gregory had not the charge of the whole church neither could be admitted by that reason to be heads of the church For so much as there can be no head but which is vniuersall to the whole body neither can any haue charge of the whole but he must needes be vniuersal to all and singuler partes of that whereof he hath the charge As in sciences whosoeuer hath knowledge cunning in all the seuen liberal sciences all the partes therof pertaining to liberall knowledge is said to be an vniuersall learned man so in office to whomsoeuer the publike charge of all Churches doth appertaine how is he not to be called bishop vniuersal Now if before S. Gregories time the name of vniuersall bishop was repealed in Rome how then can the name be refused the definition of the name be admitted Or els let our aduersaries tell vs how they define an vniuersall Bishop seing this word bishop is properly the name of office whereto is annexed charge Wherefore if a Bishop be he which hath the charge of all soules in his Dioces coÌ„mitted to him must render account for theÌ„ al then whose charge extendeth to all singuler churches must render account for euery christian soule within the whole world to him caÌ„ not be denied the name of an vniuersal bishop hauing the office of an vniuersall bishop Or if he be not an vniuersall bishop he cannot then haue the charge of the whole that is of all and singular churches of Christ. For such is the rule of true definition Cui coÌ„uenit definitio conuenit definitum contra Cui adimitur definitio eidem definitum adimitur Although this word vniuersall in the Greeke writers signifieth that which we in our vulgar English tongue call catholike yet I suppose our aduersaries here wil not take vniuersall in that sense For after that meaning as we doe not deny that the bishops of Rome may be vniuersall Bishops so neither can they deny but other bishops also may be as vniuersall that is as catholike as they But such as more distinctly schoolelike discusse this matter define vniuersall or catholike by three things to witte by tyme place and person So that whatsoeuer extendeth it selfe to times all places to all persons that is properly vniuersal or catholike And contrarywise what thing is to be called vniuersal or catholike reacheth to all those three aforesaid coÌ„prehending al places times persons extendeth it selfe of his owne nature to the same or els it is not to be called properly vniuersal or catholike And thus iij. things there be which most commoÌ„ly we cal catholike or vniuersal that is the church which is called the catholike church Faith which is called the catholike faith A man whome also we call a man catholike because these iij. of their owne nature disposition no contrary obstacle letting extend themselues so to all that no time place nor persoÌ„ is excluded Which iij. conditions if they altogither coÌ„curre in the charge of the bishop of Rome then is it an vniuersal charge and he an vniuersal bishop if not then is his charge neither vniuersall nor he the head of the Church nor yet vniuersall bishop For how these three can be separated I can not see except the aduersary part do proue it more euidently then yet they haue done And thus much to the obiection of our aduersaries arguing thus that as S. Peter being not called vniuersall Apostle yet was the head of the vniuersal church So the Pope although he was not first called vniuersall Bishop had and might haue the charge of the whole Church and was the vniuersall head of the same The which obiection conteining as is said a double vntruth our aduersaries yet notwithstanding do busie themselues greatly to fortify by sunory testimonies and allegations patched out of old and auncient Doctours but specially out of Theodoritus Irenaeus Ambrose Augustine proouing by them that the sea of Rome hauing the preeminence and principallitie hath bene honoured aboue all other churches Whereupon the said aduersarie before minded groundeth this consequent Irenaeus Ambrose Augustine and Theodoritus affirme that the church of Rome is the chiefe of all other churches Ergo the Bishop and head of that church is chiefe and head ouer all other bishops head of all other churches But this consequent is to be denied for that the excellencie of the church or place doth not always argue the excellencie of the minister or bishop nor yet necessarilie doth cause
