only shew to him as to the heade and chiefe of all the vision of ceasing the legals and that in the storye folowinge prayer was made of thole coÌ„gregacion for Peter where as we rede not y e like done for any other ¶ The .xxi. probacion S. Dionise S. Paules dissciple nameth Peter supremuÌ„ the highest also he nameth hym culmen the toppe aboue all other ¶ The .xxii. probation S. Clement disciple and successor to S. Peter saith y t christ gaue not equall power lyke authoritie to all the Apostels indiffereÌ„tly But he appointed one y t is to saye Peter aboue al other And after S. ClemeÌ„t Ireneus affirmeth the see of Rome to be the head see of all other c. ¶ The .xxiii. probation Tertulian asketh whether anye thing was hyd from Peter the stone where vpoÌ„ Christ dyd builde his church Christe gaue to him saith he to be the stone or rocke of his churche he gaue to him y â— keyes of the kiÌ„gdome of heaueÌ„s he gaue to him power iÌ„ heaueÌ„s which all seynge he gaue to Peter alone who wil deny him to be chieffe of al the other he alone was ordeined to be the stone to him alone y e keyes were geuen he alone receiued the power in the heauens ¶ The .xxiiii. probation Origen saith let none saye Iohn was greatter then Peter which both is called and is the top of al other Agayne he saith Christe sayd to the great foundacioÌ„ of the church to the moste sure stone where vpon he did founde his churche O thou of lytle faith why didest thou doubte ¶ The .xxv. probation S. Ciprian that holye Martir saâ—th that the vnity of the churche dothe depende of the vnity of Peters authoritie and he sayth also that vpoÌ„ Peter whom Christ did chose first not in calling but in dignity he buylded his churche and he answered for all oft times Again he saith y t the see of Rome is y e roote mother of al churches al heresies schisms do spring onely of that that men will not obey the head bishop And moreouer he sayth y t christes churche was to be builded vpon Peter What can be said more playnly then this for the confirmacioÌ„ of Peters authorytye and his successours ¶ The .xxvi. probacion S. Hillari doth highly set forth S. Peters authoritie his dignity calling him y e foundatioÌ„ of Christes church And so likewise doth Ciril callinge him the prince head of thappostels And also in an other place saying In petro taÌ„que in petra lapideque firmissimo suaÌ„ esset edificaturus ecclesiam In peter as in the rocke and moste sure stone Christ would buylde his churche Rursê° apostoli inquit post ascensionem Petrum loco domini habuerunt et in signum huius subiectionis prius seorsum ei datae vel promisse sunt claues c. ¶ The .xxvii. probation Chrisostome in sundry places doeth greatlye extolle Peters authorytye In one place he saithe Peter was y e head of thapostels In an other place he saith Peter a pore fessher a simple man Christ made the shepherd the mouth of Thappostels master of the worlde and head of his church whom for this cause Paule went to Ierusalem for to se c. Would he then haue hys churche to haue a head since to be withoute God forbid ¶ The .xxviii. probation The holy father Athanasius writinge to Liberius affirmeth that the cure of the vniuersal church was committed to him as it was to al his predecessours successours also in y e see of Rome And in many mo Epistels which the said Athanasus sent vnto Marke vnto Felix other he proueth very largelye the lyke primacye of Peter and al his successours ¶ The .xxix. probation Eusebius affirmeth Peter to be greatest to be chefest principal of all Thappostels And Sozomneus also an olde godlye Historiographer euen about the time of IuliaÌ„ thappostata writeth y t the Byshop of Rome had cure and charge ouer al Byshopes bothe of the Easte and of the weste church bicause of the excelleÌ„ce dignitye saith he of his see Wherefore socrates an other auncieÌ„t and holy Historiographer affirmeth that the holy Canons euen in the beginning did forbyd that any thinge should be concluded in any councel without the Byshope of Romes authoritye ¶ The .xxx. probation Holy Basil saith that Peter bycause he did excel other in faith therfore the church was builded vpon him And Theophilus also writeth that Peter to whome thee cure of all the church was committed asketh Christ whether he tolde that parable Lu. to them alone or to al ¶ The .xxxi. probation Saint Ambrose saith that Peter was the stone wherevpoÌ„ Christ did bild his church Christ saith he called him the stone bicause he firste laied the foundacion of faithe amonge the heathens and bycause like an immouable rocke coÌ„teineth or vpholdeth thole burden of Christes building Agayne he saith it was mete that Paule should desire to see Peter bycause he was first amoÌ„ges the Apostels to whome christ had geueÌ„ charge ouer hê churches ¶ The .xxxii. probation Saint Hierom calleth the Byshop of Rome the highest priest And in an other place he saith like as Plato was chiefe and Prince of al philosophers so was Peter of al y e Apostels vpon whome Christes church was builded with a stable and sure foundacioÌ„ whiche neither with violence of water nor other teÌ„pest can be ouerthroweÌ„ Also he wryting vnto Damasum sheweth that like as al peryshed whyche were forthe of Noes ship so do al now which be fourthe of Peters shyp the catholike churche Moreouer he affermeth that although after a maner vpoÌ„ all y e apostels the churche was builded so y t they be called the foundacions of it yet vpon Peter as chiefe after him â–ª christ chose him one as Prince heade ouer y e rest y â— therby al occasion of schsime might be clerely taken awaye Againe he saith in an other place peter was chief prince of Thapostels also he saithe y t Peter reproued S. Markê Gospel and coÌ„mitted it by his authoritie to the churche to be red as S. Clement saith he witnesseth in the sixt boke writen to S. Iames Thapostel ¶ The .xxxiii. probation Saint Aug. in many places doth highly set vp Peters authoritie aboue all others In Peter Thapostell saithe he the primacie ouer the rest of y e Apostels did haÌ„ge and that in high excellent grace Againe saith he who is ignoraunte y â— Peters priÌ„cipality of Apostle shipe is greatelye to be preferred to the offyce of all other Peter for the primacye of hys apostleshipp in that he had the keyes geuen to him did represent the whole churche Peter which after should be ruler of the churche was suffred to fall that he might lerne the rather thereby his owne weakenes
