keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
ouer all the rest supreme head of the whole Church of Christ which thing may be prooued by that that Peter as the chiefe and most worthiest person speaketh alwaies first for them all and amongst the rest hee was alwaies accompted and named first Againe in any ciuill gouernaunce of man where the common wealths be well ordered there is one supreame head which dignitie of order we sée also obserued euen among brute beasts for the Bées haue their king who gouerneth the baser sort of the common people and ouersée them to doe their duties The Cranes haue one chiefe guide whome all the rest doe followe The Shéepe also haue their Shepheard whose voice they know and whom they follow and at whose Commaundement they be Aunswere If the first begotten among the Apostles ought to be Lorde ouer all the rest then forasmuch as Andrew was called before Peter to the office of an Apostle Peter shuld not take the Lordship away from him which of right should haue a better title vnto it But truth it is that Christ is the first begotten among his bretheren and he is onely the Lord of all And the worthinesse of his first begotten which was shadowed in the first begotten of the olde Testament is fulfilled in Christ himselfe Now because the kingdome of Christ is altogether spirituall he may be accounted greater higher more excellent not that is first borne to Christ in this world nor he that is richer or more nobler after the flesh nor he that is better learned but he that excelleth more in godlinesse and hath receiued more light and strength of the holy Ghost And whereas Peter vsed oftentimes to speak first because of his boldnesse yet followeth it not of that that he had authoritie and dominion ouer the rest of the Apostles And where the Bées haue an head and gouernor yet it cannot be that one Bée should gouerne all Bées in the world but onely those that be in the same hiue And one Crane to be guide to xx or xxx Cranes yet it is vnpossible that all the Cranes in the world should followe this one Crane So neither can it be that one Bishoppe can haue the cure of all the soules in the worlde for experience teacheth that when one Shepheard hath the charge of a thousand shéepe it is as much as he is able to doe to féede so many and to order them well If he cannot rule a thousand much lesse can he order 7. or 8. thousand So that by these reasons the Bishop of Rome may be gouernour of all the soules within his owne Diocesse and no further The. 2. reason As the Iewes in the old Testament had by the wil of God one chiefe Priest aboue all other so the Christen men now a dayes must haue one Pope Aunswere The Iewes in those dayes were but a few and all knit and ioyned togethers in one narrow place whereas now the Christians be innumerable and are dispersed throughout the whole world wherefore that thing which according to the will of God was méete for them then that is to say that they should haue one chiefe Priest in earth cannot agrée now with vs in these dayes Nor the high Priesthood of the Iewes shadowed not the high Priesthood of the Bishop of Rome but the high Priesthood of Christ. Wherefore that high Priesthood of the Iewes after a certaine time had an ende Christ is the chiefe Priest not after the order of Aaron but after the order of Melchisedech not of the tribe of Leuy or of the stocke of Aaron but of the Tribe of Iuda and of the stocke of Dauid He was not chosen as other chiefe Priests be chosen of other Priests who doe not alwaies chuse the best but he was chosen of his eternall and heauenly father when he sayd Thou art my sonne this day haue I begotten thée And the other chiefe Priests were annointed with a materiall Oyle but Christ was annoynted with y◠holy ghost And they had on such garments as Moses appointed by Gods commaundement but the apparel of Christ was the whole company of vertues They offered incense and brute beastes but Christ offered himselfe vpon the Crosse. They entred into the Holy of the holiest but Christ entred into Heauen and sitteth now at the right hand of the eternall father c. So that Christ was chiefe Priest after the order of Melchisedech which was much more excellent then was the order of Aaron Bar. Ochin The. 3. reason Unto thée will I giue the keyes of the kingdome of heauen◠and whatsoeuer thou bindest in earth shall be bound in Heauen c. Loe saith he in that he saith whatsoeuer thou bindest in earth he excepteth nothing therefore I may make lawes and binde both King and Emperour Aunswere When Christ as he had no worldly kingdome euen so hée spake of no worldly binding but of binding of sinners Christ gaue his Disciples the keye of the knowledge of the Lawe of God to binde all sinners and the keye of the promise to loose all that repent and to let them into the mercie that is layed vp for vs in Christ. Tindale The. 4. reason All power is giuen me in heauen and earth goe ye