SYth it weth is of suche preemynence & dingnitie that she nether gyueth , Super omnia vicit veritas iii , esdre , iii place to tyme Auctorite nor power but alwaies resident in hir hygh perfection & trone giueth eueri man an entre oftymes surely very harde & also encombryd by mannes malice & manifolde forsenses and yet neuertheles blameles in the iudgement of god and also laudable by the confessyon of men if any wold ernestli and with good intent labour to come therto , Magna est veritas quo preualet , , iii , hesdre , iiii , this labour which we take vpon vs is not to be disalowed syth the honour and zele of reuerende treweth hath moued vs to treate the thynges that followe here after with diligence & mature deliberacion .

The thynges which we entend to speake of , shall wante the entysement of Nouelties , But euen the asisteryte and roughnes of the treweth shal sufficiently contente the good nether is it taken as a thing ratified bi iudgement whan ani sentence is pronounced against the truth we shall therfore thynke it sufficiente to pleade the truthes cause to take our way to hir Iudgement seate , & to bestowe our labour in the Illustracion and settynge furthe of hir name , so that all Dyssymulacion , Dysdayne , enuy , pertinacyte with al'maliciouse and Corrupte affleccions be exiled from vs , whiche we for our parte do most abhorre , but yf none of these thynges canne be imputed to vs lette those impedymentes of foryn iudgementes be also remoued from vs , whiche we Laufully obiecte and lay agaynst the yll & frowarde , lest thorough pretense of the truth , while they set forth their awne malice , thei disturbe the publike quieter let the former Iudgementes of the good stop the mouthes of the ill , that it be not laufull for euerye man , to entre medel with euery thinge , but that , that is done with godly entente that , is set fourth with moderacion & soughte with great reuerence , let it also procede furth with gret fauour & liberti so that we beare no blame for rehersynge those thinges whiche other men haue both writen and done with prayse , we wil not leaue to our owne Iudgement , we will not folow our owne brayne , we wyl invente nothyng , we wyll fayne nothyng , we wyll nothyng blame , or peruerte vniustly , but faythfulli , sincerely , & incorruptelye we shall reherse the holy Scriptures , and the sentenses actes and dedes of other men , whiche Determine and agre vpon the thinge that we propone .

¶ Nether take we this studi with oute avisement , ne came to this laboure and prouince bi his enduced by sensual affections but religion moued vs , charite dyd exhorte vs & a zele of the truth draue vs forth and compelled vs beinge otherwyse lothe to medle For he dyd certenly se in how laborious busynes in howe inextricable maase thys power named ecclesesiastical hath entangled manye men , which of what soeuer beginnynge it sprange vp first , surely nowe it is depraued , & corrupted with wily crafte , we were not ignorante that the malice of men , is great vpon erth , and that nothing is so good vnder the sone which the iniquite of al persones doth not subuerte . But there with al it came to our remembraunce that god dothe greatlye regarde those thynges which he him self hath peculiarly ordened that he hath geuen his holy Scripture contaynynge that ys necessarye to be Knowen , & most vndoubted professores of the treuth further that though the ryches of goddes wysedome be depe and vnsercheable yet it is geuen by Scrypture to mannes knowlege that some time by the frut we mai know the tre and after that proue the Spyryttes whether they be of god or of men and yf it be in your power to proue & to discerne good from yll it is no maruel if relygion hath moued vs charytie hath perswaded vs finali zele of the treuth hath thus for dryuen vs as profoundely to study depely to caste in our mynde furste what may be the reason of the ambiguite of this power and after that to marke well and considre whether al thyngs be consonante vnto the rule of the verite that is to saye to the testymonyes of Scripture whereby thys ecclesiastical power and what soeuer at this tyme is contayned vndre that apellaciō is bolstard vp , & stayed For thus thought we with our selues , yf thys power was fyrste constituted by the ordynaunce of god hauyng so larg and ample fundacyon & if so huge a buildinge was so reared vp with so ample fundacion , as in this time it semeth to be vsurped than list we only to make this exclamacion , the inserutable deuises of god whose providence we se not in these bodyes full of darkenes . But if this auctorite hath been only permytted by god , for our transgressyons that we myght be scourged and that we might be wayle our sinnes we ar in blindnes 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 dealing 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 geuen of god and Tyranny permytted of god and that we bering fauour to our owne sinnes wil not acknowlege the very vengeaunce of god . Rom , xiii , The difference 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 opinions , vari opiniōes be potestate pont , Roma . The opinion of them that interpretate scripture synce ●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 commaundemente & shoulde teach & preach that that is taught in the scripture adding nothing thervnto ne taking 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 opinions 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 , heauenvly 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 domynion ouer Emperoures , and kings and infewe wordes that he hath p̄emynence 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 opinions of them that , make all men equall wyth smalle wysdom 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 mannes lawe , some contende 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 standyng 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 them ¶ 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 handes 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 man , finaly what bysshops haue taken from pryncys , & kings , & 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 into , 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 , ● , i , et , c , translato de conse , 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 contayned authorite to make lawes & statutes , which may bind al christen 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 things 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 chalenge 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 than shuld folowe as they sey manyfest probacion 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 consiste , in him she dependith , by whom it is brought to passe that we be no longer vnder the lawe , but vnder grace bi his fre gifte , so waxing 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 ●ayth whyche worketh by char●t● . 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 person of peter Onles vnder the name of peter ye vnderstande the vniuersal congregacion 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 , xxiii● , sith it is wrytten that seuen times in the day offendyth a iuste man , Heb , v , & as saynte paul sayth euery bysshop taken from amongs men is compased with infirmite & 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 been symonyakes ,

Some ydolaters some sysmatickes som heretyckes , some with other 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 reason 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 heaping synne vpon synne had amore onhappye dethe than 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 per●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 Hieron 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 sonne 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 Simon 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 , ●vi Origenes super math homilia , i as origen 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 confeseth 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 , ●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 substancial stacion a fyrme foundacion of the churche and so we rede it called in many places of holy scripture , Chrisostum in sermone de penthecost ,

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 man 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 people , The churche is the multitute of faithful people or the iudge institud by the multitute or elles , vnto the Iudge institute by the multitude , or vnto the generall councell , he wolde haue sayd , shew it to Peter and his successors , Eneas siluius other wise called pope pius the second which sins Eneas Siluius doth reiect saing on this wyse , the yock of chryst is easy and the burden of chryst is lyght . But tell me how lyght ? yf chryst commaund that is impossible , if he shuld commaund all cristen people to go vnto Peter , in al causes of contencion he shuld comaund that is inpossyble for howe coulde Peter seke for the churche so sore disparsed and al christen men from dore to dore by townes and vyllages , Congregacion in the actes of the Apostles were called the churche , ex regest lib. iiii , epistola . xxxviii wherfore in the actes of the apostles congregacions which were had were called the churche saint Gregory also vpon the same matter wryteth thus . yf I be displeased when I reprehende other then it remayneth that I shulde shewe it vnto the church .

¶ Furthermore eneas siluius Eneas siluius vpon this wordes tell it to the churche expounding the church to be the general councel , Peter , was sent to the counsell as to hys superiour , sayth thus lo Peter was sent vnto the counsel , The veryte sent the high bysshop vnto the councell , and wherfore was that ? surely that the popes of Rome shuld not dysdayne to knowe some power in erth aboue them which they shuld aske counsell of in hygh matters and to be obedient to theyr determinacions where of as Rabanus Rabanus , thynketh , Peter otherwayes was called Simon which after the interpretacion of the Ebreu tonge is to saie obedience that euery man mayght perseaue that obedyence is necessarie in the bysshoppes of rome . Simon is interpretate obedient obedience is necessari in the bisshoppes of Rome , Garson , Gerson in his boke of oblacion of the spowse of the churche , doth approbate this sentence sayng in times past peter bi dissimulacion dyd folowe the ryte of Iwes , Gal , iii and Paule dyd manyfestly resyst and holde agaynst him . Peter brought in newe facions into the church of god , Act , x , & , xi , entrynge into a Centurion a capten of a hondreth men beynge a gentyl , wherfore grete murmure arose in the church of god in so moch that Peter was compelled to folowe the doctrine which scripture teacheth that is to saye that he shulde prepare Peter was compelled to make answer of his faythe and belefe before the coun●ell , him selfe before al the whole church to geue them manifestacion and a certitude of his beleue and of hys hope , so Simachus Simachus , so blessed marcellius , Marcelline , so Gregorye his selfe & so many other did submite them selues vnto the Iudgementes of the counceles , Gregory not of humilite and voluntarye condiscendinge therto as some do Imagen but because they were obligate & bound therto . And saynt Hierom Hierom wryting to Euagrius doth affirme that as touchinge authoryte the hole nomber of chrysten people to be of more superiorite than the cyte of Rome & that in thes wordes shewe it to the church , The nombre of chrysten people is of more superiorite then the cytie of rome . the multitude of chrysten people is sygnifyed the apostle dothe proue saynge . I haue surely thus determyned , that he that hathe thus comytted you beynge gathered to gather with mispryte ) i , Coryn , v. be taken to Satan

