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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03884	A treatise concerning the church Wherin it is shewed, by the signes, offices, and properties therof, that the Church of Rome (and consequently such particuler churches as liue in her communion) is the only true church of Christ. VVritten in Latin, by the Reuerend Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English by I.L. of the same Society. The third part of the second controuersy.; Controversiarum epitomes. English. Selections	Gordon, James, 1541-1620.; Wright, William, 1563-1639.	1614 (1614)	STC 13997B; ESTC S114238	53,360	142

Christ and one chayre might be made manifest and knowne Hitherto S. Cyprian 11. But now that these promises of Christ did not only belong to the person of S. Peter but also to all those who were to succeed him in the same office till the end of the world we do thus clearly proue and demonstrate First because S. Peter is heere made the foundation of the Church and the rocke wherupon it is buylded but the Church of Christ alwayes remayneth therfore the foundation therof must alwayes remayne seing that nothing can continue and be without it foundation 12. Moreouer those keyes which were giuen to S. Peter do remayne alwaies in the Church as all our Aduersaries confesse Ergo he also remayneth to whom these keyes were giuen For that authoritye or those keyes were not giuen for S. Peter alone but for the Church which is alwayes extant It therfore alwaies retayneth those keyes and that authority of bynding or loosing men from their sinnes in S. Peter and his successors till the end of the world 13. And this is that which S. Leo saith when he writeth that S. Peter euen to this day gouerneth the Church of God that is to say by his successors insomuch that his dignity neuer fayleth euen in an vnworthy successor But hitherto there was neuer any successor of S. Peter acknowledged in the Church of Christ besides the Byshop of Rome He therefore is the only successor of S Peter and the supreme Byshop of the Church And the Roman is not only the true Church of Christ but also preferred before all others euen by Christ himselfe 14. The second place is Feede my lābes feede my sheepe In which wordes God cōmended to S. Peter not only his lambes which signifieth the common sorte of people but also his sheepe to wit the Pastors and Fathers of his Church First saith Eusebius Emissenus he committed to S. Peter his lambes and then his sheepe because he made him not only a Pastor but the Pastor of Pastors Peter therefore feedeth the lambes and also the sheepe He fe●deth children and their mothers he ruleth the peo●le and their Prelates He is ther●ore the Pastor o● all becaus● besides lambes and sheepe there is nothing in the Church Hitherto Eusebius And S. Bernard My sheepe saith Christ Vnto whome is it not plaine and manifest that he did not assi●n● some but all nothing is excepted where there is no distinction made Thus S. Bernard And S. Leo Peter doth properly gouerne all whome principally Christ also gouerneth 15. Furthermore it is manifest that these wordes were spoken to S. Peter and not to the other Apostles seing that Christ asked him thrice Doest thou loue me And moreouer he added more then these that he might make a manifest distinction betwixt S. Peter and the other Apostles 16. Finally it is most certaine that this promise of Christ doth not only appertayne to the person of S. Peter but also to his successors which are to remayne in the Church till the end of the world For both the Apostle doth plainly testify and our Aduersaries do also confesse that the office of a Pastor is ordinary and shall alwaies continue and be in the Church of God 17. And the chiefest re●son hereof is because we stand in no lesse need now of a supreme Pastor then they which were in the primitiue Church whiles yet the Apostles were aliue yea we haue much more need therof besides that there are still and alwaies shal be some sheepe of Christ therfore there shall also still continue their chiefe Pastour The Roman Church therfore is not only the true Church of Christ but also that wherein S. Peters successor and the supreme Pastour of the whole Church of Christ remayneth 18. But these two places are so manifest that they cannot be confuted or wrested to any other sense vnlesse we will reduce all wordes to a metaphoricall signification or other figuratiue speaches the which is a common tricke of our Aduersaries whē they are vrged with plaine wordes of the holy scripture But against all these falsifications of our Aduersaries we must alwaies obserue that rule of the Catholike Church taken out of S. Augustine to wit that we must neuer depart from the proper signification of the words of holy Scripture vnlesse we be forced by the authority of some more euident poynt of faith wherunto the proper significatiō of the wordes do