The True Catholic, Tract · Section 3 · Chapter 10

The True Catholic · Tract · Section 3 · Chapter 10

p. 23910. Of the Popes Supremacie.

MAſter Bellarmine, of that place of our Sauiour in the 16. of Matthew, writes thus:Vpō this rocke. Bellar. de Ro. Pontifice. li. 1. cap. 10. Of the firſt queſtion there are foure opinions. The firſt is, that common opinion of all Catholikes: That Peter was that rocke (vponupon which Chriſt ſaid he would build his Church) that is, that perſon which was called Peter: yet not as he was a particular perſon; but as he was Paſtor and head of the Church: After he reckons vp three other opinions: the ſecond of Eraſmus, who ſaith vponupon this place, that euerie faithfull Chriſtian is this rocke. The third of Caluine, who ſaith that Chriſt is this rocke: and the fourth of Luther, who ſaith, that faith, or the confeſſion of faith; to be the rocke which our Sauiour ment. But he concludes, that the firſt opinion which is trueſt, is plainely gathered out of the text: for that pronoune (this) when it is ſaid, and vponupon (this rocke) declares ſome rocke, which the Lord had ſpoken of a little before. But immediatly before the Lord had called Peter a rocke: for he ſpake in the Siriake tongue, and in the Siriake tongue Peter is called a Cephas, as we read in the firſt of Iohn: and Cephas ſignifieth a rocke, as Ierome teacheth, vponupon the ſecond Chapter of the Galathians: ſo that Maſter Bellarmine would hauehave Peter to be that rock whereon Chriſt did build his Church: and that becauſe his name which Chriſt gaue him in the Siriake tongue, ſignifies a rocke. But he might as well conſider, that his name foreign, which no doubt the holy Ghoſt gaue him, by the Greeke interpretor of S. Matthewes Goſpell, properly ſignifies a ſtone: So that whereas Cephas in the Siriake, ſignifies eyther a rocke or a ſtone; foreign in the Gréeke, doth ſeeme to reſtraine it & to expound it. (Zonah) in the Hebrewe ſignifies an vachaſt woman, or a victualer; by which name Rahab was called in the Hebrewe:Ioſ. 2.1. Heb. 11.3…Josh 2:1Heb 11:3 but the Gréeke reſtraines the ample ſignification of that word, and calles her foreign: which is an harlot.

But if it be graunted, that Chriſt ſpake of a rocke, mentioned a little before; why may it not be then of that rocke which p. 240Peter confeſſed; which he might call that rocke? And ſo a greater man, then Maſter Bellarmine, euen Gregorie the great, and ſometime a Biſhop of Rome expounded it: and ſhall we not beleeue him, rather then Maſter Bellarmine? he writte thus of our Sauiour Chriſt:In. 5. Pſal. penit. I am Α and Ω, the firſt and laſt; the beginning and the end. In this beginning, was the earth founded, becauſe in him is the Church founded: and therefore the Apoſtle ſaith, No man can lay any other foundation, beſides that which is laid alreadie, which is Ieſus Chriſt. So doth Theodoret alſo expound it. This foundation Peter laid or rather the Lord himſelfe. Theo. 1. Cor. 3.1 Cor 3And therefore the mediator of God and man ſaid to the prince of the Apoſtles: Thou art Peter, and vponupon this rocke I will build my Church. For he is that rocke, from which Peter tooke his name, and vponupon the which he ſaid he would build his Church. (And after.) But the Church founded vponupon the ſtrength of that rocke, whereof I hauehave ſpoken (meaning Chriſt Ieſus) neither is ſhaken with the ſtormes of threates, nor moued with the waues of perſecution. Here we may note, that Gregorie affirmes, that the rocke, vponupon which the Church muſt be built, muſt be ſtrong and firme, which no ſtormes nor no waues can be able to moue: but ſuch ſtrength is in no mortall man. Secondly, that Chriſt is that rocke, & that no other can be put. This was the Catholikes doctrine in his daies. And heereby we may plainly ſee, how now the common & receiued opinion of Catholikes diſſents from him.

And although ſome other of the Fathers hauehave called Peter the rocke, vponupon which our Sauiour ſaid he would builde his Church; and M. Bellarmine ſaith, that ſaint Auſtine, when as he had alſo ſometime affirmed the ſame, retracted it after, becauſe he vnderſtood not the Hebrewe tongue; and thought that Cephas did not ſignifie a rocke, but ſome thing deriued from a rocke: as if we ſhould ſay: rockiſh, or of the nature of a rocke. I anſwere, that Auſtine vnderſtood the Gréeke tongue, which plainely expounds this word Cephas to be Petra; as appeares not onelyonly by ſaint Matthewes Goſpell,Io. 1. 42.John 1:42 but alſo by ſaint Iohn, where our Sauiour himſelfe ſaith: Thou ſhalt be called Cephas, which is interpreted Petrus, or a ſtone: no doubt the holy Ghoſt foreſaw how ſome would goe about by this worde Cephas, to make Peter the rocke, whereon the Church ſhould be builded. And therefore, to ſtop the mouthes of all ſuch expoſitors whoſoeuer, it ſelfe hath expounded, that Cephas is by interpretation not a rocke, but a ſtone. And this interpretation of the ſpirit of God is ſufficient, p. 241to ſettle anie true Chriſtians conſcience, againſt any other mans interpretations whatſoeuer. And Auſtin himſelfe diſtinguiſheth Peter farre otherwiſe then M. Bellarmine doth:Tract. in Ioh. 133. Foraſmuch (ſaith he) as belonged properly to himſelfe, Peter by nature was one man; by grace one Chriſtian, and by his more abundant grace, Primus. Apoſtolus.that he had more then others, one and the ſame * firſt Apoſtle. But when it was ſaid vntounto him, I will giuegive thee the keyes of the kingdome of heauen; and whatſoeuer thou ſhalt bind on earth, &c. he ſignified the whole Church, and not one perſon. M. Bellarmine diſtinguiſheth Peter as one perſon; and againe, as he was head of the Church. But S. Auguſtine diſtinguiſheth him as he is one perſon, and in that conſideration he ſaith, by that abundant grace he had more then others: he was not head of the Church, as M. Bellarmine ſaith, but onelyonly the firſt Apoſtle. And in his ſecond conſideration, he repreſented the whole body of the Church, when hee receiued the keyes, which is toſſed with many waues and is built vponupon the rocke; ſo in this conſideration, Peter himſelfe was built vponupon the rocke.

But to make the matter without all doubt, not all the Catholikes, as M. Bellarmine affirmeth, do auouch Peter to be that Rocke whereon the Church was built. For Ferus expounds Cephas to be taken for a ſtone, and not for a rocke, when it was giuen to Peter his words: are theſe; Thou art Peter: foreign (ſaith he) in Greeke, Cephas in the Chaldee tongue, in Latine is a ſtone. Ferus in 16. cap. Matth.Therfore we muſt ſearch out the reaſon of this name; for he did not without cauſe call him Peter, which before was called Simon. We reade in Iohn, when as Andrew had brought Simon his brother to Chriſt, by and by as ſoone as Chriſt ſawe him, hee ſaid: Thou art Simon the ſonne of Iohn: Thou ſhalt be called Cephas. At the very firſt ſight of him, hee foretold that hee ſhould hauehave another name, and that not any name whatſoeuer; but ſuch a name as ſhould ſignifie a ſtone: neither did hee notwithſtanding giuegive a reaſon of that name in that place, neither in any other place of the Goſpell, as hitherto ye hauehave heard, why he is called Peter, but only in this place: for when Peter had ſaid; Thou art Christ the ſonne of God: he heard by and by: Thou art Peter. As though he ſhould ſay: Hitherto thou haſt beene called Simon: and thou haſt beene called the ſonne of man, now thou art the ſonne of God, and thou art Peter: now thou art worthy of this name, now thou art truly a ſtone, becauſe p. 242thou ſtandeſt vponupon the rocke. Thou ſeeſt that Peter was ſo called for the confeſſion of the faith. And this changing of the name alſo concernes vsus: For thus it is propheſied of the beleeuers: For Sions ſake I will not hold my peace And thou ſhalt be called by a new name, becauſe the mouth of the Lord h…th ſpoken it. It is not a newe name, that one ſhould be called Peter, that is a ſtone. It is not for man, that he ſhould be a rock; euen as Iob ſaith. My ſtrength is not the ſtrength of ſtones. Nay on the contrary, All fleſh is graſſe, and eueryevery man liuing is altogether vanitie It belongs only to Chriſt, that he ſhould be a rocke. And he gets this new name, who is built vponupon this rocke, as thou ſeeſt in Peter. Thus far Ferus: Where we may learne euidently that he agrées not with M. Bellarmine, who expounds Cephas to be a rocke: but he agrées with vsus, and with the interpretation thereof ſet downe in the Goſpell, and cals it a ſtone: and ſo alſo makes Peter himſelfe to be. Nay, he addes farther (which quite ouerthrowes M. Bellarmines aſſertion) that all Chriſtians which are built vponupon the rock, which is Ieſus Chriſt, get to themſelues this new name: why then, if Cephas ſignifie a rocke, then all Chriſtians ſhould be rockes; and vponupon them alſo, as well as vponupon Peter, ſhould the Church be builded? But to put the matter out of all doubt, he ſaith plainly, that it is not for any man to be called a rocke, no not for the Pope then, if he be a man. And yet to make it more euident, if it were poſſible; what was his opinion and iudgement concerning this matter, he addeth: It belongeth only to Chriſt to be a rocke: What can be more manifeſt then this? Therefore all Catholiques, as M. Bellarmine affirmeth, do not affirme Peter to be the rocke, whereupon the Church was built; or if they do, they do erre, as here Ferus forced with truth, doth very manifeſtly proue and confeſſe.

And here I cannot let paſſe a ſleight, which ſome Catholikes hauehave vſed to ſalue this matter: whereas in a copie printed at Paris 1594. after Ferus death, we read thus as I hauehave alleaged: It belongeth onelyonly to Chriſt that he ſhould be the rocke. In a copie printed at Rome 1597 it is thus read: It belongs to Chriſt that he ſhould be the firſt & chiefe rocke: where the word OnelyOnly is quite left out, and the word firſt or chiefe is put in or added. What dealing is this; to adde or put out at their pleaſures? and that to maintaine the Popes ſupremacie. Ferus in his firſt copie ſaith, that It belongs only to Chriſt to be a rocke. And the Catholikes in p. 243their copie printed at Rome ſay, It belongs to Chriſt to be the chief rocke: and put out onelyonly and adde chiefe, becauſe they would hauehave the Pope ioined with him. And Ferus himſelfe did not alter this during his life, for both the copies were printed after his death. That at Paris by Philippus Agricola, preacher at Moguntia; and as it ſhould ſéeme, Ferus ſucceſſour. But howſoeuer they would ſalue the matter, with the word chiefe or firſt, Ferus hath ſo plainely put downe his iudgement heerein, as all the world may ſée and perceiue their iuggling: for he ſaid before: It belongs not to any man to be a rocke. Therefore hee takes awaie plainly all ſecondarie rockes of Peters ſucceſſors, which they would eſtabliſh.

