herte he declared still in his owne person al subiection The .lvii. obiection In scriptures ther is no mencioÌ„ made of Peters supremaci The answere Not as heretikes wraste the scriptures but there is mention ofte many times in scripture of Peters supremacye as christeÌ„ people take y e scriptures As it is both in y e probacioÌ„s also in sundrye responsions in this boke ¶ The .lviii. obiection In diuerse consideracions a man may be head and chiefe yet iÌ„ other relatioÌ„s or respectes inferiour subiect y e chiefe tayler y e chiefe paynter the chiefe phisicion or surgeÌ„ here in London within y e parishes wher eueri of them doth dwel are but takeÌ„ as neyghbourlike may chauÌ„ce as much inferiours w tout aâ—â—i such preemineÌ„ce which they haue amoÌ„g their owne coÌ„panies in their owne halles so Peter chiefe first in placing chiefe in coÌ„staÌ„cye stedfastnes of minde chiefe in ferueÌ„tnes of deuocioÌ„ chiefe in preaching godlines but not chiefe or first in preemineÌ„ce here in y e world to be aboue princes c. ¶ The answere Peter in y t respect or coÌ„sideracioÌ„ y t he is christes vicar chief heade vndernethe him here in earth so is he heade ouer all y e be of the same occupatioÌ„ y t he is of bicause the similitude depeÌ„deth soÌ„what vpoÌ„ craftes or occupatioÌ„s that is to say of christes religioÌ„ He is chefe ouer al y â— professe christ whether he be tayler paynter phisicioÌ„ or surgen yea whether he be king or emperor not y â— Peter doth chalenge any seperiortye ouer an emperor or kiÌ„g bicause he is emperor or kiÌ„g or ouer a phisicioÌ„ or paynter bicause he is phisicion or paynter but in respect in consideracion al they be christeÌ„ meÌ„ so are they al vnder Peter like as y e head phisician the head tayler the head paynter head surgeÌ„ as it is iÌ„ thobiectioÌ„ will euer require and that by right all that be of the same crafte science or occupation to be vnder theÌ„ that w tout any respect or coÌ„sideracioÌ„ to riches or pouerty to wysedome or ignorance ¶ The .lix. obiectioÌ„ Oh howe many scriptures haue bene w tin these .xxii. yeares brought cited against the popes authority The answer Euer wheÌ„ ye heare any scripture alleged sayth OrigeÌ„ vpoÌ„ Mathue coÌ„trary to y t which y e vniuersal church obserueth beleue theÌ„ not Geue no credit to theÌ„ for they would but deceiue you w t false allegatioÌ„s or false applicatioÌ„s of scriptures coÌ„trary to y e meaning of tholy gost Thinke y t scrypture is no scripture if the true intente meaning be not there yea if therin ye folow not y e authority of the churche For howe shall we know I pray you that Moyses wrote al y t is in hê .v. bokes seing we neuer saw his hande writing Yea though we had sene it howe could we know it to be his haÌ„de he being dead so loÌ„g ago or if we knew al this how were we sure y t all that he wrote was true y t god spake vnto him And y e same is likewise to be demaunded of al the prophetes writinges If ye say christ bare testimony of Moyses of y e law of y t prophetes then I aske further howe ye know by christes testimonye y t these which we rede be Moyses or the prophetes writinges although we grauÌ„t y â— by christê testimony Moy. y e ê“ph wer true faithful Yea yet further how know ye y t christ bare testimonye of Moyses y e prophetes whoÌ„ ye neuer heard preche nor teache If ye say by y e euaÌ„gelistes theÌ„ I turne agayne aske how ye know these to be y e ghospels of Mathue Marke or Luke seing ye neuer sawe theyr haÌ„des writing And if ye had sene theÌ„ yet ye knewe theÌ„ not but suppose ye know them how do ye wote y t all is true y t thei wrote seing eueri maÌ„ may be deceyued yea speciallye Marke Luke whiche wrote but of here say dyd neuer see christ If ye say they wrote being taught by tholy gost then y e same doubt cometh agayne howe ye knowe tholy ghoste taught theÌ„ or how know ye y t these be their writinges w tout corruptioÌ„ or mixture CaÌ„ ye by any menes saue or defeÌ„d thautority of y e scripture but onlye by thauthority of y e ecclesiastical tradicioÌ„s surely by none other Ye know which be the canonical scriptures y e true seÌ„se therof only by y e testimonye of y e church vnderstaÌ„d receiued by successioÌ„ of the fathers froÌ„ y e beginniÌ„g til this our time Dionise ClemeÌ„t Policarpe Ignatiê° TertuliaÌ„ OrigeÌ„ Ciprian Athana Basil Hilari Chriso Ambrose Hierome Austine w t al holy meÌ„ euer since had neuer other rule to know y e truth of scripture by but onely y t comeÌ„ professioÌ„ coÌ„seÌ„t of al the fathers euer in their time by successioÌ„ linking together their testimonies for y e ful knowledge of y e truth This is was euer shalbe y e very piller fouÌ„dacioÌ„ wherunto we must nedes lein So y t we haue receiued y e truth of y e ghospel by y e ecclesiasticall tradicioÌ„ rather theÌ„ by writing yea y e certitude of our religioÌ„ sure fayth hath not depeÌ„ded froÌ„ y e begining vpoÌ„ y e authority of y e gospels writeÌ„ but rather coÌ„trarywise y e authoriti of y e gospel writteÌ„ hath depeÌ„ded vpon the certitude of our religioÌ„ c. Paule wheÌ„ he sayd if an angel froÌ„ heueÌ„ preche any other ghospel theÌ„ thê cursed be he did not meane of any ghospel writen which theÌ„ had no authority iÌ„ y e church though sone after y e gospels writeÌ„ for certeÌ„ causes receued their authority of y e church And here is now to be noted y t we rede in Eusebius how that Serapion that learned holy bishop of Antioche sayd we receyue Peter other of thappostels euen as christ but we refuse such thinges as be falsely writen vnder their names bicause we haue no such tradicioÌ„ of the church c. This was y e rule then to know thinges by when they euer receiued al as it were by haÌ„d one of an other TheÌ„ they perceiued y t thauthority of y e ecclesiastical tradicyoÌ„ exteÌ„ded much further then the authority of y e ghospel writen y t in al doubtful cases it must geue seÌ„teÌ„ce iudgemeÌ„t whych is truth which is falsily So y t here nowe to coÌ„clude though heretikes wrast neuer so mani textes of scripture agaynst the popes authority it maketh no force nor proueth any thing agaynste our purpose And yet moreouer hereby appeareth y â— though there were no scripture at al to proue the popes authority by as there be very mani yet y t made nothing contrarye herevnto seing that by successession it hath bene stil receiued eueÌ„ froÌ„ Peters time
