bliÌ„dnes that we see it not that dysease is very perylous whiche we fele not vnmiserable is our condicion that wher as god doth seuereli punnisshe vs we enterpretate it as gentle dealiÌ„g with vs and accepte this vngodly Tyrannicall power as a greate benifitte vndoubtedly all powere is of god as the apostle sayth and whosoeuer resisteth the power resistith the ordinaunce of god But it is a verye noysome error to put no dyfference betwixt power geueÌ„ of god and Tyranny permytted of god and that we bering fauour to our owne siÌ„nes wil not acknowlege the very vengeaunce of god Rom xiii The differeÌ„ce of the ecclesiastical regal power muste be sought by scrypture ¶ But at the laste it came to our remembraunce that the sure dissolucion of this ambiguite shulde be requyred sought out of the holy Scripture wherein euer at this day liueth breatheth that confortyng spirite that chryst dyd promyse to sende to his to teche them all veryte for other wyse if we shulde leaue to mennes traditions the matter hath ben diuersly demed ¶ For sondry men haue haue had sondry opinioÌ„s vari opinioÌ„es be potestate pont Roma The opinion of them that iÌ„terpretate scripture synce â—ele of the ecclesiastical power some as it semeth leauing to the syncere sence of scripture after the dyscrypcyon therof measurynge the foundacion of this power do dyffyne and limite the ecclesiasticall power only to be the ministracion of the worde of god and they affyrme the bysshop of Rome with other bisshoppes to be geuen instede of the apostles whiche shulde obserue goddes worde after the lymyttes of his coÌ„maundemente shoulde teach preach that that is taught in the scripture adding nothing thervnto ne takiÌ„g any thyng therof away as though the deuyne prouidence neded anye helpe of mannes industry wherbe he myght the better prouyde for the helth of man other so inlarge The opinioÌ„s of the papists concernyng the power of the byshop of rome and extende the lymyttes of the Ecclesiasticall power that the appointe the endes therof hyme and his submyttyng to that power al holy prophane thynges heaueÌ„ly and wordly as for the bysshope of rome thei make him not aministre of the worde and a seruaunte but the vicare of god They geue vnto hym autorite of Dominyon that he may do all thyng saufe that is not his pleasure to do that he may Iudge al men that none ought to Iudge hym that he hath domynioÌ„ ouer Emperoures and kings and infewe wordes that he hath pÌ„emynence ouer all men is more ouer aboue a general counsel som other make al christen men equal and that was spoken vnto the apostles with small dyscresion The opinioÌ„s of them that make all men equall wyth smalle wysdoÌ„ confyrmyd they applye to all Christen men Confounding al orders of christen people being cleane repugnant vnto the othere sorte and as the other without almeasure dyd attribute to the bysshoppes of Rome al power some graunte power geuen to bysshoppes but by maÌ„nes lawe some coÌ„tende it to be geuen by God so these with no lyke faute seme to take al power awey Therbe some that graunte a power but not with staÌ„dyng they dissente in the cause the origine and where as the bysshop of rome wolde calenge hys premacye by the lawe of god they styfly affirme that it was ordeyned by the lawe of man Bysshopps that wer most vertuous take lest vpon theÌ„ ¶ The romaine bysshopps theyr selfes do not agre amonges them selues amonge whome as euerye on did exselle the other in hollines of lyuyng and religion so he dyd require and take vpon hym that lesse power and some agayn coud not refrayne ther haÌ„des from almost holy thyngs nor forbere the scriptures of god wherof the authorite intendyth to procede apon Whyche altercacion of opynyons and conflicte of sentenses in themselues disagreinge do geue vs iuste and laufull occasion to serche out the origine of this so great so ample so myghty power that we maye clerely se whense it came how it did procede how large it was geuen how it was extendyd by vsurpacion what was graunted by god what was added and adiected bi the wyl pleasure of maÌ„ finaly what bysshops haue taken from pryncys kiÌ„gs what thei haue vsurped to them selues the certaintie of all whiche thynges must be taken out of the holye scrypture whyche ys mooste syncere and incorrupte testymonye and yf the sense of scrypture shall so plainly appere that no man can doubte therof ¶ That it shall not be dysconuenyente to confyrme the same with recyting the dedes and actes of other men wherfore we shall furste of all assaye to serche furth Diuiso operis The deuision of this worke iÌ„to iiii partes pondre howe the ecclesiasticall power as it is vsurped nowe adayes hath not hys authorite by the lawe of god Secundly in what facion thys power is extended by the law of god Thrydly howe moderatly good bysshoppes haue vsed this power fourthly howe far the