But to declare plainly what Ferus meant by the chiefe Rocke, which perchance ſometime he vſeth, he addeth after, vponupon theſe words, And vponupon this rock I wil build my church. What the Church is (ſaith he) we hauehave declared elſe where: but now we muſt ſearch out, what is the rocke vponupon which the Church is built. The ſcripture ſometime takes a rocke for ſtrength, firmity and ſecuritie, as in the Pſalm. He hath brought me out of the lake of miſerie, and hath ſet my feet vponupon the rocke: By which words he meanes nothing elſe, then that he was placed in a ſafe and ſure place, that is, in ſafetie. So alſo in another place he ſaith. Set me vponupon a rocke. When as Chriſt therfore ſaith: I will build my Church vponupon this rocke, hee meanes nothing elſe, then he will build his Church vponupon a ſure and vnmoueable foundation, againſt which all the aſſaults of his enemies can bee able to do nothing. By this it is manifeſt, that Chriſt built not his Church vponupon Peter, as a chiefe foundation For we are built vponupon the foundation of the Prophets and Apoſtles, Ieſus Christ himſelfe being the head corner ſtone) or vponupon any other man: for no man is ſo firme or conſtant that he cannot be moued, as we may alſo ſee in Peter: Therefore another rocke is to be ſought for. And truly in the Scriptures Chriſt himſelfe is often called a rocke or ſtone, as in Eſay, I will put in Sion a corner ſtone, approued and choſen, whoſoeuer beleeueth in him ſhall not be confounded And in the Pſalme. The ſame ſtone which the builders refuſed is become the head ſtone of the corner. And Peter comming to Chriſt, as to a liuing ſtone is to be built vponupon him. Thou heareſt what Peter ſaith, that Chriſt is that ſtone: then he wils that we all ſhould be ſtones, which then is done, when wee are built vponupon Chriſt. And he is built vponupon Chriſt, that beleeues in p. 244Chriſt, and truſts vponupon thoſe things which Chriſt hath, and is able to do. Chriſt therefore is principally the rocke vponupon whom the whole Church is built, according to that: Another foundation can no man lay beſides that which is laid, Ieſus Chriſt. Then becauſe, by a true faith we are ioined to Chriſt: we alſo, after a maner (if wee may ſo ſpeake) as it were become rockes. All Chriſtians are ſecundarie rockes.And therefore the Chriſtian faith it ſelfe, and the truth of the Goſpell, is that firme and vnmoueable rocke, on which Chriſt hath built his Church. Thus far Ferus.

And héere we may note firſt that the rock, whereon Chriſt will build his Church, muſt be firme, ſure and vnmoueable, againſt which the aſſaults of no enemies can preuaile. Secondly, he ſaith that Peter was not ſuch a rock, as we may manifeſtly perceiue. Againe, whereas he ſaith, that he built it not vponupon Peter, as on a chiefe foundation, he addeth. For we are builded vponupon the foundation of the Prophets and Apoſtles. Amongſt whom he reckons Peter. And laſtlie he concludes, that principally or chiefly Chriſt is the rocke, vponupon which the whole Church is built. And ſecondly, the Chriſtian faith or truth of the Goſpell, is that firme and vnmoueable rocke, vponupon which Chriſt built his Church. So that where Ferus doth ſay that Chriſt is the chiefe rock, he meanes not to make Peter or his ſucceſſours the ſecond (as the Papiſts doe conceiue) but Chriſtian faith and the truth of the Goſpell. But afterward hee alſo declares moſt euidently what was giuen to Peter, To thee (ſaith he) I wil giuegive, &c. he promiſeth that he wil giuegive him the keyes; he gaue them not in this place: therefore let vsus ſeeke where he gaue him the keyes indeed. And we ſhall find in no other place, but that which is in Iohn, Receiue yee the holy Ghoſt, whoſe ſinnes you forgiue, they are forgiuen them: and whoſe ſinnes you ſhall retaine, they ſhall be retained. The keyes therefore of the kingdome of heauen are power to forgiue or retaine ſinnes. The which alſo is proued out of this place: For Chriſt forthwith added; Whatſoeuer thou ſhalt bind on earth, &c. But what means this here, to Peter only the keyes are promiſed, & yet they are alſo giuen to the other Apoſtles? Here I will alleage the ſentence of S. Ierome: For the ordinary Gloſſe alleageth him. The other Apoſtles hauehave (ſaith he) power of Iuriſdiction, to whom it was ſaid after the reſurrection, Receiue. EueryEvery Church alſo hath this power in her Biſhops and Prieſts: but therefore they are promiſed ſpecially to Peter, that all men may vnderſtand, that whoſoeuer ſhall ſeparate himſelfe from the vnitie of p. 245the faith, and from the fellowſhip of the Church, which is but one; neither to be looſed from his ſins, nor can enter into heauen. Thou haſt heard what be the keyes and what is the eccleſiaſticall power: let vsus marke the vſe of the keyes, and the execution of this power. Thus far Ferus. Here we may note moſt manifeſtly, both by Ferus and Ieromes iudgement, that the power and authoritie here promiſed to Peter alone, was afterward giuen indéede to all the Apoſtles, and that euerie Church, in her Biſhops and Prieſts hath now the ſame power: what then can the Biſhop of Rome Peters ſucceſſour, or the Church of Rome brag of, more then any other biſhops or Church? Euerie Church (ſaie Ierome and Ferus) hath this power, which was promiſed to Peter, in her biſhops and prieſts; and not the Church of Rome or Peters ſucceſſours onelyonly: as now the Patrons of the Church of Rome teach. But wherefore were they then promiſed ſpecially to Peter, if he alone receiued them not? Ierome anſwers: For a myſtery, not for any ſuperioritie, to ſignifie that there ſhould be but one faith & one Church: from which vnitie, whoſoeuer did ſwarne ſhould not be partaker of this remiſſiō. Agréeing herein with Cyprian, who plainly affirmes that the other Apoſtles were the ſame that Peter was, Cypr. de ſimp. praelat.endewed with the ſame power and authorititie: but to him alone this was ſpoken, to declare the vnitie of the Church. In this waightie matter, if authoritie be ſought for, here is the authoritie of the ſcriptures, one place expounded by another: here is the conſent of the ancient Fathers, and euen of Ferus, a friend of the Roman Church; and yet in this ſo euident a matter of truth forced to ioine hands with theſe.

I would to God all other fauourers of the Romane Church would do the like, and would not ſéeke by indirect meanes and fraudulent dealings to peruert and obſcure the truth, as is moſt manifeſt that they do, euen in this very matter. For whereas Ferus in his copie printed at Paris, and publiſhed by Philippus Agricola the Emperours Chaplaine, and dedicated to him; and therefore no doubt, being the verie true copie of the Originall, alleaging that place of Iohn for the explication of Mathew, ſaith, that it cannot be found in any place elſe, where th…s promiſe was performed: And the ordinarie Gloſſe citing this place of Ierome for the explication of that pl…ce of Ioh…: the copie printed at Rome after A…no Dom. 157…. … out both that place of Iohn, and p. 246of Ierome: belike they thinke that the promiſe was not performed then, as Ferus moſt euidently affirmes it was; or elſe Ieromes expoſition pleaſeth them not. And yet they would make the world beléeue, that both Fathers and the Scriptures are on their ſide, and do make for them. If this be true, whie ſhould they then purge out, as ſome lothſome thing, this ſaying of the ſcripture, and this expoſition of Ierome, for ſo they ſay in their copie printed at Rome: Commentaries of Ferus at Rome peruſed and purged. Do they vſe to purge ſuch things out? By this we may learne what account they make of the ſcriptures and Fathers. But this their corrupt dealing is not only in this place, but followes verie often after in this matter of Peters prerogatiue, as ſhall appeare.

It followes thus after in Ferus in the true originall: Neither can they ſimply, at their owne pleaſure and will remit ſinnes or retaine them, but by certaine meanes. Let vsus ſeeke therefore what they be: And truly in Matthew and Marke, they are moſt manifeſtly expreſſed; for ſo we read in Matthew, Go teach all nations & baptize them: and in Mark, Go you into the whole world, and whoſe ſins you remit, they are remitted vntounto thē: He that beleeueth and ſhall be baptized, &c. Behold theſe are the meanes by which the Eccleſiaſticall power of forgiuing ſinnes is executed, that is to ſay, the preaching of the Goſpell, and adminiſtration of ſacraments: neither do I find anie other thing elſe giuen to the Apoſtles, by which they may execute their power, then theſe two things. Here are the meanes Ferus plainly ſet downe, by which this eccleſiaſticall power promiſed to Peter, and giuen to him with the reſt of the Apoſtles, is executed: that is, the preaching of the Goſpell, and the adminiſtration of the ſacraments. And in theſe two the biſhop of Rome hath no more authoritie then anie other biſhops or paſtors of anie other church. So that Ferus ſtill kéepes his former iudgement, that he cannot find but that which Ierome alſo auoucheth, that eueryevery church hath in her biſhops and prieſts, that which was promiſed to Peter: and that this power is executed no otherwaies, then by preaching and adminiſtration of the ſacraments. Then plainely by Ferus iudgement, he cannot find that the biſhop of Rome hath any power left him to execute this eccleſiaſticall authoritie granted to Peter and to other biſhops, in making of pardons; the which is a principall meanes by which he p. 247executeth this autthoritie. Ferus can find but two means in the ſcripture, by which this power is executed; the preaching of the Goſpell, and the adminiſtration of the Sacraments. The making of Pardons is a meane deuiſed to enrich the Pope, not found in the ſcriptures. Nay if this be true, he makes in effect the Pope to be Antichriſt: for if y^e power of the true keies conſiſt in preaching the goſpell, and in the adminiſtration of the ſacraments, then the Pope himſelfe which neuer vſeth anie of theſe, but is altogether occupied in other matters; as in making of pardons, in confirming and depoſing kings, vſeth counterfeit keyes in the houſe of Ieſus Chriſt, & vſeth not the true keies: and therefore himſelfe is a counterfeit ſeruant,Luke. 11.23.Luke 11:23 and euen Antichriſt himſelfe. For our ſauiour hath ſaid, Hee that is not with me is againſt me, and he that gathereth not with me, ſcattereth abroad. But our Sauiour Chriſt, when he was on earth here, gathered his ſhéepe togther by preaching, as is moſt apparant in the Goſpell: Therefore the Pope which doth not by this meanes gather with him, ſcattereth abroad, and is not a faithfull ſhepheard, but an hireling; not a …atherer, but a ſcatterer; not a fauourer, but a deſtroyer of Chriſts flocke. This doctrine of Ferus is manifeſt and truly grounded on the ſcriptures.

But now let vsus ſée how the Popes Patrones hauehave corrupted and peruerted it. Ferus (as I hauehave before cited him) hath thus plainlie declared his iudgement in the copie printed at Paris: but in his copie printed at Rome, thus there they hauehave peruerted his doctrine. When as they count ſimply, or at their owne pleaſures, or at their owne willes forgiue or retaine ſinnes, but by certaine meanes, let vsus ſearch them out; and they truly in Matthew and Marke are moſt manifeſtly expreſſed: for ſo we read in Matthew▪ Go teach all nations, and baptize them. And in Marke; Goe into the whole world, he that beleeueth, and is baptized, &c Behold theſe are the meanes by which the Eccleſiaſticall power of forgiuing of ſinnes is executed: that is to ſay, the ſacraments, which if he receiue, now the kingdome of heauen is opened vntounto him, now his ſinnes are forgiuen him: Neither find I any other thing giuen to the Apoſtles, by which they ought to execute their power and authoritie. Thus ſaith the Romane copie, where they leaue out the principall meanes of executing this power, that is preach ng the Goſpell, to confirme no doubt and maintaine their dumbe Pope p. 248and his Clergie: and whereas Ferus can find nothing but theſe two, they leaue out the preaching of the Goſpell, and theſe words (then theſe two) and they ſay, neither can I find any thing els giuen to the Apoſtles to execute their authoritie: meaning the ſacraments. What dealing is this, thus to mangle his words? what truth, to take away the principall meanes of the power of forgiuing ſinnes from the paſtors of Chriſts Church? And whereas Chriſt hath giuen them as it were two keyes, to ſteale one from them: what is this elſe, but to throwe Gods people into hell? and this dealing to bee at Rome, which calles her ſelfe the mother Church, the miſtreſſe of all pietie and religion; what a ſinne is this?

