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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

Christ loues vs lesse in the state of miserie then he wil doe vs one day in the kingdome of glorie We also lesse loue the view of truth and of the face of God whiles we are as we are because we neither haue it yet nor know it as we shall doe This life therefore of ours is signified by Iohn who loued Christ lesse and therefore waits for his comming til the other life may be reuealed and the loue of it perfited as it should be in vs but the same Iohn was more loued of Christ because that life makes vs blessed which in him was instanced or figured Then Nemo tamen istos insignes Apostolos separet Yet let no man seuer these two excellent Apostles So then as one figures so the other figures as the one represents so the other represents and represents onely Iohn was not hereby installed Monarch of heauen no nor yet free denison thereof by actuall possession It was long after that that S. Iohn went to heauē No more was Peter then of earth or any earthly prerogatiue for they must not be separated but as one so the other Nemo separet saith S. Austen Et in eo saith the same Father quod significabat Petrus ambo erant in eo quod significabat Iohannes ambo futuri erant significando sequebatur iste manebat ille c. That is Both in that life which Peter signified they were both of them and in that which Iohn signified they were both of them to be He followed this staied for signification sake c. Doe you see that if Peter be a Monarch of the Church Iohn must needes be too which is a thing impossible For in eo quod significabat Petrus ambo erant saith S. Austen That is In that which Peter signified they were both of them In whome yet it follows plainer Nec ipsi soli Peter and Iohn forenamed sed vniuersa hoc facit sancta Ecclesia sponsa Christi ab istis tentationibus eruenda in illa foelicitate seruanda Neither Peter onely Iohn that is two of the Apostles but the whole Church of God the spouse of Christ doth the very same auoiding the tentation which is here present creeping on to the saluation which is laide vp for vs in heauen Quas duas vitas Petrus Iohannes figurauerunt as before significabant so now figurauerunt singuli singulas c. That is Which two liues Peter and Iohn figured the one the one the other the other c. Lastly Omnibus igitur sanctis ad Christi corpus inseparabiliter pertinentibus propter huius vitae procellosissimae gubernaculum ad liganda soluenda peccata claues regni coelorum primus Apostolorum Petrus accepit ijsdemque omnibus sanctis propter vitae illius secretissimae quietissimum sinum super pectus Christi Iohannes Euangelista discubuit Quoniam nec iste solus sed vniuersa Ecclesia nec ille in principio c. That is In lieu therefore of all the Saints of Christ which are inseparably grafted into his mysticall bodie as concerning their steerage the direction of their course in this most troublesome and tempestuous world the prime Apostle Peter receiued the Keies of the kingdome of heauen for the binding and loosing of their offences And againe in lieu of all the same Saints with respect to that most quiet either bosome of secresie or harborough of blisse the Euangelist Iohn leaned vpon the breast of our blessed Sauiour Because neither he alone but the whole Church nor the other in the beginning c. § 20. Against this I know what Mr. F. T. will say for he sayes no more then out of the mouth of his best masters As Iohn really so Peter really as the one lay vpon our Sauiours breast and it was no fiction so the other receiued the keies of heauens kingdome and it was more then a bare representation Who doubts but S. Peter receiued the keies as well as Iohn leaned on Christs bosome But Peter receiued the keies in the person of the Church militant because our Lord would honour vnitie Iohn rested and repasted himselfe on his sacred bosome as a figure of the triumphant to shadow out vnto vs the estate of glory and blissefull immortalitie Each did as wee read they did but with a drift to intimate some farther thing vnto vs. Non tibi sed vnitati may we say to S. Peter and Non tibi sed aeteruitati may we say to S. Iohn Omnibus Sanctis ad Christi corpus pertinentibus saies S. Austen And Quoniam nec iste solus nec ille solus sed vniuersa Ecclesia In this stands the answer that both Peter receiued and receiued for himselfe for he had a part in the keyes as well as others wee denie it not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portionally and particularly not wholly and entirely saue onely as hee stood in the Churches roome to grace vnitie And this prooues no vniuersall authoritie As not Iohn in the triumphant as not Iudas in the malignant so neither Peter in the militant But so much may suffice to haue spoken herof § 21. THE last place of S. Austen that is cited for this purpose is that which I first began with de Agone Christ c. 30. which because this hobby-horse cryes out vpon the Bishop so for alleadging fraudulently and lamely as hath bin said I will keepe my promise to report it euen at large Though in the 20. chapter of that booke before we come to the place that is now to bee scanned S. Austen sufficiently shewes what he meanes by his wonted phrase of gerere personam Where he doubts not to say speaking of the head in a mans bodie wherin all the senses are lodged and recollected that Caput ipsius