Christ to him and his successours to be aboue all other both spirituall and temporall and some do manifestlye shewe that no temporall magistrate kinge nor Emperour can be head of the churche ¶ The first Probation CHrist said to Peter beholde SathaÌ„ desired to sifte you as it were wheate but I praide for the that thy faith faile not and when thou arte conuerted strengthen thy brethren Christ assone as he had told them who should be greatest he said turning to Peter beholde Sathan desyred c. If Peter here by this text had not the burden laid vpon him beynge made chiefe of al then the question who was greatest is yet stil vnsolued which thinge were a great absurditie to graunt Theophilact therfore saieth here vpon lu xxii the sence herof is playne saith he bycause Christ toke Peter for Prince of the Apostels he sayd after thou hast wept and done penaunce for thy denyal confirme thou other not only the Appostels but al the faithfull whiche shalbe to the wordes ende Beside this the chauÌ„gynge of the plurel numbre in to the synguler is not without hyghe misterie euen to declare Peters preeminence hereby The pexell was vpon all and yet the prayer whiche Christ made was but for one alone to signifie that he as head should haue the chief cure and charge committed vnto him And therfore he bad hym strengtheÌ„ and confirme his brethren Againe it was not without high misterie that Christ thus prayed for him alone seing that in al places of christeÌ„dome which then in the primatiue church had receiued the faythe the same is now decayed both among the Corinthians the GalathiaÌ„s the Ephesians the Philippians the Collossians the Thessalonians and other onelye amonge the Romaynes where Peter was appoynted to bee and for whom onelye here Christe prayed the fayth styll doth continue and shall do for euer ¶ The second probation After that Christ â–ª had ended al hanginge vpon the Crosse and after his resurrection he most earnestly coÌ„mitted to Peter as to the chiefe the cure charge of al his flocke speakiÌ„g to him onely in y e singuler noÌ„bre and onelye biddynge him fede theÌ„ gouerne rule them for y t doeth signify the distinction of the two Greke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby appereth Peters preeminence principality Kinges in y e scripture be named pastors for y t purpose Dauid .ii. reg v. had said to him by god y â— shalt fede my people be price ouer theÌ„ And y e like ye rede eze 34. esa 44. 56. hie 2. 22. And psa 2. And euen so here is by thê coÌ„missioÌ„ now geueÌ„ to Peter y t he ought both to fede gouerne or rule al christê flocke as chiefe shepherde ouer theÌ„ But herof rede more iÌ„ y e aÌ„swer to y e .46 obiectioÌ„ ¶ The thirde probation WHen it was demaunded of the disciples whether theyr master woulde paye the tribute which was but one single pece of siluer named drachma in value a paise grote and it was paide only for the head of the house Christe then bad Peter paye two of those peces of syluer one for me saieth he another for thy selfe Whereby we may easelye perceaue that Christ would him to be y e head of a house euen his vicar after him that it was not in vaine that he had a name geuen vnto hym euen deriued fourth of Christes owne name that is to saye to be called Peter as Christe is called Petra bothe signifiynge one thynge but of this ye shall here more anone and this preeminence geuen to Peter the other dysciples yet then beyng some what carnal did partly perceyue and vnderstande whyche thynge caused them euen at that tyme to contende aboute the superioritye But Christ then mouing them to humilitie set a childe among theym shewynge howe they oughte to humble them selues and that he shoulde be hyghest in the kyngedome of heauen whiche woulde be moost lowlye in spirite And thys forsaid texte of payinge the tribute Sayncte Augu. declarynge sayeth thus when Christ bad â—aie .ii. peces of money one for hym and another for Peter he was thoughte to bydde paye for all as easely he myghte yf he would haue byd Peter pay xiii peces of money as two for lyke as all were counted to be in Christ as heade bycause of mastership rule authoritie euen so after Christe all be conteyned in Peter whom Christ ordeined to be their heade and ruler ouer all his flocke And note here well that the tribute was but payde onelye for the heade of the house Christ therfore saying paye two one for me and another for thy selfe did signifie that Peter shoulde be lafte head after him ouer al his familie and his house ¶ The .iiii. probation In al thinges order is euer to be kept No societie or companye can contynue withoute order But there is no order where there is no heade In euerye priuate house that is well gouerned there is one heade in euerye cytye or good towne one heade ruler or gouerner vnderneth that head euery other officer kepeth hys place and order As firste the Maiour as head theÌ„ shiriffes Aldermen Deputies Bayliffes Constables wyth other In euerye kyngedome one kynge the heade then Dukes Earles Barones Knyghtes c. Shal not theÌ„ a lyke seÌ„blable ordre be kept in the churche of Christ and in Christes house As one heade and chiefe Bisshop Peters successor by christ appoynted then Patriarches Cardinals Archbishops Bishops with many other offycers to kepe al the whole mistical body in godly ordre Yea and who dothe impugne this comely and godly ordre let vs trye what case he is in Let vs see what that glorious martyr Ignatius S. Iohns disciple doth say It is your duty saith he to obey your high Bishop and in nothing to impugne or contempne him for he that so dothe doth not contempne maÌ„ but God which geueth to him his aucthoritie RemeÌ„ber god sayde to Samuell they haue not despised the but me also Moyses sayde to the people your murmurynge is not agaynst me but agaynste god Dathan and Abiron murmuringe agaynst Goddes minister and contempning his commaundemeÌ„t were counted to blaspheme god and were therfore swalowed vp quicke into the earth And likewise Chore and his company for resisting Aaron were consumed with fire from heauen Ozias a kinge for vsurping the priestes office was strikeÌ„ with lepresye And kinge Saul for the same was depriued his kinglye dignitye Thus muche sayth S. Iohns disciple holy Ignatius What then are all our wicked and obstinate contempners of the hyghe and chiefe byshoppe worthie to haue Paule byddeth obey your spiritual gouerners and Christ saieth he that coÌ„teÌ„neth y e minister euen coÌ„teÌ„pneth him him selfe Yea he coÌ„mauÌ„deth to obey them though they be euell bycause they sitte in Moises seate But our men wil not obey them though they be neuer so