partlye that the people mighte the rather geue eare to christes doctryne and lyâ—e more vertuously hauing him theyr heade shepeherde whome they loued and chose them selues What meruel was it then that themperours coÌ„sent y e chiefe of the comen people was desired in that electioÌ„ what maketh this agaynste our holye father the popes authoritie Surely nothiÌ„g at al. Howbeit in processe of time manye inconueniences rising herby as tiraÌ„ny sinister affectioÌ„ with diuerse other corruptions it was lafte to the election of the clergy agayne that euen by the consent of the holye emperours as ye maye rede in graciaÌ„ dist 63. in many other places mo Wherfore HildebraÌ„d which after was pope named Greg. y e .vii. answered vnto Otto Archb. of Colen coming froÌ„ Hen. the .iiii. emperour that neither emperoure nor any other but onely the clargye had any power or Authoritye in chosing the bishop of Rome that the permission or sufferaÌ„ce y t emperours for certayne causes had had therin was iustlye for more lawful more reasonable causes taken awaye ¶ The .xxxi. obiection At NiceÌ„ counsel y e bishop of Rome was not present c. The aunswere What then his authoritye was there as it euer was and is in all councels lawfully gethered by his legates Theyr names at that time were Victor Vincentius and Osius bishops of Corduba Yea there it was declared confirmed not instiTute for y t was done by Christe that no generall councel shoulde be kept without the consent authority of the bishop of Rome So y â— although ye bring neuer so many couÌ„cels wherein the bishop of Rome in his owne person was not present yet his authoritye and power was neuer abseÌ„t And here note further that in the .iiii. firste and chiefe general councels wherunto S. Gregory saide he gaue credite euen as to the .iiii. euaÌ„gelistes all the doinges were referred to be iudged and confirmed by the authoritie of the byshop of Rome At Nicen couÌ„sel which was the first of y e iiii they did send this epistle folowing Vnto the most blessed Siluester bishop of the citye of Rome Osius bishop of Corduba Victor and Vincentius priestes of Rome with the rest of y e bishops .318 sende greting in our lorde What so euer we haue ordeyned in this counsell of Nicen we desire that it may be confirmed by the agrement of youre mouth And in the second councel which was the first at Constantinople al that blessed coÌ„panye there gethered obeid vnto Damasus Byshope of RoÌ„e he geuing sentence against the heretikes MacedoniuÌ„ Sabellium EunomiuÌ„ Likewise at the thirde chiefe general councel which was holden at Ephesus Nestorius was coÌ„demned by Celestine then Bushope of Rome being chiefe iudge And finallye at Chalcedon the last of the .iiii. all the councel there gethered did write as in moste submission vnto the most holy Bushope of Rome Leo Byshope of thuniuersal church c. ¶ The .xxxii. obiection Ireneus bishop of Lyons did resiste Victor bishop of Rome eueÌ„ sone after y e apostels time concerning y e feast of Easter And Anicetê° bishop of Rome euen immediatly after thappostels gaue place to Policarpê° S. Iohns disciple ¶ The answere Anicetus then Pius after them Victor successours vnto peter made decrees coÌ„cerning easter And y e East church first did resist y e ordre bycause they hadde kepte an other custome whiche was after the Iewes fashion takeÌ„ of S. Iohn euaÌ„gelist Then Policarp bishop of Smirma in y e greke church yea being S. Iohns disclple also came to Rome to Anicetê° to aske councell of the matter And here marke y e al that they dyd was to edifye not to destroy and marke also that Policarpus acknowledged supirioritye when he came to holye Anicetus Byshope of Rome about the determinatioÌ„ of Easter notwithstanding he was S. Iohns disciple a Byshop yea that in the greke church Agayne after this when Victor that holy martir about the same mater would haue excominicate as heade of all the bushoppes of the greke church Ireneus exhorted him to the contrarye lest more trouble discorde and disquietnes thereby myght haue risen What maketh this obiectioÌ„ now against the popes authority Ireneus god knoweth acknowledged al to be subiecte to that highe authoritye as ye may rede in his worke li. 3. ca. 3. et 4. ¶ The .xxxiii. obiection Christ came in al pouertye not hauing as he saith where to hide his head his Disciples likewyse were called beinge pore fishers c. ¶ The answere Christ thereby did no more burtheÌ„ the Clergie then he did y e laitye yea then he did kinges or Princes being ones subiectes to y e ghospel It was mete that he and his then shoulde come without all worldlye honour riches or seculer authoritie bothe for our example and also that infidels should haue no occasion to saye that he had institute his religion by violence by tirannye by power earthlye goodes as no doubt they wold haue done if he had commen as he might if it had pleased him with all worldlye power he euen as man beinge kiÌ„g of al kinges Neuertheles