yeares ordeyned Euodium there after whom folowed Ignatius euen then in the primatiue church by the apostels it was ordeyned for y e third chiefe see and Alexandria for the second bicause Peter appoynted his dearely beloued disciple Marke there to be Bishoppe and yet bothe it and Alexandria subiectes to Rome bicause both they there receyued theyr prerogatiues dignities euen of Peter y e head bishop which had his see by y e holye ghoste there appointed saieth Chrisost as was couÌ„ted the chefe city of al y â— world And where as he w t his death coÌ„firmed the prerogatiue dignity thereof appointinge also before his Martirdome y t S. Clement shuld succede him in that highe place to receyue the keyes sayth S. Clement him selfe writinge to S. Iames which Peter then said he had before receiued of christ This vndoubtedlye is the catholike fayth So that no scriptures wrasted ought to moue a christen maÌ„ froÌ„ this the faithe of y e church receyued before al scriptures were writteÌ„ This is y t Paule sayth if any maÌ„ preach any other ghospel to you theÌ„ y t which you haue receiued cursed be he Paule neyther sayde nor did meane if any man preche any thing but y t which Mathue Marke Luke or Iohn haue writteÌ„ as for some of theÌ„ then had not written but he did meane if anye preache agaynst thappostolicall tradicions thoughe they were neuer writen cursed be he Al the consente of the apostels scholers disciples successours to this day thê haue taught and shall we now bring al into questioÌ„ Yea shal we condemne all and inuent newe of oure owne as men haue done in this realme of late yeares most wretchedly Sayncte Austen sayth that the succcession of Bishoppes in Peters see is one of the .4 causes y t kept him in the catholike fayth Ireneus agreeth with the same S. CipriaÌ„ affirmeth that all heresies springe forth of the denial and refusinge the see of Rome to be head Anacletus a holye Martir disciple to S. Peter and successour to him in that see sayth that y e see of Rome had his preeminence and power aboue all not geueÌ„ by the Appostels but euen by Christe hym selfe This doctrine euer hathe bene taught of all the writers from the beginninge with one consente bothe of the Latines and the GreciaÌ„s Sayncte Clemente Anacletus Ignatiê° Policarpus Dionisius Papias with many other which all were in thapostels time after them Ireneus Tertulian Origen Ciprian Athanasius Eusebius Ambr. HieroÌ„ Aug. Chriso with thousandes since them whyche haue euer kept y e same line and succession receiuinge thys doctrine as it were by hand one of another Whether shal we folowe al these holye learned fathers being saintes in heauen or els geue eare to a rablemeÌ„t of rascal herytikes verye limmes of the deuel ¶ The .xix. obiection Christ before Pylate refused an earthlye kingdome saying his kingdome was not of this worlde yea wheÌ„ they would haue made him a kinge he fled awaye ¶ The answere This maketh nothinge against the authority of S. Peter or his successours y t Popes holines Christe came not to reigne in a teÌ„poral kingdome No true christen man euer beleued or taught the contrarye He came not to depriue kinges of their worldly dignities and honours He came to establish a new kingdome whych is spiritual for the saluation of the soule and here of Saint Iohn speaketh saing thou hast redemed vs with thy bloud made vs a kingdome to oure lorde and we shall reigne vpon the earth This kingdome Christ did ordeine and made Peter head here of his successours for euer so that euery worldly Kinge or Prince if he wil be in this kingedome muste be subiecte to the head of the same or els shall he neuer come to the kingdome of heauen which is thonly cause of comming in to this spiritual kingdome here As for infidels and heathen Princes whyche wyl neither thone nor thother I speke not of Christe although he were Prince of y e kinges of y e earth as S. Iohn saith and as maÌ„ not onlye as God Kinge of Kinges and Lorde of Lordes his vesture wherin that was written signifyed the humanitye that couered the godhed yet when they woulde haue made him a Kyng he fled and no meruel for he came not therfore His onlye comminge was to redeme maÌ„ with his bloud beynge obediente to his father euen vnto the vilest death so that he came not to beare here in the world an earthlye