& vpon the same text saynt augustine Augustyne maketh thys exposicion , I haue iudged of this maner that you ( he speketh to the multytude ) congregate to gether in on with out any dyssencion , with whome my aucthoryte and the vertue of christ shal worke to gether , be take such a man to satan bysydes that , Bede super mathe . xviii , that this powher of the church was graunted vnto Peter in the name of the multitude . Bede vpon the xviii chapiter of mathew ) vpon this texte if thy brother trespasse against the ) doth proue writinge in this maner this power of the holi church was speciallye comitted to bysshoppes c. But generaly , suerlye it is supposed to be geuen vnto the vniuersal churche . The powere o●●●ndynge & lowso●● was geuen vnto al the Appostles For where as in another place our lord doth geue vnto peter this power of binding & lowsing of a trewth it is not to be doubted but in peter wich bare the figure of the church it was geuen vnto al th apostles , August super Iohan the whiche wryttynge saynt Augustine vpon Iohn doth shew in these wordes Peter who he toke the keies dyd signyfye the holy church For yf the foundacyon of the churche were not in Peter our lorde wold not haue sayde vnto hym I wil geue the the keies of the kindom of heauen saynte , Peter signifyeth the hol church Augustinus Hierom & saynt Augustyne do proue the same vpon this texte , take ye the holie gost whose offences you remit they shal be remytted vnto them and I wil geue to the the keyes of the kyngdom of heauen , whych Augustyne nameth the sciens and power to dyscerne but also Ambrosein his boke of the dignyte of prestehode . doth affyrme that in saynt . Peter the apostle all preestes receyueyd the keies of the kyngdome of heauen , lykewyse orygen sayth . All prestes in peter ar the keyes of heuen . Thinkest thou that the keyse of the kyngdome of heuen were geuen onlye to Peter and the none other good men shall receyue them . Origin super math homilia , l ,

¶ But if that is spoken is commen amongest al men , I wyll geue the thy keys of the kingdom of Heuen , howe is that , that althyng whiche we haue refrreed before vnto peter do not apere to pertayne vnto euery man ( For in the Euangelist Iohanne Iesus geuing the holye gost vnto his discyples , Iohan ii . brethinge vpon them dyd saye , receyue you the holye gost , whosoeuers synes you remette , they shal be remitted vnto them , whosoeuers synns you retayne they shal be retained , as though he had spoken to al those that were constitute as Peter was & wheare as in another place Christ spake , Peter I haue prayed for the that thy fayth faile not , Luc , xxii but when thou arte conuerted , strength thy bretherne , Another terte wherby that papistes chaleng aucthoryte for the bisshop of rome , August in quest note q , lxxv doth this be token the preeminence of peter as though it were peter onlye vpon whome the churche was edifiede all other beinge excluded , saynt Augustyne sayth did he praye for Peter and prayed not for Iohan & . Iames I holde mi peace of other Therfore it is manyfeste , that in Peter , all the other be conteyned . For chryste in Iohn doth saye , I praye for them that thou hast geuen vnto me , By Peter is vnderstand the vniuersall churche , wherfore it is manyfest that by Peter we vnderstande the vnyuersall church as it euidentli appereth in mani places by saynt Augustyn , August super psall , specialy where he sayth certaine thinges be spoken whiche although they apere to partayne peculyerlye to Peter the Apostle , yet haue they neuer many●est sence but when they be reffered ●nto the churche , whose person in ●ygure Peter dyd represente

as it is apertely knowen , but now lette vs come vnto the wordes of chryst in the last chapter of Iohn , Iohan vitimo whiche wordes , The , iii texte waer by they chalenge prymacy these that affyrme this hygh power do so ernestly regarde that is to wytte , peter louest thou me , Fede my shepe To fede the shepe of chryst after the saynge of Bede Bede is to confyrme them that beleue in chryst that they shrynke not from the fayth and Instantly to labour and dylygence that they dayli more and more take encrease in the faith Therfor they as saint Augusten doth saye that fede the shepe of christ in thys mind that they wolde haue them to be theyr shepe and not the shepe of chryst do confound them selfe that they do it not for the loue of christ , To fede the shepe of christ is to confirme them that beleue in chryste and to encreate the●y fayth , August , super Iohan , vltimo but for couetousnes ether of glorye or dominion , or of lucre . Not for obedyence , August de ago , christo , cap xxxx , not for intente to help them or for loue for to please god , & in this boke of the agony of a chrysten man , he saythe that it was not without cause amongest al th apostels that peter dyd represent the person of this catholyke churche , that was spoken to peter , was spoken to al th apostles , and that the keyes of the kyngdome of heauen were geuen to thys churche , and whan it was spoken to him it was to al , louest thou me , fede mishepe , and so these wretches while they in peter do not vnderstand the stone and wyl not beleue that the keys of the kyngdome of heauen were geuen vnto the churche they haue lost them oute of their handes . Bede also vpon this last chapiter of Iohn sayth thus that was spoken vnto peter was spoken vnto al the dyscyples of chryst for the other of the appostles were the same that , Peter was , There is but one floke whiche was fed of al thappos●ses with God consent who●● peter receuyd with 〈…〉 with 〈◊〉 they very sheperd al ther is but on flocke shewed whiche was fedde of all the appostles with out agrement or consent & syns that tyme is fed by the sucessors of them with mutuall & comine dyligence , bysides this ambrose in his boke of the dygnyte of presthodde vpon these wordes fede my shepe , Ambrosius doth assente vnto the sentence before rehersed , saing which shepe and whiche flocke not onely Peter them receuyd but he receuid them with vs , Glosa ordinaria math , xvi , Al bysshopps and preestes haue equall , aucthoryte with Peter & why peter rece●uyde them specially , and all we receuyd them with him , But wher as all bysshoppes and preestes haue equall aucthoryte with Peter .

¶ Not with standinge Peter receyuyd it specyallye that euery man myght perceyue that he that sepetateth hym selfe from the vnite of the fayth , canne neyther be absoluyd of his synnes , nor entre into the kyngdome of heuen . And saynt Hierom Hierom sayde , from the vnyte of the fayth not from the vnyte of peter , What is vnderstand by the seate of moyses and by the seat of peter , of the Bysshoppes of Rome , but whosoeuer supposeth rome to be the seat of peter , or anye other place , maye well appere that he doth interpretate amysse the wordes of chryst , in the xxiiii . chapiter of mathew , For when chryst doth saye , Math , xxiiii , the scribes and the phariseis dyd sytte in the seate of moyses , bi the seat of moyses ther is no man doubtes but the lawe of Moyses geuen by god & the pure doctryne therof is sygnyfyed and non other exterior seate . So the seate of peter is rather the seat of christ in the which Peter and al the other apostles satt is manifest to be nothyng elles but the pure gospel of chryst . The gospell is the seate of Peter , And euen as chryst dyd admonishe his , that they shulde beware of the leauen of the pharyseis whiche is theyr lernynge besydes the lawe so he doth commaunde vs to beware of false prophetes that is to saye from them that teache theyr owne tradicions and not the wordes of christ , which interpretacion , Thei that teache there one tradicions he false prophetes , August super Iohan tract xlv . i , augustyn vpon Iohn doth confirme exponding thes wordes the scribes & pharises sit vpon the seat of moyses do as they saye but do not as they do .

¶ What thyng elles dyd he saye sayth augustyne but here you the voyce of the shepeherd by the hyred seruauntes , T●ry the teche thir owne tradycyons seke not that is christes but there owne . for syttyng apon the seate of moyses they teche the lawe of god , than foloweth that by them god tech that yf they wolde tech theyr owne tradicyons here it not . do it not , for suerly suche seke that is ther owne , and not that is christes wherof it is manifeste that the seate of moyses is the lawe of moyses & the seate of chryst in the whych peter and the other apostles sate , is the gospel , and al suche that teache not the lawe of moyses nor the worde of god syt not in the seat of Moyses nor in the seate of chryste or Peter or of the apostles , They that teache not the lawe of chryste s●t in ther owne chares and enter in at the windowes as theues but in ther owne chayres and seates which coming before chryst and entering in bi the window & not by the dore whych is chryst , be theues and robbers and taketh honour vnto them selfes , not called of god as Aaron was vpon which sentence chrysostome writing sayth euery chrysten , Chrysostome ho●●● . xxx . s. man that taketh the worde of peter is the seat of Peter , Euery man that taketh the worde or peter is ye●e●e o● peter and Peter sytteth in hym and lykewyse in a nother place . Take ye hede my bretherne howe ye set vpon the seate , Item , xl , dist. ●apite , bid● hi●●om ibidem cap , iii , for the seate doth not make the preest . But the preest the seate , nor the place dothe sanctifye the man , but the man the place , The seate doth not make the preest but the prest the seat . he that sitteth well vpon the seate , taketh the honour of the seate he that syteth yl doth iniurye vnto the seate , An il preist of his presthode geteth rebuke and therfore an yl preeste of his presthedde getteth rebuke & not dygnitye .