But as Ferus goeth on further in ſetting forth the truth; ſo do they alſo in their corrupt dealing. The execution therefore (ſaith Ferus) of the Eccleſiaſticall power conſiſteth in theſe two, that is to ſay, in preaching of the Goſpell, and adminiſtration of the Sacraments: Neither do we read that the Apoſtles did any other things. To which Ierome agrees vponupon the 14. of Eſay. The Apoſtles (ſaith he) looſe by the word of God, the teſtimonies of the Scriptures, and exhortations of vertues; and as they looſe by the word of God, ſo alſo they looſe by the ſacraments, which are adherents and appendants to the word. Here the Roman copie leaues out Ferus drift: The execution (ſaith Ferus) of Eccleſiaſticall power conſiſts in theſe two, that is, in preaching the Goſpell, and adminiſtration of the ſacraments: Neither do we reade that the Apoſtles did any thing elſe. This ſentence they leaue out, which is the ſumme of all. They after alleage Ierom (as Ferus doth) That they looſe by preaching: But that the execution of the power Eccleſiaſticall conſiſts only in theſe two points; that they leaue out, which ouerthrowes all their Popiſh pardons. And after Ferus ſaith: Theſe things therefore I alleaged in this place, that thou mighteſt ſee, that my opinion wherein I ſaid, that the execution of the power eccleſiaſticall did conſiſt in the preaching of the word, and adminiſtration of the Sacraments, to differ nothing from the ſaying of the ſaints. This ſentence in the Roman copie is quite left out. That concluſion of Ferus they do not like.

Of theſe things which hauehave beene ſpoken (ſaith he) is that queſtion diſſolued eaſily, which troubles ſome, how Prieſts can forgiue ſinnes, when as that only belongs to God, according to that, I am p. 249he that doth blot out thine iniquities. And alſo that Chriſt alone hath the keyes of death and hell. To which thus it may be anſwered: That onelyonly God forgiues ſinnes by power of dignitie and excellency: but the Apoſtles and their ſuceſſours, like ſeruants, apply theſe things, by which God forgiues ſinnes, and giues grace, as are the word of God and Sacraments. Here we may learne plainely by Ferus iudgement, the power and authoritie of forgiuing of ſinnes remaines only in God: the paſtors and miniſters, like poore and humble ſeruants to this great cure, doe but applie thoſe medicines and remedies, by which God cures. There is no power nor authoritie in them: that is in God alone. Here the Romane copie leaues out, that only God forgiues ſinnes by power of dignitie and excellencie: It is likely they woulde hauehave that power in their prieſts: They ſaye that God alone remitteth ſinnes, but they leaue out theſe wordes, by the power of dignitie and excellencie.

To conclude (ſaith Ferus) theſe keyes of the Church are nothing elſe then power of binding and looſing; of forgiuing ſinnes, and retaining them. But the Roman copie leaues out, are nothing elſe: To conclude (ſay they) the keyes of the Church are power of binding and looſing, of remitting and retaining of ſinnes. Ferus procéedeth, To thee will I giuegive the keyes. Some labour to proue, that this was ſaid only to Peter, becauſe hee ſaid, To thee I will giuegive. Others ſay the contrarie. But leſt I ſhould determine anie thing raſhly, I will ſhewe not mine owne but Augustines opinion, Aug. in Io, tract 120.who in the 120. Tract. vponupon Iohn, ſaith thus: Peter (ſaith he) bare a figure of the Church. For properly as much as belongeth to himſelfe by nature, he was but one man, and by grace one Chriſtian, and by his more aboundant grace but one and the ſame firſt or chiefe Apoſtle. But when it was ſaid to him, To thee I will giuegive the keyes of the kingdome of heauen, he ſignified the whole Church. Alſo in his booke of Chriſtiā doctrine, the firſt boke and eight chap. he teacheth plainly that the keyes were giuen to the Church. Here we may plainly ſee by Auſtines & Ferus iudgement, what Peter was in his greateſt excellencie, but one & the firſt Apoſtle, giuing him no more prerogatiue, then the Goſpell yéelds vntounto him, who in the numbring of the twelue Apoſtles, ſaith, the firſt Simon Peter. He was as it ſhould ſéeme moſt ancient, therefore in order to be preferred before the reſt. Thus much concerning his owne perſon, Auſtine p. 250and Ferus attribute to him: but the keyes were giuen to him in another perſon, that is, in the perſon of the Church: and therefore in her name he receiued them, not in his owne name, or for himſelfe and his ſucceſſours. So that by Auſtines iudgement, theſe keyes were not giuen to Peter alone, but as Ierome before alſo profeſſed, that euerie Church in her Biſhops and prieſts receiues that which was giuen to Peter.

This is Ferus opinion in his true originall: but the Romane copie hath thus mangled him. Some (ſay they) labour to proue that this was ſpoken to Peter alone, becauſe he ſaid, To thee I will giuegive, &c. to whom others are contrarie. Thus far they go in the Roman copie, but they leaue out Ferus opinion concerning this matter, and that grounded vponupon Saint Auſtine. Here we may ſée againe, how little they doe eſtéeme the fathers: and how little in truth they do make for them. In this waightie matter of the Popes authoritie, they hauehave reiected both Auguſtine and Ierome. If they had liked their ſayings, why ſhould they hauehave purged them out? And after where Ferus declareth how the Church, and alſo how Peter receiued y^e keies. I anſwere (ſaith he) that both is true, that the keies are giuen to the Church, as to the myſtris or ſpouſe, but to Peter not as a Lord or maiſter, but as to a miniſter. And to this belongs that which St. Paule ſaith. Let a man ſo eſteeme vsus as the miniſters of Chriſt. And the ſame ſayeth againe: I am a debter both to the wiſe and fooliſh. And hereunto belongeth the names of the Apoſtles who in the ſcriptures are called paſtours, watchmen, laborers. To conclude, ſaith Ferus; heare what Bernard writes to Pope Eugenius in his ſecond booke of Conſideration. Thy predeceſſors (ſayth he) the Apoſtles heard that the harueſt is great and the labourers few: challenge therefore the Fathers inheritance; be watchfull in this, and be not idle, leaſt it bee ſaide vntounto thee, why ſtandeſt thou all the day idle? much leſſe it becommeth thee to bee either found diſſolute through pleaſures; or effeminated with pompe and ſtate. The will of the teſtator giues thee none of theſe. But what? If thou bee contented with that which is conteined in them, hauehave a more care of the inheritance and of the worke, then of glorie and riches: For what did the holie Apoſtle leaue thee, that which I hauehave, ſayth he, I giuegive thee. And what is that? not gold nor ſiluer, when as he had none of that, but what? care ouer the Church. But what did he leaue thee? a Lordſhippe. Heare what hee ſayeth, p. 251not ruling as Lords ouer the Lords inheritance, but being made a paterne of the flocke. And that thou mayſt know that theſe things are ſo in deede, Chriſt ſayth in the Goſpell. The kings raigne ouer the nations: but you ſhall not do ſo. Of theſe it is plaine that Lordſhips are forbidden the Apoſtles, the which whoſoeuer doe challenge to themſelues, are of the number of them of whom God complaines thus: They hauehave raigned but not by me. And after: they are the miniſters of Chriſt, and ſo am I, and hee addeth, I ſpeake as vnwiſe, I more, being in many labours. O excellent miniſterie: if thou muſt glorie let the patterne of the holy Apoſtles be ſet before thine eies, acknowledge thine inheritance in Chriſts croſſe, in many labours: happie is hee that can ſaye, I hauehave laboured more then they all. Thus farre Bernard: let them marke well this (ſaith Ferus) that glorie in their authoritie. To Peter therefore were the keies giuen, but as to a miniſter. This Ferus alledgeth out of Bernard to beate downe the Popes idle pompe and pride: and to extoll the excellencie of the miniſterie of the goſpell. The name whereof nowe to be called a miniſter. the catholikes cannot abide. All this ſentence of Bernard and Ferus, hauehave they of Rome in their edition left quite out: they like not that Peter ſhould receiue the keies as a miniſter, that he ſhould be matched with other paſtors, as he both ioineth himſelfe,1 Pet. 1. Gal. 2, 9.1 Pet 1Gal 2:9 and Paule ioineth him. They like not that Bernard giueth him not a Lordſhippe or dominion ouer Chriſts Church, which Chriſt onelie challengeth to himſelfe,Iohn 23.3. I am ſayth he your Lord and maiſter: but a miniſterie or ſeruice, and therefore impaires his authoritie: that he ſhould not be Chriſts vicegerent here on earth. Ferus repeates that twiſe that to Peter were the keies giuen, but as to a miniſter. This they leaue out in both places; It pleaſeth them not that Peter ſhould be a miniſter. Thirdly that is alſo to be marked ſayth Ferus, that it is expreſly ſayd, I will giuegive thee the keies of the kingdome of heauen: hee doth not ſay of the kingdome of the earth. Theſe wordes belong nothing to earthlie iuriſdiction, which notwithſtanding they goe about to eſtabliſh on theſe words, affirming that Peter not onelyonly in ſpirituall, but alſo in externall and worldly affaires to hauehave receiued fulneſſe of authoritie.

The which thing Bernard to Engenius doth manifeſtly reproue:Ber. lib. Io. d… conſid. your authoritie (ſaith he) is in treſpaſſes not in poſſeſſiōs, becauſe for thoſe and not for theſe you hauehave receiued the keyes of the kingdom p. 252of heauen. It followeth, whether power ſeemes greater to thee, to forgiue ſinnes or to deuide landes. Theſe earthly and baſe things hauehave their Iudges, the kings and princes of the world: neyther doe you enter into another mans bounds: why doe you thruſt your ſickle into another mans harueſt? why will you be greater then your maiſter, who being requeſted of one ſaying, ſpeake to my brother that he may deuide the inheritance with me: Anſwered, who hath ordained me a Iudge betweene you? Thus far Barnard.

Héere moſt manifeſtly both Bernard and Ferus, take one of y^e Popes ſwords from him: that he hath nothing to do in worldlie matters: that he cannot tranſlate kingdoms at his pleaſure, which hath béen a gainefull ſword to the Pope, which ſword gat him both his Peter pence & his popes power, while by this ſword, he made all Chriſtian Kinges to be at his commaundement.

This third note of Ferus and aſſertion of Bernard is thus peruerted in the Roman addition. Thirdly ſay they, that is to bee marked that it is expreſly ſayde. And I will giuegive to thee the keies of the kingdome of heauen, as though hee ſhould ſay, the keies are mine: therefore vſe them according to my pleaſure. They quite leaue out, that it is expreſly ſayd that to thee, I will giuegive the keies of the kingdome of heauen, and not of the kingdome of the earth, as alſo all the ſentence of Bernard which confirmes the ſame.

Ferus alſo alleadgeth Ierome. To conclude (ſaith he) that is to be marked which he ſaith: I will giuegive thee the keies. Thus (ſaith he) Ierome writes on this place in the 16 Chapter of Matthew, Biſhops (ſaith he) and Prieſts not vnderſtanding this place, take ſome thing vntounto them of the pride of the Phariſees, that they thinke they maye eyther condemne the innocent or looſe the guiltie, when as with God not the ſentence of the prieſts, but the liues of the offenders are required. Chriſt therefore willing to reproue this preſumptiō, ſayth, I will giuegive the keies, as though he ſhould ſay, The keies are mine, therfore vſe thē according to my pleaſure, and not acccording to thine owne pleaſure.

This ſaying of Ierome alſo is omitted in the Roman editions: It ſéemes to giuegive to Biſhops and prieſts intereſt in that ſaying of our Sauiour, and I will giuegive to thee the keies of the kingdom of heauen, which they would hauehave belong to Peter: It quite ouerthrowes the Popes pardons. The Pope cannot pardon whom he liſt, nor ſell his pardons to thoſe, whoſe liues he knowes not, p. 253as he vſeth commonly to do: For with God ſaith Ierome, not the ſentence of the prieſts: but the life of the penitent ſinner is reſpected. All the pardons in the world without true and heartie repentance are nothing auaileable to any man. And true and hartie repentaunce, with a liuely faith ſaueth without all popes pardons. If all men knew this, it would make the Popes pardons leſſe ſaleable.