animae quodam modo personam sustinet not as if the head did rule the soule which were very vnreasonable as they would make Peter to bee gouernour of the Church they care not how but happily for resembling the invisible soule in visible forme most liuely and most apparantly euen as Peter did the Church one for many And so it followes in S. Austen Ibi enim omnes sensus apparent But speake we to the 30. chapter which is the thing in question Intreating there how the Church ought to shew compassion to her children conuerting by repentance he thus saies Non enim sine causâ inter omnes Apostolos huius ecclesiae catholicae personam sustinet Petrus That is For not without cause doth Peter among all the Apostles sustaine the person of this Catholicke Church Huic enim ecclesiae Claues regni coelorum datae sunt For to this Church the keies of the Kingdome of heauen were giuen Which latter FOR is not to show that Peter was chosen to beare the person of the Church non sine causâ not without cause as he had said before but to prooue what hee had supposed that Peter

did beare the Churches person since the keyes are too great a depositum for Peter to be receiued in his owne name but in the Churches And so much he had deliuered before vpon the 108. Psalm I will not now trouble the Reader to repeat it Onely this may bee remembred that there he saies Tibi dabo claues is among those sayings which howsoeuer videntur pertinere ad Petrum non tamen habent illustrem intellectum nisi cum referuntur ad ecclesiam c. which howsoeuer they may seeme to belong to Peter yet cannot clearely be construed but when they are referred to the Church This there But now in this place he addes another example to shew that Peter did beare the Churches person and not his owne As when Pasce oues is said to him Et cum ei dicitur ad omnes dicitur Amas me Pasce oues meas Where I cannot demaund without some passion what can bee said more pregnantly to the Bishops purpose that Pasce oues was not said to Peter onely when S. Austen makes it common to all all of the ranke at least and vouches it as an instance that Peter did beare the person of the Church and not his own only in diuers things that passed vpon him Me thinks vpon the alledging but of thus much out of S. Aust if truly if in his sense the question should be at an end Yet because this man cries out against maimed allegations I will keepe promise as I said to set downe so much of S. Austens text as no man comming after shall neede more and that by the way it may be seene whether this fellow can clip a text or no for his aduātage leaue out that which is too hoat for him to meddle with practising that impudently at the very same time which he traduces the Bishop for most wrongfully Thus then S. Austen Debet ergò Ecclesia Catholica correctis pietate firmatis filijs libenter ignoscere cùm ipsi Petro personam eius gestanti cùm in mari titubâsset cùm Dominum carnaliter à passione reuocâsset cùm aurem serui gladio praecidisset cùm ipsum Dominum ter negâsset cùm in simulationem posteà superstitiosam lapsus esset videamus veniam esse concessam eumque correctum atque firmatum vsque ad dominicae passionis gloriam pervenisse That is to say The Church Catholicke therfore ought to pardon her children amending their faults and established in godlines sith we see pardon affoarded to Peter himselfe sustaining the person of the church both after that he had wauered in the sea carnally dehorted our Sauiour frō suffering and with a sword cut off the high Priests seruants eare and finally fallen into his superstitious hypocrisie yet pardon I say affoarded him notwithstanding all these faults in so much as amended now and confirmed he came in the ende to partake of the glorie of our Sauiours suffering Here is nothing against vs for ought I can perceiue vnlesse Peter to haue come to the glorie of our Lords suffering may seeme to any to make against vs. Which yet I hope they will not construe as if Peter had died for the sinnes of the world and so equalled our Sauiours glorie Wicked though they are yet not so wicked as to diuide that praise between Christ and Peter Howsoeuer S. Austen in his tractat vpon S. Iohn 123. makes this to be one of S. Peters errors to haue offered to die for Christ in all hast pro liberatore liberandus c. Wherein he might seeme to haue aspired to a glorie more then our Sauiours that he dying to saue the world Peter should die for him that died for the world which is a point aboue the other But howsoeuer they magnifie Peters authoritie I hope they will attribute to him no such vertue as this although he may seeme I say to haue said as much himselfe when time was by S. Austens collection but rather repent with him repenting as afterwards we know he changed his minde and no doubt cried out as Iob doth his eyes beeing opened and his weaknes discouered I bewaile my selfe in dust and ashes I haue said once but I will say it no more As for the wordes of S. Austen that Peter attained to the honour of our Lords suffering it is a storie in Eusebius worth the considering how for the exceeding honour that he bare to his Master though he were nailed to a crosse of wood like his yet he refused to dic with his head vpward Which we may beleeue the rather because we read euen in heathen stories of that time of diuers that were crucified with their heads downeward And as Peter for humilitie begd that boone of