¶ If we shulde graunte thus also that the seate of Peter were the place or the seate where he before sate , Gregorye , Gregorius 〈◊〉 regu , lib●● , v● , cap , xx . neuer the lesse doth 〈…〉 the church of Alexandria or of antioche the seate of Peter , aswel as the church of Rome , Alexandria & anthioche were the seate of Peter before ●ome therfore ( of that we haue shewed before ) it is manyfest that , that the power ecclesiastical which some enlarge and extende so ample in the bysshope of Rome hath not hyr foundacion in the scriptures whiche ar alligate , for if the priuate person of Peter be not the foundacion of the churche as we haue proued before , but vpon Peter as representynge the person of al , or as pronounsing the confession of the fayth of christen men whych is the fute and substanciall foundacion of the churche , He proueth by a similitude of the emperoure that the successors in the sete of peter can by no reason chalenge the prerogatiue of peter it hathe no more reason wherfore by that title of Peter his successors in his cathedrall seate or Bysshoperyche shuld chalenge any prerogatyue of Peter , more then he which shal succeade the Emperour in the kyndomes of Spayne , shal therefore chalenge the empyre of the romayns , because the king of Spayn whyle he lyued had that dyngnite for Peter was not , Why Peter , was called hedde of the apostles , therfore called chyfe of the apostles or foundacion because he was hede of this churche , or that but for aspeciall prerogatiue of his merites he was electe alone of al the other , which shuld stande in stede of the other , whose confession nother flesshe nor blod hath reuelate but the heuenli father which is in heuen , euen as nother cesar at this tyme is Emperour of rome , because he is king of spayn But bicause he was electe of them in whom is the acthorite of eleccion

¶ Chryste chose Peter , Chryste those Peter before he was bisshope of rome before he was bysshop of Rome , which place it is put in dowbte whether he euer sawe or no christ considered his qualites & not his person , There containeth successyon in the seates , but nowe in the vertue and merites , in there setes & bisshoprichis , they contayn ethsuaession , but in their vertuse & merites there is no successyon , and they that be good do succede the ill And the yll succede the good . yf Christ had geuen this authorite vnto the seat of rome it shulde haue remayned after the death of peter nowe vereli sith ther is no mencion made of rome whie do we geue rome suꝑiorite before authioch and why do not we prefarre authioche whiche seat peter fyrst obtayned but wherfore doth not Hierusalem excel al other where the seat of peter was mani yeres before he saw Rome where he receuid the holi gost wher first he enflamed with the spirite , why be not hierusalem and authioche preferred before rome . Act , ii , Peter made , iii , solemne sermons , began fyrst to put in exersice his office of preaching the word of god , and where he made fowre solem Sermons , Act , i , one of the eleccion of mathias to be apostle in the Rowme of Iudas , Act , ii , a nother of the sendynge downe of the holy goost The thirde vnto the people where he restored his lymbes to hym which was borne lame of his mother Act , iii , Act , iiii , The fourth vnto Annas and Cayphas & the residewe of the preystes seniors and scribes , what shall we saye that in Hierusalem he dyd so many miracles that they brought furth in to the stretes theyr sicke people and laide them in their beddes and cowches that when Peter came bi the shadowe of him at the laste might come ouer them and the multytude of thother Cyties nere vnto them ranne also to Hierusalem bringing there sycke people & such as were vexed with vnclenly spirites , which were healyd all , Act , v , The miracles of peter in hierusalem , also to this that chryst euermore sett so moch bi Hierusalem . That when he sent furth his apostles into al the worlde to preache remission of synes not onely to the Iwes , Nowe mache chryste sett by hierusalem but also to al nacions of the worlde he commaunded them to begyne at Hierusalem he forbadde that they shulde not swere by that Cytye because it was the cite of the grette kyng , of this cite Esaias dyd before tyme prophesye , Luc. xxiiii , out of Sion shal come a lawe , and the worde of god oute of Hierusalem . Mathew , v , There oneli in old tyme was the hie preisthode , Christ forbad they shuld not swere by hierusalem there was the temple & the aulter , The holy of most holy sacrifices and oblacions , Esaia , iii syth the tyme / sayth our lorde that I brought my people out of the lande of Egipte I haue not electe any Cytye wherin any house shuld be buylde in my name , In Hierusalem only was the hyghe preesthode with in the temple but I haue chosen Hierusalem that my name shulde be in it , Christe chose Hierusalem to build his temple i●● , and he sayth I wyl geue Hierusalem an Euangelyste and wysdome ( by whome autours wil that christ the sone of god and the seconde deuyne person is betokened ) sayth in the holy cetie I haue rested & in Hierusalem my power , Gal , xxiiii , zachar , viii God by the prophete saith I wyll dwel in Hierusalem , and by Sacharye our lorde speaketh I wyl dwel in the myddes of Hierusalem . And Hierusalem shal be called the cytye of veryte lo I wil saue mi people of the est parte and of the weste parte and I wyll brynge them and they shal dwel in the myddes of Hierusalem , & they shal be my people & I wyl be theyr god in verite and Iustice and all the whole scripture is replete with the laudes of the Cytye of Hierusalem contrarye wyse rome is called babilon to whome our lorde in the apocalips doth threaton malediccion yf we wil gyue credence vnto Hierom or Tertulian it is moche more lyke that this primaci or superiorite was laste vnto Hierusalem whiche cytie god alwayes did moost fauour of the whiche cytye chryst speciallye toke cure of whiche he lefte to peter by name & not Rome , Rom , is called babilon to whom god threateneth malediccions , It is lyke the the premacye was laste at Hierusalem , Peter was bysshop of anthioche before rome , but also he toke the bysshopryche of Anthyoche before the Bysshopriche of rome .

¶ Wherfore if it be that peter for soke fyrst Hierusalem and after the anthioch , and than came to Rome Then we maie say that the elecion of Peter dyd constitute the premacye , and not the confession & graunt of god , and the premate authorite in that churche is by peter , a man as they say and not of christ being god , hauyng no foundacyon in holy scrypture but as they maye contende it to be by the sufferaunce of god . God somtime suffereth tirranical power to ponishe the people , By whiche reson al power commyth of god , asmoche as tirrannical power , whiche verely god somtyme doth not hinder or let but suffereth for to afflycte and punisshe the people and somtyme doth send it , but if they contende the preragotiue of peter to be at Rome rather then ani where elles bi the reason that it was consecrate with the blod of peter why shulde not the church of Hierusalem , was consecrat with the blod of chryste as rome with peters blode Hierusalem , by that reson moche more expel , whiche was santifyed & consecrate with the blode of christ But nowe we wile come to speake of that power ecclesiastical which we purpose to speke of in the .ii. Of the power taken after the second maner place whiche doubtles is confyrmed by holy scripture & semith to haue taken the limittes of her power bi the same , fyrst I wyll shewe howe the this power ecclesiastical is not soo , The power ecclesiasticall was geuen , equally to all th apostles the taken as graunted vnto one before al other but equallye geuen vnto all th apostles , after that I wyl shewe you , howe it was geuen me sureable so that it pertayneth not to those thynges whiche be vsurped at these dayes vnder the title , & that this power was not geuen to one but to manye diuerse exposytors of scripture do testifi , Math vltimo Iohan , ii . for when it is in scripture . Go you & teache al people , and receiue you the holy goost , and whose synnes you shall remitte . &c. They write on this maner what authoryte sayth Chrisostome can be founde more vniuersal or greater after the mynd of augustyne by these wordes the lawe and power ecclesiastyall is vnderstanded to be geuen and by the sentence of hierom and Ciprian al the appostles equallye toke authorite and pastural cure al indifferently vpon on daye that is to saye in penthecost as sayth Augustyne ) Augustinus , de quest noui , testam q , lxxxx in , Hierominus ad Ieniuian , Cipren desunplicitotepre lator , the lawe was geuen vpon whych day the holye gost come down vpon the disciples they shuld take authorite and knowe to preache the lawe of the gospell what thinge coulde more manifestlye showe the equalite of Peter & the other appostles than those elocucions so generally expressed besides this when the disciples dyd aske Iesus who shulde be hyest in the kyndome of heuen . August de quest noutest , q lxxxxv , Math , viii , By & by he set a childe in the middes amongest them & sayd verelye I saye vnto you onles ye be conuerted & become lyke chyldren ye shal not entre into the kyndome of heuen . Therfore who soeuer dothe humble hym selfe he shal be moost in the kingdom of heuen . The apostles st●●●e for super●orite Bede doth sa●e that this question was asked of the apostles for because they stroue for the prymace or superyoryte , & therfore chryst dyd sitte a childe in the middes amonges them . Childer be winde of ambi●●on & desire of preeminence , That they myght learne that they shuld not seke for superiorite for children be cleane voyd of ambicion desire of preheminence & al affeccions of enui , They that be Am●●●ious connot to heuen onles the repent and the glose doth interpretate this place of this fasshiononles ye be cleane conuerted from your elacion and indignacion in the which ye be nowe & al become as innocent and lowlye by vertue as litle children be . By ther age , Hieronimus , super matheu cap , xviii ye shal not enter into the kyndome of heuen , hierom dothe saye that althoughe that sentence maye be generall a Agaynst al them that offende anye man yet after the dependinge of the texte it may be vnderstanded to be spoken also againste the apostles , whiche by askinge this question who shulde be hiest of them in the kyngdome of heauen dyd appere to striue & contende of preemynence of dygnite , and if they had contynued in the offence they might by ther offending haue lost them , whome thei brought vnto theyr fayth , seing the apostles dispute amonges them selues of honour & prymacy crisostome agreinge to the same saythe , Disto , xl . capi multi whosoeuer desireth primacy in er the shal finde confusion in heuen , Note , nor he shal be commited amonges the seruauntes of christ , Desire of premacis causeth confusion . whosoeuer medlith of supiorite or preeminence and therfore saynt cipryan & anacletus Ciprian anacletus dyd agre & consent that all the appostles receyued equallyte of lawshype and eterenal honour the appostles were equall , honer & power and Paule writteth vnto the corinthyans , I was in nothing inferior vnto the hieste apostles & thus speketh of him self whiche being so excelent apostle wolde not haue spoken if he ought to haue knowen any superioryte in peter And in another place agreinge to the same sentence I thinke my self nothinge inferior vnto the othere apostles , ii . cor , iiii , & in another place agayn he wryteth on this maner , let a man esteme vs on this wyse , as the ministers of god , and disposers of the secretes of god , & vpon these wordes of the same paul in his epistle to the galathians where he saythe that he did conferre or comen of the gospel with the other apostles the glose Glose interliniat addithe I haue not lerned of other as of my superiors . Ad galathi , 1● But I did comen of the gospel with them as with misrendes & coequalles & saynt ambrose vpon these wordes of Paul when peter came to anthioche I with stode hym in the face , Ambrosius ad gal , ii , he saythe he durst not haue done so , onles he had knowen himself equall with him for they dyd adde nothinge vnto me but I added to them vpon , this wordes of the same Paul . Iames and Iohn which semed to be pyllers gaue to barnabas and me theyr ryght handes of felowshipe that is to say of equalyte and he saythe they gaue their right handes & not commaundement wherby verelye equalite might be perceiued saynt ambrose confyrmeth the same saynge other apostles semed to be superious because they were before this Paull lost because he was called last vereli not in me●ites or authorite but betokeneth the dygnite of the apostles to be estemed by reason of tyme as though in other thinges the Ambrosius , ii , ●oren , xi , xiii , c● glosa ordinar in cap , i , ad gall The dingnite of the apostles , was estemede by plente of tyme were equal of this that is rehersed before it is manifeste , what power and howe greate was geuen by chryst vnto men of the churche that is vnto his apostles & geuen to all the , apostles of one measure & not geuen for entent of primaci which is chalenged nowe at this daye , The prima●ne church d● not admite or hed or prema● For if by the ordinance of god one shuld haue bene superior or hed vnto the other howe chaunced that that in the beginning of the church the contrari was obserued doth not the storye ecclesiastical beare witnes that when the holye bysshoppes dyd mete together in the councel in Nicen there were .iii patriarkes present there . Ecclesia . i●● histor 〈◊〉 h , iii , 〈◊〉 At the 〈◊〉 of ●i●en 〈◊〉 were at 〈◊〉 time 〈◊〉 ●●kes , 〈◊〉 there 〈◊〉 pa●●● 〈◊〉 rome 〈◊〉 sent be●●●●●der 〈◊〉 ●●der ,