To conclude, Peter (ſaith Ferus) receiued power, but not any earthly power, that hee might giuegive or take away or alienate kingdomes and gouernments, nor ſuch power that it might be lawfull for him, to do what he liſt (that which many dreame, he did) but he receiued power of binding and looſing, of remitting and detayning ſinnes, of openning and ſhutting: neyther that according to his owne pleaſure, but as a ſeruant or miniſter doing his maiſters will. This ſentence alſo in the Roman edition is quite left out.

And héere all men may ſée that will not wilfully ſhut their eies, whoſe kingdome they maintaine, that deale thus deceitfully: Euen Sathans that prince of darknes, who was a lier and a deceiuer from the beginning. Truth needes no ſuch ſhiftes.

And here alſo euerie faithfull chriſtian may obſerue another ſleight, which the Papiſts vſe to maintaine their Popes authoritie.Hect. Piu…. in Dan. Ca. 1. Hector Pintus a verſe learned papiſt cites out of Euſebius Clemens, that that Cephas, which Paul reprehended in the 2. of the Galathians, was not Peter the Apoſtle: but another, one of the 72. Diſciples, who was alſo called Cephas, as he proueth out of Dorotheus and Hippolytus. And he ſéemes to be himſelfe of the ſame opinion; for ſayth he, After the comming of the holy ghoſt vponupon the Apoſtles, it is not likely that the pillar of the Church ſhold hauehave fallen into ſo great a fault, and hauehave erred in ſo great a matter of faith, that is, concerning the abrogation of the legall ceremonies: To whom Chriſt committed his Church, and appointed him generall paſtour, and teacher, and maiſter of the faithfull, and left him his Vicar vponupon earth &c. And againe, It was not meete that the high Biſhop and Prince of the Apoſtles ſhould bee reproued of Paul ſo publiquely and ſharply. But this his ſmoake manifeſtly obſcureth the truth: for what is the drift of Paul in that place by the iudgement of other learned papiſts themſelues, but that he conferred y^e goſpell with the Apoſtles, not that he ſhould learne any thinge of them, whom he witneſſeth to hauehave added nothing vntounto p. 254him: but leſt they ſhould not hauehave allowed it, of whom onelyonly he receiued the miniſterie of gathering of almes. And he ſhewes himſelfe in ſomuch not inferiour to the Apoſtles, that he feared not to reproue Peter their prince, as it were compelling the gentiles to Iudaiſme. And after he ſhewes that we are Iuſtified by ſaith and not by the Lawe. Gal. 2.16.Gal 2:16This is Gagneus opinion in his argument of the ſecond chap. to the Gal. So that if Paul conferred not his goſpell with Peter & the reſt; if he rebuked not Peter euen to y^e face, as he there writes: neither his owne authoritie, nor the authoritie of his goſpell which he preached amongſt the Galathiās, had béene of ſuch great authoritie,Gal. 2.1.Gal 2:1 as hee there goeth about to proue vntounto them. And againe he writes that he went to Ieruſalem where the Apoſtles abode: and he reckons vp by name thoſe that were chiefe amongſt the Apoſtles, Iames, Cephas, and Iohn: and if Iames and Iohn were the Apoſtles he conferred with; ſo alſo was Peter no doubt, the Apoſtle he after reproued: nay hee calleth Peter alſo Cephas, by both his names, leſt hee ſhould ſeeme to forget the priuiledge giuen him of our ſauiour. Nay hee called them pillars: and is it likely that any of the 72 diſciples ſhould be called by that honorable name? Nay he addeth, that they gaue him right hands of fellowſhippe: now what great matter had it béen, if any of the 72 diſciples had made Paul equall with them. And hee addeth after (no doubt of the ſame Peter and not of any other) that when as hee was come to Antioch hee withſtood him to his face. We may note here that the Papiſts are ſo blinded with the louelove of their Pope, that they will not ſticke to diſcredite S. Paul, and to diminiſh (as much as in them lieth) his authoritie, and the authoritie of the goſpell which hee preached, to maintaine their Popes authoritie.

But this their expoſition is not onelyonly againſt the ſcripture: but alſo againſt the Fathers. Ierome and Auguſtine hadde ſoone béen agréede, if they had credited any ſuch matter, who ſo earneſtly wrote one againſt the other,Aug. epiſt. 9. concerning this reprehenſion: when as Auſtin ſayd, Peter erred in deede: and Ierome, that he diſſembled only, and that Paul did not iuſtly reproue him. But Ierome in his commentaries vponupon the Galathians makes mention of this opinion and reiects it.Hanmer: in tranſ. Dorothei de 70. diſcip. Nay alſo in Dorotheus latin copie there is no ſuch Cephas numbred amongſt the 72 diſciples, although in the gréeke, ſuch an one is named. This diuerſitie of p. 255copies, argues ſome of Sathans ſubtilties. And here may bee a true and forcible argument drawne, againſt the Popes ſupremacie: If Peter had béen head of the Church, hee ought not ſo publiquely & ſharply to hauehave béen reproued of Paul, ſaith Pintus: but as Gagneus and Auſten and almoſt all the auncient fathers, and truth it ſelfe, doth witneſſe Paul did ſo openly and ſharply reproue him; therefore he was not head of the Church.

Ferus how reſolute he is in this his opinion, concerning the Popes authoritie, it is worth the marking: howe plainly in other his workes, as occaſion offers, hee ſhewes his iudgment herein: If therefore (ſaith hee) wee will hauehave the Church ſafe, let vsus eſpecially pray for the holy ghoſt: for it is he wherein the Church is vnited, gouerned, ſpread abroad and preſerued. He alone is the only tutor, gouernour, teacher, and comforter of all the faithfull. To the vnitie of the church, as other papiſts doe, hee requires not the vnitie of a miniſteriall head, to gouerne the church, but y^e vnitie of the holy ſpirit. And after ſpeaking of Peter he writes thus: He ſtood in the midſt of his brethren. In which word the humilitie of Peter is commended. For he did not alone by himſelfe puft vp with vaine arrogācie diſpoſe the eccleſiaſticall affaires, according to his owne pleaſure: but in the midſt of his brethren he diſpatched all thinges, which were to be done. For it is not lawfull that the eccleſiaſticall affaires, and what thinges belong to the whole Church, ſhould bee ordered by the pleaſures of a fewe: but rather that thoſe thinges ſhould be diſpoſed to the glorie of God, according to the rules and appointment of the ſcriptures, by the mutuall conſent of good men. Neither is that fit that any one ſhall take vponupon him any office whatſoeuer. For the Apoſtle ſayth, Let all things be done decently and according to order. Therefore it was neceſſarie, that one of the Apoſtles ſhould orderly doe thoſe neceſſarie affaires: and therefore Peter ſtepps forth who had béen euer hitherto both more zelous, and more apt, and luckie in diſpatching buſineſſes. Peter alone like the Pope, preſumptuouſly dealt not in eccleſiaſticall affaires. And after ſpeaking of Peter: Hee calles them brethren, though he were the firſt in order amongſt the Apoſtles. For others are not to be diſdained becauſe of our higher eſtate aboue thē: laſtly, he begins his oration of the holy ſcrip u…es: Neither doth Peter this by mans fancie, but by the mouing of the holy ſcriptures. And if the chiefe of the Apoſtles did this: what thinke we that we ought p. 256to doe? Therefore let ciuill matters be diſcuſſed by ciuill, iuſt, and equall lawes: And thoſe things which are diuine, let them be weighed in the ballance of the ſcriptures. For there ought nothing to bee eſtabliſhed, or decreede in the Church, but firſt of all wee ſhould aſke coūſell of the holy ſcriptures. The which thing I would to God had been obſerued till now: but now that is cōmonly put in practiſe of many: So I wil hauehave it: This I command to be done: my pleaſure is a ſufficient warrant. Surely Ferus in theſe words toucheth the Popes peremptorie authoritie. And after vponupon theſe wordes: Let another take his Biſhopricke, he calls his biſhopprick, his Apoſtolical office or functiō, not an empire or a Lordſhip. And not without cauſe: for they expound a Biſhoppricke to be a watching, or an ouerſeeing; the which is the proper office of the Apoſtles. But the Pope will not onelyonly hauehave an Empire, but be aboue Emperors. And after. But what conſtant and true witneſſes needs Ieſus Chriſt? He that is one of Chriſts witneſſes needs not to the execution of his office an externall ſword, & weapons, but rather a readie and exerciſed toung, by which he may do & exerciſe faithfully the charg committed vntounto him. For it is the dutie of an Apoſtle, to excell in tongue, & worde. And againe, The authoritie of the chriſtian faith is great, which is declared to vsus of witneſſes, which hauehave declared vntounto vsus not onelyonly thinges heard; but thinges ſeene and moſt aſſured. Peter and Iohn the chiefe amongſt the Apoſtles, hauehave witneſſed this vntounto vsus moſt aſſuredly. Here wee maie note how he ioines Iohn with Peter, as two principall or chiefe amongſt the reſt of the Apoſtles. If Peter had had this prerogatiue to him committed alone of our ſauiour, Ferus had done him wronge, to hauehave ioined Iohn with him in this primacie. And againe: Speaking of the election of Matthias, none of theſe although now verie skilful in the goſpell by himſelfe, cares for, procures or goes about this buſines, but being all called together without preferring themſelues, or diſdaining one of the other; they all waite for indifferently the ſentence of the holy ghoſt. They waited not for Peters ſentence, but for the ſentence of the holy ghoſt, as Chriſts vicegerent in his Church: And the ſame as he was Chriſts vicar generall (as they terme him) in the beginning, ſo ſhall he be for euer: ſo the Apoſtles after in their councell place him in the firſt place. It ſeemes good (ſay they) to the holy ghoſt and to vsus, not to Peter and to vsus. And againe Ferus ſaith, It is no maruaile though we teach diuers p. 257doctrines, F…r. in ca. 4. Actwhen as wee all are not gouerned and doe not ſpeake with the ſame ſpirite. The ſpirite here, by Ferus his iudgment, keepes the vnitie of the church, and not the Pope. Againe:Fer. in 2. Act. In Peter we are to marke the example of a good ſhepheard: the people being in an vprere, Peter ſteps forth into the midſt, not that he ſhould with violence ſtaie the murmurers, but that out of the ſcriptures he might reueale, and teach the will of God. Peter ſtoode not onelyonly in bodie but in minde. And he tooke to him the other eleuen, leaſt he ſhould ſeeme to exerciſe tyrannie among thē. He was the firſt in order of the Apoſtles, & he was the firſt that ought to ſpeake, whēſoeuer the matter required an euangelicall teacher or preacher. Theſe things of Peter are to be imitated of all paſtors. There are other things read of Peter: as that he diſſwaded Chriſt from his paſſion; Let that be farre from thee ô Lord, ſaith hee, &c. Alſo that hee ſlept in the garden, whē as notwithſtanding he had promiſed Chriſt that he was ready to goe to pr…ſon and to death with him. And alſo that being ouercome through mans frailnes, he denyed Chriſt at his paſſion: alſo that he vſed the materiall ſword, when Chriſt was taken. But theſe things of Peter are not to be imitated of paſtors: for in theſe he was alwaies chiddē of the Lord: Although in theſe in our daies he hath more followers, then in that, wherin he chiefly is to be followed. Ferus here plainely teacheth, that Peter was but firſt in order amongſt the Apoſtles: and hee n…ppes priuilie the Pope and his cleargie, who rather follow Peter in his ſléeping and in his materiall ſword, then in his diligence, and preaching. And after he writes thus vponupon theſe words,In 3. ca. Act, Peter and Iohn went vp to praie: Behold (ſaith he) the chiefe of the Apoſtles goe before. A good ſhepheard muſt goe before, and then his ſheepe doe followe him. He makes here againe Peter and Iohn the chiefe amongſt the Apoſtles, as he had done alſo before. And againe,Fer. in ca. 6. Act. The Apoſtles of all thing accompt this the chiefeſt that belongs to their office, to preach: but of this now ſome are aſhamed. No doubt hee meanes the Po…e, who neuer preacheth himſelfe. And a little after: The higheſt office in the Church, is the miniſterie of the word: To this we ought to imploy our chiefeſt care: for vnleſſe the worde of God be purely and diligently taught, all thinges elſe whatſoeuer are corrupt: therefore Paul after here in the 20 chapter doth notablie expreſſe, what is the chiefe part of the office of an Apoſtle, or Biſhoppe. You know (ſaith he) how I hauehave kept nothing backe from p. 258you, but that I might declare vntounto you all the counſell of God &c. If the miniſterie and preaching of the word of God, be the higheſt office in the Church, by Ferus iudgment; then the Pope is not the higheſt officer and perſon in the Church, as other Papiſts would hauehave him, who neuer executes this office. And if this be the office of an Apoſtle, hee is not the ſucceſſor of the Apoſtles, who neuer doth his office.