nor deuyded Agayne we see that through ambiciō of Emperours Kinges Princes other inferior magistrates whiche ofte cause their bloude and kinred to be chosen and set in highest dignities in the church beinge moste vnmete there to greate sclaunder and sore decaye commeth to the true religion of Christe We see moreouer y t wycked lyuers ofte falle into errours and heresies and then lyue more licētiouslye after thexample of Paulus samosatenus whereof Eusebius speaketh We see also that God ofte for the synne of his people sendeth as I euen now sayd wycked rulers bothe spiritual and temporal and so greuouslye plageth them by that meanes as ye bothe rede in Iob in Esaye But what maketh this agaynst the Popes authoritye Forsothe nothinge at al. Howbeit here by we maye be put in remembraunce styl to crye vnto GOD to sende holy Fathers of the cleregye to bee set in dignities to rule ouer vs. Which thing I suppose would be muche better then ofte it is yf temporall Magistrates woulde lette elections of the Cleregye alone and that all myghte be done by callynge of tholye Ghoste wythout simonye without auarice without ambicion without desyre of pompe in the worlde But I wyl not medel with this matter it ferre passeth my reache I wyl onelye say with the holy man Chrisostome O yea men of the laitie reioyce not laugh not yf ye se wycked and vnmete ministers of the Clergye crepte in to the Churche but wepe and wayle and thinke that it is for your sinne thinke that if they be brasse saithe he then be ye Irne yf they be Irne ye be earthe For ye be euer worse then they If the salte of the earth be vnsauery where with all shal anye thing be well seasoned If the lyght be gone yf the candel be oute howe shall ye se then in darkenes Lorde be mercyful vnto vs. The spiritual ministers of god from the highest to the lowest should be chosen and takē of the purest of y e most godlye and of the best learned But alasse of late yeres here in this Realme of England the most vnmete the mooste vyle and naughtest were made bothe Prestes and Byshoppes Oh what greate plage was y t to the simple soules and innocent people I remember the like chosynge .iiii. regum xvii.iii regum .xiii. et li. i. eccle cap. v et .xii. but thākes be to Iesus Christe suche be taken away they be well weded fourthe of the churche and both godlye learned placed in their romes But nowe to retourne to my processe intended ¶ The .iiii. obiection Christ called Peter checkinglye sathan streight after that blessing and high preeminence geuen to him Wherefore it should appeare that Christes wordes in that blessinge were only to be referred to y e church and not to Peters person The answere Peters fallynge toke not away his power geuen to him before Christes chekinge him doth not frustrate his blessing nor take away the strenght of Christes wordes pronounced in blessing him whych blessing was geuē for the time to come and not for the time present For al the time til thappostels had receiued tholy ghoste they were but infirme and feareful they were vnperfite before the passion saith Origen Hilari Wherfore if ye aske how could he whyche had opened to him the highe misterye of Christe whereby he cōfessed him to be the sonne of God now be ignoraunt of his death and passiō the answere is that Peter had the highe misterye of Christ opened vnto him that he was y e sonne of GOD but as for the misterye of the passion it was hid frō him Therefore it was no maruel that he was ignoraunte of it Agayne Origen saith that the rebuke or checke then geuen to Peter callynge him sathan whyche is but aduersarye was but gentel lyke a rebuke of the father geuē to the childe For Christe saithe he tourned to him when he rebuked him But blessed is he to whome Christe doth turne He turned to Peter and that moste mercifullye after that Peter had denyed him thrise Yea and moreouer Christ bad him here come after hī whiche is euer to be taken in the good parte Lyke as contrarywise it is euel and wicked to go after youre owne lust or concupiscence Post concupiscentias tuas neeas accordynge to Helias saynge do ye yet halte in two partes yf God be he go after him yf Baal be he go after Baal Finallye some doe holde that Christe rebuked not Peter heare but the euel spirite whiche caused him so to saye to Christe ¶ The .v. obiection Some thinges be spoken saithe Sainte Aug. whyche are thought properlye to perteine to Peter yet they haue not their chief vnderstandinge except they be referred vnto y e churche whose person Peter was wel knowen to beare in figure for y e preeminēce which he had ouer thother Apostels As that is I geue to thee the keyes of the kingdome of heauens with suche other ¶ The answere Be it so y t that is true y t Peter bare a figure of the church and that Christes wordes to him I wil geue thee the keyes c. haue a more highe vnderstanding being referred to the church then if they be referred to Peters person bycause of the vnitye the primacie prerogatiue of the church whych was begone and institute in Peter the geuing of the keies and the highe power to lose binde was not to bee referred to the onlye person of Peter there to ende but to continue in the churche stil by succession yet all this is but referred to the churche by the meanes of Peter and through Peter and so shall contynue by succession whiles christēdome endureth For whē christ sayd to hī alone thou art Peter c. he made of hym the beginning of y e church saying I will build my church vpon the or vpon this stone c The .vi. obiection Christe is the foundacion heade of the church how shuld then Peter be the foundacion or head therof Thanswere Christ is the chiefe foundacion whiche by his owne vertue power and strength vpholdeth all the building he is also the chiefe heade from whence the spiritual and liuelye influence doth descende and flowe into al the members but therfore ye can not conclude that the church hath two foundacions or .ii. heades and so to be as monstruous seing y e Peter receyued but only of Christ to be the head the foundacion after him As christ the light and the appostels the light Christ the shepeherd and thappostels the shepeherdes ¶ The .vii. obiection There is muche a do about chaunging Simons name in to peter as though that made any thinge for it seing Iames and Iohn hadde theyr names chaūged and were called Bonarges the sonnes of thonder ¶ Thanswere Iohn and Iames had not theyr names chaunged but had a comen name added vnto them which neuer is spoken of but
