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670 [614]

Actes and Monumentes Of the Churche.

nes of the kynges hyghnes, heretofore shewed vnto you in your bryngyng vp, nor the honour of the house that ye be come of, nor the wealthe of the countrey that ye be borne in, shoulde so decline from your dutie to your Prynce, that ye shoulde be seduced by fayre wordes and vayne promyses of the Byshoppe of Rome, to wynde with hym: goyng about by all meanes to hym possyble, to pull downe and put vnder foote, your naturall Prynce and Maister, to the destruction of the countrey that haue brought you vp. And for a vayne glory of a red hat, to make your selfe an instrument to sette forth his malyce, who hathe styrred by all meanes that he coulde, all suche Christian Prynces as woulde geue eares vnto hym, to depose the kynges hyghnes from his kyngdome: and to offer it as a praye to them that should execute his malice, and to styrre, if he coulde, his subiectes againste hym, in styrryng and noryshyng rebellions in his realme, where the office and duetie of all good Christian menne, and namely 

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This is very much a key statement of the treatise-letter as it signalled the bishops' intension to preserve basic Catholic principles along with royal supremacy. It also solves the problem that had plagued loyal Henrician Catholics with the notion that a church could be uniquely particular and local with yet remaining within the wider corps of Christendom through the supra-national nature of priesthood.

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of vs that be priestes, shoulde be to bryng all commotion to tranquilitie, all trouble to quietnes, all discorde to concorde, and in doyng the contrarye, we showe our selues to bee but the ministers of of Sathan, and not of Christ, who ordeyned all vs that be priests, to vse in al places the legatiō of peace, and not of discorde. But synce that can not be vndone that is done, second it is to make amendes and to folowe the doyng of the prodygall sonne 
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The parable of the prodigal son can be found at Luke 15.11-32. The allusion, of course, is that Pole is wasting his inheritance among the swine of Rome and, should he return the king would welcome him back with open arms and great celebration.

spoken of in the Gospell: MarginaliaLuke. xv. who retourned home to his father, and was well accepted, as no doubt ye myght be, if ye wyll saye as he sayde in knowledgyng your foly, and doo as he dyd, in retournyng home agayne from your wandryng abrode in seruice of them, who lytle care what come of you, so that their purpose by you be serued. And if you be moued by your conscience, that you can not take the kyng our maister as Supreme head of the churche of Englande, because the byshoppe of Rome hath heretofore many yeares vsurped that name vniuersally ouer all the churche, vnder pretence of the gospel of Mathewe 
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Foxe notes this as Matthew 18 but the quote comes from Matthew 16.18. It is one of the most common foundations of papal authority.

, MarginaliaMath. 18. saying: Tu es Petrus, 
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In his treatise Pro Ecclesiasticae Unitatis Defensione, Pole had used the Matthew text to stress the pastoral responsibility of the papacy for the faith of all Christians. In essence, taking a literal view, he had assigned a universal potestas ordinis to Peter and, through him, to his successors, the popes at Rome [see, sigs.xlviirv]. Stokesley and Tunstal focussed instead on the underlying principle of the building of the church upon the rock of strong faith, repeating St Paul's First Epistle to the Corinthians (3.11) recognizing faith in Christ as the true and only foundation. They are not denying that Peter is a key figure, even first among equals, but reflect mediaeval disputes over both his leadership role and whether his authority was to descend to any successor at all.

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& super hanc petram ædificabo Ecclesiam meam.

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MarginaliaThe place of mathew Tu es Petrus, expoūded.Thou art Peter, and vpon this rocke I will buylde my churche. Surely that texte, many of the moste holy and auncient expositours, wholy do take to be ment of the faith, then fyrst confessed by the mouth of Peter, vpon whiche faith confessyng Christe to be the sonne of God, the church is buylded, Christ being the very lowest foundation stone, whereupon both the Apostles them selues, and also the whole fayth of the churche of Christe, by them preached thorowe the worlde, is founded and buylded, and other foundation none can be, but that onely, as saint Paule sayeth: Marginalia1. Corin. 3. Fundamentum aliud &c. No other foundation can any manne laye, besydes that whiche is Christe Iesus. And where ye thynke that the Gospell of Luke 

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Luke 22.32.

proueth the same authoritie of the Byshoppe of Rome, saying: MarginaliaLeut. 22. Rogam pro te Petre, vt non deficiat fides tua: & tu aliquando conuersus, confirma fratres tuos. Peter I haue prayed for thee, that thy faythe should not fayle: and thou beyng once conuerted, confyrme thy brothers. MarginaliaThe place of Luke expounded. Surely that speaketh 
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The bishops argue this was meant to comfort Peter, and only Peter, after his fall from faith, letting him know that he would return and be a fervent in faith as he usually had been.

of the fall of Peter, knowē to Christ by his godly presence, whereof he gaue hym an ynkelyng that after the tyme of his fall, he should not dispayre, butretourne againe and confirme his brethren, as he euer, being moste feruent of them, was wont to do. The place doth playnly open it selfe that it can not be otherwyse taken, but this to be the very meanyng of it, and not to bee spoken but to Peter. For els his successors must fyrst fayle in the faythe, and then conuert, and so confirme their brethrē. And where as ye thynke that this place of the gospell of Iohn 
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John 21.17. The stress of the verse is actually Christ's knowledge, not Peter's.