And after he writes thus to the ſame effect: The proper dutie of an Apoſtle, is to praie and preach. For prayer obtaines of God what is to be taught, and that by and by the fruit of the word heard may follow the preaching. And hereof Paul ſayth: I make mention of you in my prayers, &c. Therefore they are not to be accoūted in the nū ber of the Apoſtles, which neglect either both theſe, or either of them; much leſſe they which giuegive themſelues to eaſe and pleaſure. Thus far Ferus. And after in another place ſpeaking of religion, which is maintained by fighting, & not by preaching; by the ſword, & not by the word;Fer. in 10. ca. Act. as now a daies y^e Pope goes about to maintaine his: O miſerable religion (ſaith he) which cannot be defended otherwiſe, thē with the weapons of deſperate villaines, and by the iniuries and ſpoyles of tyrants. And after he nippes in another place the Popes couetouſnes: Here we ſee (ſaith he) that in the beginning of the Church hyprocriſie and couetouſnes crept in; In ca. 8. Act.(ſpeaking of Simon Magus) but Peter verie diligently withſtood both of them: whom I would to God his ſucceſſors had followed. And after: Peter neuer ſpake more bitterly then againſt Ananias and Sapphira: for no plagues are more hurtfull in the Church then hypocriſie and couetouſnes: So Chriſt threwe out of the temple thoſe which ſold. If he ſtroke them with ſuch a terrible ſentence, which would hauehave bought: what would he ſaie of our ſellers, which open and ſhut heauen for money, which kill ſoules and quicken them againe for a handfull of barlie? Thus farre Ferus. No doubt he toucheth here the Popes pardons.

And after hee makes the holy ghoſt teach Peter this leſſon: Thirdly, In ca. Act. 10.Acts 10Whom God bindes, doe thou not looſe: and whome hee looſeth, do not thou binde: for thou haſt not power at thy pleaſure to place ſoules in heauen or hell; but according to the worde of God. For all ſoules are mine, ſaith the Lord. Fourthly, whome I hauehave ſerued, let it not grieue thee to ſerue them alſo: for the diſciple is not aboue his maiſter. I hauehave been a ſeruant to all, do thou ſo alſo. p. 259Fiftly, whome I hauehave not as yet condemned, doe not thou iudge raſhly or condemne leaſt thou be condemned thy ſelfe. He glaunceth at the Popes authoritie, in pardoning and condemning whomſoeuer he pleaſeth.

And he is no changling: as in his Commentaries vponupon Mathew; In ca. Act. 10.Acts 10ſo here alſo he quite writhes y^e Popes temporall ſword out of his hand, vponupon theſe words: Ariſe Peter: By an excellent metaphor (ſaith he) the office of the Apoſtles is deſcribed, whoſe office is to riſe, not to take their eaſe, and to watch & take care for their flocke; and then to kill, not with the materiall ſword, (for that was forbidden Peter) but with the ſword of the ſpirite, which is the word of God: which ſword the Apoſtles are commanded to buye, if they ſold their coate for it. And they kill, when they preach the lawe and ſhew men their ſinnes, and doe teach that our ſtrēght and righteouſnes is nothing; yea that wee are nothing, but euen damned and miſerable ſinners.

And after alſo hee makes Peter ſubiect to the Church:In ca. 11. Act. Peter (ſaith he) an Apoſtle, & the firſt and chiefe of the Apoſtles, is forced to yeeld an account to the Church: neither doth hee take this grieuouſly, as a thing not agreeing to his authoritie. For hee knewe wel enough that he exerciſed the office not of a Lord or maiſter, but of a ſeruant of the Church. The Church is the ſpouſe of Chriſt; and ſhe is the Ladie of the houſe: Peter is but a ſeruant and miniſter. The Church therefore hath authoritie not onelyonly to aske accompt of her ſeruants; but alſo if they bee not fitte, quite to put them away. So heretofore it hath been often done in generall councels. But nowe wicked Biſhoppes will not be reproued nor rulde by the Church: as though they were Lordes and not ſeruantes. Therefore by the iuſt iudgment of God, they are deſpiſed of all men. Ferus agrées here with Auſten, and the auncient Fathers, that the Church rules: ſhe is Chriſts vicegerent: ſhee calles to accompt and depoſeth whome it pleaſeth her. The fathers called this, the Colledge of prieſts: and hereof Cyprian called Cornelius Colleague. This holy Colledge of prieſts ruled through the world, not anie one prelate, as now the Papiſts teach. Euerie one ſeuerallie euen Peter & the Biſhop of Rome are but a ſeruant the Church is y^e Lady, as Ferus termes her. They are wicked Biſhops, ſonnes o… perdition, that wil not be ruled by the Church: this is Ferus iudgment.

And againe he writes thus, vponupon theſe words:In cap. 9. Act. Hee went thorowe p. 260eueryevery Citie; confirming and ſtabliſhing that which the other had taught; or adding to that, which they had not done ſufficiently: he caried that ſcrole imprinted in his heart, which Chriſt laſt of all commanded Peter ſaying: Feede my ſheepe if thou loueſt me. In Peter thou ſeeſt the office of B ſhops, that is, to viſite all: according to that ſaying: Heale that which is weake, and binde vppe that which is broken, &c. They which are Biſhoppes, and doe ſleepe, and are idle, doe not know in what a dangerous eſtate they are; nor doe not thinke that the bloud of all that periſh, ſhall be required at their hands. Heere hee makes Peter a patterne for all biſhops to followe, and not a type of the Pope, and his ſucceſſors And after vponupon theſe words, Behold three men, &c Marke (ſaith hee) that theſe wordes ſpoken to Peter doe belong to all paſtours. For ſo it is ſayde to euerie one of them: Behold men: as though hee ſhould ſaye: Theſe ſheepe committed to thy charge doe require care, and help; the ſinner ſuccour; the weake, ſtrength; thoſe which go aſtraie, doctrine; the vnrulie, correctiō; thoſe which are tormented through afflictions, comforte; the whole church now diſperſed, peace. Secondly, Ariſe: thou art not a Lord, but a ſeruant: this is not a time of eaſe, but of labour: hitherto thou haſt done nothing: through thy negligence the Wolfe hath entred in, that is, the Diuell. For he is a Wolfe, howe greatly ſoeuer he ſhewe the face of a friend &c. Peters leſſons Ferus attributes to all paſtours. And againe:In ca. 10. Act. In Peter thou ſeeſt expreſſed what becomes Biſhoppes, that is, to goe vp aloft, to faſt, to praie. Thou ſeeſt the contrarie in wicked and euill Biſhoppes, they onelyonly take care of temporall thinges themſelues; they committe ſpirituall things to others. They liue like Princes, not like ſhepheards, they neuer praie, they giuegive themſelues to pleaſures. And after hee writes thus: In this Chapter, Luke dooth proſecute the hiſtorie of Paul and Barnabas pilgrimage, and hee names certaine countries which in their preaching they paſſed through, Fer. in Act. ca. 14.that here al men may ſee how couragiouſly theſe two Apoſtles preached to al men the word of ſaluatiō to the great ſhame of thoſe, which brag themſelues to be the ſucceſſors of the Apoſtles: whē as they are nothing elſe but ſlothfull & vnfaithfull ſeruāts, ſharply to be reproued of the Lord, nay iuſtly to be condemned. No doubt he condemnes here the Popes proud and idle ſtate. And after he writes thus of the firſt generall councell, of p. 261the authoritie of Iames: Iames confirmes the ſayings of the three Apoſtles, & pronounceth ſentence as Biſhop of Ieruſalem. If Peter had been dead of the vniuerſall Church, he ſhould now hauehave pronounced ſentence and ratified the councell, as the Pope doth now: But then this one thing verie euidentlie proues, that there was no ſuch authoritie acknowledged of Peter, ſeeing that in the firſt generall councell, in his preſence, Iames pronounceth ſentence and as it were confirmes the councell.

And after: Marke, that he ſaith not, that thou ſhalt hauehave much people; but I hauehave much people in this citie. As though he ſhould ſaie; the people is not thine, but mine. So he ſayd to Peter: Fer. in Act. cap. 18.Acts 18Feede not thy ſheepe, but my ſheepe: As though he ſhould ſay; they are mine; I hauehave redeemed them with my bloud; I louelove them; I take care of thē: therefore thou ſhalt not rule ouer them at thy pleaſure: thou ſhalt plaie the part of a ſhepheard and not of a Lord. If Peter had Chriſts authoritie committed to him, and were his vicegerent; then he had a kinde of Lordſhip ouer his ſheepe: But this Ferus denies. And writing of Apollo, he ſaies thus: Mention of him is made in this place very fitly, for he was ſuch a great man, & the Corinthiās made him equall with Peter, and Paul: I (ſay they) hold of Paul: I of Apollo: & I of Cephas. If y^t Corinthiās had béen taught this principall point of religion, which nowe the catholiques accompt the chiefeſt point of all other, that Peter had béen ordained of Chriſt his Vicar generall, they would neuer hauehave matched Apollo with him. By this it is likelie, y^e there was no ſuch ſuperiority among the Apoſtles taught in the primitiue Church.Fer. in 21. Act. And again vponupon theſe words; Thus ſaith the holy Ghoſt: the Lord as a moſt wiſe gouernour of his doth foreſhew the croſſe which is appointed to his; but ſodaine deſtruction falleth on the wicked. He makes the holie Ghoſt the gouernour of the Church. And in another place: No congregatiō can conti…ue without order: Therfore it is a great matter in the reformation of the Church, that order be kept. Therefore they offende grieuouſly, which in the Church of God diſturb, rent aſunder and quite take away all order. Fer. in 23. Act,Chriſt himſelfe ordeined an order: ſome Apoſtles ſome Prophets ſome doctors. He makes in this order appointed of Chriſt no one viſible head. And after ſpeaking of the Apoſtles hee writes thus: It is the office of the Apoſtles to be ſeruants, or miniſters, and witneſſes of Chriſt. They hauehave all one office by Ferus iudgement.

p. 262The ſame Ferus alſo of the ſupremacie, writes thus: The ſeruant (ſaith he) is not aboue his Maiſter. Fer. in paſſ. part. 1.By this worde therefore Chriſt doth bridle all the pride and ambition of eccleſiaſticall perſons: for admitte whoſoeuer they be, whether Popes or Biſhoppes, or Cardinals, or Doctours, what are they elſe but ſeruants? And if they be ſeruants (as no man will denie) they ought to behaue themſelues ſo, as that they ſhould not climbe aboue their maiſter: howe this is done among them, let them looke to it. For here is not a place (as we ſaie) to rake in this filthie fenne or lake. Their owne conſciences will tell them, in what thinges they are vnlike to Chriſt: nay wherein they endeuour to climbe vp aboue Chriſt, &c. Here Ferus is loth to meddle with the Popes pride, as ſhould ſéeme: but for all that, hee glaunceth at it, and giues him, as wee ſaie, an Item.