scepter for that he sayde to a certaine yonge man requiringe right at his handes againste y e iniuries of his brother O thou man who appointed me to be iudge or deuider betwene you and your brother as though he had sayd that is not y e cause of my comminge at the leaste waye principallye to meddel with suche ciuile matters but it is to suffer death for mans raunsome Howe be it now to note a worde or .ii. although Christe in his owne person came not to take in hand anye earthly kingdoÌ„ being notw tstaÌ„ding as maÌ„ king of al kinges yet he would his disciples that is to say al that trulye professe him be he of the laitie or clergy Kinge Byshop or other for al suche be Christes Disciples iustlye and godlye to vse and exercise all rules and offices here in the world both kinges Byshoppes Dukes Lordes Ladyes both men and womeÌ„ riche or pore high or lowe ¶ The .xx. obiection Christe to declare how he and his should bee subiectes bade geue to Cesar that which was Cesars and to God that whyche was Goddes c. ¶ The answere By these wordes of Christe there is no derogation against his chief minister here in earth no nor anye power geueÌ„ to the laytye here by to be ouer the cleregye For here the wicked Pharises came craftely being determined whether he hadde sayde yea or naye to haue had a great vauntage against him ether as a traitour or els as a dissembler demaunded not whether they were bounde to paye tribute or whether he could iustlie receiue it but whether they might geue tribute to Cesar or no he being a strauÌ„ge prince which thiÌ„g thei thought to be against the fredoÌ„ of their lawe Nowe Christe whyche saw al thinges perceuing their deceytfull hertes sayd neither it was lawefull nor not lawful but only bad geue to euery one that whych was his right to haue And this is euery christen mans dutie to do But yet further here in to speake iÌ„ case Christe then had geuen commaundemeÌ„t to the Iewes as his people to haue payde tribute to Cesar or to other foreÌ„ Princes his commaundemeÌ„t had bene no more againste the Clergie then againste anye other of the laytye be he King or Emperour if he be a member of Christes church and a shepe of his flocke ¶ The .xxi. obiection Christ bad go paye tribute whyche should seme to make
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
finde a cause that shal seme expediēt y t the Kinge in his owne person shall goe Wil they not then say it hath pleased y t King the Councel y e the King him selfe shal goe take one chiefe Duke with him as Peter had Iohn w t him May it not then be sayd the cause was so great they haue euē sende fourth the King haue not euen the verye consuls of Rome as histories declare ofte so bene sente was not therfore the consuls authoritye the higheste but to be counted equal with other yea haue we not a lyke example in scripture how the head of al Phinees was sēt .x. Princes with him in to the land of Galaad euē so Peter the head as moste mete and as most honorable was put therunto being so sent to Samaria yea note this that Peter euer vsed humble submission but where authoritie was required But further yet herein to speake what derogation were it now to the Popes authoritie if the whole college of Cardinalles did conclude that it were expediēt for his fatherhode now to come in to Englande Moreouer note wel concerning this obiectiō that in thactes Lukes chiefe purpose was to describe y e pere grinatiō of him self of Paule so y ◠not one worde is there of Peters tarieng nor of his stallaciō at Antioche nor of y e deuidīg thapostels into sūdry cūtres nor whō they cōuerted nor what martirdōe they suffered ¶ The .xiii. obiection In y e xv of thactes in y e questiō had about the legals Iames had y e chefe preeminēce for the coūcel was cōcluded by hī c. The aunswere S. Peter made S. Iames Bushop of Ierusalē as Anacletus Peters disciple successour saith after him Chrisostome cōfirmeth y e same with these wordes Peter y e Master of y e whole world made Saint Iames Bushope of Ierusalē Do ye thinke then that Saint Iames would take vpō him to be aboue his head but now I pray you iustlye pouder wey the place Actes the .xv. and ye shal fynde that both Peter did first as head say his mind yea though it were in S. Iames see and also that which Peter then said toke place shortly