power nowe called ecclesiasticall partayneth proprely vnto kinges and fo to go in hande with the thyng whyche we dyd propounde in the furst place ye shall furst vnderstande â— i et c translato de coÌ„se what is comprehendyd vndere the ecclesyastycall power and it is vsurpyd now adayes the vnder the appellacion of this ecclesiastical power now a dayes is coÌ„tayned authorite to make lawes statutes which may bind al christeÌ„ men with authorite to compelle al men yea euen kinges and princys so that they shal make theyr answers in al maner causes yf any offence be pretendid the fyrst part Cap nouit de iudice before the bisshop of rome make ther plees in maters of trauerse before hym to depose prynces out of the admynystracyon theyr realmes to absolue subiectes of the othe of theyr obedyence set vppon other whome it shal please hym to excommunicate Cap ad oppostolice de sen reiudi libra vi to enterdicte to caste downe from aliue into hel or other whom it shal please him to sende vp in to heauen de sent ex per tot breffely to conclude to do al thiÌ„gs and more to and they go aboute to confyrme this power bi certen places of holye Scripture whyche textys we wyll examyn syncerly ¶ And in honest sorte and the chef place is math .xvi. The examinacion or the textys of scripture wherbi the papists chaleÌ„ge this power of the fyrste texte math xvi Thou art peter and apon this stone I wyll edifye my churche and the gattes of hell shal not preuayle agaynste it of that whych texte if it were graunted that thys were the intelleccion therof that it shulde sygnify the churche to be buyldid apon peter thaÌ„ shuld folowe as they sey manyfest probacioÌ„ of full powere whyche thynge for al that is not to
be graunted for al thoughe Peter were chyfe hyest of the Apostles and the churche edified vpon hys pryuate person whych were an inconuenyente as we shall herafter shewe yet what soeuer fundacyon the churche of chryste had what soeuer is the foundacion of the church christ must nedes be hyr bed by whose bloud it was redemed and norysshed by fayth in christ it must neuer theles be redemyd by the blode of chryst and grewe vp by fayth in chryst consiste and be ioined to gether by the lawes of chryste of the whych chryst yf the church be the trewe propre spouse she muste haue hym only as her lorde in souerayne lyberte in him as in hir hed she must coÌ„siste in hiÌ„ she dependith by whoÌ„ it is brought to passe that we be no longer vnder the lawe but vnder grace bi his fre gifte so waxiÌ„g bigge that we beynge delyuered loused from the charge of the scole master and inspired with the holy gost thorough his grace we muste be Iustyfyed by â—ayth whyche worketh by charâ—tâ— Of hym we may be iustified by fayth whiche worketh not by coercyon not by imposicion of ponysshementes not by thretenyngs and terioures / but by vnfayned loue ¶ But it semeth not to be proued by that texte that the churche was buylded vpon peter The churche was not buylded vpon the persoÌ„ of peter Onles vnder the name of peter ye vnderstande the vniuersal congregacioÌ„ of faythful and true chrysten people or elles the verye confessyon of peter for what coulde be spoken more than that the gates of hell shulde not prauaile agaynste the church ¶ But if the gates of hell which after the mynde of hierom orygen and ambrose be vyce synne cannot preuayle agaynst the churche no man can sey that this is vnderstand of the bysshop of rome What is vnderstand by the gates of hell whiche is a man and mortal Pro xxiiiâ— sith it is wrytten that seuen times in the day offendyth a iuste man Heb v as saynte paul sayth euery bysshop takeÌ„ froÌ„ amongs meÌ„ is coÌ„pased with iÌ„firmite therfore he is bound to offer for Synnes aswell for hys owne part as for the peoples thus ye muste also considre the of the Bysshops of Rome many haue ben symoniaks Some of the bysshoppes of rome haue beÌ„ symonyakes Some ydolaters some sysmatickes som heretyckes soÌ„e withother vices ¶ Some idolatres other sysmaticks other hereticks othere wrapped in other vices and some almost culpable in all as the Cronicles testifye which contaynyng the actes of the bishops romaine of whom though all or manie did repente of their format leude life at the last and therefore against them bi reasoÌ„ of their faith in christ the true fundatur of the churche helgates sume preualed not in the ende yet the same preuailed against other which died no better then they lyued but heapiÌ„g synne vpon synne had amore onhappye dethe thaÌ„ they had life whose yll ende dothe make vs amanyfesse certificat that peter hys successors in the churche of rome Peter nor his successors were not they agaynst whom the gattes of hell dyd not preuayle but the confession of peter Were not they Agaynste whom the gates of hell shulde not preuayle but the fayth and the confessyon of peter Ambrosius de incar