therefore and teach all Nations baptising them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to kéepe all that I commaund you and behold I am with you vnto the worlds ende Loe saith the Pope Christ hath all power in heauen and earth without exception therefore all power is mine I am aboue all Kings and Emperours in temporall iurisdiction they but my seruaunts to kisse nor my féete onely but my N. also if I list not to haue them stoope so low Tindale Aunswere When Christ as I said because he had no temporall kingdome euen so he ment of no temporall power but of power to saue sinners which the processe of the text declareth by that he saith Goe ye therefore teach and baptise that is preach this power to all Nations wash them of their sins through faith in the promises made in my bloud Tindale The. 5. reason The Priesthood being translated the law must néedes be translated also c. Now saith y◠Pope y◠priesthood is translated vnto me wherefore it pertaineth vnto me to make lawes and to binde euery man Tindale Aunswere The Epistle meaneth no such thing but proueth euidently that the Ceremonies of Moses must cease For the Priest of the olde Testament must néedes haue bene of the Tribe of Leuy as Aaron was whose dutie for euer was the offering of Sacrifices Wherefore when that Priesthoode ceased the Sacrifices and ceremonies ceased also Now that Priesthood ceased in Christ which was a Priest of the order of Melchisedech and not of the order of Aaron for then he must haue bene of the Tribe of Leui and that he was not but of the Tribe of Iuda and of the séede of Dauid Wherefore
the sorrowful affliction of his poore flocke being so long vnder persecution the space of 300. yeares and so to asswage their griefes and torments which is meant by binding vp of Satan worker of all these mischiefes Understanding thereby that for so much as the Diuell Prince of this worlde hadde now by the death of Christ the sonne of God lost all his power and interest against the soule of man shuld turne his furious rage and mallice which he had to Christ against the people of Christ. Which is ment by the héele of the seede Gen. 3. 15. in tormenting their outward bodies Which yet should not be for euer but for a determinate time when as it should please the Lord to bridle the malice and snaffle the power of the olde Serpent and giue rest vnto his Church for the terme of a thousand yeares Which time béeing expired the said Serpent should be suffered loose againe for a certaine or a small time In the bo of Mart. fol. 493. SATISFACTION What is vnderstood by this word satisfaction AS pertaining to satisfaction this wise vnderstande that he that loueth God hath a commaundement as S. Iohn saith in the. 4. chapter of his first Epistle ver 21. to loue his neighbour also Whom if thou haue offended thou must make him amends or satisfaction or at the least way if thou be not able aske him forgiuenesse and if he will haue mercie of God he is bounde to forgiue thée If he will not yet God forgiueth thée if thou thus submit thy selfe But to God ward Christ is a perpetuall an â—uerlasting satisfaction for euermore As oft as thou fallest through frailtie repent and come againe and thou art safe and welcome as thou maist sée by the similitude of the riotous son Lu. 15. If thou be lepen out of sanctuary come in again If thou be fallen from the way of truth come thereto againe and thou art safe If thou be gone astray come into field againe the shepheard Christ shall saue thée yea and the Angells of heauen shall reiâ—yce at thy comming so farre it is that any man shall beate thée or chide thée If any Pharesie enuie thée grudge at thee or rayle vpon thée thy father shall make answere for thee as thou séest in the fore-rehearsed likenesse or Parable Whosoeuer therefore is gone out of the way by whatsoeuer chaunce it be let him come to his Baptime againe and vnto the profession thereof and he shall be safe For though that the washing of Baptime be past yet the power thereof that is to say the word of God which Baptime preacheth lasteth for euer and saueth 〈…〉 As Paule is past and gone â—enerthelesse the Lord the Paul preached lasteth euer and saueth euer as many as come theretoo with a repenting heart and stedfast faith Héereby seest thou that when they make penaunce of repentaunce and call it a Sacrament and deuide it into contrition confession and satisfaction they speake of their owne heads and lye falsely Tindale fol. 149. How hurtfull the doctrine of satisfaction is The Schoolemen doe call satisfaction the worke of peâ—ance enioined by the Priest after the Auricular confession And héere they make much adoe that the satisfaction be neither lesse nor lighter then counteruaileth the waight of the sinne This doctrine of satisfaction doth excéedingly darken the clearenesse of the grace of Christ it doth make mens consciences either falsely assured when they suppose that they haue satisfied