manifestly repugne For otherwise if we might as often as we would refuse and leaue the proper signification of the wordes there will be nothing lesse certayne in all the holy Scripture 19. Moreouer it will be an easy matter for euery one to fly to metaphors and improper significatiōs when he is pressed with the playne wordes of holy Scripture but there is nothing heere that should force vs to departe from the true and proper sense of the wordes None therefore but desperate and carelesse of their owne saluation will giue credit and belieue these foolish toyes and dreames of our Aduersaries inuented only by them in hatred and con●empt of the Byshop of Rome 20. Yea he will rather imbrace and follow the vniforme consent and vnderstanding of the aunci●nt Fathers and of all the whole Church For the holy Fathers in many places do affirme that ●h●se two laces of the holy Scripture are to be vnderstood litterally of S. Peter the which Bellarmine and Coccius haue diligently gathered togeather as many other Catholike Authors haue done before them But because this matter is so cleare and manifest that euen our Aduersarsaries cānot deny it as we will plainly shew in the next Chapter we wil not now spend any more tyme in alleadging of Authors 21. But our Aduersaries doe heere cry out and obiect against vs that the holy Fathers doe sometymes affirme that the Church was built vpon the fayth of S. Peter and sometymes vpon his confession As though forsooth there were any among vs so foolish as to thinke that the Church was built vpon S. Peters back or shoulders or vpon S. Peter as he was an Infidell or dumme and not rather vpon S. Peter as indued and replenished with the gift of faith confessing and professing openly the mysteries thereof Wherfore it is all one whether we say that the Church is built vpon S. Peter or vpon his faith and confession for we do not separate S. Peter from his fayth or from the publike pro●ession therof but we only affirme that the Church of Christ was b●ilt vpon the faith and confession of S. Peter alone and of no other 22. And hence it is that the same holy Fathers who in some places affirme that the Church was built vpon the faith and confession of S. Peter do els where plainly testify that it was built vpon S. Peter himselfe Yea euen in the same place they sometymes say that it was built vpon the faith or confession of S. Peter and sometymes vpon S. Peter

hims●lfe as appeareth by S. Epiphanius and S. Chrysostome 23. We know also very well that S. Augustine in some places vnderstood by this word rocke Christ himselfe but he doth not reiect the common exposition of other holy Fathers y●a he confirmeth the same by the authority of S. Ambrose and he testifieth himselfe that he held that opinion in other places For they are not to be reprehended but rather to be greatly commended who attribute many litterall senses to the same wordes of the holy Scripture so that they do not reiect and condemn the common and approued ●ense of the whole Church as we haue already declared out of S. Augustine 24. Truely euen our Aduersaries themselues confesse that the forsayd exposition of S. Augustine is both forced harsh in it selfe For seeing that neyther in the words of Christ which goe before nor in the confessiō it selfe of S. Peter there is any mention made of a rock the particle this cannot demonstrate that which is not in the whole sentence but violently Wherfore our Aduersaries leauing this exposition of S. Augustine they vnderstand by the rock eyther the fayth of S. Peter as Caluin doth or with Beza his confession And they both confesse that the word Cepha in the Siriacke tongue is the same in both places when Christ sayth thou art Peter and vpon this rocke and the Greeke word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations and not in substance 25. But albeit Caluin commendeth that deriuatiō of the word Peter which S. Augustine setteth down to wit that Petrus is named of Petra as Christanus of Christo yet Beza writeth more truely that Christ speaking in the Siriacke toung vsed no deriuation of names but sayd Cepha in both places Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs the which they themselues acknowledge not to be the litterall sense of the wordes CHAP. VII That the Church of Rome is the chiefes● and head of all other is proued out of the auncient Fathers and euen by the confession of our Aduersaries thēselues THE auncient holy Fathers do no● only wi●h v●iforme consent affirme the Roman to be the true Church of Christ but also that it is the chiefest most principall Church of all in so much that they affirme it to be the head of the whole visible Church of Christ and many other things they do write in the prayse and commendation of the Roman Church and of th● Pope the supreme Pastor thereof as may euident●y be ●eene in Catholike writer● which are related by Bellarmine and Coccius We for breuity sake