the tormentors so it is like they were not nice to graunt it to him as the more disgracefull This was the reuerence that our Sauiours conuersation begat in his Disciples In figure where of Iob whome I named euen now to shew the authoritie that he bare in his house with semblable loue of all sides My seruants said he thought themselues happie in my presence if I smiled vpon them they did not beleeue me yea they cryed Who vvill giue vs to eate of his flesh for the vnspeakable sweetnes they found by me See S. Chrysost in his 2. Epist to Olympias Who can write of these things without melting passion To consider the strange conflict betweene our Sauiour and S. Peter a conflict of humilitie not of pride of loue not of anger like that betweene our Lord and the Baptist erst refusing to thinke himselfe worthie to baptize him Which yet in Peter is more to thinke himselfe not worthie to die like him Besides that Iohn was faine to yeild in the ende but herin Peter had his desire And which is more singular not onely the kind of strife to striue for loue but against the nature of loue which delights in likenesse that he should choose a contrarie positure of bodie to testifie his loue to his Lord and master Indeede we haue those now a daies in the Popedome that loue to beare themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarie to Christ both liuing and dying true Torti as the Bishop hath prooued them but S. Peter affected this of meere modestie which is able to make impression into a marble heart These whither not climbing and soaring in the meane time with the wings of such ambition as not I but F. T. euen now described where it is thought T should stand before F but for crookednes sake not onely to controll Kings and Countries with their Vniuersall dominion but to challenge as much power as Christ himselfe the Head of the Church And yet they make as if it were doubtfull whether Anti-Christ be come yea or no whether he sit in the Church of God shewing himselfe for God or no. But we haue strayed out of the way by occasion of

auouch AVTHORITATE praeditum ac reliquis item Apostolis longè praecellere Is this arguing for a Iesuit Which all put together doth not shew so much as that Peter had any authoritie ouer the Apostles Vnlesse you thinke because he had authoritie therfore they had none This were prettie if you could worke it but neuer out of Chrysostome And yet longè praecellere is worse then so of gifts of qualities not of iurisdiction And I beleeue if the truth were knowne that same very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I quoted euen now nothing to their purpose In summe if S. Peter had all the authoritie that Chrysost giues the Priest in his book of priesthood it would not serue the Pope who is for temporall and coactiue which Chrysost denies tooth and nayle cap. 2. 3. c. of the afore-said Another place you bring out of Chrysost cap. vlt. in Euang. Ioh. that Peter was the mouth of the Apostles And you might haue added that of Dauid I will giue praise with the best member that I haue meaning the mouth or the tongue for els what gaine you by this bargaine And againe Awake my glorie that is my tongue say the Interpreters because the tongue is the glorie of a man Psalm 56. Casaubone will shew you and that most excellently that the mouth is put in a diminutiue sense and notes ministerie not supremacie office and paines not authoritie And so we might say of the head which Peter was as the forwardest to resolue ad respondendum faciendum paratissimus saies S. Cyrill as including both This was his disposition not his commission Of late the Pope hath left both the head and the mouth and betakes him to the hands S. Bernard had challenged him for it long agoe for liuing by his hands not as S. Paul and the olde Monkes which is tedious to you to heare of but he meant of bribes we of forcible and coactiue execution Brachia mea iudicabunt populos as if he tooke it literally and to himselfe And could you not for a neede finde in your heart to construe caput congregationis after S. Austens meaning as a figure of generalitie and representing the whole bodie What a scandall will it be for Iesuits to encounter such a worke and of so reuerend a Prelate with no better speares then one might make of fennell stalks breaking into fitters with the least crush and which if a man should answer but as many waies as he might it would be intolerable § 52. That which followes is as idle that Christ did not vpbraid S. Peter for his sinne as if he doth any Iam. 1. 5. either for grace affoarded or faults pardoned That Peter had the care of his brethren committed to him as if we imagined Peter such a Cain that cryed What haue I to looke to my brother But he is confident now that was fearefull afore to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why not then rather superiour when he might set Iohn a work to doe as he directed Besides great charges make not confident but carefull rather and solicitous surely as extraordinarie fauours binde to awe flesh not in pride vnlesse it be fooles The approoued loue of our Sauiour Christ in receiuing him to grace and setling him in his Apostleship or if you would suffer me to speake so in restoring him might adde spirit to him which is S. Chrysostomes meaning not as you construe him But alas what did Peter get by asking that question What not secret censure but open check at