And the bysshop of Rome whiche was the fourth in order was absent . If one by the lawe of god is father of fathers and al moust be reduced into a vnite whye by the worde patriarke whiche is halfe greke , The ●●ter ●●tation of 〈◊〉 worde p●●arks halfe laten are there rekned foure patria●kes the is to saye foure Fathers of Fathers whiche be ioyned together by nomutual relacion īton other , The patriarkes were not subiect one to another , but as thoughe they by diuersite of power were rulers of othere men & they subiect to no man And in that order the bisshop of Rome ys hinder most .

¶ Whom if he ought to be the hiest by the lawe of god it was vncharitable done to put him so hinmost in order & if he were hiest he lawe or constitucion of man , it was done vniustly , But in so holye a councell as was then at Neceny it ys more like ttwith that al thinges were obserued done & constituted very iustli and equally and yf the bisshope of Rome ought bi the law● of god to be taken hedde of the church , It hys lyke the the councel of Necen dyd al thynge Iustli & in counted most holy and lawfull Foundacion of the churche , Chiffe of the churche , The onlye & supreme vicarre of christe it is not credible those holye fathers to be so ingnorant , that they knowe not what they ought to do Nor so vngodly that they wold not do that they ought to do . But the councell is counted of euery man to be most holyest , Libro , ix , cap et historia ecclesiastia libro v , ●ap , xxiii , and moost lawefully congregate . And as it appereth by the storye tripertite the The byshopspes of the este did resiste the Bysshopps of rome Bysshops of the este did resiste the bysshop of Rome boldeli . And as concerning the obseruance of ester The Bysshop of Rome coude obtayne nothing of the Bysshop of London Also pelagius Pelagius , the seconde writeth that it is lawful for no man to calenge vnto him . It is lawful for no man to name him self vniuarsalle or hye Bysshop , The name of the vniuersal Bysshop his wordes contayne one this maner . Pelagius Pope writeth to al Bysshopps sayng let non of the patriarkes take vpon him the name of the vniuersal Bysshop . lxxxxix , disto cap millus For if one of them be vniuersall the name of patriarks is diminisshed or taken away from thother . But god put away this ( saith he from 〈…〉 the prestes do knowe them selfe b● the custome of the churche to be subiecte vnto him that is made the hed gouernoure , The bysshoppes be superiours to prysts by custom and not by the lawe of god , so let the bysshops knowe that they be superioures vnto the pristes more of custome than by any ordinance by the lawe of god . And the same Hierom in a nother place conserninge his sentence before in a pystle to Oceanus sayth . Hieronimus , ad Oceanus , Amonges our olde predicessores prestes and Bysshops were al one For the one is the name of dignite the other of age . Whye Bysshoppes were ordeyned and made And to Euagrius he wryteth thus . It is manifestly proued a prest and a Bysshop to be al one . But after where as one was electe which shulde be superior of the other it was done to put away sismis . Leste euery one drawinge after his minde the church of christe shuld perturbe & corrupte it . For at Alexandria from the tyme of marke the Euangelyst vnto the tyme of Heracla and Dionisius bisshopes the prystes alwayes chose one amonges them and set him in a hiegher place degre & called him Bysshop Euen as the oste shuld chuse them a captayn : At Alexandria prestes chose one of themself to be ruler & called hym bisshope , or as if the deacons amonges them shulde chuse one in genius man and call hym archdeacon or chefe deacon and a litle after . Where so euer the Bysshoppe is , other at Rome , or at Engubii , Neyther powere ryches , nor h●mylyte can make a bisshope hyer or lower , or at Constantinople , or at Rgim or at Alexandria , or at Taue he is of one the same . And the same presthode , nother power of Riches nor humilite of pouertye cane make a Bysshop hier or lower But al be the successours of the Apostles , Anacletus In consiliis isidori de ordin episcoporum & where as anacletus shew with if these be ●nacletus works that are ascribed to him that the see of Rome is the first & these of Alexandria seconde and so furthe . When he doth make them al & cal them patriakes , it is manifeste the they be rulers or heddes of other and not subiecte vnto other , and where as one patriarke is chefe , The fathers of the prymatiue churche shronke from the vnite of prymacie the other haue non authorite ther , in so moche that by this maner of distruccion of the patriarches it mai wel apere that the first fathers of the church did shrinke from the vnyte For in the councell of nicen the wordes that folowe be had , In historia ecclesiasti libro x , chap , vi , it is ordeyned that at alexandria and in the cyte of rome the olde auncient custome be obserued that the one haue the ouer syght and cure of Egipte and the other to haue the ouersyght of the churches with in the diocese of Rome Dist , lxv mos antiquis , et in concilio niceno ex Isydoro

¶ Which in other bokes is writen with these wordes , let the olde coustome be kepte in Egipte Libean & penthapolys so that the bisshope of Alexandria haue the power ouer al them , for the bisshope of Rome hath lyke maners and customes . Likewise at anthioche and other prouinces let theyr preuyleges be obserued in theyr churches , di , lxv , cap v & thys is manifest and clere generallye , He that is made bysshop with out consent of the metropolitan shulde be no bysshop that whosoeuer be made bysshop with out the consent of the Metropolitan the grerte sinode or councel hath determyned that he shulde ought to be no bisshoppe but and yf he be made by the comen and reasonable decre of all and approbate after the ordinaunces of the church of two or .iii. dist , lxv , cap sane ,

It was decreed in the councell in aphrica that the bysshope of rome shulde not be superiour to al other ,