wi●l only all●dge two of the holy Fathers by whom it may e●si●y be gathered what was the iudg●ent and ●pinion of the ●e●● concerning this matter 2. The first is that most ancient holy S. Ir●naeus who liued euen in the Apos●les tym● because sayth 〈◊〉 it would be to long to re●ount in 〈◊〉 vol●me the succession of al Churches w● pro●osing t●e tradition and ●ay●hos the greatest most anci●●t and left knowne Church founded by the two glorious Apos●les Peter and Paul which by preaching and succession of Bishops hath descended e●en f●●m the Apostles to vs do con●ound all those who by any meanes gat●er any thing contrary to that they should eyt●er by their owne ●oolish fancies or by vayne glory or by the great blindnesse of their vnders●anding or ●ol●owing any badde opinion For all other Churches that is to say all faythful● true belieuers th●oughout the whole world must needes come vnto this Church by reason of the most potent principality thereof Hitherto are the wordes of S. I●enaeus And afterward he recounteth the succession of all the Popes of Rome till his tyme. 3. The other is S. Augustine whom our Aduersaries also esteeme very much who knoweth not sayth he that blessed S. Peter was the chiefest and head of all the Apostles thus S. Augustine of S. Peter But speaking of the Church of Rome ●e sayth In the Romane Church hath alwayes florished the chiefe powe● an●●●●●●●ity of t●e Ap●st●licall chayre If we belieue S. Augustine nothing is more clea●e an● mani●●● 4. But it is not necessary to cite any ●ore places of the holy Fathers For euen our Adu●rsari●s conf●ss● that this was the common opinion of a●l the auncient Father concerning this matter Thus w●iteth Martin Bu●●r ●●m●ty●es ●aluins mais●er and chiefe Pa●●●n not only in his owne name but also of all 〈◊〉 Lutheranes we confess● plai●ly with all our harts sayth he that among the auncient Fathers of the Church the C●u●ch of ●ome hath alwayes obteined the chiefest aut●o●ity and s●pr●macy aboue all others because it hath the c●ayre of S. Peter and whose Bishops haue alwayes byn acc●ū●ed the successors of S. Peter thus Bucer 5. And Caluin albeit he inueigheth bitterly against the Church of Rome yet constreined to speake truth writeth in this manner I will first say this aforehand that I deny not but that the old writers doe euery where giue great honour to the Church of Rome and do speake reuerently of it And a little after he sayth thus For that same opinion which I wo●e not how was growen in force that it was founded and ordeined by the ministery of Peter much auail●d to procure sauour and estimation vnto it Th●refore in the west partes it was for honours sake called the Sea Apost●l●ke And in another place I graunt sayth he that there remayn● al●o t●ue Epis●les of the old Bishops wherein they set ●orth the honour of their sea with glorious titles of which sort are some Epistles of Leo. 6. But t●e Lutherans in their Synodicall actes doe acknowledg that euē in the tyme o● the fi●st Councell of Nice in the dayes of Cyprian S. Hierome and S. Augustine the Pope o● Rome had the chiefe supremacy the which say they we willingly admit and imbrace to increase the good agreement in fayth piety and Ecclesias●icall policy for they very well perceiued that this supremacy of the Pope of Rome did auaile much to keepe vnity and concord in doctrine and Ecclesiasticall policy 7. And hence it is that the sayd Lutheranes in their articles agreed vpon at Smalcalde the which they made in the yeare 1537. to be exhibited to the generall Councell which was reported to be holden at Mantua among other articles they appr●ued t●is of the Popes authority and vnto these Philip Melancthon also subscribed Who also afterward in the yeare 1548. far more euidētly approued the Popes authority writing thus in his Epistle to the Lord Embassador Theopulus Besides these sayth he we reuerently honour and worship the authority of the Roman Bishop and all Ecclesiasticall policy so that the Bishop of Rome do not reiect vs. Thus Philip in that place 8. But what was the most true opinion of Melancthon concerning this matter appeareth more euidently by a certaine

do visibly gouerne in Christs steed so also neyther should Christ be sayd truly to gouerne visibly the whole Church vnlesse there were some one who in his person might visibly gouerne the whole Church But this person can be no other but the Byshop of Rome 4. And that which hath byn said before of the head is also to be vnderstood of the rocke and foundation For Christ is indeed the chiefest foundation of all true belieuers but the secondary and subordinate foundation vnto Christ is also the doctrine of the Apostles and Prophets as the Apostle expressely saith to the Ephesians and Caluin also acknowledgeth it to be most true But if the doctrine of all the Apostles be also the foundation of the Church why should not also S. Petres doctrine be the same For when we say that