Againe he saith mark what christ saith to the great foundacion of his churche and to the moste sure and stedfast stone where vpon he buylded his church c. ¶ Behold now here vpon S. Ciprian the iudgement in his time of al the catholike churche in this weighty matter Our Lorde sayth he gaue first vnto Peter power to forgeue sinne vpon whoÌ„ he buylded his churche and whereat the vnity therof had his beginning And a litel after he saith the churche of christ whyche is but onely one christ did onely buylde vpon one and the like he sayth in the epistel ad Quintinum and also in the Epistle ad Cornelium ¶ Herken also holy S. Basil Peter sayth he bicause he did excede and passe al other in the excellency of fayth therfore he toke the buildynge of christes church euen in him selfe Petrê° inquit quoniam fide prestabat ecclesie in se edificationeÌ„ suscepit ¶ S. Hillari vpon the same wordes Peter for his confession obteyned a worthy rewarde for that he did see the sonne of god in man c. and a litle after O happy foundacion of y e church laid in geuing of a new name A stone chosen meete for that building which shuld brust the gates of hell and deathe O blessed Porter of heauen to whose arbitremente the keyes of the eternall kyngedome are geuen c. Moreouer he sayth Peter by reuelacion of the father seinge y e soÌ„ne of god which thinge farre passed maÌ„s infirmitie to know deserued a verye high place aboue other through the confession of his blessed fayth ¶ S. Ambrose exposition also vpon the forsayde text what was then therof the vniforme consent of all other Christ called Peter a stone saying thou art Peter c. Peter for stedfastnes in an other sermon sayth he was by christ called a stone the foundacion of the church c. Moreouer he sayth who doubteth but Peter the moste stedfast stone which was partaker both of the vertue and name of the principall stone christ euer feruently desired to haue constancy to dye for Christ ¶ S. Hierome likewise in declaring the former text I saye to the sayth Christ but hê saying was his doing thou art a stone and vpon this stone I wil build my churche Euen as Christe gaue light to the Apostels to be called the lighte of the worlde and gaue them also other names forthe of his owne name so didde he geue to Simon the name of a stone that accordinge to the propriety therof he sayd vnto hym I wyll buylde my church vpon thee ¶ S. Augustines testimonye also therupon The churches do iustly worship the birth daye of that see which Peter receiued for y e saluation of the churches Christ saying to him thou art Peter c. he called him the foundation of his church c. Agayne he sayth ye haue heard christe cal Peter a stone where vpon he would buyld his church ¶ Chrisostome in the Greke church here his testimony By christes wordes saying thou art Peter I wil buyld my church vpon thee c. clerelye appeareth how great Peters power was aboue other Also he calleth Peter y e prince of the apostels vpoÌ„ whoÌ„ christ builded his churche the verye immoueable stone whiche for the fishers hooke receyued the keyes of heauens ¶ Cyril in expoundinge the same text agreeth herewith Christ in chaunging of Peters name did signifye that in him as in the surest stone he would buyld his churche All these most holy and reuerende fathers with one consent moued by tholy ghoste didde as it were from thappostels tyme here vnto theyr owne tymes playnlye declare from time to time what was the iudgement euen of the vniuersall churche of Christe in all places of christendome both East and West as wel among the Grekes as the Latines concernynge the former text thou art Peter c And as for the time since these godlye men were thousandes with one consent haue agreed herewith and none euer denied that exposicion but fleshely heretikes whose propurtye was and is euer to denye all godlye lawes whereby theyr wickednesse mighte be improued And therfore ye shall sone knowe whether a man be an heretike or not by this one profe If he beleue accordnige as he hath bene taught by the churche of Christe from the beginninge and receyue the truthe by succession of the Bishoppes in the see of Rome according to the fayth and doctrine of Ireneus and after him of Sayncte Augustine then is he a good christeÌ„ man els not though he crye a thousand times scripture scripture scripture wrastynge and applyinge it stil amisse after his owne and others wicked phaÌ„cyes For what Shal we condempne all these holy fathers our mother the church and al was Christes promisse nought Was tholy ghoste neuer here til Luther came ¶ Here now the councel of Alexandrine wherein y e Arians were condemned here I saye all y e bishops of Egipt Thebeans Libians among whom holy Athanasius was they writing to Felix then bishop of Rome Here I say how they ded expound the former text All those holye fathers did there playnlye declare that it was decreed in NiceÌ„ counsel y t meÌ„ should appeale in certayne cases to the see apostolike y e see of Rome to whome Christs gaue by speciall prerogatiue aboue all other power to lose and binde and that it was the guide and henge in whom all must be susteined vpholden mayntayned he sayinge thou art Peter and vpon thy foundacioÌ„ the pillers of the church that is to saye the bishoppes whose office is to susteyne the church are builded and confirmed vnto thee the prince the teacher the head of all christian religion the keyes were geuen and power in heauen and earthe c. Oh howe great then is this authorytye where vnto wyth one consente whole christendome thus doeth agree Yea and that not all beinge stil gathered together in one place but being ofte seperated farre a suÌ„der not one knowing of an others minde and yet al agreing euer in one all after one fashion expounding the forsaid text thou art Peter c. Euery one hereby geuinge to Peter and his successours the hyghe preeminence and authority aboue al christendom So that by the consent of al these both fathers and counsels it well appeareth that Peter aunswered onely for him selfe like as didde the scribe marke the .ix. where as christ demaunded a question indifferentlye of all Sometimes when he demauÌ„ded of all al gaue answere as when he asked whom do men saye the sonne of man is Sometimes wheÌ„ he asked all none aunswered but euerye one held his peace as when he asked wherof they reasoned in the waye And some tymes one alone aunswered as did Peter in the former texte and the scribe marke the .ix. And here now I iudge this obiection is sufficiently answered vnto to satisfye herewith al