And a little after he diſcouers ſome parts of this pride. In worldly affaires no man dare preferre himſelfe before his maiſter, or will ſeeke to take more eaſe then his maiſter doth: but in ſpirituall matters we ſee it farre otherwiſe. There is no man but coueteth and wiſheth to be in better eſtate thē Chriſt was in, Chriſt whē as he was in the ſhape of God hūbled himſelfe: we vile wretches cānot abide humilitie. Chriſt miniſtred to vsus, who were his ſeruāts: we thinke ſcorne to miniſter or do ſeruice to any. Chriſt did good euen to the ſimpleſt: we thinke much to do good euen to our brethren. Chriſt laboured & tooke paines: we ſeeke our owne eaſe. Chriſt although hee were the brightnes of his fathers glorie: yet patiently endured the reproches of men; we are of a contrarie minde. Chriſt being the iudge of all men; notwithſtanding ſuffered himſelfe to bee iudged: we diſdaine to be iudged or reproued of any. Chriſt by the croſſe and death entred into his glorie: we thinke to come thither, by riot and pleaſure. What therefore doe we elſe, but preferre our ſelues before our maiſter, and deſire a better eſtate then hee had? Therefore not without cauſe he vrgeth this word ſo often, & ſo vehemently vntounto vsus: He will hauehave vsus knowe that we are ſeruants. Againe, that we ſhould conſider what he hath done and ſuffered: he that markes this diligently will bee moſt readie to doe all good, and moſt patient to endure all euill. He ſéemes here alſo to glaunce at y^e Popes pride and pompe. Againe, howe Peter was chiefe amonge the Apoſtles, he writes thus, of the waſhing of the Apoſtles féete: It is moſt likelie that he began at Peter, who was the firſt or chiefe p. 263amonge the Apoſtles, not in calling; for Andrew followed Chriſt before him: but in the election of the Apoſtleſhippe, for there Peter is placed in the firſt place, &c. So that by Ferus his iudgment, Peter was the chiefe among the Apoſtles, becauſe when as Chriſt choſe his xij. Apoſtles, he firſt choſe Peter: he was the firſt in order; the firſt choſen of the twelue.

And againe, that the Pope ought not to hauehave both ſwords,Fer. Part. 2, paſſ. he writes thus: Chriſt ſpeakes thus to Peter: Hinder not my death; but rather ſtudie to imitate it. Awaye with thy ſworde which kills men: my ſworde which I hauehave committed vntounto thee cuts off vices; but ſaues men. Therefore put thou that materiall ſworde into thy ſheath againe, or as the other Euangeliſts ſaide, into his owne place. The proper place of the materiall ſworde, is the ordinarie power, that is, the ciuill magiſtrate. Put thy ſword therfore into that ſheath: let the ciuill magiſtrate vſe it, and not thou.

In this place as in manie other places alledged in this diſcourſe; Ferus plainlie teacheth that the Pope ought not to hauehave both ſwords, becauſe Peter had them not: and therefore he quite ouerthrowes the Popes ſupremacie. This is the very foundation thereof: that the Pope hath the right of both the ſwordes. And after: Againe he teacheth by this worde, that the goſpell is not to be defended with worldly weapons; nor with mans ayde: but the defence thereof is to be committed to God. So ſaith Paul: the weapons of our warfare are not carnall: ſo Chriſt neuer vſed any ſword; nor his Apoſtles are euer read to hauehave been girded with ſwordes. They taught the word: and the word it ſelfe fought with his owne power: And the Apoſtles went euer away conquerors. So Chriſt in Luke ſayth, I will giuegive you a mouth and wiſdome, which your enemies ſhall not be able to reſiſt. Therefore Chriſt, eſpecially by this word, forbiddes his Apoſtles the externall ſword: for they hauehave, and they ought to hauehave the ſworde of the ſpirite, which is the worde of God. And hence Eſay propheſieth; that the battell of the Apoſtles ſhalbe as in the day of Madian, that is, as Gedeon ouercame the Madianits, not with weapons, but with trumpets and breaking of pitchers: ſo ſhould the Apoſtles do ſpiritually, that they ſhould ſubdue the whole world to Chriſt, by the trumpet of the word of God, and by ſuffering afflictions, &c.

Here alſo Ferus plainly teacheth, y^e the goſpel muſt not be maintained with armes and ſwords, with fire and fagotte, as the p. 264Pope ſéeke nowe to maintaine his kingdome. And Ferus of Chriſts kingdome,Part 3. paſſ. writes thus: My kingdome is otherwiſe gouerned then a warlike kingdome: for this is gouerned with a materiall ſword, but my kingdome ſtands in no neede of that ſword, for the ſword thereof is the word of God. The kingdome of the world hath Cities, Caſtles, Townes, Villages, Armes, Weapons: but my kingdome only requires the hearts of men. The world raignes ouer mens bodies and goods: but I ouer mens hearts & conſciences. The world raignes with fleſhly power, but it obeyes the ſpirituall power; but I make no accoūt of fleſhly power, but I raign ſpiritually againſt fin, death, and hell, &c. The Popes kingdome is far vnlike this.

And of Chriſts crowne of thornes he writes thus: The crownes of the kinges of this world, Fer. part 3. paſſare ſome of iron, ſome of ſiluer ſome of golde. By which is declared, that the kingdome of the world conſiſteth of fleſhly power, glorie and nobilitie. But Chriſts crowne is a crowne of thornes; that by this token thou maieſt knowe that Chriſtes kingdome conſiſts of thornes and afflictions. And what kinde of king Chriſt is himſelfe, ſuch like kings he makes vsus, that is, ſubiect to afflictions: No doubt then the Pope was neuer made king by Chriſt: he is farre vnlike him, as hee was here in this world. Nay this his thornie crowne plainly condemnes that his triple crowne of golde.

In cap. 16 Mat.Titilman a Frier alſo vponupon theſe words: Ʋpon this rocke I will build my Church; writes thus: VponUpon this rocke, vponupon this truth of faith which thou haſt confeſſed, and haſt vttered ſaying: Thou art Chriſt the ſonne of the liuing God: and alſo vppon my ſelfe a moſt ſure rocke, which in thy foreſaide ſpeech thou haſt confeſſed; I will build and founde my Church, &c. So that all catholiques as M. Bellarmine affirmes, doe not expounde Peter to be that rocke.

Cyril. in Io. ca. 5.6.Cyrill of the authoritie of all the Apoſtles writes thus, vppon theſe words: And hee breathed vponupon them. When as hee woulde make his diſciples famous and excellent for the great dignitie of their apoſtleſhippe, and would ordaine them the holy guides of his myſteries, he forthwith ſanctifies them with his holy ſpirite, which by breathing he beſtowed vponupon them. Here is the authoritie common to all the Apoſtles. And although hee affirme that, Chriſt built his Church on Peter, as it were vponupon a rocke or ſtone; yet of Peter he writes thus, and of that his thréefold louelove. Peter euer went before the reſt: for beeing eſpecially in louelove with Chriſt, hee p. 265was euer moſt readie both to do any thing and to make anſweare: therfore euen now a little before ſeeing the ſhip came ſlowly to the land, he girding his coate about him, leaped into the ſea. Cap. 64.And whē as our Sauiour asked his diſciples ſaying, whō do men ſaye that I am? When as againe after their anſwere, he demaūded of them againe: But whom doe you ſaie that I am? as the principall and head of the reſt, he firſt cried out: Thou art Chriſt the ſonne of the liuing God, He alſo ſmote off Malchas eare, thinking by this meanes that he ſhould euer cleaue to his maiſter. Therefore of good right Chriſt asked him if he loued him more then the reſt, and that thrice. Peter alſo confeſſed that he loued him, and he calles none other to be witnes of this his louelove, but Chriſt himſelfe. And in eueryevery one of his confeſſions the words being a little altered, he heard that he muſt hauehave a care of Chriſts ſheepe. But this ſpeech doth bring to light a h…gher matter: for becauſe Peter with the reſt was adorned by Chriſt with the name of an Apoſtle, and he denied him thrice at his paſſion: by good right now the cōfeſſion of his three-folde louelove is required, that his three fold deniall might be requited with the like nūber of his cō feſſion. So that which was committed by words, was cured with words. He asked of him if he loued him more then the reſt: for he which had tried the greater clemēcie of his maiſter towards him, by good right ought to hauehave loued him more. And although all the Apoſtles generally were ſtricken with great feare, when the Lorde was betrayed: yet Peters fault was the greateſt, that in ſo ſhort a time denied him thrice. Therfore ſeeing by the merciemercy of our Sauiour he obtained forgiuenes of a great ſinne, iuſtly of him greater louelove is required. All paſtors of the Church hereby learne: that they can no otherwiſe be beloued of Chriſt, then if ſo bee that they ſhal ſtudie with al their maine & might, that his ſheep be wel fed, & like well. Such a one was Paul, &c. He proues that Peter had his Apoſtleſhip common with the reſt of the Apoſtles, & that by this place it was reſtored him againe, and no primacie granted him ouer all the church: And that all doctors heere hauehave receiued a charge, not Peter onelyonly: He concludes thus. By Peters threefold confeſſion, his three folde ſinne of denying is done away. And hee ſayde to him; feede my Lambes: reſtoring to him againe the dignitie of his Apoſtleſhippe, leaſt through his deniall which chanced by mans frailtie, it had ſeemed to hauehave beene diſanulled. Héere is a reſtitution of Peter: heere is no prelation, as the Papiſts p. 266teach, of the ſupremacie. Ierome writes thus: The arke of Noah was a figure of the Church; Ierom. contra lucifera nos.as Peter ſaith: In the arke of Noah a fewe, that is, eight ſoules were ſaued by water; As now alſo baptiſme ſaueth vsus. As in that were all kinde of beaſts; ſo in this are men of all countries and conditions. The arke had her neſts: ſo the Church her manſions. Eight ſoules of men were ſaued in the arke: and Eccleſiaſtes biddes vsus giuegive part to ſeuen, and part to eight; that is, beleeue both the teſtaments. And therefore ſome pſalmes are written for the eight; and by eight verſes, which are put vnderunder eueryevery letter. And in the 118. pſalme the iuſt man is inſtructed: and the bleſſings by the which the Lorde ſignifieth his Church in the mount, are eyght, &c. A Crowe is ſent out of the arke, and returneth no more; and after the Doue ſheweth the peace of the earth: So in the baptiſme of the Church, that blacke birde being expelled, that is, the Diuell, the Doue of the holy ghoſt declareth the peace of our lande. The arke beginning of 30. cubits is built, by little and little decreaſing into one cubite: So likewiſe the Church conſiſting of many degrees, at length is finiſhed with Deacons, Prieſts, and Biſhops. Héere wee maye plainly ſée that Ierome makes the whole order and brotherhood of Biſhopps, to bee that one cubite, in which the arke was finiſhed; and not anie one Biſhop, no not the Biſhoppe of Rome. For in the ſame booke he alleadgeth thus Cyprian, writing to the Biſhop of Rome: He ends (ſaith he) his diſcourſe which hee had made to Stephen Biſhop of Rome after this manner: We hauehave ſhewed theſe things to your conſcience (moſt welbeloued brother) both for our cōmon honour, and for my ſincere louelove I beare vntounto you, hoping that thoſe things pleaſe you for the truth of your faith and religion, which are both true and religious. But wee knowe ſome that will hardly refuſe that which they hauehave once taſted; nor chang their reſolution eaſily: but the knotte of peace and concorde, being kept ſafe among their fellow Biſhops, wil keepe ſome priuate opinions to themſelues, which they hauehave once liked of. Wherein wee will not vrge nor preſcribe a lawe to any man, when as eueryevery one in the Church hath free power and authoritie to gouerne, as he will; and eueryevery one is ſet ouer the Lords flocke, beeing to giuegive account to the Lord of his doing. Here is plaine by Cyprians and Ieromes iudgments, the common honour of all Biſhoppes, that one of them cannot enforce another: And that they hauehave eueryevery one of them frée power of gouernment in their ſeuerall charges, whereof they are p. 267to giuegive accompt to the Lord. And of the authoritie and neceſſitie of Biſhops he writes thus in the ſame booke: If at the praier only of the Biſhop, the holy ghoſt deſcended; then they are in a lamentable caſe, who beeing baptized by prieſts and Deacons in villages, townes & far diſtant places, hauehave died before euer they were viſited of the Biſhops. The health of the Church conſiſteth in the dignitie & reuerence of the chiefe prieſts, to whom if a peereles & chiefe authoritie be giuen of all men, there will bee ſo manye ſchiſmes in the Church, as therē are Prieſts, &c. Héere wee may plainly ſee firſt, the iuriſdiction of Biſhops ouer manie villages and countrey townes, in which onelie Prieſts and Deacons were placed, in Ieromes daies: And that euen then, as ſome now a daies thinke, euerie paſtor was not a Biſhop in his flocke. Secondlie, what y^e authoritie of euerie Biſhop was, it was Exors, it was péereleſſe, he had none aboue him in this world in his charge; noe, not the Biſhoppe of Rome. And laſtlie, that whereas M. Dorman in his booke againſt M. Nowell, doth alleage this place to proue the Biſhoppe of Romes authoritie, and would proue that S. Ierome in this place ment him, Marianus Victorinus Reatinus Epiſcopus, who hath corrected S. Ieromes workes and newly imprinted them, being a great Papiſt, affirmes, that this place is ment of eueryevery Biſhoppe in his Dioceſſe. Hee calles (ſaith he) the Biſhoppe the chiefe prieſt; whoſe authoritie alſo to be greater thē the other prieſts, hee doth otherwhere plainly and manifeſtly auouch. So the Apoſtles whoſe roome the Biſhops now occupie, & ſucceede in, were aboue the 72 diſciples, whom as bleſſed Damaſus the Prieſt doth witnes, the Prieſts do now ſucceede. So Aaron and the other hie prieſts, were euer aboue the Leuites. So that by his iudgment, by this chiefe prieſt is not ment the Pope, but euerie Biſhop: And that euerie Biſhops authority is péereles. And this vnitie of Biſhops makes Ierome to be the vnitie of the Church.