S. Peter is the foundation of the Church by S. Peter we doe vnderstand not his person only but also his doctrine preached in the Church of Rome 5. Moreouer seing that S. Iohn in his Apocalyps sayth that the Citty of God hath twelue foundations and in them twelue names of the twelue Apostles of the lambe VVhat meruaile is it if S. Peter the first of the Apostles be called a rocke or foundation of the Citty of God 6. And heere it is to be considered that when the Apostle sayth that there is no other foundation besides Christ this word besides hath the same signification that contrary or against hath as appeareth by many other places of holy Scripture For otherwise all the Apostles are called the foundations of the Church as we haue sayd before but they are not contrary or against Christ but vnder Christ and subiect vnto him 7. Finally yf we examine more exactely the true sense of those wordes of S. Paul to the Corinthians yt will appeare manifestly that our aduersaries wrest the said wordes of the Apostle to a contrary sense and meaning For the Apostle doth not speake of the foundatiō of the whole buylding of the Church of Christ wherof only is our present Cōtrouersy but of the foundatiō of particuler priuate actions of euery true belieuer For S. Paul manifestely writeth that he layd that foundatiō wherof he speaketh that euery one buyldeth his owne proper worke vpon this foundation But there is a great difference among these foundations because heere Christ himselfe is he who made ordayned S. Peter to be a foun●ation I say vnto thee saith Christ to S. Peter that thou art Cephas there S. Paul is he who lōg after laid that ●oundation wherof he speaketh as a wise worke-mayster saith he haue I layed the foundation Heere Christ himselfe is he who buildeth Vpon this rocke saith our lord I will buyld There euery priuate man is he who buyldeth but let euery one looke saith the Apostle ●ow he buildeth theron heere the Church is that which is built theron I will build saith our Lord my Church There the worke of euery priuate man is that which is built theron If any mans worke abide saith the Apostle that which he built therupon shall receaue reward S. Paul therfore speaketh of the foundatiō of good workes which belong vnto iustice and life euerlasting wherof as we haue said Christ is the only foundation We treate here of the foundation of the outward and visible gouernement of the Church and doctrine of sound faith Now S. Peter his successors were such a foundation Wher●ore that which our Aduersaries alleadge out of S. Paul doth nothing concerne this our prese●t ●i●putation 8. The second argument S. Peter denyed Christ th●ice ther●ore he could not be the re●ke against whome the gates of hell should neuer preuayle I answere that when S. Peter denyed Christ he was not as then the foundation of the Church For promise was made vnto him only Matth. 16. I will build c. I will gi●e thee c. speaking alwaies in the future tense but afterward Ioan 21. the authority was actually giuen which was b●f●re promised vn●o him and that after that denyall of S. Peter as also after the resurrection of Christ feede my lambes saith Christ f●ede my she●pe 9. The third argument After that the foresayd authority was giuen Ioan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answere that as witnesseth Tertullian the Marcionists obiected this very same place against Catholikes vnto whome Tertullian answereth in these words Indeed saith he it was a vice or fault of his conuersation and not of his preaching And he answered very well for S. Peter might peraduenture thē haue synned but he could not erre in fayth because he knew very well that the Moysaicall Law was not necessary to saluation for the Gentills neyther did he euer teach the same to be necessary Yea when there arose any controuersy about this matter he manifestly taught that t●e Gentills were not obliged by it as may be seen in the Acts of the Apostles Wherfore if S. Peter offēded in any thing it was a synne of his conuersation and not of his preaching doctrine wherof we now only dispute albeit there are many who thinke that S. Peter did not offende at all in any respect of whom see Bellarmine and Baronius 10. The fourth argument S. Paul reprehended those that said they belonged to S. Peter I answere that those men deuided Christ from S. Peter and S. Paul and they opposed them against Christ as equalls vnto him making them as it were so many Christs The which S. Paul declareth in these wordes Is Christ deuided Moreouer they attributed to S. Peter and S. Paul the internall and inuisible giftes of the holy Ghost and the effect of the Sacrament yea and our redemption also no otherwise then they did vnto Christ. Hence are those wordes of S. Paul in the same place why was Paul crucified for you or were you baptized in the name of Paul 11 But we teach that the Pope of Rome is inferior and not equall vnto