in this pouerte it ought not to haue continued no nor coulde so haue done seinge Christe would haue but one body mistical in al christeÌ„dome and one head thereof his successour to gouerne al the rest must it not then nedes folow y t eueÌ„ in temporal substaunce bothe he and al other vnder him accordinge to their callinge ought to haue where with all to maintene defende their places would it not els sone come to passe that al the ministerye should come in conteÌ„pt or at the least waye smallye be regarded yea and would not all thereby shortlye come to confusion call to your remeÌ„brauÌ„ce I pray you how y â— Christ did send his Disciples twise forthe ones long before his passion and thother time after his resurrection At the first sending he bad them go al porely knowing that al necessaries then should be prouided for them to with drawe all men therby from Auarice and that nothing shuld be an hindraunce to the settinge fourthe of his Ghospel But at the seconde tyme of sendynge them fourth whyche was after his resurrection and ascension he byddynge them tarye tyl they had receiued tholy ghost they were charged to take all thinges necessarye yea and shortly after Saint Paule him selfe dyd appoint beinge euen led with the same spiryte of God that no mo pore ignoraunte fishers should be made Bishoppes or priestes but that they should be bothe doctours and men of good hospitalitye At the beginnynge all was rawe symple and rude yea and at that time when the Bushoppes were suche as hadde bene but poore ignoraunte fyshers then the verye Princes and rulers came and layde al their goodes at their fete If ye now wil nedes haue y e one ye must then nedes haue y e other How be it like as at the begynninge of the worlde the
The triall of the supremacy wherein 〈◊〉 〈◊〉 fourth y e vnitie of christes church militaÌ„t geueÌ„ to S. Peter and his successoures by Christe And that there ought to be one head Bishop in earth Christes Vicar generall ouer all hys churche militant wyth answeres to the blasphemous obiections made agaynste the same in the late miserable yeres now paste Aug. li. 3. de trinitate ca. 3. Vtile est plures libros a pluribê° fieri diuerso stilo noÌ„ diuersa fide etiaÌ„ de qÌ„stionibê° eisdeÌ„ vt ad plurimos res ipse perueniar ad alios sic ad alios autem sic ¶ To the moste holye and godly Prince Reginald Pole Cardinall and Legate honor vertue and grace from our Lorde Iesus Christe ALthoughe christes churche from the begiÌ„ning was neuer clere from heresies moste reuerende father in God and most honourable lorde but hathe bene at all tymes styll vexed therewyth for the probation exercise of the elect yet was it neuer so miserably tossed and turmoiled spesially with in thys Realme of Englande as I suppose with sectes scismes as it hath ben of late yeres Where as it hath not onely beÌ„ counted laweful for y e wycked to excogitate to teache to professe to mayntayne and defende errours Herysies wythoute restraynt but also he that moost vylelye coulde defyle hys mother the churche and like the hedder or snake whiche gnaweth fourth y â— mothers bowels plucke out the holy sacramentes the very entrails or bowels of his mother Christes spouse was best regarded was taken and accepted as most honest most excellent most worthy maÌ„ best learned Suche were thought most meâ—e to examyne causes and beare rule in the commen wealthe for that they smallye dyd passe eyther vpon that golden sayinge of Sayncte Augustine he can not haue God for hys father â–ª which hath not the churche for hys mother or elles that wythoute the vnitye of the Chatholyke and vniuersall church there is no saluation In other tymes we reade here of one Heresye and there of another but in this wycked season Oh good Lorde what Heresye thoughe longe ago condempned by Chrystes churche haue not they stured vp agayne â–ª And vnder the cloke or colour of Christian libertye defended the same sekynge still innouation alteration vtter destructyon of all Godlynesse styll cryinge the Primatyfe Churche the Primatife Churche as thoughe a childe shoulde styll contynue a childe in the state of infancye and neuer increase further not markynge that the trueth was fyrst sought then founde after beleued obserued and folowed and is styll of the faithfull sorte from tyme to tyme to be kepte wythout retournyng backe But they turned backe from all goodnes from all vertue honestye and grace beyng farre vnmete therefore for the kyngdome of God as Christe sayeth in the gospel Nemo mittens c. But oh what vnspeakeable hurtes and extreme miseries in these miserable yeares hathe thys Realme susteined hereby bothe bodylye and ghostly â–ª The symple sort haue bene styll seduced the meane sorte lafte as wayuerynge in doubte the beast the strongest and the moste sure haue bene greatly weryed not much vnlyke to the tyme of Iulian the appostata The manyefolde damnable heresies haue caused moste miserable scisme amonge the rude people beyng haled from the trueth and tossed from poste to pyller on euerye syde euen lyke as it was in the Arians tyme when the Heritykes vsed most commenlye bothe to saye and do many thynges well to obtayne therby credit amonge the symple and weake that so much more freely they myghte sowe theyr Herisies and plucke down the Churches whiche was euer their cheife indeuoure and deface all godly men either with violence wyth punishementes wyth slatterynge of promotions or wyth deceyte Hathe not this selfe same practise of the Arians in all pointes bene put in execution in these oure wycked dayes Then one wycked styll praysed another as well in naughtye bokes as in publyke Hereticall sermons and all to deface