Inconsilio aphrica , iii , cha xxvi , disto , lxxxxix , chap. primo

after theyr proper contencions saye against him lett the sentence of the more perte take effecte , and in the councel of Affrica many Statutes ar founde whiche playnlye shewe that it was inacted and obseruyd that one Bisshop as the bisshop of rome shuld not bere rule ouer al other . Fyrst it was decred that the bisshop of the firstse shulde not be callyd chefe or hedde of all prestes , Non ought to be called they chiffe or hede bysshope or he preist , or the hyest preest or any suche name but onelye they Bysshop of the fyrst or chefe see . For there was at that tyme thre patriarkes of whom euery one was called Bysshop of the hiest see , In consilio my leuitan that is to say the Bysshop of Antioche of Alexandrya & of rome , He that is excommunicate in on diocesse ought not to be reduced in to another diocesse , as Gyrald doth wryte in his Cronycles , and in the councel of Mileuitan in the xviii . Chapiter . Whosoeuer be excommunicate in Aphrica yf they gopreuely into other partes beyonde the see , there to be taken or receuid into comunion of christen men he shal therby lose his clarke shyp and Runne into Daunger of Irregular & in the xxviii . chapiter . And if so be that in the mother churche the bisshop be necligent agaynst heritickes let the other Bisshopes nighe aboute him diligentli assemble them selfes to gether , If the Bysshop of the mother churche be necligent he shuld be warned of the other bysshoppes nighe aboute , & warne him of his necligens that he maye not excuse him selfe . But if it so be that with in sixe monethes after this assembling If the excucion therof be in his ꝓuince , he do not labour and sewe to conuerte them to the vnyte of the catholyke faythe lett him not receiue or minister Sacramentes tyl the tyme , he fulfil it . If the doctor or executour com not to the places let not the wyte be ascribed to the bysshop , And in the .xxiii. Clarkes may Appeale from diocese vnto the bysshoppes next aboute & from them to the councels or primaces of the prouynces chapiter also it pleaseth vs that prestes deacons or other infer●or clarkes in causes as shall chaunce them to haue yf they complayne of the Iudgement of theyr own Bysshop , let the Bisshops the be nye vnto them here them and finisshe betwixte them what mater soeuer it be , so they be chosen bi them and with consent of theyr bisshops , & if it shal be thought necessari to apele also frōthē the shall not apeale but vnto the councels of Aphrica or else vnto the primaces of there prouinces . And whosoeuer will apeale vnto other perties beyond the sees shal not be suffered in Aphrica to receyue the communion of christen men . Conci niceuo cap. v And the councel of Nycene hath ratyfied that causes shulde not be determyned out of the prouinces where they began , Causes shuld be determined within the prouinces where they begonne , and whosoeuer were excommunicate in one prouince shulde be receyuid of no man in communion in ani other prouince & the bisshop of rome is not except Of this matter treatyth an Epistl of the councel of aphrica vnto pope Celestyne , In concicartage vi , in fine in so moche sureli that this day the churche being wel encreased doth forbydde nowhyt but ( si the suche vnite is not necessarye ) Vnite is not necessarie but there myght be , xx , heddes , there might be twentie constituted whiche thinge it is very lyke that the bysshops of rome did feare leaste hit shulde haue come to passe . Phocas emperour ,

¶ And therfore boniface did sew vnto the emperour Phocas that the prymacy of the churches of Rome hauing then nosure ground worke Some good men that were bysshoppes of might be constituted and confyrmid by his commaundementes & lawes for olde bysshopes of rome dyd refuse that vniuersal primacy and prorogatyue offered frely vnto them in the councel of chalendonense andone of them vsed the same honour , rome dyd refuse the prymaci offered to them frely in the councel Paulus decimus de gest rone , li , xviii , Gregorius in regist , li , iiii , & fyrst of al that durst name himselfe the vniuersall bysshop was Iohn bisshop of constantinoble , Iohn bisshop of constantinoble was the fyrst that named hym selfe vniuersal or hede bysshope for the which cause he gate him gret enuye and troubled all the worlde with his contencion , but the Bysshoppes of rome resysted hym stiffely fyrst pelagius and after gregorius & yet they toke not vpon them that honour . But onlye they thus suppressed the entent of Iohan. Bonifacius the iii , gat the primaci by the hel be of the Emperour phocas Tyll at the last arose Bonifacius the .iii. whiche by the ayede and helpe of phocas the emperour gate vnto him and his successors the chefe honour and primacye But not without great contencion & striffe because the bysshop of constantinoble did stiffeli affirme that the preuilege belonged to hym here maye Rome vnderstande yf she be not vnkynd & or forgotting of benefites done to her , howe moche she is bound vnto bonyfacius the .iii , De inam et obedien in extrera cap , vnam sanct & the .viii. of the whiche .ii. bonifacius the fyrst dyd arme his seat with one swerd the other dyd arme it with twayne , Bonifacius the , iii , dyd arme the see of rome with on swerde boniface the , viii , dyd arme hit with twaen , Insomoch they toke away from princes there swerde but where as he doth permytte them of his gentylnes and so dyd amplyfye his domynion . With so greate and extreme desyre to beare rule that he was not content to be ruler of one worlde , The bisshops of rome were not content with the rule of one world but that thou mouste spoyle purgatori and rule , ii worlds as the sainge is of Alexandria , but he began , to Raygne in hel that by his authorite he wolde Robe or spoyle purgatorye & so haue domynion of two worldes . But the fyrst bonifacius did obtayne his primace by the commaundementes of and Statutes of Phocas . Constantinus had ordeyned the same before as Martine doth wryte in his Cronicles , Phocas emperour But in dede Iustinian the good Emperour doth shew in his lawes , Constantinus , Emperour , that the cyte of Constantinople .iii. Iustiniam emper , spirytuall thinges dyd enioye the preuilege of olde Rome . And after that tyme in the prouynce of Auynion the prerogatyue dyd contynewe & consyste Successiuelye whiche is called the seate of Peter , These did continew at auinion long season and is called the seat of peter , which prerogatiue yf it had be , belongynge to any place and the proper Iurisdiccion of the cytie of Rome bi the lawe of god it could bi no meanes been translated thense . But & that prerogatyue were personal it was exinete with the person of Peter But as we in peter do vnderstand his confession or else the person of a bisshope in whiche case it shulde be consequent that , the power doth not pertayne belonge to them that syt in the seate of peter but to them that succed vnto his confession or into his dignite . Hieronius ad Euagrium , That is to say , as sait hierom reherseth , that that power shulde be vnderstand to be geuen to bysshops by god in what place so euer they be , God gaue bisshops authorite but non dominion , not withstandyng when he gaue them this authorite he gaue them not domynion withall For where as he speaketh of dominion he sayth thus luc .xxii. kinges of the gentilles haue domynion ouer them but it shall not be so with you , Christ forbeddeth superiorite amongeste his dysciples , but whosoeuer is hiest amongest you lett him be as the loweste & he that is chefe as he that doth minister , of the which words barnarde doth playnelye affyrme that the apostles were interdute al diminion and thus doth he inuay or speake agaynst them that wold chalenge to them dominion , Barnards de consideracion ad engenium li , ii . he sayth then go to be bolde and vsurpe as a lorde , the office of apostle or else beinge apostle , take vpon the lord shippe & dominion for surely thou arte prohibite from bothe yf thou wylt haue both attones together thou shalt loose both or elses thou shalt be of that nomber of whome it is spoken they haue raygned but not by me .

¶ Vnto thys agreethe verye well that , Ex quadrunio that is wrytten inquadrunio let him vse the swerde that hath receuyd authoryte of the swerde . For verelye Authoryte or power was constitute by god that they shulde take the sworde to the punischement of the ill doers , And vnto the prayse of them that do wel , of them the vsurpe or take vpon them the swerde it is wryttyn euery man that taketh a swerde shall perishe with the swerde , ponder there the wordes of chryste yf thou professe thy selfe to be the discyple of christe , Prices of the gentiles beate rule ouer them and they that haue , authorite ouer the ar called gracious lordes , but you shall not be so , He that with highest sayth chryste shal be lowest , but he that wyl be highest amongest you lett hym be your seruaunt .