our Sauiours hands Quid ad te what preiudice to his discretion let S. Cyrill shew you But two faults onely Curiositie and Desire to haue other men partakers of his miseries This is the inbred corruption of our nature Communiter insitum hominibus saith S. Cyrill vt optent si quid periculi subituri sint non se esse solos sed caeteros etiam aut videre pati aut passos audire aut passuros esse It is the nature of men if they be to slide into any daunger to wish not to be alone but either to see others to suffer or to heare of them that haue suffered or that they shall and must at least suffer the same So Peter Hearing that he must suffer he asked whether Iohn should escape or no. As for Si me amas fratrum curam suscipe if cura fratrum be the boundlesse Monarchie little neede he wooe Popes to that place by so stiffe a coniuration as Si amas me Aske Iulius the second who when his friends were offended with him for offering too largely for the Popedome he said None that knew the worth of that place would stick at any gifts whereby to compasse it Aske Praetextatus the heathen Make me Pope saies he and I will be a Christian. Yet this is your Si amas me suscipe curam fratrum It were infinit to go through all I will conclude with Mr. Casaubones most worthie obseruation that if Peter were the Head and Rector intended as you imagine what neede S. Chrysostome make the question Quare Petrum omissis caeteris affatur de his rebus why does our Sauiour conferre with Peter about these matters skipping by the rest For euery man might see it were the due of his place And so much of S. Chrysostome § 53. THE last of them whose authoritie you alleadge is S. Leo your owne Pope and not a little addicted to the amplyfying of the Phylacteries of his owne sea as his MAIESTIE hath told you in his Apology most plentifully but all as it seemes vpon the deafe side For you will not heare nor bee charmed Yet what sayes Leo The charge of feeding the sheepe of Christ was more specially commended to Peter Ep. 89. A most true word But the Bishop tels you how Praeceptum ad omnes Solennit as ad illum So Peter more specially receiued the keies for hee receiued them saies S. Austen as the Churches proxey but communicandas cum omnibus to bee imparted to all as Optatus told you but verie lately But in an other place Ser. 3. de Assump ad Pontif. what brings he That Peter was chosen out of the whole world to haue the cheife charge of the vocation of the Gentiles and of all the Apostles and of all the Fathers of the Church Here is nothing for your turne saue that Peter was chosen to haue the charge of the Apostles But to the calling of the Gentiles though all helped yet none might compare with S. Paul for that matter who therefore calls himselfe the Apostle of the Gentiles and least you thinke he gloses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and veritie 1. Tim. 2. 7. Neither doe wee denie that Peter might haue the charge of the Apostles yet no commaunding charge but either as ferrum acuit ferrum as Salomon saies one iron whets and sharpens another so the face of one brother to quicken another by his encouragements Confirma

and I thinke we haue answered you Cum caeteris communicandas claues accepit sayes Optatus himselfe Will you haue so many Monarchs as receiued the keyes that are afraid of two a little after § 2. Your impudent putting of a Monarchie vpon the Pope by your queint definition as you think at least holds no water and much lesse fire A Monarch is he say you that gouernes for the common good not for his owne Let vs beleeue the Pope to be that single-hearted Charitie quaerens non quae sua sunt sed aliorum aliorum indeede too often for the deuill himselfe giues ouer seeking his owne if S. Bernard say true is this all that is required to make a Monarch Is there no difference betweene gouernment and gouernement Let Gelasius tell you de vinculo Anathematis to say nothing of Chrysost a little before quoted or hath not our Sauiour himselfe a Vos autem non sic to spoile your definition and to marre his Monarchie § 3. I might tell you of S. Basil in this very worke what respect God hath planted in vs to Kings by the hand of nature which respect you would so wickedly purloyne from them and carrie cleane away to the Popes by peruerting the Fathers words about S. Peter I haue scene a swarme of bees saies he c. But when he shewes what is answerable in the Church of God to that which a King is in humane societies he dreames not of a Pope to supplie the analogie but of the word of God that is our King saies he and the fall from that makes way to Antichrist iust as S. Paul saies of the dissolution of the Empire Donec tollatur è medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you may see by what meanes the Popedome thriueth namely by the fall of Princes and what thriues with the Popedome namely Antichrist and the extinguishing of Gods word which is our King saies S. Basil But I come to Nazianzene § 4. And though I affect breuitie yet Nazianzenes place I will set downe somewhat more fully the rather because our man saies the Bishop thought some words as sore as a bile and therefore set them downe in his margent indeede but durst not touch them in his text those sore words As if any would doe the one I meane print them in the margent that was afraid of the other that is to speake to them in the text For why might he not better haue left