Auguſtine writes thus: The ſcribes and Phariſees ſitte vponupon Moſes chaire, doe what they ſay: but doe not as they doe. You ſee that in the chaire of Moyſes, to which hath nowe ſucceeded the chaire of Chriſt, that alſo euill men doe ſitte, and yet notwithſtanding the good thinges which they are about to teach, doe not hurt their hearers. Wherefore doeſt thou for the wicked mens ſake, forſake the chaire? Returne againe to peace, returne againe to vnitie, which hurt thee not. If I ſpeake well, and doe well, followe me: But if I doe not as I ſay; thou heareſt the counſell of the Lorde; p. 268Doe what I ſay; but what I doe, doe thou not. But yet depart not from the catholique chaire. Héere we may ſée that this chaire of Chriſt was in euerie countrey, and that eueryevery Biſhop ſate in it, not the Biſhop of Rome onelie. Auſten himſelfe ſate in it, and to the vnitie of the chaire he exhorts ſchiſmatikes, that they would returne. Secondly we may note, howe this chaire then was called, Chriſts chaire, not Peters chaire; As the Pope nowe calles his.

Of the ſtrickt vnitie that is betwixt Chriſt the head and his Church y^e bodie,Aug. in pſal. 37. he writes thus: Whē as Chriſt ſpeaketh, ſomtime he ſpeaketh in the perſō of the only head, becauſe he is a ſauiour borne of the Virgin Marie; ſometime in the perſon of his bodie, which is the whole church, diſperſed through the whole world. And we are in his bodie, if our faith be pure, our hope ſure, and our louelove inflamed. And after where hee ſaith: The wordes of my ſinnes; there is no doubt but that it is the voice of Chriſt. But how come ſinnes, but of his bodie which is the Church? becauſe both the bodie of Chriſt and the head ſpeakes. Why ſpeakes he alone? becauſe they ſhal be two in one fleſh. This is a great myſterie (ſaith the Apoſtle) I meane of Chriſt and of his Church. And a little after, If he hath ſayd: now they are not two, but one fleſh; what maruaile is it, if one fleſh and one tounge vtter the ſame words, as of one fleſh, one head, and of one bodie? let vsus heare them as one; but yet the head as the heade, and the bodie as the bodie. The perſonnes are not deuided, but there is a differēce of their dignities; becauſe the head doth ſaue, the body is ſaued: The head ſhewes merciemercy, the body bewailes her miſerie: the head is to purge ſinnes, the bodie to confeſſe ſinnes: and yet one voice of them both. Héere we may ſée the narrowe vnion betwéene Chriſt and his Church. They are one fleſh: hee is an adulterer that intrudes himſelfe betwéene theſe. The Church ſinneth, euen the Pope himſelfe, if he be a member of this body, by Auguſtines iudgment; and the head alone ſaueth: Chriſt alone is the head; and all the reſt are members.

Quaeſt. ex vtro que teſtā. quaeſt. 101.Auguſtine of the Deacons of the Church of Rome, which eſtéemed themſelues better then the order of thoſe, whome they called preſbyters, writes thus: But becauſe they are the miniſters or deacons of the Church of Rome: therefore they thinke thēſelues more honorable then in other Churches, for the ſtatelines of the Citie of Rome, which ſeemes to be the head of all other Cities. Let vsus p. 269marke héere what priuiledge Auſten giues to the citie of Rome, and whie the Deacons thereof might perchance aduance themſelues aboue other Deacons, becauſe the Citie of Rome (ſaith he) Was the head of all other Cities. If it had been accompted the head of all other Churches: no doubt Auſten would hauehave here giuen it that commendation; but hee ſaith no ſuch thinge thereof: but that the magnificence thereof conſiſted in that it was y^e head of all other Cities. What can be plainer then this? Shall wee not beleeue Auſten? And in another place of the foundations and bulwarks of the Church, he writes thus:Epiſt. 56. Heretiques goe about to vndermine, or ouercome the moſt ſure foundations of the Church by the ſhew of reaſō: but that mercifull Captaine of our faith, hath as it were with a moſt ſtronge tower defended his Church, by the ſolemne aſſemblies of all nations & people, by the ſeats of the Apoſtles, and by certaine excellent learned, godly and ſpirituall men, & alſo he hath fenced it with the plentifull furniture of inuincible reaſon. Theſe are all the viſible bulwarks and towers of defence of the Church, which S. Auſten knewe in his daies. Firſt generall councells: then the apoſtolicall ſeas (no one apoſtolicall ſea more then the reſt, no not Rome) and laſtly ſome eſpeciall godly learned men, with their inuincible arguments and forces of reaſon. Where alſo we maie note: that as he preferreth no one apoſtolicall ſea before all the reſt, ſo that he doth preferre generall councels before them all. So that by Auguſtines iudgment a generall councell is to be preferred before the Church of Rome. And here Auguſtine declaring the bulwarks of Gods Church againſt heretiques, had ſhewed himſelfe to be a verie vnſkilfull Captain of the Lords armie, if ſo be that he had quite forgotten the chiefe bulwarke aboue all the reſt againſt them, that is, that the Pope cannot erre. This had been the forcibleſt bulwarke that the Church could hauehave had againſt all heretiques. But Auſten in his daies knewe no ſuch, and therefore no doubt hee makes no mention of it.

And alſo in another place of Peters prerogatiue, he writes thus: As ſome things are ſayd which ſeeme properly to belong to Peter himſelfe: and yet they are not rightly expounded, In pſal. 108.vnleſſe they be referred to the Church, of which hee is acknowledged in a type to hauehave borne the figure, for the primacie that hee had among the Apoſtles: As this, To thee I will giuegive the keies of the kingdom of heauen, p. 270and other ſpeeches of our ſauiour to him like to this; ſo Iudas likewiſe as it were ſuſtaineth the perſon of the Iewes, that bee enemies vntounto Chriſt: which then hated Chriſt, and now alſo their wickednes continuing, as it were by a ſucceſſion doe hate him ſtill. Here Auſten acknowledgeth a primacie of Peter amongſt the Apoſtles. But for all that by this his primacie by Auſtens iudgement, hee gaineth nothing to his ſucceſſor, or to the Biſhop of Rome: but to the whole Church, whoſe Image he ſuſtained becauſe he was y^e chiefe among the Apoſtles. He plainly affirmes: that Peter was a type of the whole Church, & to it conueyed that priuiledge giuen to him; and not to his ſucceſſor the Biſhop of Rome, as y^t papiſts now would hauehave him. And to expound that ſaying of our Sauiour: To thée will I giuegive the keies of the kingdom of heauen, (as the papiſts doe nowe) to Peter himſelfe, is not rightlie to expound them, what can be plainer then? As Iudas ſuſtaineth the perſons of all the wicked Iewes, ſo doth Peter not of the biſhop of Rome, but of the whole Church. This is Auſtens iudgment concerning this matter: and he ouerthrowes the papiſts expoſition of theſe words. To thee will I giuegive the keies, which referre them to Peter himſelfe and his ſucceſſors.

And to Auſten agrées Chryſoſtome both concerning the authoritie of Rome and of Peter, he manifeſtlie preferres Antioch before Roome.Ho. 17. ad pop. Ant. What (ſaith he) is the dignitie of our Citie? it chanced firſt (ſaith he) that the diſciples at Antioch were called Chriſtiās, this dignitie hath no citie elſe that is in the world, no not Romulus his citie. And therefore ſhe, that is Antioch, may lift vp her eyes and ouerlooke all the world beſide, for this fire of her louelove toward Chriſt, for this her great confidence and boldnes, for this her valiantes. He cals Rome but Romulus his citie: if ſhe had béen then accounted the catholique mother church, as the papiſts nowe affirme that ſhe is, he would not hauehave béen too bould with her: he would hauehave giuen her ſome more honorable ſtile, then to call her Romulus his citie; nay he would not hauehave preferred Antioch before her: yea and not onlie Chriſoſtome but the Emperor himſelfe yéelds that ſame priuiledge to Antioch.Ho. 21. ad pop. Ant aeditione Harma 21. And hauehave I not (ſaith hee) alwaies preferred that citie before all other, and hauehave I not accompted it dearer to me, then mine owne natiue countrie? The Emperor preferred Antioch before all other cities in the world, and therefore before Rome: and it is not likelie that he erred in iudgment.

p. 271And after, of the Emperors authoritie in the ſame homilie Chryſoſtome writes thus. Oh howe great is the force of Chriſtian religion! It reſtrained and bridled a man foreign, that on earth had none to be compared with him, that Lord that can ouerthrowe and deſtroy all things and taught him ſuch heauenly philoſophie, as a meane man would neuer hauehave embraced, &c. He plainly here affirmes that the Emperor is the chiefe man here vponupon earth. And that there is none equall to be compared with him, no not the Pope.