therwyth the godly catholikes Was not the same here in Englande nowe practised Yea euen as Symon Magus was of the wicked called Virtus dei the power of God so haue in oure dayes as vnmete and vnworthye laudes ofte bene made Then was there neuer so folyshe nor grosse an Heresie but it had folowers Was not the lyke in thys oure blynde tyme and as then styll they falselye accused the godly sorte of treason so to dispatche them out of the waye euen so was nowe the lyke practyse in cryinge agaynst the breakers of the kinges procedynges As the godlye styll wente then to wracke euen so they dyd nowe wythoute mercye or pytie beynge moste cruellye handeled and all wythoute iuste cause or deserte Then they made manye damnable and moste wicked lawes to defende theyr noughtye Heresyes wythall haue they not done lykewyse heare wyth vs Then the wycked Magistrates fauoured and exaulted the wycked ministers greatlye plaged the godlie was not the same exacted heare in Englande Then to serue God truely was cownted great offence and was greuouslye punished was not the same done here euen nowe on late What punyshement had they whiche woulde but onelye be presente in the churche at Masse tyme Yea I my selfe sawe deadlye checkes geuen to an honest catholyke maÌ„ for knelyng down on the steppes in Paules for knockyng vpon hys brest and lyftynge vp hys handes At what tyme the sayde honest Catholyke man was glad for feare of theyr tyrannye to say he woulde neuer do so more O good Lorde what thynges dyd men then bothe saye and do for feare of punyshemente Againe lyke as in the Arians tyme Scismatikes and Heritykes dyd not onely contemne yea condempne the moste godlye and general counsaâ—ls but also made priuate councelles of their owne ten in nuÌ„bre wherin they neuer agreed amonge theym selues no nor neuer fullye allowed that in one counsell whiche they had made in an other euen so now in all poyntes oure wicked proceders in this palpable darkenes haue imitate and folowed the former steppes of their forfathers the lymmes of the deuyll As then through Heresye the holy misteries of Christe were had in contempte euen so were they nowe As then the heretikes desire was stil to cause the hygher powers to fauoure their Heresies euen so was it now As then the heretikes styll cried this is the catholyke faith meanyng theyr owne heresies this is the catholike doctrine this is the catholyke churche for this is the faythe the doctryne and the Churche of the Patriarches prophetes and Apostles so did the heretikes crie styll in oure dayes hauynge once the vpperhande as they had styll in dede throughe fauoure of the Magistrates And surely this was the mooste soore and the moste dampnable perswasion to deceyue and blinde the symple innocentes wythall The Deuyll neuer perswadeth but vnder the couloure of trueth yea and he ofte hath both lerned and
vertuous liuers to the outwarde apperaunce to take his parte beynge his Angels transfygured in to the Angels of lyght So that as â–ª then they dyd euer slaunderouslye blaspheme and reuyle the true christians and woulde theyr own decrees and lawes to be called the trueth their errours the veritie and them selues to be couÌ„ted godly that their churche was the catholyke church and they y â— Catholikes and earnest defendours of the trueth euen so was it fullye and whollye within this Realme of Englande in all the miserable yeres nowe paste As then the Arians called theyr secte when they suffred for their heresies holye martirs euen so now at this time theritikes cal their champions which stande obstinate to the fire holy martirs not markinge if I maye speake a word or two by digressioÌ„ that the kinde of death maketh not the Martir but the cause not markinge that euen among the HetheÌ„ many haue willyngly suffered deathe and yet no christen man so folysshe as to call theym Martyrs of God not markynge agayne that I one of Kent which said christ toke no flesh of y â— virgin deniyng therby his manhode had fauourers whiche bothe thought sayd when she was burnt that she was the Martir of God but then surelye the deuil shalbe called a confessor whiche confessed that Christe was the sonne of God Whose confession was then as true as truly made as either Iâ—â—s of Kent or els as any of theirs whiche as obstinate heretykes breake the vnitie of the church diuide Christes cooâ—e and yet crie the Lordes worde the lorâ—des worde wrestinge our lordes holy worde to their condeÌ„nation Howbeit we may well perceayue that it is no more wonder to se an obstinate heretyke stande stiffe to the fier then it is to se a man kill haÌ„ge or drowne him selfe The same deuill which causeth the one caÌ„ soone cause the other But of this matter I will speake another time Nowe therfore to retourne from whens I haue a litle while digressed we may easely coniecture that thonlye cause of al these mischiefes and miseryes that we of late haue suffered hath bene the breache of thunity of Christes church When we ones fledde forth of Peters shippe then we fell streyght way headlong into al licentious libertie then we forsaked vtterly al general counsels all ordinaunces froÌ„ the beginniÌ„g kept in christes church al iudgemeÌ„tes vpon scripture saue our owne then of singularytye we did select and chose a new fayth euery daye chaunginge and alteringe and no maruayle after that our noble Prince through counsel of some wicked men aboute him toke that in hande whiche neuer true catholike king did vsurpe before him that is to sai to sit in Peters chere Since what time oh good lord what misery haue we fallen into as wel bodylye as gostlye But nowe thankes be to Iesus Christ which through