Christ wherupon he is also called the Vicar of Christ as subiect vnto him and not deuided from him Moreouer we teach that the Pope doth not giue the inward and spirituall gyftes of Fayth Hope and Charity but he is only the ●icar of Christ in the doctrine of fayth and exteriour gouernement of the Church 12. The f●rst argument The Apostle to the Corinthians and Ephesians doth recount diuers offices of the Church and yet he sayth nothing of S. Peter I answere first that it is not necessary that the Apostle make any mention of S. Peter in euery place for it is sufficient that in some one place or other he hath euidently declared that S. Peter was a chiefe member of the Church the which he did when he said that he came to Hierusalem to see S. Peter and tarryed with him fifteene dayes 13. Furthermore in these very places he manifestly

the name of Adoratiō that Adoratiō in the holy Scripture hath two significations in the one it appertayneth to God alone in the other it may without any sinne at all yea with great merit be giuen to men And of adoration in both senses are verified those wordes of the Scripture they adored first God and then the King Many other places of Scripture there are which approue this adoratiō of men of which only we now treate For this adoration only is exhibited to the Pope not that other which belongeth only to God and it is exhibited vnto him as the Vicar of Christ wheras the other cannot be exhibited but to the true God himselfe Now there are foure testimonies of holy Scripture which euidently proue that the adoration of the Pope is not only lawfull but also dutifull 3. The first testimonie is that which the Prophet Isay recordeth in these wordes Thus saith our Lord the labour of Egipt the merchādize of Ethiopia the eminent men of the Sabeans shall come vnto thee and they shal be thine they shall follow thee they shall go with their handes manacled or bound in chaines and they shall adore thee and make supplication vnto thee It is manistest that the Prophet in this place speaketh not to Christ but to the Church for all the verbes and pronownes in the Hebrew text are of the feminine gender and not of the masculine besides it appeareth euidently by all that goeth before these wordes and all that followeth that this promise was made to the Church of Christ. The Prophet therfore saith that the labour negotiatiō that is the riches gotten togeather by labour and negotiation of Egipt and Ethiopia and the eminent persons of the Sabeans by whome are vnderstood the Princes of the Gentils shall passe ouer to the Church and they shal be the Churches and they shall walke after the Church in manicles by which are signified Ecclesiasticall lawes and that they shall adore the Church and make supplication to her 4. And it is to be obserued that the Hebrew word in the last cōiugation as it is vsed heere and in a manner euery where el● signifyeth to prostrate ones selfe before another not howsoeuer but by way of adoration as al that are skilfull in the Hebrew tongue know in so much as the adoratiō done ōly to God is often expressed by this word This therefore is the true sense and meaning of this place they shall prostrate themselues before thee thereby to exhibite adoration vnto thee we haue therefore out of the Scripture that the Church and consequently the Ministeriall head thereof not only may but must be adored vnlesse we will make God to falsify his promise But the craft● dealing of Caluin heere is to be detected who to abuse the Reader leaueth out in his latin translation twice the Pronowne Te that this adoration may not seeme to be referred to the Church but eyther to God or to Christ for he translateth not adorabunt te obsecrabunt te but thus adorabunt atque obsecrabunt whereas in the Hebrew the particle te is twice put in the feminine gender so as this adoration and obsecration must needes be referred to the Church and therefore those of Geneua durst not omit the same neyther in their French Bibles nor in their corrupt translation which they call Vatablus no nor Caluin himselfe in the former edition of his Commentaries vpon Isayas which was set forth in French in the yeare 1552. but in his latter latin edition in the yeare 1559. which he will needs haue accounted a new worke being now become more wary he twice omitteth that particle and that not vnaduisedly but of set purpose as is manyfest by his former edition 5. The second testimony is also in the same Prophet Isayas in which much more clearly is declared the exceeding great honour which the Kinges and Princes of the earth shall doe vnto the Church for thus God speaketh to the Church of Christ. Kinges shal be th●● nursing Fathers and Queenesshalbe thy nurses they shall adore thee with their faces bowed downe to the earth and licke vp the dust of thy feete Where not only is expressed that humble adoration by which one prostrateth himselfe before another bowing downe his face euē to the earth but there is further added a new Metafor of imbracing and kissing of feete put in practice by Christian Emperours Kinges and Princes therby to honour the vicar of Christ and in him the Church or rather Christ himselfe for whosoeuer with gredines and feruour hasten to the imbracing and kissing of the feete of any man seeme as it were to licke and thereby to wipe away the dust of his feete for the Hebrew word signifyeth to wipe away in what manner soeuer as may be seene in the booke of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38. 