either it doth piteously torment them when they cannot tell by what time they haue satisfied in the sight of God for one sinne much lesse for all their sinnes Beside that it hath not opened one gap but all dores windowes and arches c. to the Popes markâ—t to gape vpon pardons and for the traffike of Priests Masses to deliuer soules out of Purgatorie wherefore all godly doe worthely abhorre it The doctrine of the Gospell doth denounce vnto vs pardon of our sinnes by the bloud of Christ by the shedding whereof there is satisfaction made not onely for ours but for the sinnes of all the world And wheresoeuer this grace doth take place that satisfaction hath nothing to doe we could beare with them if they said that like as the faith in Christ is reputed for righteousnesse to the beléeuers according to the example of Abraham so repentaunce is of mercie and frankly imputed for satisfaction As we maye perceiue it was in the prodâ—gall sonne whose returne and repentaunce his father of his right fatherly clemencie did accept for a most sufficient satisfaction and sought nothing further of him This meaning of satisfaction doth derogate nothing from the grace of God but doth excéedingly aduaunce it It maketh nothing for the gaine and iuglings of the Popes markets but it maketh much to the quieting of our consciences Wherefore we will sticke vnto it and we wil leane the trumpery wares of counterfaite satisfactions to the Pope and his Priests and Friers Musculus fol. 219. Of two manner of satisfactions There are two manner of satisfactions the one is to God the other to my neighbour To God cannot all the world make satisfaction for one sinne insomuch as if euery grasse of the ground were a man as holy as euer was Paule or Peter and shuld pray vnto God all their life long for one crime yet could they not make satisfaction for it but it is onely the bloude of Christ that hath made full satisfaction vnto God for all such crimes Heb. 7. or els were there none other remedie but wee should all perish There is another satisfaction which is to my neighbour whom I haue offended whom I am bound to pacifie as we can agrée and as the Lawe of the Realme determineth betweene vs as if I had defamed him then am I bounde to pacifie him and to restore him to his good name againe If I haue murthered any man then by the lawes of the Realme I must dye for it to pacifie my neighbour and the Common-wealth but yet I am sure that Rastal is not so childish as to thinke that this eiuill satisfaction is the very satisfaction which pacifieth Gods wrath for breaking his lawe for if thou murther a man and should dye an hundred times for it yet except thou haue satisfaction in Christs bloud and so I speake that no temporall paine was instituted of God for the intent that wée should satisfie Gods wrath thereby c. Frith fol. 74. SATVRNINVS Of his opinions THis man was of Antioch he taught in all points as Menander did before him He affirmed that Christ had no true body but a phantasticall body and that there was no resurrection Adding moreouer that marriage and procreation was of the Diuell Ireneus lib. 1. cap. 22. Eus. li. 4. cap. 6. SAVIOVRS How that there is no moe Sauiours then one AN aunswere to those that asketh whether Paule goe about to make manie Sauiours doe this and then thou shalt saue thy selfe and other ¶
beléeue to sée them As soone therefore as our soules shall enter into the celestiall ioye prepared for vs in Christ we haue the very sight and fruition of that euerlasting blisse which we beléeued and hoped to come vnto and therfore when Christ saith to Peter I haue praied that thy faith shall neuer faile it is ment of the confession that Peter made when he said Thou art Christ the Sonne of God This thy confession Symon Peter this thy faith shall neuer faile vnto the worlds ende And that it may the better stande and flourish see that thou Symon Peter after thou shalt be throughly conuerted which shall bée after my Passion and receiuing of the Holy Ghost in a visible signe Confirma fratres tuos Sée that thou do confirme thy bretheren exhort them comfort them and encourage them manfully to resist Satan and all his people and to cleaue to the faith that thou hast confessed Ric. Turnar When Christ praied for Peter that his faith should not faile it did not follow therfore that he was Pope and could not erre for he erred after that time sundry times and namely when he expressely denyed Christ the Sonne of God But when Christ perceiued Peters timerous boldnesse that shortly after he would shamefully denie him to arme and strengthen him against the temptation which should ensue least the greatnesse of the fault might hurle him downe into desperation hée sayd vnto him Satan goeth about to sifte you lyke Chaffe and to vndoe and destroy you yea you had bene already vtterly lost if I had not praied for you and for thée especially Peter by name that thy faith shoulde not faile