his mercye hathe broughte vs againe vnto our mother y e catholyke church euen into Peters ship and Iesus longe preserue her amoÌ„ges vs by whose meanes we were brought agayne into it Now we se that God suffereth as he didde in tharians time heresies ofte to floryshe for a seasoÌ„ but yet euer iÌ„ time of mercy he remembreth vs agayne and wil not heresie stil to preuaile but y t we may haue good coÌ„fort say w t AthaÌ„ Nolite turbari freÌ„s nubecula est et ci to pertraÌ„sit Let not your hartes faile you brethreÌ„ be not dismaied saieth he this heresie is but lik a litle cluod it wil sone vade away Nowe we se also that it was not withoute great cause that S. August sayde that amongest other thinges the succession of the bishops of Rome froÌ„ Peters time did kepe him in the true fayth as Ireneus had grauÌ„ted loÌ„g before Now we se y t y t faith is to be receiued beleued holden whiche hath bene kept of al meÌ„ at al times in al places of christendome since y e begiÌ„niÌ„g and y t we must leaue onely to y e generalitye to the antiquity to the conseÌ„t of the fathers al stil agreiÌ„g iÌ„ one For experience sheweth no 〈◊〉 onely y e scripture stories doctors y t as heretikê be euer ful of diuissioÌ„ scisme eueÌ„ oft amoÌ„ges theÌ„ selues as appereth by Luther EcolaÌ„padiê° Carolostadiê° SwiÌ„gâ—â—ê° c. being liuely figured iÌ„ y e coÌ„fusioÌ„ at BabiloÌ„ so are the catholikes euer most surely knit iÌ„ this vnitye wherunto tholy ghost stil doth moue suÌ„dry waies perswade meÌ„s coÌ„sciences Furthermore we se clerely what wickednes misery it is stil to waÌ„der iÌ„ palpable darknes froÌ„ error to error being ones out of y e vnity for which christ praied saying O father graunt y t as y â— I be one so mai these which beleue iÌ„ me be one ioyned knit together iÌ„ one faith iÌ„ one coÌ„fessioÌ„ in one loue in one grace pietye Nowe we se the cause why we fell from this vnitie and vpon what grounde We se the cause was nothing els but to maintayne wyckednes and synne We se what was the progresse and what styll folowed of it that is to saye more synne and more errour vpon errour and heresye vpon heresie We se also that the ende was almost vtter destruction of all together bothe bodely gostly extreme pouertie extreme miserie euen as people quite forsakeÌ„ of god Finally therfore we se y t there is no way so easie for the deuil to bringe in all kindes of heresies errours diuisions scismes contentions strifes and mischiefes as is to denye the vnitie of Christes churche and to forsake the head therof the Popes holines All heresies spriÌ„g hereout saith Ciprian And for this cause I haue nowe right honourable lorde and most holy father taken this worke in hande and haue dedicate the same vnto your fatherhode a chiefe and head pyller of Christes churche to the entente it myght do more good and the soner be embraced of al catholike people within this realme And herein accordynge to my small talent I haue not onely declared by sundry probations some apparent and some demonstratyue the moste hyghe authoritie aboue al other both spirituall and temporal geuen to Saincte Peter and to hys successoures for euer but also haue answered to all the comeÌ„ obiections whiche I haue eyther heard or redde deceitfully inuented agaynst the sayd authoritie Beseching your grace well to accepte this my small labour and construe all to the best for Iesus sake Whom I beseche longe to preserue your noble and vertuous estate in continuall honoure ioye and prosperytye to the great comforte and profit of all true faythful people within this realme and after this life to graunt you eternal glory in heauen wyth god almighty and his holy aungels Amen ¶ Here do folow sundrye probatioÌ„s wherof some do set forth onlye S. Peters preeminence aboue the other apostles some declare the most high authoritye and power geuen by
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
only when it was geueÌ„ in Marke the thirde chapiter and yet this their comen name was not added withoute a great prerogatiue for y t onelye Iohn and Iames were admitted with Peter to be at the traÌ„sfiguracion and at the raysing of the ruler of the Sinagoges doughter also at his prayer in the garden before his death Howbeit Peter had his name chaunged and had a name geuen which was deriued out of christes owne name which is petra a stone so that christ did communicate his owne name to Peter signifyinge that he should kepe his owne place after him and be the stone the foundacion of his church But of this chaunginge of Peters name is more largelye spoken in the .xii. probation The .viii. obiection Al the apostels receyued immediatly of Christ like equal dignity power and authoritye euen ouer thuniuersal churche of christ he saying to al and to euery one indifferently as my father send me I send you receyue al â—holy ghost go into al places of the world preache baptise heale diseases and forgiue sinnes Thanswere Not onlye thappostels but also .72 disciples receyued all these of Christ in so much that y e people of Samaria through Phillp the deacons preaching receyued the ghospel and were baptised then was rather the tyme to congregate and gether together with all spede the flocke of Christe then to make any mention of rulinge or gouerninge them Notwithstanding before all these commissions Peter was made head ouer all Math. the .xvi. as is declared in the answeres to the first and tenth obiectioÌ„s in sundrye places mo of this booke Wherfore Saynct Ambrose sayth that at the beginninge all taught and baptised at all times and in all places not only in churches as occasion serued but as sone as the people were somewhat gathered