and aboue whereas the mere reuenues of the crowne came not to 30000. Of this Robert Grosted wryteth Cestrensis in his 7. booke of his historie that partly for that it greeued hym to see the intollerable exactions of the Pope in this realme and partly because he refused to admitte a certaine younge nephew of the Pope to be canon of his Church as hath bene before recited He therefore wryting to the Pope and signifying that he could not admit any such persons into hys Church which neither knewe themselues nor the tounge of the people nor the charges committed vnto them was called vp to Rome and there excommunicated who then appealing from the Pope shortly after departed which was An. 1253. It chanced within 2. yeares after his decease the sayde Pope Innocent being a slepe a certaine Bishop apparelled bishop like appeared vnto him and striking him with his staffe on his left side sayde Surge miser veni in iudicium That is Rise wretch and come to thy iudgement The next day after the Pope was found amased as a man stroken on the side with the stroke of a staffe This Robert though he was greatly commended for his sanctimony as Cestrensis sayeth for his myracles yet was he not permitted in the court of Rome to be ascribed in the Cataloge of Saintes And thus much out of Cestrensis concernyng thys matter But Math. Paris and the author of Flores historiarum prosecuting thys storie more at large addeth thys more vnto it sayth That Pope Innocent the next yeare folowing which was An. 1254. being passing angry contrary to the minde of his brethren the Cardinals woulde haue the bones of the foresayd byshop of Lincolne cast out of the Church and purposed to bring him into suche spite and hatred of the people that he shuld be counted an Ethnicke a rebell and disobedient person through the whole worlde And thereuppon caused his letters to be wrytten and sent downe to the king of England knowing that the king would gladly serue him therein to haue the spoyle of the bishop and of his church But the night following the said B. of Linc. appeared vnto him as coÌ„ming in his pontificalibus and with a seuere couÌ„tenance and sterne loke and terrible voyce speaketh vnto him being in his rest smiting him on the side with a vehement stroke with the ende of his crossestaffe thus said O thou scourfie lazie old bald lousie wretched doting Pope Hast thou purposed to cast out my bones out of the Church to the shame and slaunder of me Now commeth this rash wilfulnesse in thy head It were more meete for thee being this aduaunced by God honoured to make much of the zelous seruaunts of God although departed The lord wil not suffer thee heÌ„ceforth to haue any more power ouer me I haue writteÌ„ vnto thee in the spirit of humilitie and loue that thou shouldest correct thy manifolde errors But thou wyth a proud eye and disdainful hart hast despised my wholesome admonitions Woe to thee that despisest shalt not thou also be despised And so the Bishop departing from the Pope stroken as is said on the side leâ—t him for half dead and so lying in sorow lamentation Wherupon his chamberlains being amased hearing these things came ruÌ„ning to the pope to know what him ailed To whome the Pope much troubled and bexed in his spirit sayd that great terrors in his slepe vehemently disturbed and molested him in such sorte that he thought he should neuer recouer it nor be restored to himselfe againe Oh sayeth he howe sore is my side and howe egerly it vexeth me as being runne through with a speare Neither did the Pope eate or drinke all that day but faining himself to be sicke of a burning ague kept in And yet the indignation of the irefull hand of God sayth the story so left him not For after these wholesome admonitions geuen to hym by the seruaunt of God the Pope not regarding them but all set vpon warre suppression of his enemies and secular affaires gaue his minde wholy vnto them And yet all his labors counsailes expences bestowed vpon them could neuer prosper after that day in that he weÌ„t about For the Pope the same time hauing warre with the Apulians all his army fighting vnder the Popes nephew their captaine were slaine confounded the number of many thousands whose lamentable slaughter al the countrey of the Romains did much bewaile The Pope not yet quiet in his minde directeth his iorney towarde Naples although sore vexed in his side like a man sicke of a plurisie or sâ—itten rather with a speare Neither could any phisicke of his Cardinals help him For Robert of Lincolne sayth the story did not spare him And hee that woulde not heare him gently correcting him being aliue his stripes did he feele wheÌ„ he was dead So that hee neuer after that enioyed any luckie or prosperous day till time of his death nor yet any prosperous or quiet night vntill the morning And so continued he vnto his death which shortly after ensued he being at Naples An. 1255. or as N. Triuet recordeth An. 1254. And thus haue ye the whole discourse betweene Robert Grosted Pope Innocent ¶ In the which story is to be noted gentle reader that although in the storie of Cestrensis of Mathewe Paris and of Flor. hist. it is expresly testified and reported that the Pope was smitten with the staffe of Robert the foresaid Byshop of Lincolne yet thou must wisely vnderstand that how