reasonable people and as for the other sorte God I beseche him open theyr eies to se the truth or els take them awaye quicklye for feare of infectinge the flocke of Christe and speciallye the simple Lambes of his folde ¶ The .ii. obiection Saynete Augustine in sundry places as 50. tract in euan Ioa semeth to saye that christe builded the churche vpon Peters faith or vpon his cōfessiō yea or vpon christ him selfe c. ¶ Thanswere This is fully answered vnto in the laste responsion but yet somewhat to saye further S. Aug ofte vseth in treatinge of matters to dispute and reason sundry wayes so to trye forth the truthe But ye must marke that it is not alone to teache a sure and true doctrine and to dispute to reason or serch forth a verity or doctrine S. Aug. in his sermons wherin he taught the truethe to the people euer shewed playnlye that Christe buylded his churche vpon Peter accordinge to the fayth of the church not mathamaticallye vpon Peters faith but vpon faythfull Peter So that a catholike fayth is necessarilye required to euerye membre of Christes church And thus it is to be taken that authors oft do ascribe it to Peters fayth For els bothe Nathaniel and they also which in the tempest that Christe swaged with his woorde made like confession with Peter and before him ought to haue had y e same blessynge that Peter had ¶ The thyrd obiection The gates of hell shall not preuayle agaynste the foundations of the church but manye bishops of Rome haue bene heretikes yea and many other haue bene sinful in their liuinge very wicked against whom the gates of hell haue preuayled Wherfore y e church is not founded vpon them Thanswer If they be wicked they shall not escape the hande of God Potentes potenter tormenta patienter but wicked or not wicked al we are bound to obeye The Scribes and Pharasies sayth Christ sate vpon Moyses seate obei obserue al that they bid The sinne of y e ruler is no derogacion to the power and authoritie god hath putte him in yea and none is pure w tout al sinne neither one nor other head nor foote no nor y e churche it selfe here whyche is the congregacion of faitheful people is al wholly pure without spot or wrincle but y e churche triumphāt in heauē ephe the .v. shalbe al pure holy and immaculate withoute spot or wrinckle Peter him selfe the head foundacion of y e church after the keyes receiued was called sathan yea and after denyed his Maister thrise Wherfore against y e catholyke churche builded vpō Peter the gates of hel shall neuer preuaile that is to saye the faithe shal neuer faile neither in the catholyke churche nor in the head of it neither in Peter nor in his successours but there the faith shall euer abyde sounde and perfecte The gates of hel haue preuayled I graunte against the persons of the Popes but not against the power c. The gates of hel shall not preuaile againste it that is to say neither infidelitye nor heresye For lyke as y e perfection or integretye of faithe is the porte or gate throughe whyche we enter or goe in to the way that leadeth to y t kingdome of heauens so is infidelitie or heresie the gate throughe whyche the enteres go streighte to hel fire Now as for that they saye the faith of Peter in manye of his successours hathe fayled as in Marcellinus Liberius Felix the seconde Anastasius the seconde Iohannes the .xxii. Benedictus the .xi. and Honorius wyth other whyche saye they dyd erre and their faithe did faile And therefore the prayer of Christe is not so to bee taken that he dyd meane the person of Peter and his successours when he prayde that Peters faithe shoulde not fayle but he dyd meane that it shoulde not decay or fayle saye they in his whole congregatiō or church but that one or other thoughe he were not openlye knowen should euer kepe the true faith Here vnto I aunswere that Albertus Pighius defēdeth all these Byshops of Rome wyth diuerse other from al errours heresies in the fourthe boke and viii Chapiter of his Hierarchie so that their faithe saith he did neuer decaye no nor the faithe of any that euer was or shalbe in the place set in Peters cheare Neuertheles it is no inconuenyence to graūt y t some of the Popes for a time haue erred but quickelye by the authoritie of the see and the holy ghoste the matter hath bene refourmed againe so that the faith hath not bene counted there to faile no more then y u righteous man fallinge vii times in the day is counted to lose y e name of a righteous man Furthermore like as the vniuersal church in discussinge matters of oure faithe can not erre and yet all men as men may erre bycause of Christes assistaunce continuallie gouerning the same euē so Christes vicar y e pope as a priuate person as infirme man may erre both in lyuinge and beleuinge and then neither heade nor member of Christes churche beinge cut of but as pope and head he can not decide nor determine anye thinge amisse Marcellinus did amisse in sacrifising to Idoles yea Saint Peter offended Galathas the secōde but neither of them erred in discussinge matters of faith that through Christes assistaunce and his holy spirit And so theuangelistes as men mighte and did offende and erre but as writers of scripture they coulde not so doe But here nowe to speake more of that they sclaunderouslye obiecte sayinge that manye Popes haue bene nought and sinful in lyuinge What is that to the purpose the authoritye remaineth yet stil perfite How manye of the Kinges euen of Iuda were most wycked was their authoritye anye thinge diminished thereby No truly Ofre for the synne of the people God suffereth the wycked the tirāde or hypocryte to rule beside mani other plages whiche he daylye powreth vpon theym for synne and euen the same he ofte sendeth in to hys churche and yet thauthorytye is euer to be obeyed As they whyche sat in Moyses chere euen so now they whyche sitte in Peters seate So though y t they be euel nought thauthoritye yet still continueth And here now forthermore though for a time they know not who is ryght Pope through y e doutes that may be in elections or that for the tyme there be a Schisme and then two or thre named Popes sedicyouslye whereof in dede none is ryght Pope as it appeareth in the counsel of Constanciense and also in the time of Henry the ii Emperoure where Benedicte the ninth Siluester the third and Gregorie the sixte dyd al contende at one time and yet none of the three beynge the ryghte Pope nor anye other then electe for Clemente the secōde was after lawfully chosen and they iii. deposed yet stil euer remained y e see whole and thautority firme and sure Christes cote was neuer cutte