together in the fayth and churches builded then were ordres sette and rulers appointed by tholy ghost some in this place and some in that euen as christ promised So that this now iustlye weyed what maketh this obiection against Peters authoritie which was geuen to him before by Christ Surelye no more then now it should be agaynst the legates prerogatiue if Peters successour the Pope woulde for vrgeÌ„t causes constitute certayne inferiour Bishops to be legates equall with him geuinge them all and to euerye one of them his owne full authoritye some into Germany some into Denmarke c. Yea and beside this who doth not se y t though legates haue the Popes full authoritie geuen them yet in the foundation of the authoritye all is not equall no more then Christe geuinge to all the appostelles and to the .27 disciples also his owne whole and full authoritye that he had of his father was in the roote foundacion to be counted all equall power and authoritye with that whiche he him selfe had of his heauenly father Agayne what Idiote will iudge the .27 Disciples to be equall with thappostels thoughe in that legacy and imbassage concerninge preaching and baptisinge they were appoynted by Christ as all equall And euen now here the same is to be said to that in this imbassage or legacye Christe for the time send all forthe wyth that equall commyssyon to gether the people not then speakynge of anye gonerninge of theym in whiche gouerninge when it shoulde ones be put in execution Peter was ordeyned eueÌ„ by Christ to be the head Mathue the .xvi. So that all this theyr commission and aucthoritye was but taken forthe of Peters ¶ The ninthe obiection Anacletus and also Ciprian do saye that all the apostles had equall power and dignitye geuen to theym by Christ but bycause all should preache one thinge therfore the beginning thereof first began by one which was Peter Yea and he sayeth further in the church there is one office of all bushoppes wherof euerye one hath a part allotted whollye vnto him ¶ The answere This is somwhat answered vnto in the last responsion Neuertheles to speake a lytle further therin S. Aug. saith that S. Peter and S. Paule were equall but he doth not leue it so raw but declareth how sayinge they were equall in merite but in power and authorytye Peter didde farre excell like as Paule did in science Howbeit in power to forgyue sinnes in power to preache in power to minister the Sacramentes in excommunicatinge c. all were lyke and all theyr power was like not onelye amonge thappostels but also if ye ioyne the .72 disciples wyth them as is declared in the last responsion so that herein doth not consist Peters authoritye aboue others but it doth coÌ„sist in the iurisdiction aboue all other So that thoughe in some thinges all the apostels had equall power and dignitie geuen vnto thyem by Christe yet bycause they shoulde all preache one thynge Christe woulde one that is to say Peter to be the begynner the chiefe and heade of al bycause the vnytie of the church should depende vpon the vnitie of Peters authoritie As concerning thoffice of apostelship or edifyinge in fayth so they were equal but in gouernement and power Peter heade of all the rest And where you saye there is one office of all bishops wherof c. S. Ciprians wordes be these Ecclesia vna est c. episcopatus vnus est cuius a singulis in soliduÌ„ pars tenetur id est The church is one the bishopriche is one wherof parte is holden of euerye one as in the whole This is the englishe of it and not as ye for youre purpose haue translated it wherby appeareth nothinge els but that al dependeth vpon the vnitye c. If this were not here S. Ciprians meaninge why then in other places did S. Ciprian say as we haue it in the .74 probacion and iu aunswering to the first obiection that vpoÌ„ Peter Christe builded his church as vpon the first in dignity And that the see of Rome is the roote and mother of all churches And agayne y t al he resies and schismes do springe only of that men will not obey the head bishop I set Ciprian to answer to Ciprian Thinke not y t the holy Martir will be coÌ„trary to him selfe ¶ The .x. obiection The keyes were equallye geuen to al though he promised them but to Peter alone when Christe brethed vppon them and sayd receyue the holy ghost whose sinnes ye forgiue they be forgiuen c. ¶ The aunswere The keyes were geuen to the churche but in the person of Peter bicause of the vnitye And here first note that there is no mention made of the keyes but onlye Mathue the .xvi. where as only to Peter Christ promised them but his promisse and his saying is his doing So that although to forgeue sinnes which was geuen to all the apostels and .72 disciples also as is declared in the laste answere but one do perteyne to the keyes as a parte therof yet is there in the keyes a
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