so euer Gods hand dealeth heere in this world in punishing his enemies or how so euer the Image of things not sene but phantasied offer themselues to the secrete cogitation of man his senses being a slepe by the operation or permission of God woorking after some spirituall influence in our imaginations certaine it is that no dead man materially can euer rise againe or appeare before the iudgement day to any man with his staffe or without his staffe to woorke any feate after he haue once departed this life After the death of this Robert Grosted bishop of Lincolne great dissention fel betwene the Archb. of Cant. Boniface and the canons of the said church of Lincolne about the right of geuing prebendships and about the reuenues of the said church in time of the bishops see being now vacant Which right power the Archbishop claimed to him selfe but the canons of that Church maintaining the contrary side stood against him and for the same were excommunicated of the Archbishop AmoÌ„g whom one M. Wolf resisting the Archb. to the face in the name of all the other canons made vp his appeale to Rome where much money on both sides was spent At length after this Grosted was elected Henry Lexinton in the see of Lincolne About which time the wicked Iewes at Lincolne had cruelly crucified whipped tormented a certaine child named Hugo of 9. yeres of age An.
make the Pope subiect vnto the Church for it is conuenient that the lesse perfect be subiect vnto the more perfect There be also many other testimonies reasons wherof we will now somewhat more entreate If authoritie be sought for sayth S. Hierome for I willingly occupie my selfe in his senteÌ„ces as in a most fertile field the world is greater then a Citie What then I pray you Hierome Is the Pope mighty because he is head of the Church of Rome His authoritie is great notwithstanding the vniuersall Church is greater which doth not onely coÌ„preheÌ„d one Citie but also the whole world Hereupon it followeth that if the Churche be the mother of all faithfull then she hath the Bishop of Rome for her sonne Otherwise as S. Augustine saith he can neuer haue God for his father which will not acknowledge the Church for his mother The which thing Anacletus vnderstandyng called the vniuersal Church his mother as the writers of the Canons do know And Calixtus sayth as a sonne he came to doe the will of his father so we do the will of our mother which is the Church Whereby it appeareth that how much the sonne is inferiour to the mother so much the Church is superiour or aboue the Bishop of Rome Also we haue sayd before that the Churche was the spouse of Christ the Pope we know to be a Vicare but no maÌ„ doth so ordaine a Vicar that he maketh his spouse subiect vnto him but that the spouse is alwayes thought to be of more authoritie then the Vicar for somuch as she is one body with her husbaÌ„d but the Vicar is not so Neither will I here passe ouer the wordes of S. Paule vnto the Romaines Let euery soule sayth he be subiect vnto the higher powers Neither doth he herein except the pope For albeit that he be aboue all other meÌ„ yet it seemeth necessary the he should be subiect to the Church Neither let him thinke himselfe hereby exeÌ„pt because it was said vnto Peter by Christ whatsoeuer thou bindest c. In this place as we wil hereafter declare he represeÌ„ted the person of the Church for we finde it spoken afterward vnto theÌ„ Quaecunque ligaueritis super terraÌ„ ligata eruÌ„t in coelis i. Whatsoeuer ye shal binde vpoÌ„ earth shall be also bounde in heaueÌ„ And furthermore if all power be geueÌ„ of Christ as the Apostle writeth vnto the CorinthiaÌ„s it is geuen for the edifiyng of the Church not for the destruction therof why then may not the Church correct the Pope if he abuse the keyes and bring all thinges vnto ruine Adde hereunto also an other argument A man in this life is lesser then the aungels for we read in Mathew of Iohn Baptist that he whiche is least in the kingdome of heauen is greater then he Notwithstanding Christ sayth in an other place that amongest the children of women there was not a greater then Iohn Baptist. But to proceede meÌ„ are forced by the exaÌ„pâ—e of Zacharias to geue credite vnto auÌ„gels least through their misbelief they be striken blind as he was What more The Bishop of Rome is a maÌ„ Ergo he is lesse then the aungels and is bound to geue credite to the aungels But the aungels learne of the Church and do reuereÌ„tly accorde vnto her doctrine as the Apostle writeth vnto the EphesiaÌ„s Ergo the pope is bouÌ„d to do the same who is lesse then the aungels and lesse then the Churche whose authoritye is suche that worthely it is compared by S. Augustine vnto the Sunne that lyke as the Sunne by his light doth surmount all other lightes so the church is aboue all other authority and power Wherupon