them cleane out But heare we Nazianzene those words at length See if any thing could be brought to check them more De moderat in disput seruandâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Seest thou of the Disciples of Christ all high and worthy to be chosen one is called a rocke and hath the foundations of the Church entrusted to him another is more loued and leanes vpon the breast of Iesus and the rest brooke this praelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that whereas afore he argued out of S. Basil from praelatus est we haue now prelation first of more then one But proceed When they must goe vp to the mountaine that he might glister in his shape and shew his godhead and discouer him that lay hid in the flesh who go vp with him For all are not beholders of the miracle Peter and Iames and Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both were and were reputed to be afore the others Afore we had two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred nowe we haue three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were and were reckoned to be afore the rest But who were with him in his agonie and a little before his death when he went aside and prayed the same againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the order that our Sauiour tooke in preferring It followes The rest of their comlinesse and orderlinesse how great Peter asks this question Philip that Iudas that Thomas that another that and neither all the same nor one man all but euery man particularly and one by one and as you would say euery one thereafter as he needed But of that what thinke you Philip would say a thing and dares not alone but takes Andrew to him Peter hath a question to aske and sets on Iohn by a nodde Where is surlinesse here where is ambition How could they more shew themselues the disciples of Christ that meeke and humble hearted one for vs a seruant for vs his seruants and who in all things returned all the glorie to his Father that he might shew vs an example of orderlinesse and modestie which we are so farre from obseruing that I would think it were well with vs if we were not bold-hardier then all besides c. Now let F. T. plead for primacie from hence and the pride that our Sauiour suppressed in his disciples so long agoe You see that if our Sauiour preferred one he preferred more and the name of preferment serues them all alike no better of Peter no worse of Iames of Iohn c. So true it is that the Bishop answered of many monarchs to bee pickt from hence if any at all But what say we to the words as sore as a bile That Peter had sibi credita Ecclesiae fundamenta the foundations of the Church entrusted to him Neither does this prooue monarchy nor supreame magistracie It is nothing but an exegesis of what went before that Peter was a rock not a rocke for nothing but to build vpon and to carry as the rest doc Apoc. 21. for I must not leaue vrging him with the Bishops answer though I see it anger him the foundations of the Church though to him more particularly confessing Christ it was said also more particularly But if this was the reward of his constant profession as no man doubts and the text most clearely shewes to bee tearmed rocke and withall hee confest in the name of the rest as Bellarmine graunts and the Fathers affirme who sees not that this title must belong to the rest to be rocks all as well as he and therefore the Bishops answer remaines most sound that he is a rocke indeede and beares the foundations but with others And so his instance vanishes that a King may beare one more fauour then another though he make him not so great an officer or prelate For as we graunt the preheminence that Nazian speakes to haue beene yeelded S. Iohn to leane vpon Christs brest did come from greater loue then to Peter so we denie that Peters was a prerogatiue of iurisdiction though it was the honouring of him in an other meet kind answerable to the confession wherein he out-stript his fellowes For as he spake first so the tearmes of honour first lighted vpon him no authoritie Sir And to bee graced with those tearmes directed to him was the particular preheminence that Nazianzene speakes of answerable to S. Iohns leaning vpon Christs bosome in particular Though it is true that Iohn also signified for others as

is first very insolent for I beginne with your later that faith should be a meritour at Gods hands or a meritresse if you will haue it so I pray correct me if I speake amisse for you see whether your absurdities lead me wheras Charity not faith is the fons meriti the actuall deseruer by condignity at least as your selues hold for ex longinquo is another thing and expraeuiâ dispositione c. Where in truth you are so dazeled about this merit of Peters that you say you know not what ascribing that to his charity which is more proper to his faith and againe that to his faith which belongs to his charitie To be cheife in feeding you ascribe to his Loue to Amas me plus his Which is true in our Sauiours sense for exciting his care not in yours to inuest him in the supreame iurisdiction which rather requires the priuiledge of freedome from errour And here his deseruing to be the rock or the principall for bearing sway you impute it to his faith which is too yong to be a deseruer if it be not otherwise accommodated euen by your own doctrine This is one absurdity therefore Secondly