domini sacramento for as saynte Ambrose sayth in hys boke of the mysterye of the incarnacion of our lorde yt is not spoken of the person of Peter The texte of mathew was not spoken of the perâ—on of Peter but of his confessores but of his fayth for the gates of hel shal not preuayle agaynste it and the same ambrose apon the epistle to the Ephesians our lord sayd to peter vpon this stone I wyll buylde my church Ad ephesios capitulo ii that is vpon this confession of the catholyke fayth I constytute faythfull people to lyfte Iesus chryst being the hed corner stone in whom euery buyldynge cowplede to gether groweth vnto an holye temple in our lord in whome ye also are buylde to gether and made an habitacion for god in the spirite Hierom super math xvi This sayth he is the sence wherof our lord spake vpon this stone I wyl buylde my churche / and saynt HieroÌ„ wrytteth the after the symilitude of a stone it is conveniently spoken I wyll buylde my church vpon the whych sentence saynt augustyne confyrmyng sayth Augustinus vpon the wordes diuini sermonis vpon this stone whyche thou hast confessed vpon this stone which thou knowest saing thou arre chryst the soÌ„ne of the lyuynge god I wyll buylde my church that is to say vpon my selfe the sonne of the lyuynge god I wyl buylde my church vpon me I wyl edifye the and not me vpon the Why he was called Peter whyche was named SimoÌ„ before for as he was named Symon before after that as Hyrom Bede do saye for the strengeth of hys fayth and the constance of his confessyon our lord gaue him the name of Peter / so likewise we Hieroni super math cap â—vi Origenes super math homilia i as origeÌ„ saythe yf we by the reuelacion of the father to vs which is in heuen do confesse that Ihesus chryste is the sone of the liuynge god Euery man that coÌ„feseth christ to be the sone of god may be called peter we are callede conuenyently by the name of peter for the stone is euery man that foloweth chryste The stone is chryst our lorde and sauyour whiche after the saing of Bede to him that knewe by fayth Beda super math cap xvi to his louer / to hym that confessed hym dyd geue the perticipacion of his name That is to saye that of this worde Petra the stone i â—or iii he shulde be named Peter vpon the whiche stone the church is buylded for no man can lay any other foundacion but that that is layde all redye whiche is christ Iesus this stone is so firme this foundacion is so substancial that it wyll not suffer that is builded vpon it ani time to fal or elles to shrinke For it is a coruerd stone a constant streghneth a substaÌ„cial stacion a fyrme foundacion of the churche and so we rede it called in many places of holy scripture Chrisostum iÌ„ sermone de peÌ„thecost And also Crysostome in the Sermone of Penthecoste vpon thys stone he sayth not vpon this peter for he dyd not buylde his churche vpon maÌ„ but vpon his faith what is this to saye vpon the stone that is to saye vpon the confessyon for yf chryste by these wordes had so vnderstanded as the church shuld haue been buylded vpon Peter the it shulde haue ben gouerned after the pleasure of hym his successors Also in what place he sayd if thy brother trespasse against the shew it vnto the church Math xviii that betokeneth vnto the multitude of faythful
and see what tyme fyrst they set theyr myndes to honour dignite and possessions He that clymeth to the hiest must nedes come downwarde agayn and to haue labored alwayes in that thinge that they might come to the hiest and that they toke more hede and diligence vpon Temporal thinges than vp on spirituall thynges If possessioÌ„s of the churche be of god it shal slande yf not it shal noâ— continewe And this is as other humayn thinges whiche albeit they go forwarde pleasantli in sight yet haue not they any contuance scripture bearinge wytnes If it be of god it shall stande if it be of maÌ„ it shal faule And that these thinges which bysshopes haue taken vpon them in this behalfe are not of god The authorite rehersed before do manyfestiye confyrme the ende that it is lyke to come to at these daies is like to proue the same ful vnaduisedlye they take vpoÌ„ them dominion of al thinges which by ryght can take dominion of nothiÌ„ge But it was worthe a mans labour in pondering this papistical power to consider also that thinge which we promised to speke of in the iii. The power of the citie of rome is not so large by god place whether bysshoppes of rome somtime haue so behaued them selfes that thei also haue shewed by wordes and dedes that the authorite of the see of Rome was not so ample and large by the lawe of god nor that it was competent for them to haue so vniuersal a power as we se it vsurped nowe a dayes whose sentences yf they myght take effecte and myght take awaye from the bysshop of rome and eueri one suppose in this case or that whe shuld manyfestly