¶ If thou take vppon the , they ministery of seruis of christ if you refuse not the yoke of our lord abide in the same estate in which thou waste called , i. Pretri , v and suffer lay men to haue the dominion of the people . Lykewyse blessed Peter in the .v. Petri , v , chapiter of his fyrste epistle sayth , I desire you prystes which am also a preest my self , as moche as lyeth in you , fede , the fllocke of chryst haue the ouersight and cure therof not as compelled therunto , but with a good wil not desiring vnlawful lucre , but with a good mynde , not as excusinge dominion or authorite ouer the charge but that ye geue god the example vnto the flocke . And Barnardus vpon these wordes of Peter wrytyng vnto Engenius sayth thus Dyd he leaue dominion vnto his successors ? Barnardus , de consideraci one li , ii Here peter him self , not berynge rule he sayth and lest he shulde thynke he spake yt onely for humilite & not for trewth it is the sayinge of our lord in the gospell . Peter left no dominion , to his successors Kinges of the gentilles beare rule ouer them . &c. Furthermore paule in his seconde epistle to the corinthians saythe . ii , Cor , i●● We be not as lordes ouer you vnder the title of fayth but we be helpers of your ioyr . Chrisostom , li , ii , dialog cap iii , Chrisostome confyrminge the same sentence sayth . We haue no dominion , for these that be without seculer Iudges Imeane , when they haue subdued all lewde and yll persons do shewe & excercyce great power agaynst them and refrayne them whether they will or ●o from theyr olde and vyciouse maners and vnthristines . But in the churche it is necessarye to conuerte them that be wyllyng and not by coaccion or compulcion for we haue no power geuen to vs by the lawe that by aucthoryte of sentence we maye constrayne any man to refraine from his offences and vices : The churche hath no power to contrayn or to ponishe , vnto the which sentence hierom in his epistle to Helidorus in the exitaphe of Nepotianus doth agre and assent sainge a king ruleth men whether they wil or no A bysshop them that be willinge . The kynge maketh them obediente and subiecte with feare or drede the Bisshop is geuen to serue men . Besides this Gregory bysshop of rome dyd commytte the examinacion of worldly causes to them which had knowlage and lernynge of exterior thinges , Gregorye in Iob cap , xxxi , Worldly causes longe to laye Iudges & not to sperytuall men , as seculer and civill causes . And from them that be endewed with spiritual goods he taketh away all busines & solicitude of worldli thinges that they maye the better entende to serue & order the superioure goodes when they be not compelled or bounde to dispose the Inferioure goodes . What thynge coulde more playnely declare that bysshopes and prelates shulde not intermedle with Empire or dominion than those wordes of chryst in the Euaungelyste Iohn . Prelates shulde not medle with empire or dominion which pertayneth to kyngs Iohan , xviii My kyngdome is not of this worlde . That is to saye , after the commen glose , I am not to rule or raygne as with temporall dominion , for that is the offyce of kynges as ye maye gethe● of these wordes in the actes of the apostles . Actes , xxvii●

¶ I stande at the Iudgement seat of Sesar where I ought to be Iudged also I apele to cesar bi the Paule was iudged before saye Iudges and dyd apele to them power which wordes the comen glose , doth vnderstand the place of Iudgementes of Emperours & kinges , to be singuler and peculyar and that al compulsiue Iudgement of the prestes ought to be cleane taken a waye . For chryst in Iohn doth teache his apostles , The kingdom of god is not of this world that is to say those that are sent , and also other whiche take vpon them the doctryne & aucthorite of th apostles ought not to chaleng or enterpryse here any● kyndome or domynion , for he sayeth , my kyngdome is not of thys worlde of the which I came to teache as the comen glose saythe , as thoughe he wolde say as saint Augustyne sayth here you Iwes and gentilles , Augustus 〈◊〉 Iohan tracte xxxv I do not let your dominion in this worlde what wolde ye more , come you by fayth vnto the kyndom which is not of this worlde for what is his kindome . But those that beleue one hym . Where Where fore let bysshoppes and prestes ouerse and loke to those thynges that partayne to god , The office of Bysshoppes i● , Paralip ●ts as we rede it commaundid to Amarias the preist in the olde testament , and after Hierom vpon the boke of Leuiticus , These .ii. Distin , xxxvi , cap , s● thinges be the office and excercises of a bisshoppe to larne of god , Redinge the holye screpture And with moche meditacion to teche the people and teche them those thingis which be larned of god . & not of his awne mynde not by the vnderstondyng of man , But by the wiche the holye gooste teachith , also in the councell of Carthage the iiii . Cons●●ist carthage , iiii , A bisshopp shulde onlye geue him self to studyeng prayer , and preachynge of the worde of god . And in Secular and wordli busines let them be obedient to princes & potestates , i , Tim , iii , o beinge the Commaundementes of them , And redye to all good workes . So Paule dyd warne or councel Titus , The thinges rehersed before do confirme the ecclesiastical power . But it deniethe dominion they geue aucthorite but noe Iurisdiccion To admonishe , What pertayneth to Byspe , to exhorte , to comforte , to desire , to teche to preche , to mynyster sacramentes , charytablye to rebuke to blame or finde faute with . To entreate for goddes sake to encrease and augment the hope and truste in god , to feare sume by the terryble threteninges of Scriptures is the proper offyce of them , that are in the stede or place of the apostles , and also of them vnto whome it was sayde , whose synnes Someuer ye Remytte shal be remytted &c. And lawes , ponysshementes . Iudgementes restrayntes . Sentences , What longe to princes kinges and emperours and suche othere longe to Emperous kinges and other powers which enterpretacion of holi scrypture , dothe most agre vnto the preachinge and techinge of chryst of the libertye of the gospel . Or else if christe had mente thus that euen as in the olde testament Moyses , Gal , iii , and the lawe were geuen vnto the people of the Iwes in stede of scole masters : If decrees of bysshopes do bynde our conscience we be in worse case than the Iue● in the olde lawe , so the Bysshop of Rome a mongest chrysten people shulde haue that office that he shulde make and put vnto the people , lawes and Instruccions ( as they cal them ) which shulde holde & bynde mens consciences . Then Christ had not permitted or chaunged seruytude or bondage with libertye , but bondage with bondage in verye yll & heuye condicion , That is to wyte where as the Iwes did folowe the lawe , commaundid by the mouthe of god , and that a certen lawe : we that be christen men shuld be commaundyd to be guyded by the lawes of menne beynge of dyuersytye of myndes . And ofte tymes mutable , whose lawes also be mo in numbre , The lawes of Popes be innumerable and intollerable , than the capacite of man ●an other vnderstande or elles remember . But that power to make and ordeyne lawes is added and adicte vnto that other power graunted by god , of that which we speke before , and the yoke of chryst whiche chryst hym selfe in the gospell doth cal so gentle and lyght , Mathew , xi , the bysshoppes of rome haue moche more harde better & intollerable than was the bondage of the Iwes and therfore the fathers of the primytiue church when they had In / In the primitiue church that decres of counseles were called canons or rules and not lawes uented honesti and holsome tradicions by the which the rude Ignorante and confyrme people might be ordred . Thei did make difference betwene theyr tradicions & lawes with moderacion of theyr name , & lest that they shuld appere to take vpon him more then they thought they had by the graunte of god , they dyd not name them lawes or statutes but canons that is to saye rules or Instruccions as contayninge ordinaunces profitable vnto a chrysten lyfe as they supposed & yet not vtterly necessarye , for al haue not obserued th ordinaunces made by th apostles . The ordinances of the apostles were not all receued & the lawes of bisshoppes be as the rules of Benet Francis and suche . But after the opinion of some men they be counted a mongest those which be not authorised and euen as the rules of Benete / Fraunces , Dominicke . and Augustine be receiued & admitted of some and haue not the stryngthe of lawes . But as we binde our selfes vnto them nor we receyue them as lawes with necessite of obedyence , but as rules and informacions honestye and vertuose , pleasant & acceptable to god and we that like them , do professe them .