that he should merit to be the rocke of the Church whereas a man canot merit that is not first in the Church as yourselues will not deny and so presupposeth the foundation is laid But in no sort can one merit to be the foundation thereof himselfe As S. August often shewes that the Redeemer of the world did not merit the coniunction of his flesh with the deity but beeing inuested once therewith then merited for vs and wrought saluation Whom although we should grant to haue merited to be the foundation of the Church the Iudge of the world c. yet you are not ignorant how it is held by your owne diuines namely per titulum secundarium hauing right to it before out of the worth of his hypostasis which in S. Peter is nothing so But especially if you will take to that of Maximus whom you quote a little after that S. Peter for rowing in a frigot or small boate was made Master and gouernour of the Vniuersall Church for what merit could there be of that in this And suppose that there is an orderly promotion among shipmen from the Lower roomes to the higher till they be Pilots and Admiralls c. or in like sort that the good Deacon gets himself a faire degree as S. Paul speaks to be made Priest Priest a Bishop Bishop a metropolitan c. yet you speake of a promotion in diuersissimo genere which is too too vncouth that S. Peter for steering his materiall vessell at the sea should be preferred to sit in the highest place of the Church and congregation of God Thirdly if this were true that you auouch of his merits S. Peter should not only haue merited for himselfe but for as many monsters miscreants as euer sate after him in that sea Which you doe well to shroud vnder the merits of S. Peter least they appeare too too vgly naked in themselues sauing that pallium breue as the Prophet Esay speaks their couering is too short and non est satis nobis vobis Matth. 25. What For them that beleeue not for them that apprehend not that concurre not in the least sort yea for them that were not borne when S. Peter liued could S. Peter merit As for Hildebrands dictates they are no gospel His words are neither slanders whē they are directed against vs nor testimonies of any force when they are produced for you And will you allowe no qualification of S. Hilaries word Whereas they that haue but tasted the auncient writers know that to merite is to obtaine and procure though by grace and fauour and no further to be vrged He attained then saith S. Hilary a supereminent glory Which glory may be in many things beside his primacie as the Bishop answered you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Basils authority and calling it gloriam it seemes he rather points to our Sauiours approbation then to any reall preferment collated vpon Peter Gloria is in fame in predication and report as euen Tully will teach you Orat. pro Marcello which is nothing to office and to installment § 7. As for the coupling of S. Peters person with his faith his faith with his person which is the second point of the twaine about which you sweat and trauell sore casting vp mole-hils and mustering your Metaphysicks long vnskoured the Bishop neuer dreamt as you fantastically imagine that S. Hilary should giue this to a fleeting shadow or to faith without a subiect like your Accidents in the Eucharist which you welcome as well as S. Iames his hoste doth his guests that biddes them warme themselues without a fire feede without victualls and so you them to sit down without a chaire or a stoole Not so But if faith be the proper foundation of the Church as S. Hilary implies by his fiue-fold repetition Haec fides haec fides c. then was Peter in behalfe of his faith onely pronounced by our Sauiour the foundation of the Church Which is another thing then to be preferred for the merit of his faith to be the Churches foundation as you fondly dreame For so it might fall out that he should still remaine the foundation of the Church though he had cast of his faith wherewith he beganne which will not stand with S. Hylaries conceit of it and accordingly none other are at any time to bee reckoned the foundations of the Church but they that shall tread in the steps of faithfull Peter howsoeuer otherwise they may come neere him in calling For where is more promised to Peters successors by vertue of meere succession then to Abrahams children Rom. 4. Nay the adoptiue branch may not challenge so much to it selfe as the naturall Rom. 11. Succession saith Greg. Nazianzen is oft-times between contraries Sickenesse succeeds health night succeeds day so an vnworthy Bishop succeeds a worthy as Nazianzen instanceth So your Popes may Peter Irenaeus saith warily that we must obey those Priests in the Church of God which deriuing their succession from the Apostles together with their succession in Office haue receiued the certain gift of truth lib. 4. cap. 43. § 8. By this also the other places of S. Hilary are declared where he proceeds to call Peter the foundation of the Church as you expound them his person I graunt if ought at all as the Bishop also meant not a qualitie without a subiect which is your chimaera but in respect of his vertue not of his authoritie singular And as all the faithfull may come more or lesse neere to Peters faith so they haue all more or lesse a part in this prerogatiue as you heard lately out of Origen yet still without disturbing the Churches aray Neither perhaps