S. Augustine writeth thus I would not beleue the Gospel saith he if the authority of the church did not more me thereunto the which is not in any place souÌ„d to be spoken of the bishop of Rome who representing the Church and being minister thereof is not to be thought greater or equall to hys Lorde and maister Notwythstanding the wordes of our Sauiour Christ do specially proue the Byshop of Rome to be subiect to the church as we will hereafter declare For he sending Peter to preach vnto the church sayd go and say vnto the Church To the confirmation of whole authoritye these wordes do also pertaine hee that heareth you heareth me The which wordes are not onely spoken vnto the Apostles but also vnto their succesaurs and vnto the whole Church Wherupon it foloweth that if the Pope do not harken geue eare vnto the Church he doeth not geue eare vnto Christ consequently he is to be counted as an Ethnicke Publicane For as S. Augustine affirmeth when as the Church doth excommunicate he which is so excommunicate is bounde in heauen and when the Church looseth he is loosed Likewise if he be an heretike which taketh away the supremacie of the Churche of Rome as the Decrees of the councel of Coustance doth determine how much more is he to be counted an hereticke which taketh away the authoritye from the uniuersall Church wherein the Church of Rome and all other are conteined Wherefore it is now euident that it is the opinion of al men before our daies if it may be called an opinion which is confirmed by graue authors the the Pope is subiecte vnto the vniuersall church But this is called into question whether he ought also to be iudged of the general Councel For there are some which whether it be for desire of vaine glory or that thorough their flattery they looke for some great reward haue begon to teach new and strange doctrines and to exempt the byshop of Rome from the iurisdiction of the generall Councel AmbitioÌ„ hath blinded them wherof not only this present Schisme but also all other Schismes euen vnto thys day haue had their originall For as in times past the gredy desire ambition of the papacy brought in that pesriferous beast which through Arrius then first crept into the church euen so they do specially norish and mainteine this present heresie whych are not ashamed to begge Of the which number some cry out say the workes of the subiects ought to be iudged by the Pope but the Pope to be reserued only vnto the iudgemeÌ„t of God Others said that no man ought to iudge the high and principall Seate and that it can not be iudged either by the Emperour either by the Clergy either by any king or people Other affirme that the Lord hath reserued vnto himselfe the depositions of the chiefe Bishop Others are not ashamed to affirme that the Byshop of Rome although hee cary soules in neuer so great number vnto hell yet hee is not subiect vnto any correction or rebuke And because these their words are easily resolued they runne straight waies vnto the Gospell and interprete the wordes of Christ not according to the sense and meaning of the holy Ghost
but according to their owne wil and disposition They doe greatly esteeme and regard this which was spoken vnto Peter Tu vocaberis Cephas i. Thou shalt be called Cephas by the which worde they make hym the head of the Church Also I will geue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth c. I haue prayed for thee Peter that thy Faith would not faile And againe feede my sheepe Last thy net into the depe Be not afrayd for from theÌ„ceforth thou shalt be a fisher of men Also that Christ commaunded Peter as the Prince of the Apostles to pay tolle for them bothe and that Peter drew the net vnto the land full of great fishes that onely Peter drew his sword for the defence of Christ. Al which places these meÌ„ do greatly extol altogether neglecting the expositions of the fathers the which if as reason were they would consider they shuld manifestly perceine by the authorities aforesayde that the Pope is not aboue them when they are gathered together in Councell but when they are separate and deuided But these things being passed ouer for somuch as answere shall appeare by that which heereafter shall followe we will now declare what was reasoned of by the learned men vppon thys question But first wee woulde haue it known the all men which are of any name or estimation do agree that the Pope is subiect to the Councell and for the proofe therof they repeat in a maner al those things which were before spoken of the church for they suppose all that which is spoken of the Churche to serue for the generall Councell And first of all they alledge this saying of the Gospel Dic Ecclesiae tell it vnto the Church In the whych place it is conuenient to vnderstand that Christ spake vnto Peter instructing him what he should