of Peter did anye thynge that semed to be of authoritye aboue other but onely he euer in the presence of all as ye heare vsed authoritie aboue al. ¶ The .xiiii. obiection Paule saith that nether Peter nor other apostel gaue or added any thyng to him Wherby it appeareth that Paule gaue no place to Peter ¶ The aunswere Paule most reuerently gaue place to Peter as to the head and for that cause from a farre he came to Hierusalem to se Peter whyche was the chiefe of the Apostels And that Paule sayeth that Peter addeth nothinge to him nor other Appostels he saythe it leaste Goddes glorye should haue bene diminished and doth meane that he hadde christ to be his authour of his apostleship and sender forth that he was not sent by any any apostle but euen by Christ hym selfe ¶ The .xv. obiection Paule sayth he did resist Peter euen openlye in his face at Antioche ¶ The answere Clemēt Origens maister saith this Peter was not Peter the prince of thappostels but one named Peter a disciple one of the .72 And of this Eusebius speaketh affirming the same Howbeit if we graunt y t it was euen S. Peter the prince of y e apostels no inconuenience wil folowe For Paule was equal with Peter as concerning the defence of fayth quoad fidei de fensionem but not concerning the dignitye of prelacye non quoad dignitatem prelationis Agayne an other aunswere if the ruler y e superiour or heade do erre in any point of his faith or offēd other and cause thē therby to erre either by his saying or doinge openly slaūderously then the inferiour may charitably eyther secretelye if that be sufficient admonishe or els openlye reproue if suche occasion serue as did here Neuerthelesse S. Hierome Chrisostome and Theophilact affirme that S. Paule in rebukynge Sayncte Peter did but feane was not in earnest So y t like as s peter did feane before the Iews for the time so to winne them the soner in y t he did kepe theyr legals being amonge the Gentiles euen so s Paule whē the Iewes were gone seing y t many of the Gentils were offēded with Peters doing did feane an earnest checkinge agaynste Peter so to winne y e Gentilles and euen so nowe he writeth to the Galath so that on both partes there was a godly feaninge the one by Peter the soner so to winne the Iewes the other by Paule so likewise to winne the Heathens Yea and Paule vsed this ofte as in circumciding Timothe in shauing his head in Chēchreis as perfourming his vow and in like maner actes the .20 c. And yet beside this remember that S. Ciprian sayeth as ye hearde euen now that Peter whom christ made head of all and vpon whom Christ buylded his churche when Paule did contende with him aboute circumcision dyd not reuenge or boast him selfe that he was the prince or chiefe of all as he iustly might haue sayd but stil he humbled him selfe c. ¶ The .xvi. obiection Paule sayth that authority was geuen ouer the Heathen vnto him lyke as vnto Peter ouer the Iewes ¶ The answere Christe him selfe sayde he was sente to the Iewes and not to the Heathens and bade the Apostels go preache to the Iewes and not to the Heathēs for that first he was sent chiefelye to the Iewes as to his people yea and therfore S. Peter durste not medle w t the Heathen till he had his vision actes the .x. whiche was shewed to him as heade and neyther to Paule Iohn nor other and therefore chiefelye and principallye Peter was sente to the Iewes as Paule was amonges the Heathens but yet Christe whiche sayd he had other shepe beside theym bade Peter fede all his shepe making him chiefe ouer all Also Paule preached firste amonges y e Iewes as it is in thactes we shuld haue preched to you c. but bicause he dyd moste good profyte amonge the Heathē and the Iewes refused for y e moste parte his doctrine therfore he gloried in the Heathen and not in the Iewes callinge him selfe theyr apostle But Peter equally profited in both being head of all but bicause he was firste sēt to the Iewes Paule calleth him their apostle chiefely not w tstāding after he won y e people at ponthum Galatiam Capadociā Asiam et Bithiniam c. ¶ The .xvii. obiection Peter knewe no commission he had ouer the Heathen as appeareth Actes the .x. till he had the vision The aunswere It is sufficiently ▪ answered vnto in the last respōsiō Howebeit this I say further that he knew his high commission to be ouer al the flocke of christ Howbeit as cōcerninge y e time whē y e Gētils should be called receyued into the shepecote that Peter knew not before he had the vision to receiue them But what is y t against y e preeminēce surelye nothinge at al. ¶ The .xviii. obiection Hierusalem shoulde rather be thought to be the heade see then Rome if any such should be where Christe worked our saluacion where by Christ by his apostles also the ghospell first was preached as the prophet before had said y e law shal come forth of Sion the word of our lord forth of Hierusalē Agayn Antioche shuld be preferred to Rome also bicause Peter was first there .vii yeres before he came to rome yea chiefelye for y t the name of christians there first began ¶ The answere First note that the bishoppe taketh not his dignitye of the place but the place of y e bishop not peter of Rome but Rome of Peter Peter was prince of all before he was bishoppe in Rome Now as for Hierusalē which was vtterli to be destroied ▪ by gods reuēgemēt for christes deth their impenitēt hartes not one stone to be left vp on an other god woulde not y ◠head apostle to be there setled Where also fleshly y e iewes stil loke for a carnal kingdome that yet Messias is there to come in whyche erroure the sonnes of zebedy ones were also the disciples with whome christe talked goinge towarde Emaus And for this it was ordeyned by the holy ghoste in the primatiue churche amonges the apostles that Hierusalem was not onely none of the principall and metropolitane sees but was subiect vnto the see of Caesaria as appeareth in Nicen counsel Nowe as for Antioche rather Hierusalem should haue bene head bicause the worde was firste preached there then Antioche where through Paules diligence onlye the name of christians began Howbeit the answer is y t Peter the head bishop made y e head see so y t if he had cōtinued there still and there died heade bishop then had Antioche bene the head see for euer But that was not gods will Neuerthelesse bicause Peter was ones there bishoppe and preached longe amonges them and conuerted them to the faythe and after .vii.