, Pasce ones meas. Fede my Sheepe, was spoken onely to Peter, which wordes make hym shepeheard ouer al, & aboue al: Saint Peter 
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With reference to 1 Peter 5.2-4 the shepherd analogy is considered further and applied to all priests which more fully fits the characteristics of the priesthood the two bishops would like to establish.

him self tekifieth the contrary in his Canonicall epistle, where he sayeth to all priestes: Marginalia1. Pet. 5. Pascite qui in vobis est gregem Christi fede the flocke of Christe which is amōg you, whiche he bad them doo by the authoritie that Christ had put them in, as foloweth, Et cum apparuerit princeps pastorum, percipietis immarceslibilem eternæ gloriæ coroā, and when the chief shepherde shall appeare, ye shall receiue the incorruptible crowne of eternall glory. The same lykewyse S. Paule in the Actes 
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This refers to Acts 20.28. Where Paul writes 'overseers' this is generally interpreted as 'bishops'. Indeed, with regard to the supposed supremacy of Peter, Acts makes it clear that the activities of Paul have taken on a more central role.

testifieth, MarginaliaAct. 20. saying: Attendite vobis & vniuerse gregi, in quo vos posuit spiritus sanctus, regere ecclesiam Dei. Geue hede to your self and to the whole flocke, wherein the holy ghost hath set you to gouerne the churche of God. Wherein the originall texte, the woorde 
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The two bishops find the key words regere (oversee) and pasce (feed) to have identical implications.

signifying Regere, to gouerne, xxx, þe same word that was spoken to Peter, Pasce, fede, for it signifieth both in the scripture. And that by these wordes he was not made 
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The implication of the statement goes a long way toward underpinning the bishops' point equating Peter with papal power. Peter (although not a Judaizer) tended to preach the gospel message only to Jews, while it remained to Paul to preach to Gentiles.

a constitute Shepeherde ouer all, it is very playne by the facte of S. Peter, whiche durst not enterpryse, muche conuersation amongest the Gentiles, but eschewed it as a thing vnlawfull, and muche rather prohibited then commaunded by Gods lawe, vntill he was admonyshed by the reuelation of the shete full of diuerse viandes 
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This refers to Acts 10.11-15 & 11.5-11 and is taken as a sign that God wants all men to be saved, not just Jews or Gentiles. The bishops' point being that, while fervent in his faith, Peter had been wrong in his approach until this truth was explained to him. Indeed, Peter does not figure very heavily from this point on, attention has switched to the evangelising efforts of Paul.

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, mentioned in the Actes of the Apostles, where if Christe by these wordes, Pasce oues meas, Fede my sheepe, had geuen suche an vniuersall gouernaunce to Peter, then Peter beyng more feruent then other of the Apostles, to execute Christes commaundement, would of his owne corage haue gone without any suche newe admonition, to Cornelius: excepte peraduenture you woulde saye, that Peter did not vnderstande the sayde wordes of Christe for lacke of the lyght whiche these latter men haue obtained to perceaue, and thereby vnderstand the wordes of Chist to Peter, better then Peter hym self did. And straūge also it were to condemne Peter, as an hyghe traitor of his maister, after his Ascension (as he in dede were worthy) if his maister had signified vnto him that the bishops of Rome, by his dying there 
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The bishops are raising a controversial issue. In the Apocryphal Acts of Peter (said to have been written by John's companion Leucius Charinus), Peter is seen fleeing Rome to avoid execution until he is confronted by a vision of Christ heading into Rome. This is the source of the famous 'Quo Vadis?' phrase. Peter turns back and accepts his martyrdom. Should he really, in his willingness to flee, be considered as Pole and tradition often consider him?

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, should be heades of all the church, and he knowyng by these wordes Pasce oues meas Fede my shepe, not withstāding his maisters hygh legacie and commaundement, yet wonlde flee, as he did from Rome, vntill his maister encountring him by the way with terrible wordes, caused him to returne. And because this history peraduentur might not waygh against an obstinate mynde to the contrary, what shall we say to the wordes of S. Ambrose 
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This refers to St Ambrose (c.340-97), one of the four great doctors of the church, and his work on the Holy Spirit entitled 'De Spiritu sancto libri tres ad Gratianum Augustum' (which can be found in Patrologiae cursus completus: series Latina, 221 vols., ed. by J P Migne (Paris, 1844-1903), xvi, pp.731-850).

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, declaring and affirmīg as great & as ample primacie to Paul, as to Peter, vppon these woordes of Paule? Qui operatus est Petro. &c. he that wrought for Peter &c. Thus he wryteth.

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Petrum solum nominat, & sibi comparat, quia prima-

tum ipse
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