¶ That we goynge the same steppes and folowynge these good fathers as they folowed christ shuld leade our lyfe in the spiryte of humilitie with sobernes & mekenes . So our fathers did admitte the rules of the bisshops rome and theyr Informacions as longe as they semed vertuose and to set forward onely the glorye of christe and not al but some , Ou●e fathers dyd not admit al the canons of the bisshoppes but some as they thought good and vertuose , that is to saye as euery prouince ( as the rules or Canons contayne ) dyd folowe theyr owne myndes . Nor they receiuyd them as lawes and statutes but as thei pretende by theyr name , that is to say , as rules and Informacions . For they were called euermore Rules or informacions . Till bysshoppes that came after dyd adde and put vnto them the name or terme of lawes that they might therby vsurpe necessite of obedience , and gett it by vse and custome , by whyche wayes it was brought to passe that it is called the canon lawe . If bysshopes haue aucthorite of god to make lawes & bynde menes consienses all men are bound to kepe them , but the contrary is obserued , For yf it be geuen to them by god to hym aucthoryte to make lawes whiche shulde bynde , and onerate the conscience of men it shuld folowe with al that if they haue aucthorite by god to make lawes that other men are bound to obeye them whiche thinge if it were trewth no maner custome contrarye or repugnant to the canon lawe myght by reasons be diffended and yet the same canon lawes do consent and confesse that notwithstandynge suche customes contrary may consyste and stande , Distin iiii cap statunnus . for vereli Thelelphorus Archebysshope of the cytie of rome hath ordeyned that al clarkes shalde abstayne from flesshe . Thelesohorus orde●ned the clargy to fast , xl , dayes before Ester , vii . wykes wholye before Ester . But this decre , as gratianus saythe because it is not approbate bi the custome and maners of people doth not condemne them that do other wyse as gylty of offence or trangression wherbi it is manifest that the canon lawe byndethe no man of necessite , that nowe the canon lawes as we cal them haue not theyr streighneth and vertu by the auctoryte of Bysshoppes that be the makers thereof . The Canons haue not ther authorite bi the makers but by the consent of the receuers Lawes req●●e obedience . But by the people receyuinge them willingly , where as otherwise vertu and strength of the lawes is suche that it requyreth of other men necessite of obedience , lest the Aucthorite to make Lawes shulde by contempte , be had in derysyon or lytle regarde . And so it is the beste and moost surest conclusion if we be not bounde in payne of deadly syne , bi the commaundement of god to receyue all theyr ordinaunces . Then the bysshope of Rome or any other Bisshope hath not auctorite to institute suche Canons vnder that or suche payne . Agayne if we be bounde to receyue them all of the Clarge ar bound at thes daye as manye as ar called vnto the lotte of our Lorde to obserue the faste of .lx. The clargi ke ●ith not the faste o●●l dayes before ester , dayes and because they kepe it not , it is offence whiche by contynuaunce of tyme is not minisshed but augmented . Notwithstanding they consent of all chrystente for the moste perte hath by longe vse and custome Iudged the contrarye , De consecratione distin iii , cap sabate , In fraunce thy eate flesshe all saterdayes betwene ch●●●te ma● 〈◊〉 ●as de●●● & Gratian doeth defende them that kepe yt not from the payne of transgression , which thinge also the church of Fraunce not keping the fast of the Saterdaye betwene the natiuite of christ and the purificacion of the pure mayde and mother mary . Althoughe it were comaundid by pope Innocent that it shulde be kepte euerye weke doth euydently proue the same for as it is writton in a nother place as we haue rehersid before euery prouynce or countray is abundant or stidfast in his owne , meaninge nor at this tyme al Canons which we cal the Popes lawe , haue not therr hole streinght and vertu in euery place with al men , In the which thinge if god be offendid if the power geuen of god be violate theyr is very great slackenes or sufference in them whyche moche regard that thinge that , is it not lawfull for the bysshope of rome by the Popes lawe to prouide for promocions or benefices in all places and with euery man whiche lawe of theyrs the bysshoppes of rome in tymes past haue labored ernestlye that it myght be receyuid as a lawe whiche shulde binde euery man that shulde intende nothing to the contrary nor make any resistence or repugnance agaynst it , The Bysshoppes of Rome haue la●ored to binde men to kepe there decrees & notwithstandynge in England after it had obtayned and taken effecte longe all men with stode it , England dyd resist the popes prouisions for p●omocions & made a lawe to the contrarii so that there was a lawe made agaynst the transgressors & estabished with seuer commaundment amongest whome there is no doute but there was manye good men / & there be some yet that coulde not awaye with these popes lawes in that behalfe vnles the bisshop of rome dyd certyfy or shewe that they were wirtton bi the hande of god , Bysshops made a lawe that clarkes shuld not be suyed before secular Iudges but the contrary was alwaies obserued . also bisshopes of Rome haue decreed that clarkes shulde not be brought before seculer Iudges for any maner cause , But this statute is kept no where . And althoughe many lawes and canons concerning that matter be publisshed with grette and daungerous paynes yet the contrarie is euery where obserued without any daunger or feare , wherbi it manifestly appereth that these canon lawes ( as they cal them ) Be nothinge else but rules and informacions whiche are wonte alwayes to take place or effecte as the people doth admytte them or dissanul them , for by the same reason that some maye be reiecte , al may be contempnyd and forsaken , for it is not in the choise or eleccion of the people or subectes that thei maye determyne to whiche they wyll obey , to whiche they will not , but if theyr aucthorite be of god , and yf we maye apply to this entent , this sainge of the gospell . They syt in the seate of Moyses which teache and do not but do you as they say but do not you as thei do , Mathew xxiii al we ar wrapped in gret peryll and daunger of helle which haue contenned the preceptes and lawes of the bysshoppes of rome some one wayes . But euery one in some maner poynte and that not by Ignorance . But we haue obserued the contrarye knowinge willinglye and seinge , Bysshopes haue suffered the contrary to there lawes to be kept and knewe hi● . and yet the bysshopes of rome heringe perceyuynge senge , and felynge these thynges by dissimulacion haue suffred the pastoures or Sheperdes of the churche whiche without anye doubte yf they had thought so ( for the cure and charg of soules that thei haue ) other wolde haue broken & adnihilate their owne lawes which make so many christen men offenders or else they wolde haue taken payne to se them obseruid with more dilygence . But where as nother of these thynges hath ben done with suche diligens and cure as the grauytie of cause requyreth . Doth it not wel appere that the Bysshops theyr selues do doubte of the aucthoryte of theyr lawes ? & that they haue thought that theyr lawes might not be admytted of euery man without any daunger of soule ? or when they myslyke them , they myght be forsaken or reprobate of them which they cal theyr subiectes , The Bysshop is of Rome Subtell . but grette was the police and subteltye of the bysshoppes of rome / for whome they dyd fyrste go oboute to abtayne the chefe Empyre and supremyte , thei dyd deuyde the power and iurisdiction with kinges with verye louinge and gentle termes or titles , The power was deuyded with kinges and prynces , and so that they might be made lordes in spirituall thinges they dyd permyt to kinges all temporall thinges . For other wyse the hie bysshoppes do caleng both the swerdes , The bysshoppes of Rome affirme that thei haue al power and that the temporall power descendyth from them to kynges , & they do affyrme that they haue all power and Iurisdiction in theyr authoryte : and that the power whiche we cal temporall is deriued from them to kinges , that is to say Cesar hath th empyre deuided with Iupiter and where as they haue taken away many thynges from princes bilonge vsurpacion and haue translated it to them selues , yet they handell it soo that they make it as theyr liberalyte and gyfte what so euer power or aucthoryte kynges haue nowe a dayes . And when it shal please them they put downe : They put downe kinges when it pleaseth them and set vp other , some kinges and set vp some , and they do gret thynges for they be myghtye . And the swerde ( whiche they haue sharpened by the gentilnes and permission of prynces & endewed with worldly riches and possessions by the gentle and lyberall gifte of princes ) they excersice & drawe it out agaynst them when they thinke best .

¶ Sekynge that is theyr owne pleasure not that is chrystes folowynge in theyr doing not that the father of heuen hath shewed eueri man in his holye scripture as in example or a ma●ke that we shuld folowe . But that , that the flesshe & blode hath reuelate vnto them preferringe an humayne and worldli counterfette felycyte in berynge rule before the trewe and perfecte beatitude in christ , and by this meanes , the gretnes or largenes of this power dyd encreese . The largenes of ther power is leke astreme of walter , Which lyke a grette streme of water passynge ouer hir bankes or damime hath flowen and Corrupte all the worlde . Let me not be enuied for speaking the trewethe . No man cane serue two maysters or lordes whylle he loketh to thoue he lytle regardethe the other he that serueth god dispiseth Riches . And paule sayth , No man that serue god wyll entremedle or trouble him selfe in worldly busines . ii , Timothe , ii Whiche thynge the forfathers of the churche perceyuynge , althoughe thei knewe that there is no yl whiche a man maye vse well yet neuer the lesse euen as paule dothe wrytte to all men of wyne . Eptes , v , Be you not ouercome & inebriate with wyne , in whome is lecherye . And that they shulde abstayne not only from that else But from that , the hathe lykenes or contagion of yll , The clargie shulde refuse possessions & haue nothing proper , and shulde vtterly avoyde all causes and occasions of yll . So these fathers inducyd by the aucthorite of scripture , do ernestly conclude , that the clargi shulde vtterly refuse faculties & possessions as they cal them , and that they myght the more effectuouslye perswade & enduce them to contemne them , they dyd manifestlye denye that this was conuenient ye for them to haue dominion or proprietye . Not because that ryches is yl or because that they onelye do corrupte a man , for that , that entreth in at the mouthe or suche other exterior thynges do not defile a man but that that commeth out of the mouthe doth of treweth defile , and hath infeccion . Math , xv , Ryches and possessions which draweth a manes mynde frome , god But bicause ryches and possessions do other whiles moue away mannes mindes from theyr places and seates , and bringe them downe from the contemplacion of heuenly thinges vnto the vile busines and consideracions of worldlye thynges & other whiles so doo tangell them that they can scantlye oftetymes ryde and lyfte vp them selfes ( as our lorde , Math , xiii doth playnelye shewe in a parable . Wherfore with agret & whole consent thei toke away from the clargi al propriete and dominion ) for that entente ( as Paule writeth ) that they taken from amongest men as bysshoppes shulde appere constituted and ordeyned for men in those thynges that appertayne to god . Ad hebreos , v ●i , q , i , ca quest duo sunt So writeth saint hieron to acertyen leuite . There is two maner of christen men one maner or kinde is the whiche is ordeyned & mancipate to serue god to contemplacion and praiet for whome Two maner of christen men Spirituall & temporal it is mete and conuenient to sease and not intermedle with anye corporal busines , The enterpretacyon of this worde clarke which is a lot or part● as clarkes and religiouse men and conuersis . Cleros in the greke tonge that is to saye clarkes in the laten tonge signifieth a lotte , and therfore such men are called clarkes as chosen by lotte , for god chose them al for his . These surelye be the kynges that rule them selues and other in vertue & so they haue theyr kyngdome in god and that betokeneth the crowne vpon theyr heddes this crowne they haue by the ordinaunces of the church of rome in the token of kindome which is loked for in christe and the shauige of theyr heddes betokenyth the forsakinge of al temporal thinges for they beinge contented with meate drynke and cloth shulde haue nothynge proper amongest them but althinges shulde be comon . What the crowne of the prest doth be token , What the shauinge of there hedds betokeneth , A nother maner of christen men ther is as laye men , for laos in greke is in Englishe people , for them it is lawful to posses temporall thynges but onlye for to vse them for there is nothing more miserable than for money to condemne god to them it is graunted to marye wyfes to tyll the grunde to Iudge betwene man and man to pleade causes to set oblacions vpon the aulters to geue the tenthe and so they maye be saued if by well doinge they auoyd all vyces . What is lauful for lay people . xii , q , i , cap , clericus , Hierom to nepotianus confirmeth the saue . Therfore a clarke which serueth the churche of chryste , let him fyrst enterpretate his owne name and when he hath the enterpretacion the dyffinicion of hys owne name let hym labour to be agreable or lyke vnto that he is called . For cleros in the greke , in laten is called a lotte or parte , therfore they be called clarkes other because the be of the lot or parte of our lorde or bicause our lorde hymselfe is the lot or parte of the clarge and whosoeuer other is him selfe the parte of our lorde or hath our lorde for his parte shulde so behaue him selfe that he myght bothe possesse our lorde and be possessed of our lorde . The that be they parte of our lorde can posses nothing besydes they lorde , Whosoeuer possesseth our lord and do the saye with the prophete my parte is our lord he can haue nothing bisides our lorde . For and if he haue anye thynge besydes our lorde then our lorde is not his parte as in this example yf he haue golde , siluer possessions chaung of housholde stuffe , god wil not be contented to be his parte with these partes but if I be the pate of our lorde and a particion of his inheritaunce and take no parte a monge other tribes . But as a leuyte and a preist do lyue of the trueth and seruith the aulter liue of the oblacions of the auter hauynge meate drynke and clothe I wyl be content with this , & the bare crosse I wyl folowe bare and pore therfore I praye the and I wyll repete it agayne & agayne and admonyshe the that thou thinke not the office of a clarke as a maner or kynde of your olde excercise . That is to say that in the seruyce of chryst thou seke not worldlye lucre , and haue no more in possession than whan thou begannest to be a clarke lest it be sayde to the. Theyr clarkeshype shall not profette them manye be rycher when they be religiouse men then when thei where secular , Many be rycher when they be religios men them when thei were secular , and some clarkes waxe riche and possesse riches vnder pore chryst which they had not vnder the deuyll ryche & deceatfull that the churche myght sorowe to se them riche , whych the worlde had before in pouertie , also saint Ambrose of the forsaking of the worlde writeth thus , Ambrosius de suga secuie , capitule , ii he that hath god of his porcion shulde take hede of nothing but of god lest he be letted with busines of some other office for that labour that is spente aboute other busines is plucked awaye from the honour of religion and from this our office . What thing● a preist must● forsake This is the very thinge that a prest shuld fle for he that hath chosen to serue god must forsake his housholde mey / nye he must absent or put from him those that he loueth most and absent hym selfe from his frendes . Hillarius vpon the .xxxix. psalme confyrmeth also the same sentence on this maner the childerne of Leuie shall haue no portion or lot in the middes of theyr brother for our lorde god is theyr parte . Therfore the lawe geuen wolde no parte of worldlye possessyons to be geuen to them that serue god . Bicause the god was theyr parte .