because thou wilt fall fowler then the rest And I knowe that God hath heard my prayer For although thou wilt denye me with thy mouth yet thou wilt not denye me with thy heart Thou wilt sinne but sinne shall not raigne in thée so that in thy heart thou shalt not yéelde to naughtie temptations I will suffer thée to haue a foule fall that by the meanes thereof thy timerous boldnesse may be brideled and rebuked And againe that after when thou shalt come to thy selfe and perceiue thine owne infirmitie thy heart shall be touched with compassion against those that shall sinne raising them vp with knowledge and confirming and boldening them with thine example Barnar Ochine Peter I haue praied for thée that thy faith shall neuer faile and thou being once conuerted confirme thy bretheren ¶ Surely that speaketh onely of the fall of Peter knowen to Christ by his godly prescience whereof he gaue him an inckling that after the time of his fall he should not dispaire but retourâ—e againe and confirme his bretheren as he euer being most seruent of them was wont to doe The place doth plainlye open it selfe it cannot be otherwise taken but this to be the verye meaning of it and not to be spoken but to Peter For els his successours must first fayle in the faith and then conuert and so confirme the bretheren Tonstall in the b. of Mar. fol. 1212. Christ sayd to Peter I haue praied for thée that thy faith shal neuer faile ¶ Saint Austen saith Numquid pio petro rogabat c. Did Christ praye for Peter and did hee not praye for Iohn and Iames. Againe This night hath Satan desired to thresh you as it were wheate but I â—aue praied to my father not for Peter onely but for you that your faith may not faile Origen saith Numquid audeamus dicere c. May we dare to say that the gates of Hell shall not preuaile against Peter but shall preuayle against the other Apostles and Rulers of the Church Were the â—â—yes of the kingdome of Heauen giuen onely to Peter And shall no holye man els receiue the same Naye all the thinges both that were sayde before and also that followe after as spoken to Peter are common and belong vnto them all Peters seate what it is Peters seate is no stoole or chayre for what hath the kingdome of God to doe with such baggage but it is a spirituall thing Christ saith in the Gospell The Scribes and Pharesies sit in Moses seate what was Moses seate there a Chayre or a Temple or the Church or Synagogue of the Lord Nay verely for Moses came neuer there But Moses seate was Moses Lawe and doctrine Euen so Peters seate is Peters doctrine the Gospell of Christ which Peter taught and the same doctrine is Peters keyes So that Peters seate Peters keyes and Peters doctrine is all one thing Now is Peters doctrine Paules doctrine and the doctrine of all the twelue Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seate be the keyes and seate of Paule also and of all the other xij Apostles and are nothing saue the Gospell of Christ. And thus as Peters doctrine is no better then Paules but one thing euen so Peters seate is no greater nor higher or holyer then the seate of the other xij Peters seate now is Christs seate Christs Gospel on the which all the Apostles sate and on which this day sitteth they only which preach Christ truly Wherfore as Antichrist preacheth not Christs doctrine which is Christs Gospell he sitteth not on Peters seate but on the seate of Satan whose Uicar he is and on the seate of his owne lawes and ceremonies and false doctrine wherevnto he compelleth all men with violence of sword Tindale 359. How Peter was rebuked of S. Paule There was a fault in Peters conuersation not any errour in his doctrine or preaching for in their doctrine Peter Paule agréed wonderfull well It is not good and profitable saith S. Austen to correct an open fault in secret An open correction is better then a secret loue Pro. 27. 5. D. Heynes How Peter had a wife ¶ Looke Apostles How Peter suffered nothing for the truth against his will And lead thée whether thou wouldest not ¶ Not that Peter suffered ought for the truth of God against his will for we read that he came with ioye and gladnesse when he returned from the Councell where he was whipped but because this wil commeth not from the flesh â—ut from that gifte of the spirite which is giuen vs from aboue therefore he sheweth ther shuld be a certaine striuing and conflict or repugnacie which also is in vs in all our sufferaunces as touching the flesh Theo. Beza How Peters power was no greater then the rest of the Apostles As Peter was Christs Uicar euen so was Paule and the other Apostles and the one no lesse then the other If it be true that Saint Cipriane doeth write which is also consenting to Scripture He saith thus That Christ spake vnto Peter saieng I say quoth our Sauiour that thou art Peter and vpon this Rocke of stone shall I build my Congregation the gates of hell shal not ouercome it to thée wil I giue the