The trial of the supremacy wherein 〈◊〉 〈◊〉 fourth the unity of Christ's church militant given to S. Peter and his successors by Christ: And that there ought to be one head Bishop in earth Christ's Vicar general over all his church militant: with answers to the blasphemous objections made against the same in the late miserable years now passed.  Aug. li. 3. de trinitate. ca 3. 
utile est plures libros a pluribus fieri, diverso stilo, non diversa fide etiam de qnstionibꝰ eisden: ut ad plurimos res ipse perveniar, ad alios sic, ad alios autem sic.   

¶ To the most holy, and godly Prince, Reginald Pole, Cardinal and Legate, honour, virtue and grace, from our Lord jesus Christ.  
Although Christ's church from the beginning was never clear from heresies (most reverend father in God, 
Oportet haereses 〈◊〉.  and most honourable lord) but hath been at all times still vexed therewith, for the probation & exercise of the elect: yet was it never so miserably tossed and turmoiled spesially with in this Realm of England (as I suppose) with sects & schisms, as it hath been of late years. Where as it hath not only been counted lawful for the wicked to excogitate, to teach, to profess, to maintain and defend errors, & Herysies without restraint: but also he that most vylelye could defile his mother the church, and like the hedder or snake which gnaweth fourth the mother's bowels, pluck out the holy sacraments (the very entrails or bowels of his mother Christ's spouse) was best regarded, was taken and accepted as most honest, most excellent, most worthy man, & best learned. Such were thought most me●e to examine causes, and bear rule in the comen wealth, for that they smallly did pass either upon that golden saying of saint Augustine, he can not have God for his father▪ 
Aug● de sy●●●o lo ad ca● thech. li. 4. ca 10.  which hath not the church for his mother, 
Cyprianus de simple. praelat.  or else that without the unity of the Chatholyke and universal church, there is no salvation.  
In other times we read here of one Heresy and there of another: but in this wicked season: Oh good Lord what Heresy (though long ago condemned by Christ'S church) have not they stured up again▪ And under the cloak or colour of Christian liberty defended the same, seeking still innovation, alteration, & utter destruction of all Godliness, still crying the Primatyfe Church, the Primatife Church: as though a child should still continue a child in the state of infancy, and never increase further, not marking that the truth was first sought, then found, after believed, observed, and followed, and is still of the faithful sort from time to time to be kept without returning back. But they turned back from all goodness, from all virtue, honesty and grace: being far unmeet therefore for the kingdom of God, as Christ sayeth in the gospel, 
Lu. 9 8  Nemo mittens. etc. But oh, what unspeakable hurts and extreme miseries in these miserable years hath this Realm sustained hereby both bodily and ghostly▪ 
Infirmos capiunt firmos fatigan●, ac me diocres va●ll lantes di●●●tunt. Greg. naz.  The simple sort have been still seduced, the mean sort lafte as wayvering in doubt, the beast, the strongest and the most sure, have been greatly wearied, not much unlike to the time of julian the appostata. 
Li. 1. tripert. c● 17. & 19 li 2. ca 25. li. 4. ca 1●. 44 & li 10. ca 44. li. 6. ●ccl, ●●●tor cap. 16.  The manyefolde damnable heresies have caused most miserable schism among the rude people, being haled from the truth and tossed from post to pillar on every side, even like as it was in the Arians time when the heretics used most commonly both to say and do many things well to obtain thereby credit among the simple, and weak, that so much more freely they might sow their Heresies, and pluck down the Churches (which was ever their chief endeavour) and deface all godly men, 
li. 3. tripped ca 2. li. 4. tripped. ca 44. 3. li. 7 ca 40. li. 5. ca 25.  either with violence, with punishments with slattering of promotions, or with deceit. Hath not this self same practice of the Arians in all points been put in execution in these our wicked days? 
li. 5. tripped. ca 43.  Then one wicked still praised another as well in naughty books as in public Heretical sermons, and all to deface therewith the godly catholics: Was not the same here in England now practised? Yea, even as Simon Magus was of the wicked called Virtus dei, 
li. 2. eccl. hist ca 1. et. 13.  the power of God, so have in our days as unmeet and unworthy laudes oft been made. Then was there never so foolish nor gross an Heresy, but it had followers: Was not the like in this our blind time? 
li. 12. trip. ca.▪ 9  and as then, still they falsely accused the godly sort of treason, so to dispatch them out of the way: even so, was now the like practise in crying against the breakers of the kings proceedings. As the godly still went then to wrack: even so they did now without mercy or pity, being most cruelly handled, and all without just cause or desert. Then, 
ca 39 li. 9 tripped.  they made many damnable and most wicked laws to defend their naughty heresies withal: have they not done likewise hear with us?  