doe as touching the correction of his brother He saith if thy brother offend or sinne against thee rebuke him betwene thee and him alone If hee geue care vnto thee thou hast wonne thy brother but if he doe not geue eare vnto thee take in thee one or two that in the mouth of two or thee witnesses all truth may stand if theÌ„ he wil not geue eare vnto thee Dic Ecclesiae tell it vnto the Church What shal we vnderstand by the church in that place shall we say that it is the multitude of the faithfull dispersed throughout the whole worlde My yoke is pleasaunt sayth the Lord my burden is light But howe is it light if Christ commaunde vs to doe that which is impossible to be done For howe coulde Peter speake vnto the Churche which was dispersed or to seeke out euery Christian scattered in euery Towne or Citie But the meaning of these words is farre otherwise and they must be otherwise interpreted for which cause it is necessary that we remember the double person which Peter represented as the person of the high byshop and a priuate man The sense and meaning of his words are euident and plaine inough of themselues that they neede no supplement or alteration We must first marke and see what thys worde Ecclesia signifieth the which we do find but only to be twise spoken of by Christ once in this place and againe when as he said vnto Peter Tu es Petrus super hanc Petram edificabo Ecclesiam meam That is Thou art Peter and vpon this rock wil I build my Church Wherfore the Church signifieth the connocation or congregation of the multitude Dic Ecclesiae tell it vnto the church That is to say tel it vnto the Congregation of the faithful the which forsomuch as they are not accustomed to come together but in a generall Councel this interpretation shall seeme very good Dic Ecclesiae tel it vnto the Church that is to say Dic generali Concilio tel it vnto the generall Councell In this case I would gladly heare if there be any man which doth thinke thâ—se words to be more properly expressed in any Prelate then in the councell when as they must put one man for the multitude whych if it be admitted in the scriptures we shall from hencefoorth finde no firme or stable thing therein But if any man doe maruaile at thys interpretation let him search the old wryters and he shall finde that thys is no newe or straunge interpretation but the interpretation of the holy fathers and olde Doctours whyche haue first geuen lyght vnto the Churche as Pope Gregorie witnesseth a man worthy of remembrance both for the holines of his life and his singular learning whose wordes are these wrytten in his Register vnto the bishop of Constantinople And wee sayde hee against whome so great an offence is committed through temeratious boldnesse do obserue and keepe that which the truth doth commaunde vs saying Si peccauerit in te frater that is If thy brother do offend against thee c. And afterward he addeth more if my rebukes and corrections be despysed it remaineth that I do seeke helpe of the church The which words doe manifestly declare the Church heere to be taken for the generall Councell Neither did Gregory say that he wold seeke helpe of the Church that is dispearsed abroad in euery place but of that which is gathered together that is to say the generall Councell for that whych is dispearsed abroad cannot be had except it be gathered together Also Pope Nicholas reproouing Lotharius the king for adultery sayd if thou doest not amend the same take heede that we tell it not vnto the holy Church In the which saying Pope Nicholas did not say that he wold go throughout the world to certifie euery one man by man but that hee would call the Church together that is to say the general councell and there would publish and declare the offence of Lotharius the he which had contemned the Popes commaundements shoulde feare the reuerence of the general councell I could recite an infinite nuÌ„ber of witnesses for that purpose the which all tende vnto one ende but this one testimony of the Councell of Constance shall suffice for them all wherein it is sayde that not onely the Pope in the correction of his brother is remitted vnto the Councell when as he can not correct him of hymselfe but also when as any thing is done as touchyng the correction of the Pope himselfe the matter ought to be referred to the councel Wherby it appeareth our interpretation to be most true which doth expound the Church to be in the generall Councell Hereupon the Actes of the Apostles the Congregations whych were then holden were called the Church Also in the councell of Nice and in other Councels wheÌ„ as any man shuld be excommunicated alwayes in a maner thys sentence was adioyned Hunc excommunicat Catholica Apostolica Ecclesia The Catholicke and Apostolicke Church doth excommunicate thys man And heereuppon that title is geuen