Victorinus an auncient father vppon the Reuelation concerning y^e church, writes thus: Theſe ſeuen ſtarres, are ſeuen churches, Victor. in 1. cap. Ap.which he calls by their names, and to whom alſo he writes his Epiſtles: Not that they were the principall Churches of all other; but that which hee ſpeakes to one hee ſpeakes to all: for there is no difference, as when one doth preferre the ſtanderd of a fewe ſouldiers to a greater number. Paul taught firſt, that all the churches of the world were but ſeuen, and thoſe ſeuen, which he named, to be that one catholique Church. The which thing that he might obſerue him ſelfe, he exceeded not the nūber of ſeuen Churches: but he wrote to the Romanes, Corinthians, Galathians, Epheſians, Philippians, Colloſſiās, and to the Theſſaloniās. And afterward he wrote to particular perſons, leaſt he ſhould exceede the nūber of ſeauen Churches. And briefly knitting vp togither the whole ſumme of his preaching he ſaith to Timothie. That thou maiſt know how thou oughteſt to behaue thy ſelfe in the Church of the liuing God. We read alſo that this type was declared by the holy Ghoſt, by the prophet Eſay, of ſeuen women, that ſhould lay hould of one man. Chriſt is that one man, which was not borne of mans ſeede: the ſeuen women are the churches, taking their bread, and with them (that is their garments) they are couered, who deſire that their reproch may bee taken from them, and that the name of the Lord may be called vppon them. They take their bread, which is the holy Ghoſt, which nouriſheth into his eternal life, promiſed them by faith, and their garments alſo, which are promiſed thē which deſire that they may be clothed. Of which S. Paul ſpeaketh, this mortalitie muſt be clothed with incorruption, and this mortall muſt put on immortalitie. And they deſire that their reproch may be taken away: their reproch is their old accuſtomed ſinne, which is taken away in baptiſme, and a man then beginnes to be called a Chriſtian: which is as much to p. 272ſay, as let thy name be called vponupon. Therefore in theſe ſeuen churches it may be that of one Church is made ſeuen, &c. Victorinus here plainly makes but one catholique Church, and the Romane church (being one of the ſeuen whereunto S. Paul wrote his Epiſtles) a member thereof.

In pſal. 99. in praelat.Auſtine writes thus: Eyther our Lord Ieſus, doth hee not now & euer gouerne the worlde with his Father? and whether to this matter, doth he call any man making him his imitator or follower, that with him he ſhould gouerne heauen and earth and all? Chriſt by S. Auſtines iudgement, calles no man to bee partaker with him in his gouernement of heauen and earth: therefore not the Pope.

Primaſius alſo S. Auſtines ſcholler writes thus: Let no man glorie in men, in falſe Apoſtles, no nor in any eyther king or prieſt, for all thinges are yours, In 1. ep. ad Cor. cap. 3.eyther Paul, or Apollo, or Cephas, or the world, or life or death, we are yours: you are not ours &c. Nowe if Peter had béen Chriſts vicar, then the ſaints had béene his as they were Chriſts, whoſe place he ſuſtained: But Primaſius ſaith plainly that the Corinthians were Chriſts; they were not Peters: Therefore Peter was not in any reſpect their head, but their ſeruant or miniſter.

That Chriſt alone is the head of the Church, Theodoret writes thus:Theod. in 2 ca. ad Col. Againe (ſaith he) he cals Chriſt the head, and the congregation of the faithfull the bodie: And he hath put downe all this place metaphorically; for euen as in the bodie, the braine is the root of the ſinewes, and by the ſinewes the bodie hath feeling: ſo the bodie of the Church, by Chriſt our Lord receiues both fountaines of Doctrine and matter of ſaluation. And that thing which ſinewes are in the bodie, that are Apoſtles, prophets, and teachers in the aſſemblie of the Church. Thus much Theodoret: the Apoſtles are but ligaments or ſinewes by his iudgement: nowe it is monſtrous and againſt all reaſon to make a ſinew a head.In 1 ep. Co. 10 And in another place he writes thus: This is required of Stewards that they bee founde faithfull, not that hee ſhould take vntounto him the honour o… dignitie of his maiſter: but that he ſhould keepe his maiſters good will. In 1 ep. ad Cor. cap. 9.And in another place of S. Paul hee writes thus: Am I not free? that is as much to ſay: I am vnderunder no mans iuriſdiction, I am not in the place of a diſciple: But to whoſe credite the whole world was committed, becauſe he was called after Chriſts aſſumption. p. 273And the ſame prerogatiue he yeelds alſo to S. Paul in another place vponupon theſe words (whereof I am made a miniſter.) The ſaluation of the Church was committed to me, meaning S. Paul, & to me was committed the office of preaching, that I ſhould fill you all with heauenly doctrine. And that word (you) doth not onelyonly meane them, but alſo the faithfull that are in the world.

Gregorie alſo writes thus:In 5. pſal. penit. Chriſt is one perſon with his whole Church, which either now is conuerſant here on earth, or is in heauen now with him: And as there is one ſoule, which quickens the diuers members of the bodie; ſo one onelyonly holie ſpirit quickens and lightens the whole Church. And as Chriſt which is the head of the church, was conceiued by the holy Ghoſt; ſo the holy Church which is his bodie, is filled with the ſame holy ſpirit, that it may liue: and by his power is ſtrengthned, that it may ſtand in the ioining or coupling togither of one faith and charitie. By which the whole bodie being miniſtred vntounto & built by ioints and couplings, growes to the increaſe of God. Gregorie here makes plainly Chriſt & his Church, whether in heauen or in earth, to be but one bodie. And that by the holie ſpirite he quickens, ſtrengthens, and gouernes the ſame; euen as our ſoule quickens and gouernes our bodies: And that by ioints & couplings, not by any miniſteriall head, as the papiſts do imagine: nay he ſaith, that his triumphant and his militant Church is but one bodie. So that then if they will make Peter y^e head of the militant Church, he muſt alſo be the head of the triumphant, which I thinke they will not graunt.

Laſtlie to conclude, to make the matter more plaine, and to ſhew how farre Gregorie was from imagining Peter to bee the head of the whole Church, he writes thus in another place:In pſal. penit. 3. & 5. The Apoſtles were called feet, becauſe that as feet carrie the bodie; ſo the Apoſtles carried Chriſt into the knowledge of al nations, which were moued, when they doubted that he whom they ſaw did ſuffer, was the ſonne of God. In the bodie of the Church he compares Apoſtles to féete, not to heades; and that verie fitlie; alledging that place of the Apoſtle:Ro. 10.15.Rom 10:15 How beautifull are the feete of thē which bring glad tydings of peace? And of the gouernment of his Church, by his holie ſpirit, our ſauiour moſt manifeſtly ſpeaketh himſelfe: And I will praie the Father, and hee ſhall giuegive you another comforter, that he may abide with you for euer; Io. 14.15.John 14:15euen the ſpirite of truth: As though he ſhould ſay, you are diſcomforted, becauſe p. 274I goe from you; but I, in my ſtead, will ſend you a comforter, which ſhall neuer forſake you, but ſhall abide with you for euer. And after: I wil not leaue you like Orphans without a guide or gouernour, but I will come vntounto you (meaning by his holie ſpirite.) The holie ſpirit then is the gouernour, and guardian of Chriſts Church here on earth: wee are not orphanes. And the ſame leſſon he taught al his Apoſtles again immediatlie before his aſcenſion: It is not for you to know the times and ſeaſons which the Father hath put in his owne power: Act. 1.7.8.Acts 1:7Acts 1:8But you ſhall receiue the power of the holy ghoſt when he ſhall come on you. Héere is the authoritie, heere is the power, and the gouernment of the Church. And you ſhall be witneſſes vntounto me, both in Ieruſalem, and in all Iudea, and in Samaria, and vntounto the vttermoſt part of the earth. Héere alſo is the eſtate and condition of all the Apoſtles put downe; no one of them is made better then an other. They are all appointed witneſſes of him: no one of them Lord or Iudge. And this authoritie and office of gouernment in the Church, to declare that it was of God giuen to the ſpirit of God, the ſpirit of God expreſly oftentimes executed: As when Peter doubted what the viſion ment,Act. 10.19.Acts 10:19 the ſpirit ſayd vntounto him: Behold three men ſeeke thee: Ariſe therfore and get thee downe, and goe with them, & doubt nothing: For I hauehave ſent them. What can be more plaine then this? The holie ghoſt ſent thoſe thrée men from Caeſarea to Ioppe; and alſo ſent Peter with them. Is not this to gouerne? If Peter had béen head appointed by Chriſt vnderunder him, he might hauehave gone by his owne authoritie; but here he is namelie ſent of another: to declare that the authoritie was not in himſelfe. And when Peter came again to Ieruſalem; Act. 11.3.Acts 11:3They of the Circumciſion contended with him about this matter: And he alleadgeth this commiſſion and commandement of the holy ſpirit for his warrant. Now this ſame diſputing and reaſoning taught, that Peter was not their head: The brethren make him yeeld account of his doings to them,Act. 8.39.Acts 8:39 as to his equals. So the ſpirit caught Phillip awaie from the Eunuch, and placed him at Azoto, and he walked too and fro, preaching in all the cities, till he came to Caeſarea.

The like practiſe of this authoritie and gouernment of the holy ſpirit in the Church, we read in the Acts c. 13.2: Now as they miniſtred vntounto the Lord & fasted, the holy ghost ſaide: ſeparate me Barnabas and Saul, for the works whereunto I hauehave called them.

p. 275And after they had faſted and prayed, and layd their handes on them, they let them goe: and they, after they were ſent forth of the holy ghost, came euen to Caeſarea; and from thence ſailed to Cypris. Is not this to gouerne? Amongſt a number, to elect out certaine men, and to ſend them to certaine countries.

The like teſtimonie of this gouernment in Gods Church of Gods ſpirit, yeeldeth S. Paul to a great number of paſtors in a ſolemne ſynode:Act. 20.28.Acts 20:28 Take heede therefore vntounto your ſelues (ſayth he) and to all the flocke; whereof the holy ghoſt hath made you ouerſeers.

To place paſtors in the Church, is it not to gouerne? And this S. Paul attributes heere to the holie ghoſt: and as hee affirmes this of the paſtors of Epheſius, ſo no doubt of the paſtors of the whole world. They are placed in their cures by the holie Ghoſt.

All the Apoſtles likewiſe attribute this power and authority to the holie Ghoſt: In that great controuerſie about circumciſion and obſeruing the lawe of Moſes, Act. 15.28.Acts 15:28doe they not conclude thus? It ſeemes good to the holie Ghoſt and to vsus: Héere is the holie Ghoſt firſt put as head and gouernour, and decider of this great controuerſie; and they themſelues, all alike, but as aſſiſtants vntounto it. And is not this to gouerne?

And as the holie Ghoſt did then expreſlie ſhew his gouernement in the beginning; ſo no doubt, by his moſt mightie power, and ſecret inſpiration, he gouernes the ſame ſtill: and as y^e Apoſtles acknowledge him the gouernour of the church, & no one of them; but him as the head commanding works & placing miniſters, and deciding controuerſies, and themſelues all as hands and féete, as Gregorie makes them; fulfilling his will

Philippus de Dies writes thus out of Ambroſe, of the authority and pleaſure: ſo let vsus and no other. … of all the Apoſtles:Dom. 2. poſi. paſc. conc. 1: To this end S. Paul doth confeſſe that himſelfe and his fellowe Apoſtles receiued grace and Apoſtleſhip; we hauehave receiued (ſaith he) Grace and Apoſtleſhippe, that all nations might obey the faith: That is, that all nations might obey thoſe thinges which faith teacheth. For his name, which S. Ambroſe expounds, as Chriſts Vicars, occupying his roome in the Church: And this is that which the ſame bleſſed Apoſtle ſaide before. Wee are Embaſſadours for Chriſt. But Theophilact expounds it thus: For his name; That is, for the aduancement of the name of Chriſt, that p. 276the virtue of his name might bee ſpred through the whole worlde. Thus farre Philippus de Dies. Ambroſe and he makes all the Apoſtles Chriſts vicars, and not the Pope onelie: and Theophilact teſtifieth that it is the chiefe part of the apoſtles to teach, that the virtue of Chriſtes name might bee ſpred through the whole world; but the Pope hath dyminiſhed the virtue of this name, by adding other names vntounto it, euen as when many hearbs in a medicine are mingled togither, one hindreth the operation of an other: what néeds any more, if one be ſufficient?