¶ And also Peter the preacher of the gospell doth proteste that he had mo parte of humayne or worldlye possession when he answered to hym that asked hym almes sainge I haue nother golde nor syluer but that I haue I geue the Possidom●us also of the lyfe of saynt Augustyne sayeth thus As it happened as it is wonte that the people enuyed the clargye , ●ctorum , iii , Aseane of saint Augustyne in A srmon to the people for sakyng posse : ssions , because of there possessions he spake vnto the peo of god saing that I had leuer liue of the giftes and collacions of the people of god , Than to abyde the charge and ministracion of these possession●● and that he was redy to do after theyr myndes that al the seruau●tes and mynysters of god myght lyue on that fassion as it is redde t● th olde testament .

that they that dyd serue at the aulter shulde take parte and lyue of the alter & after that we knowe that he did refuse certen possessions not bicause that they were vnprofitable for the pore but bycause he thought it iustice and equite that it shulde be possessed rather of the chylderne or parentes or of the kinflolkes of them that were deperted whome they wolde not bestow it vpon there death bedde and after he oftymes sayed that it was more sure and of lasse Ieoperdye for the churche to receue the bequestes of them that were deperted geuen to them there possessors full of busines and hurtfull & the bequestes rather to be offered and profered than to be by extremyte required . Also in his boke named of the comtempte of the worlde 〈…〉 the same Possidomus hath these wordes that here after folowe . Whosoeuer doth not forsake & renounce all that he possesseth cannot be my disciple he that speketh to euery man that wolde that his disciples shulde haue nothinge proper , He that dothe ●ot renewouce all that he hath can not be the discyple of chryst , he that possesseth any thynge in erth is cleane remoued from the doctryne of Crist had they an ithing proper to whome theyr maister had commaundid the contrarye take noting with youe in the waye of whome Luke the Euaungelist doth shewe that they had al thynges commen marke what peter sayd to Iesus . Lo we haue forsaken al and haue folowed the. They which had lesse althynges had reserued nothynge for them selues . Then howe can they take vpon them aucthorite to lowse & binde which do 〈◊〉 sume to haue any possession in erth whiche be not ashamed to saye our lorde is the parte of my inheritaunce where is this sayinge of the apostles what concorde hath christ with Beliall whye do they eate the synnes of the people which wyl not leaue worldi possessions ? If they receyue the tenthe , with the children of Leuie howe can they take any parte amongest the other tribes yf they wolde consider the Interpretacion of theyr name , whithei be called clarkes or lottes . But bicause our lorde is the lotte or parte of and heritage of them , Barnardus 〈◊〉 declumationibis super euangelio dixit Simon petrus ad Iesum . saynt Barnard leanynge to this sentence sayth that clarke that hath parte in erth shal not haue perte in heuen . Also yf a clarke haue any thynge besydes our lorde , That clarke that hath his parte in erthe shall haue no perte in heuen our lorde shall not be his parte , as in example if he haue syluer if he haue possessions if he haue abundance of houshold stuffe our lorde dothe not vowchsaff to be his parte with these thinges and after he sayth let hym lyue of the aulter let him not waxe proude let hym not be rioutouse lett hym not waxe ryche let him not buylde him goodly palaces of the goodes of the churche chaunginge square bulding to rounde let hym not fill his coffers therof let hym not spende it in vaniteis and superfluus thinges let hym not extoll his kynesfockes with the goodes of the churche let hym not therwith marie his necis I wil not saye his doughters it is taken to be a cryme or offence moche lyke to sacrilege not to geue to the poore that that is the goodes of the poore suerlye the patrymonye of the poore , be the goodes of the churche and it is with holdon from them with vncharitable crueltye whatsoeuer the mynisters and bayliffes and not lordes and possessors take to them selues besydes meate drynke and clothe , do you here in these wordes before that they be called the goodes of the church and denyed to be the gooddes of the clargye ? The goodes of the churche be the goodes of the pore which to kepe from the power is moche lyke sacrilege . and that he hath nothynge confyrmed to them whose perte or porcion god is which thinges if they be spoken of al the clargye generalli , shal it not moch more be spoken of the bysshoppes ? If the bysshop of Rome be not alaye man , after the mind of Hierom : he must nedes be a clarke which maketh but two maner of chrysten men if he be a clarke he hath renounsed not onely al that he had in possessions but by his owne delecciō when he chose to be a clarke he semethe to haue refusyd all dominion and propriete as those holy fathers thinke and say whome we haue recited before . Let bonyfacius the .viii. Bonifacius the viii , loued preemynence and named him selfe lorde of all the worlde . reuyne agayne from death of , Diotrephes of hys tyme which desired & loued to haue preeminence in the church and pleade his matter and make a reasonable answere whye he named him selfe lorde of all the worlde , which coulde chalenge nothinge as his owne in al the worlde , onles he make or can proue the bysshop of rome to be a thryd maner or kynde of men cleane different from clarkes and laye men . The frayltye of man is euer more compasinge and busye , But this is the condicion and frayltye of man that is euermore in contunial mocion compasing entendinge & busines . For whatsoeuer cometh of affeccion it neuer resteth but as longe as ani matter remaineth it is euer busye . They that desyre dygnyte , honour , and ryches , hauynge no measure therin euer labour to come to the hiest and supreme preeminence , and when they can clymbe nor go no farre they must nedes come bakewarde . Whosoeuer hath redde the stories of the bisshoppes of rome shal playnly perseaue 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 possessions of the churche be of god it shal slande yf not it shal no● 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 man 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 vpon them dominion of al thinges which by ryght can take dominion of nothinge . 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 without 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 no● 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 then 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 , ●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 can resiste the spirite of god worthely , He that is ledde with the sprite of god is at liberti although his bisshop saye that cou●●●rye and r●s●●● 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 ,