6. The Prophet Isay then in these wordes fortold that Kings and Queenes that is Princes men and women should prostrat thēselues downe to the earth at the feet of the Church so as by imbracing and kissing therof they should seem to wipe away the very dust of the Churches feet which prophecy hath byn fullfilled of old and as we see is still fulfilled in the Roman Church by the humble and Religious submission expressed by Christian Catholike Princes in the imbracing and kissing of the Bishop of Romes feet the supreme head of the Church on earth which kind of Religious worship seeing it was so many ages agoe foretold by the Prophet our Aduersaries had small reason to thinke the same so absurd a thing or so much estranged from Christian piety 7. The third testimony is taken from the same Prophet which no lesse manifestly doth shew vnto vs that such an adoration and kissing of the Churches feete was to be practised as hath byn sayd for amongst many other thinges which he foretelleth appertayning to the Maiesty powerful authority of the Kingdome of Christ to come he setteth downe this promise made by God to the Church The sonnes of them that humbled and afflicted thee shall come and bow vnto thee and all they that detracted from thee shall adore thy footsteeps which in the Hebrew is much more cleare where it is thus they shall adore the bendings of thy feete then the which nothing could be sayd more manifestly for the adoration of the Churches feete in her visible head for the bēdings of the feete by the figure Synecdoche signify the feet themselues as may be seene in the third of Iosue and the 1● v. For the bindings of the feete in that place are in the 15. v. following called feet so the bendings of the hands themselues 1. Reg 5. v. 4. and 4. Reg. 9. c. v. 35. which wordes of the Prophet conuince Caluin as shal be sayd We see then how the Prophet Isayas not in one place only but in many fortelleth this

Scriptures whereof see Bellarmine and Sanders we according to our accustomed breuity will only bring two principall places for this purpose wherby it is manifestly declared that the Roman Church is not only the true Church but that also that which is now in Rome is more eminent and famous then all other Churches of Christ as the successor of S. Peter the Prince of the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpō earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loose in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For first of all Christ setteth downe S. Peters old name Simon ●ayth he thou art blessed and then afterward he setteth downe the name of his father Bariona that is to say the sonne of Ionas or of Iohn as also the Euāgelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is wēt to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle And is a coniunction causall and not a copulatiue and it signifieth because an● in this sense it is vsed oftentymes in holy Scripture as our Adueriaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet I say saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin con●esseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called t●ee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was ●eter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and stronge foundation and rocke Christ intended to build his Church God therfore would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore of a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also t●e rea●●n and cause of the name so said our ●ord vnto Abram Neyther shall thy name be ca●●ed any more Abram but thou shalt be called Abraham and then he presently giueth a reason takē from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel Se more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therefore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you in like manner he said in the singular number whatsoeuer thou hast bound vpon earth c that thou shalt loose c. He spake therfore to S. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speaketh vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection he sayd feede my shepe vpon him alone be buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of Christ to S. Peter feede my sheepe but the beginning proceeded from vnity The primacy was giuen to S. Peter to the end that one Church of