muche more large power conteyned For therein is comprehended the fulnesse of all ecclesiasticall power and dignitye whiche euen then in the xvi of Mathue Christe gaue onlye to Peter sayinge tibi to thee and through hym to all his successours He promissed theym onelye to him but his promissinge or his sayinge as I saide was his doinge Eius dixisse est fecisse that it is so by goddes helpe I shall nowe trye by sufficient testimonye But first note that when christ had spoken of the churche and that the gates of hell shoulde not preuayle agaynste it he no further continued hys promisse to the church but turned then his speache to Peter sayinge I wil giue to thee the keyes so that the churche receyueth them throughe Peter to whom in his own person then they were geuen as to the heade and foundacion of the churche vnder Christe But now let vs heare testimonies hereof ¶ Tertulian libro de prest haer Was there anye thinge hid from peter as ye haue it twise before whiche was called the stone of the foundacion of the church Which had the keyes of heauens geuen him and power to lose and binde both in heauens and in earthes Tertulian here speaketh of that Christ sayde to Peter after he had geuen him the blessynge Mathue the .xvi. that which I do nowe thou knowest not and yet he graunteth there that Peter had receiued the keyes before which can be no time els but euen when the promisse of geuinge them was made as wil appere by conferrynge the textes the places and the times together ¶ S. Ambrose also in the xx of Luke Peter which came later first entred into the sepulchre as he which had receyued the keyes of the kingdome to open vnto other Marke here Sayncte Ambrose saythe likewise that the keyes were geuen to Peter before the passion whyche must nedes be euen at the promisse Math .16 or els neuer as shal appeare by reding the processe of the ghospell S. Ambrose also in libro de Isaac c. Christ sayd to Peter thou canst not folowe me nowe c. but he had before geuē to him the keyes of the kingdome of heauens c. Loe all this was before the passion Therefore we must nedes graunt that he gaue the keyes when he promyssed them seinge none can shew any other time of geuing them ¶ S. Aug. con 124. de tempore In declaringe the geuinge of the keyes Mathew the .xvi. he saith Christ gaue the keyes then to Peter and therfore he saith tibi dedi claues regni celorum I haue geuen to thee the keyes of the kingdome of heauens the like S. Aug. hathe tract 50. in Ioa. et li. 2. contra gau dentii epistolam S. Hilari in psa lii S. Hilari saith that christ toke not away the keyes from Peter whē he denied him here we see S. Hilari iudgeth that the keyes were geuen before the passion but that must be when he promyssed them Mathew the .xvi. c. S. Hilari in psal .cxxxi. Christ saide to Peter come after me sathā or aduersarye to whome he had geuen the keyes before But that must nedes be when he promyssed them seing this foloweth euen streight after in the same chapiter the .xvi. of Mathew Chrisostome in explicando propitius esto tibi c. Math .xvi. He saith O Peter what is this thou which haddest a heuenlye reuelacion and the keyes geuen to thee of the heauens arte thou so sone fallen so sore By al these auncient writers it appeareth y t the keyes were geuen whē they were promessed and that Christ gaue them presentlye in saing I wil geue thee the keyes And this hath caused that euer since y e keyes iustlye haue bene put vnto all Peters successours to none other As for the power to minister the sacramēt of penaūce and to forgeue sinne was geuen after the resurreccion both to the Apostels and to the .27 Disciples as a parte of the keyes and yet as vnder Peter he beynge the head But who I praye you is so foonde to saye that the .27 Disciples receiued the keyes equallye with Peter ¶ The .xi. obiection Christ said to al indifferentlye what so euer ye shal bynde vpon earth shal be bounde in heauen and what so euer ye lose vpon earthe shalbe losed in heauen ¶ The answere That power geuen Math .xviii. was as appereth by the processe but to excommunicate the wicked and to lose thē from it againe if they were trulye penitent whyche power Paule caused the Corinthians to execute vpon y e fornicatour And here note wel that it was not without great cause that Christe vsed here the plurel number saynge what so euer you bynde c. For one dyd neuer thys at that tyme onelye Peter the heade excepte but it was geuen to the churche and rulers of the congregation beyng for that cause gathered together as ye rede .i. cor .v. It is in no place of the gospel wherby any one may excōmunicate onely Peter for him and hys successours except which beīg head had it geuē to him alone with the keyes and therefore he alone put it in executiō vpō Anani vpon Saphire vpō Simō Magus c. How be it if a man should graunt that y e power of losing and bindinge Mat. xviii was spokē to the apostels as before Mat. xvi to Peter yet must we nedes confesse as appeareth in the answers to y e .iii. last obiectiōs that to Peter as to y E head the power was geuen to other but as vnder him stil kepinge obseruing a due order which order is broken if Peter the other Apostels and the .72 disciples or the successours of euerye of these had like power geuen in al thinges ¶ The .xii. obiection The .viii. of thactes Peter and Iohn were sent by thother apostels to Samaria but y e senders seme to be greater then they whiche be sent c. ¶ The anwere When by Philip the dracon the people of Samaria were cōuerted to y e faith by y e cōsēt of all y e apostles the holye ghoste being y e chief author Peter as whose authoritie was greatest was chosen as beinge thought moste mete to goe to confirme them with tholye spyrite the matter and case then requirynge the chiefe power What did this againste Peters authoritye or to the derogation of his high power and preeminece It semeth rather to sette fourth his excellent priuelege bycause none was thoughte yea euē to the holy gost which was the chiefe sender so mete as Peter he being the head of al to goe to destroye the great member of the deuil Simon Magus a thinge of passinge difficultie which required Peters presēce This was an argument of tharians the father sent the sonne ergo the sonne was lesse then the father How be it Herode sent y e .iii. Kinges to Christ yet he was not greater then they May not y e King and the Counsel of a Realme