S. Ciprian nameth y e church of RoÌ„e peters see and calleth it the principal churche whereoute the vnitye doth springe Li. i. epist epis iii. ante calcem S. Amb. also bearethe testimonye hereof saying we think it was not without a cause that tholy apostels Peter Paule did suffer martridome iÌ„ one day in one place vnder one tiraÌ„d In one day y t thei might come together vnto christ at one time one place y t Rome should lacke neither of theÌ„ vnder one persecutor y â— either might fele like crudeliti The day was appointed them for their merit the place for their glory the persecutour for their vertue What place did they suffer in In the citye of Rhome whiche was the chiefe and head cytye of all the nacions So that there shoulde reste the heade of all holinesse where before was the head of al supersticion there the princes of y e churches shoulde remayne where before y e princes of y e GeÌ„tils did dwel Haec amb in coÌ„ in natali petri et pauli coÌ„ 67 Agayn S. Ambr. saith Peter went forth in the night sawe Christ mete him goinge into y e citye to whoÌ„ Peter saide lorde whither goest y u christ aunswered I go to Rome there to be crucified againe And theÌ„ Peter knew y t christes auÌ„swer did perteine to his crucifyinge or death Haec ambr li. 5. epistolaruÌ„ in orÌ„one coÌ„ auxentiuÌ„ And this sam iÌ„ effect w t much more hath Egesippê° li. â— excid hiera cap. 2 an olde writer eueÌ„ sone after y e apostels time â–ª yea he being a GreciaÌ„ which would haue ben loth to haue testified any thing to the glory of Rome if the verye trueth had not compelled him y â— to haue done s Hierome likewise in catalogo illust viro rum in titulo peâ— intitulo pauli in titulo philonis saieth Peter priÌ„ce of the apostles after that he had bene byshop in Antioch c. came to Rome the seconde yere of Claudiê° the emperour and kept y e see there .xxv. yeres euen vnto the last yeare of Nero vnder whom he beyng crucified did suffer mertirdom Orosius thistoriographer affirmeth y e like li. 7. ca. 4. v. And so doth Euse li. ii ca. xiiii etiaÌ„ in li. croni And holy Bede our couÌ„tremaÌ„ in his cronacle testifieth y e same of s Peter s Hie againe saith in the place recited Philo fel into gret acquaiÌ„taÌ„ce loue with Peter in the city of Rome c. Ireneus moreouer scholer to s Iohns disc Pol. li. 3. ca. 1. 3. sheweth that peter was byshop iÌ„ rome so do chriso hê abbreuiator the ophilat in coÌ„mentariis epistolae poster ad Timo. Yea here now final lie to coÌ„clude s Peter him selfe in his first epistle .v. cha speaking vnder y e name of BabiloÌ„ for so he calleth ther rome bicause of superstition idolatry then vsed amongest y e infidels sheweth y t he wrot y t his epistle from rome as al authors doe declare whiche do interprete that epistle of Peter and so do Tertu li. con Iudeos pag. 128. Sainte Hierome in catalogo viroruÌ„ illustr titulo Marci papias disciple to S. Iohn euaÌ„g and bishop of HierusaleÌ„ Eusebius li. 2. ec his ca. 15. with many mo I nede not here to bring in certayne germayn writers which expouÌ„ding the fornamed place of Peter affirme him there to speake of Rhome vnder the name of Babilon where not without great blasphemy ofte they rayle agaynste all godlinesse and yet they be not ashamed to say and write yea and putte forth in printe thousand volumes wherein they denye y t Peter euer was at Rhome ¶ The .xlv. obiection Christ bade peter fede hê flock saying Pasce but this word pasce be tokeneth seruice not preeminence It is I say a word of seruice not preeminence The answere Christe in y t place vsed .ii. wordes twise he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is pasce fede but after he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is both rege et pasce rule or gouerne and fede And so in the Ps god biddeth rule them w t an irne rod and in y e Actes Paule willeth them to take hede to them selues and â—o al the flocke amoÌ„ge whome y e holy ghost had made them bishops to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the church of god Also in Peters epistle rule ye the churche of Christe though it be fede in the damnable translacions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore now to coÌ„clude seinge euerye man knoweth that to rule or gouerne is thoffice of superiours heades and rulers we maye well and truelye aunswere that to Peter and to all his successors was geuen not only commauÌ„dement to fede but also to rule his flocke And for this saith Paule which was but an inferiour to Peter will ye that I shal come to you with the rod of correctioÌ„ Rebuke sayth he to Timothe and checke in season out of season But of this ye haue more in y e .2 probation ¶ The .xlvi. obiection Ezechias that good kinge as hauing hygh authoritye ouer all geuen vnto him eueÌ„ by god sayde herken o ye Leuites and priestes be ye halowed make ye pure and cleane the house of our lord put away al wickednes and all vncleanes from the holy place c. ¶ The answere There were in Iuda by goddes permission manye wicked kinges whych did most filthyly pollute gods howse with Idolatrye and but fewe good whych wyth all theyr myghte did seke goddes honour Among whych fewe kyng Ezechias was one of the chyefe But if ye marke the text wel ye shall not fynde that he dyd vsurpe or take vppon him the priestes offyce but wyth his temporall sworde did defende it in all godlye ordre c. The .xlvii. obiection Mokst coÌ„moÌ„ly at al times causes of heresies haue ben debated before Emperours kinges princes both in this Realme also in other places of christeÌ„dome As appeareth euidentlye by manye chronicles ¶ The aunswere Good Kinges and Princes haue ofte made lawes and ordeined sharpe statutes to preserue the churches ryght therwith as mainteners and defendours thereof but not as chiefe authours or heades of the churche ¶ The .xlviii. obiection Kinges haue grauÌ„ted many priueleges preeminences and immunities to the clergi wher by appereth plainlye the Kinges authoritye to be aboue theirs c. ¶ The answere Thereby appereth plainlye that all suche godlye Princes were euer redye with all their power to defende Christ his churche and with al their indeuore to set vp his glorye ¶ The .xlix. obiection In tholde testamente the priestes were in subiection to the high Princes And firste to speake of Aaron he euer toke Moises for hê souereigne lord The aunswere Moyses was a figure of Christe as AaroÌ„ was a figure of Peter his vicare yea and bothe Moyses Aaron were priestes as y e