after yet doth S. Iames euen then confirminge Peters sayinge with the prophetes testimony What maketh it then against Peters authoritie that S. Iames approuing all that Peter had spoken added somthīg to Peters wordes which addicion yet shortly after was quite taken awaye and neuer since obserued that is to saye to abstene from bloud c. yea may not y e chiefe of a councel first geue his sētence as Peter did here yet after him an inferior may say something more whyche shalbe thought to the whole coūsel better for y e time doeth this any thing againste thautoritie of the chiefest Peters iudgemēt was y t the heathen people should be quite deliuered frō al the Iewishe burdens so shortlye after it was fullye concluded though for a shorte time S. Iames counsel was taken as appeareth by y t Paule then sone afterwrote to the Corinthians bye al that cōmeth into y e shambles eate all thinges c. to Tite all meates be cleane vnto the pure to the Romās no meate is to be coūted cōmen or vncleane ye whyche eate not misiudge not them that eate Againe to the Collosians let no mā iudge you in receiuīg your meate c Wherby wel appereth that S. Peters sentēce was chiefe as spokē by the chiefe But herin yet more to speake note wel y t Peter ofte amonges thappostels vsed suche modestye humilitie and in so doinge did folow Christes cōmaūdemēt which bad y e higher they were the lower more humble they ought to be y t he dyd not euer put his high authoritye in executiō but as S. Ciprian saith y t Peter whome Christe made head of al and vpon whom he builded his church whē Paule dyd contende with him aboute circumcision dyd not reuenge or boste him selfe that he was the Prince or chief of al as he iustly might haue said but stil he humbled him selfe But god forbid y t we should ascribe this his hūble gentil submittinge to the derogation of his highe power authoritie but thinke y t euer whē Christes glorye or the profit of y e flocke required it then he vsed his ful and high authoritye as appereth in the punishīg of Anany Saphire Simon Magus c. And yet furthermore in the primatiue churche it was rather time as is in the .viii. responsion to cal people in to Christes flocke then to set euerye man in his owne place or to talke then of rules and orders or of Peters authority that was to be done afterwarde the people beinge first instructed in y e faith Thē was rather y e time to seke for gethering thē for gouernīg And if we loke well we shall fynde not onlye in the ghospel before Christes ascēsion but also afterwarde in thactes that Peter behaued him selfe as head and Prince euer when time required and occasion serued He spake for al he answred for al he for al said to Christ beholde we haue forsaken al and folowed thee what rewarde therfore shall we haue againe he sayde to Christe speakest thou this parable to vs or vnto all when Christe asked whether they woulde goe awaye also from him Peter alone made answere saying to whom shall we goe thou hast the wordes of lyfe None dyd thus but he and that bycause he was heade Howbe it as yet whiles Christ was present with them in his naturall shape for in y e forme of breade he is euer stil presēt it was not meete that his vicare should greatlye medle But after thascension Peter firste stode vppe as heade and made the sermon at the chosynge of Mathias and sayde oportet we must chose one c. And after when they had receyued tholy ghoste and were illuded of the people he alone spake and preached conuertinge them to the faythe .3000 people at once Also when he Iohn came into the temple at y ◠.ix. houre of prayer he alone sayde to the lame creple that whych I haue I geue the in the name of Iesus arise c. The lame mā asked almes of both and Peter bade loke vpon both but he sayd not in the name of bothe we haue neyther golde nor siluer y t whiche we haue we geue thee c. But as head he in y e singuler number as hauinge a singuler authority said yea though Iohn one of the chiefe of the appostels were present I haue neyther golde nor siluer y t whiche I haue I geue thee c. And this declareth him to be head Likewise he alone for all as head made the oration to pacifie the people and he alone as prince did strike Ananye and Saphire Whiche of all the apostels in the presence
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