yeares ordeyned Euodium there after whom folowed Ignatius euen then in the primatiue church by the apostels it was ordeyned for y e third chiefe see and Alexandria for the second bicause Peter appoynted his dearely beloued disciple Marke there to be Bishoppe and yet bothe it and Alexandria subiectes to Rome bicause both they there receyued theyr prerogatiues dignities euen of Peter y e head bishop which had his see by y e holye ghoste there appointed saieth Chrisost as was couÌ„ted the chefe city of al y â— world And where as he w t his death coÌ„firmed the prerogatiue dignity thereof appointinge also before his Martirdome y t S. Clement shuld succede him in that highe place to receyue the keyes sayth S. Clement him selfe writinge to S. Iames which Peter then said he had before receiued of christ This vndoubtedlye is the catholike fayth So that no scriptures wrasted ought to moue a christen maÌ„ froÌ„ this the faithe of y e church receyued before al scriptures were writteÌ„ This is y t Paule sayth if any maÌ„ preach any other ghospel to you theÌ„ y t which you haue receiued cursed be he Paule neyther sayde nor did meane if any man preche any thing but y t which Mathue Marke Luke or Iohn haue writteÌ„ as for some of theÌ„ then had not written but he did meane if anye preache agaynst thappostolicall tradicions thoughe they were neuer writen cursed be he Al the consente of the apostels scholers disciples successours to this day thê haue taught and shall we now bring al into questioÌ„ Yea shal we condemne all and inuent newe of oure owne as men haue done in this realme of late yeares most wretchedly Sayncte Austen sayth that the succcession of Bishoppes in Peters see is one of the .4 causes y t kept him in the catholike fayth Ireneus agreeth with the same S. CipriaÌ„ affirmeth that all heresies springe forth of the denial and refusinge the see of Rome to be head Anacletus a holye Martir disciple to S. Peter and successour to him in that see sayth that y e see of Rome had his preeminence and power aboue all not geueÌ„ by the Appostels but euen by Christe hym selfe This doctrine euer hathe bene taught of all the writers from the beginninge with one consente bothe of the Latines and the GreciaÌ„s Sayncte Clemente Anacletus Ignatiê° Policarpus Dionisius Papias with many other which all were in thapostels time after them Ireneus Tertulian Origen Ciprian Athanasius Eusebius Ambr. HieroÌ„ Aug. Chriso with thousandes since them whyche haue euer kept y e same line and succession receiuinge thys doctrine as it were by hand one of another Whether shal we folowe al these holye learned fathers being saintes in heauen or els geue eare to a rablemeÌ„t of rascal herytikes verye limmes of the deuel ¶ The .xix. obiection Christ before Pylate refused an earthlye kingdome saying his kingdome was not of this worlde yea wheÌ„ they would haue made him a kinge he fled awaye ¶ The answere This maketh nothinge against the authority of S. Peter or his successours y t Popes holines Christe came not to reigne in a teÌ„poral kingdome No true christen man euer beleued or taught the contrarye He came not to depriue kinges of their worldly dignities and honours He came to establish a new kingdome whych is spiritual for the saluation of the soule and here of Saint Iohn speaketh saing thou hast redemed vs with thy bloud made vs a kingdome to oure lorde and we shall reigne vpon the earth This kingdome Christ did ordeine and made Peter head here of his successours for euer so that euery worldly Kinge or Prince if he wil be in this kingedome muste be subiecte to the head of the same or els shall he neuer come to the kingdome of heauen which is thonly cause of comming in to this spiritual kingdome here As for infidels and heathen Princes whyche wyl neither thone nor thother I speke not of Christe although he were Prince of y e kinges of y e earth as S. Iohn saith and as maÌ„ not onlye as God Kinge of Kinges and Lorde of Lordes his vesture wherin that was written signifyed the humanitye that couered the godhed yet when they woulde haue made him a Kyng he fled and no meruel for he came not therfore His onlye comminge was to redeme maÌ„ with his bloud beynge obediente to his father euen vnto the vilest death so that he came not to beare here in the world an earthlye scepter for that he sayde to a certaine yonge man requiringe right at his handes againste y e iniuries of his brother O thou man who appointed me to be iudge or deuider betwene you and your brother as though he had sayd that is not y e cause of my comminge at the leaste waye principallye to meddel with suche ciuile matters but it is to suffer death for mans raunsome Howe be it now to note a worde or .ii. although Christe in his owne person came not to take in hand anye earthly kingdoÌ„ being notw tstaÌ„ding as maÌ„ king of al kinges yet he would his disciples that is to say al that trulye professe him be he of the laitie or clergy Kinge Byshop or other for al suche be Christes Disciples iustlye and godlye to vse and exercise all rules and offices here in the world both kinges Byshoppes Dukes Lordes Ladyes both men and womeÌ„ riche or pore high or lowe ¶ The .xx. obiection Christe to declare how he and his should bee subiectes bade geue to Cesar that which was Cesars and to God that whyche was Goddes c. ¶ The answere By these wordes of Christe there is no derogation against his chief minister here in earth no nor anye power geueÌ„ to the laytye here by to be ouer the cleregye For here the wicked Pharises came craftely being determined whether he hadde sayde yea or naye to haue had a great vauntage against him ether as a traitour or els as a dissembler demaunded not whether they were bounde to paye tribute or whether he could iustlie receiue it but whether they might geue tribute to Cesar or no he being a strauÌ„ge prince which thiÌ„g thei thought to be against the fredoÌ„ of their lawe Nowe Christe whyche saw al thinges perceuing their deceytfull hertes sayd neither it was lawefull nor not lawful but only bad geue to euery one that whych was his right to haue And this is euery christen mans dutie to do But yet further here in to speake iÌ„ case Christe then had geuen commaundemeÌ„t to the Iewes as his people to haue payde tribute to Cesar or to other foreÌ„ Princes his commaundemeÌ„t had bene no more againste the Clergie then againste anye other of the laytye be he King or Emperour if he be a member of Christes church and a shepe of his flocke ¶ The .xxi. obiection Christ bad go paye tribute whyche should seme to make