se that Esope tellethe of the crowe in his fables apoore naked and wtout fethers Dist i lxxxxix cap nullus Gregorie wolde not be called the hedde bysshoppe Fyrst of all gregorye toke awaye the name and titles of honour and as it semeth the prerogatiue of preeminence for he wolde not suffer him selfe to be called vniuersall or hed bysshop whiche thinge surelye he wolde not haue done onles in his consience he had thought when he was bysshop of rome that he was not the vniuersal bysshop We shuld noâ— abhore the trewe names of honour Where as if that were not whe are taught by holy scrypture that whe shulde not abhorre from the trewe names of honour specially when chryst did answere vnto his disciples Ihoan xiii you cal me maister and lord and ye say wel for I am in dide Therby it is manifest that Gregorye the bysshoppe was moued by no other cause that he wolde not be called nor writon vniuersal or hed bysshop theÌ„ lest he shuld offende scripture in that parte where it is sayd let no man take vpon hym honour but he that is called of god like as aron because he knewe hym selfe not vniuersall hyest bisshop he wolde not be called vniuersal or hed bisshop nor be called that he was not when he myght not answere I am so in dede Heb v â—xix q ii cap due Pope vrban wryteth thus there be two lawes he sayth one canon / There be ii lawes the canon lawe and a priuate lawe the other priuate that is a comen lawe whiche was confyrmed of the holye fathers by writinge as the canon lawe which was made and institute for transgression as in example it is decreed in the canons that a clarke shuld not go out of one bisshop priche into another without lette testimoniall of his bysshop which was institute for vnthristes viciouse persons lest ani bysshop shulde receyue Infamus persons for they were wonte when they coulde not be suffered in ther one bisshop priche to execute theyr seruyce in a nother whiche was forbidden and dissanullyd by lawes preceptes writinges a priuate lawe is which by the inspiracion or mencion of the holi gost is writton in mennes hartes as the apostle speaketh of some which haue the lawe of god writton in theyr hartes and in a nother place where as the gentles haue no lawe yf they by nature fulfyl that that is the lawe they be the lawe to them selfes A priuate law is writton in the hartes of men If any suche retayne the people in his church vnder the bisshop and lyue secularlye If he be Inspired with the holy goost wyl saue him selfe in any abbay or reguler conuent bicause he is Induced or moued by a priuate lawe reason wyl not constrayne hym to be bounde to the comen lawe for the spirite of god is a lawe they that be ledde by the spirite of god be ordred after the lawe of god and who is he that caÌ„ resiste the spirite of god worthely He that is ledde with the sprite of god is at liberti although his bisshop saye that couâ—â—â—rye and râ—sâ—â—â— hym therfore whosoeuer is led bi this spryte let hym go at lyberte by our authorite althoughe his bysshop saye the contrarye for the lawe was not made for Iustmen but there as is the spirite of god ther is liberte and if ye be ladde bi the spirite of god ye be not vndre the lawe of which texte it apertlye appereth that by the sentence and opynion of Vrban that these thinges partayne not vnto the consyence of men which ar decreed bi the bisshoppes commaundementes or lawes but that they are frustrate by the lawe of the conscyence for the comen lawe geueth place vnto the priuate lawe The comen lawe geueth place to the priuate lawe Innocentius papa No man can dyspense with the lawe of god they mai with the lawe of man ¶ Pope Innocente doth so lymitte the popes power that he can do nothing against the lawe of god for this he dyd write there is so grette difference betwene goddes lawe mannes lawe that agaynst the lawe of god no man can dispende and in the lawes of man dispensacion maye be had as necessite and proffitte shal require zozimius Bysshop of rome xxv q i cap coÌ„cro zozimus pope doth yeat more straytlye lymytte the power of the bisshopes of rome which thus writeth to make ordeine or to chaunge any thinge agaynste the statutes of the olde fathers partaineth not to the authorite of this se But let antiquite be in strenght vertue with vs without contradiccioÌ„ by whose sentence al thing shulde be brought vnto the olde prisciue state of the churche and those thinges which bysshoppes of rome haue ordeyned or constituted sithe the tyme shulde bereprobate and reiecte The see of rome can not dispence nor chaunge the statutes of the olde fathers At whiche tyme yf the authorite and cure were distributed into diuerse and sondrye pertes so it shulde procede and go forwarde at this tyme and gregorye wrote to Philip the bisshope agreing to the same sentence Gregorius ad felicem in registir libro xii episti xxxi If I shulde vndo or