chiefe Kinge Adam oure firste parent was al naked bare whiche thinge can not proue that all Kinges since should be as pore euen so in y e primatiue church to shew the pouertye of the Apostles can not proue that nowe all should continewe in lyke state no more then it wil folow that a childe newlye borne wrapt in ignoraunce in unbecillytye and want of al perfection lackinge knowledge lackinge streÌ„ght not hable to staÌ„d speke or go c. should stil continewe in the same miserable estate Marke wel this similitude seinge Paule lickeneth y e mistical body vnto y e natural bodye of man This both well proue that al ought not to be brought to the weake and vnperfite estate of the primatiue churche whych yet heretikes for a confusioÌ„ euer desired to haue But here note also y t we must not chaunge that which was then in the primatiue churche but wel consider that more perfeccion hath bene stil added thervnto Sit profectus inquit aug fidei ac religionis noÌ„ permutatio Againe though Christ as man cam in al humilite for our redeÌ„tioÌ„ for our instruction yet as maÌ„ he was king lord of al hauing so writteÌ„ in the hemme of his garment king of kinges lord of lordes And in y t he dyd nether chose rich priÌ„ces to be hê discip nor willed his disci after to passe of earthly riches he declared plainly by facte y t which he taught in worde sayinge be not careful for erthly thinges but first seke y e kingdome of heuen al these shalbe cast vnto you he y t prouideth for the birdes of y â— ayer will also prouyde for euerye one accordinge to theyr vocation he y t prouided for princes theyr domynyons prouided also for Peter hys successours theyr dominioÌ„s he y t prouided princes to laye their goodes at Peters feete hath euer since ê“uided for Peters see will do stil to y e ende He biddeth al be pore in spirit but as for to be pore in goodes no maÌ„ is coÌ„mauÌ„ded but rather coÌ„trari seiÌ„g he bade al meÌ„ make freÌ„des of y e wicked MaÌ„mon that it is more blessed to geue sayth he theÌ„ to receiue Happy is he whoÌ„ god at theÌ„d shall try to haue ben a good bayliffe or a faithful stuard here iÌ„ these trifeling thinges For hauing much no maÌ„ shalbe reproued but for euil kepinge getting or spending daÌ„nation shal come He is most mete to haue worldly possessioÌ„s riches dignities whiche bothe caÌ„ will best bestow them whether he be of the clergye or of the laity but all y e matter of the laytye agaynste the clergye these .xx. yeares mo hath euer still bene to take awaye the double honoure that Paule speaketh of then it woulde sone folowe that al godlines should shortlye after ceasse seing honos alit artes and as Martial saith Sint mecenates noÌ„ desunt flacci marones ver giliumque tibi vel tua rura dabuÌ„t ¶ The .xxxiiii. obiection Christ came not to beare rule but to be in all subiection he would his Disciples to folowe his stepes both Peter other Thinke that Christes wordes were not contrarye to his doinge c. ¶ The answere Christ came first most humbly for our erudicion but afterwarde he boldlye sayde all power is geuen to me both in heuen in earth God the father then did exalt him causing al in heauen hel and earth to bende and bowe vnto him and then he gaue to his disciples power to worke miracles to forgeue sinnes c. Then he appointed Peter to be porter of heauen gates then he made him chiefe shepherd ouer al his flocke c. Yea and yet beside this Christ in the time of al his subiection and basing him selfe would be taken counted to be Master ouer his flocke ye cal meÌ„ Master saith he and so I am c. What then I praye you maketh it against Christes Mastershipe or superioritie that he so to teache humility humbled him selfe yea or what proueth that lesson or that example against Peters primacie Surelye nothing at all ¶ The .xxxv. obiection Beatus Rhenanus gethereth thus of Tertulian Tertulan saith he couÌ„ted the see of RoÌ„e amonge the chiefe sees but he did not say it was the chieffest of al. Therefore he beleued not that it was the chiefest of al. ¶ The answere Rhenanus was not counted in all pointes catholike that iustlye Therfore it makethe small force for his collection How be it if he were either happye or blessed accordyng to his name or els had my lerninge in tharte of dialecte he woulde not collect or gether his argumeÌ„t in the negatiue per locum abauthoritate The philosopher dyd not saye this ergo the philosopher thought not this to be true S. Paule did not say tholye ghoste proceded from the father and the sonne therfore Saint S. Paule thought not or beleued not y t tholy ghost did procede froÌ„ y e father y e sonne A wise reason wel releshed ¶ The .xxxvi. obiection Ephes the .ii. al the apostels are shewed to haue like dignitye where Paule sayeth y t the ephesians be builded vpon the foundacioÌ„ of the apostels c. And Sayncte Iohn sayth the churche hath .xii. foundacions and in them the names of the xii apostels written c. The aunswere Sayncte Hierome saythe that vpon the appostelles the church was builded whych indede was onely buylded vpon christe as vpoÌ„ y e chiefe rocke vnder christ priÌ„cipally vpoÌ„ pet christ by his own power vpholdeth y e bylding is y e chief head as he is the chiefe lyght y e chief shepherd c. and vnder him he appointed Peter next in dignitye notwithstandinge all the Apostels in a maner of speaking be called the foundacioÌ„s ¶ The .xxxvii. obiection In the sixt councel at Cartage it was decreid that no appeale ought to be to Rome but ought to be determined with in the countrye ¶ The answere We rede in Socrates historye that there was a determination made for constitucions prouincial at y e councel of CoÌ„staÌ„tinople And the same be stil allowed approued But ther be none of theÌ„ which be to y e derogation of the see of Rome For there it was decreed also that next to Rome as chiefe Constantinople should haue his see Now if y e greke church decreed as ye saye at y t couÌ„cel to haue al causes w tout appellation to Rome to be finished there w tin y e same prouince we must eyther saye that it was to be vnderstanded in inferioure causes or els y t that restraint notw tstanding they still did acknowledge their obedineÌ„ce to y e see apostolike of Rome For els how could this their doing agre w t y e appellations had froÌ„ y t beginning as appereth in y e v. probatioÌ„ to y e see of Rome Therfore thê councel being catholike did decree nothynge against y e faith of