Then the wicked Magistrates favoured and exaulted 
li. 8. tripped. ca.▪ 3.  
li. 3. ●c. ca 3.  the wicked ministers, & greatly plagued the godly: was not the same exacted hear in England? Then to serve God truly was counted great offence, and was grievously punished: was not the same done here even now on late? What punishment had they which would but only be present in the church at Mass time? Yea, I myself saw deadly checks given to an honest catholic man for kneeling down on the steps in Paul's, for knocking upon his breast, and lifting up his hands. At what time the said honest catholic man was glad for fear of their tyranny to say he would never do so more. O good Lord what things did men then both say, and do for fear of punishment? Again like as in the Arians time Schismatics and heretics did not only contemn (yea, 
li● 5. tripart. cap. 30  condemn) the most godly and general counsels, but also made private councils of their own, ten in numbered, wherein they never agreed among themselves, no nor never fully allowed that in one counsel which they had made in an other: even so now in all points our wicked proceders in this palpable darkness have imitate and followed the former steps of their forefathers the limbs of the devil. 
li. 1. tripert. ca 20.  As then through Heresy the holy mysteries of Christ were had in contempt: even so were they now. 
〈◊〉. 1. trip. ca ●  As then, the heretics desire was still to cause the higher powers to favour their Heresies: even so was it now. 
li. 4. eccl. ca ●1. li. 5. ca 16. li. 1. trip. ca ●5.  As then, the heretics still cried, this is the catholic faith (meaning their own heresies) this is the catholic doctrine, this is the catholic church: for this is the faith, the doctrine and the Church, of the patriarchs, prophets and Apostles: so did the heretics cry still in our days, having once the upperhand (as they had still in deed) through favour of the Magistrates. And surely this was the most sore, and the most damnable persuasion to deceive and blind the simple innocentes withal. The devil never persuadeth but under the colour of truth: yea, and he oft hath both learned and virtuous livers to the outward appearance to take his part, being his Angels transfigured in to the Angels of light. 
li 4. eccl. ca 15. li. 4. trip. ca 23. li. 1. trip. ca 15. li. 3. trip. ca 6,  So that as▪ then they did ever slanderously blaspheme and revile the true christians, and would their own decrees and laws to be called the truth, their errors the verity, and themselves to be counted godly & that their church was the catholic church, and they the Catholics and earnest defenders of the truth: even so was it fully and wholly within this Realm of England, in all the miserable years now passed. As then, the Arians called their sect, 
li. 8. tripped. ca 13. li. 5. eccl. ca 16.  when they suffered for their heresies, holy martyrs: even so now at this time theritikes call their champions which stand obstinate to the fire, holy martyrs: not marking (if I may speak a word or two by digression) that the kind of death maketh not the Martyr, but the cause, not marking that even among the heathen many have willingly suffered death, and yet no christian man so foolish as to call them Martyrs of God: not marking again, that I one of Kent (which said christ took no flesh of that virgin denying thereby his manhood) had favourers which both thought & said when she was burnt, that she was the Martyr of God: but then surely the devil shallbe called a confessor, which confessed that Christ was the son of God: Whose confession was then as true & as truly made, as either I●●s of Kent, or else as any of theirs which as obstinate heretics break the unity of the church divide Christ's coo●e, and yet cry the lords word, the lor●des word, wresting our lords holy word to their condemnation. Howbeit we may well perceayve, that it is no more wonder to see an obstinate heretic stand stiff to the fire, than it is to see a man kill, hang or drown himself. The same devil which causeth the one can soon cause the other. But of this matter I will speak another time. Now therefore (to return from whence I have a little while digressed) we may easily conjecture that th'only cause of all these mischiefs and miseries that we of late have suffered, hath been the breach of thunity of Christ's church. 
cause of our miseries.  When we once fled forth of Peter's ship, than we fell straight way headlong into all licentious liberty: then we forsaked utterly all general counsels, all ordinances from the beginning kept in Christ's church, all judgements upon scripture save our own: then of singularytye we did select and choose a new faith, every day changing and altering (and no marvel) after that our noble Prince through counsel of some wicked men about him took that in hand, which never true catholic king did usurp before him: that is to say, to sit in Peter's cheer. Since what time, oh good lord, what misery have we fallen into, as well bodily as ghostly? But now thanks be to jesus Christ which through his mercy hath brought us again unto our mother the catholic church, even into Peter's ship: and jesus long preserve her amongs us, by whose means we were brought again into it. 
li. 1. trip ca 6.  Now we see that God suffereth (as he did in tharians time) heresies oft to flourish for a season, but yet ever in time of mercy he remembreth us again, and will not heresy still to prevail, but that we may have good comfort & say with Athan. 
li. 10. eccl. ca 34.  Nolite turbari frens nubecula est et ci to pertransit. Let not your hearts fail you brethren, be not dismayed (saith he) this heresy is but like a little cluod, it will soon vade away. Now we see also that it was not without great cause that S. August. said, 
In epi. fun.  that amongst other things the succession of the bishops of Rome from Peter's time did keep him in the true faith, 
li. 3. ca 3.  as Ireneus had granted long before. Now we see that, that faith is to be received believed & holden which hath been kept of all men, at all times & in all places, of christendom since the beginning and that we must leave only to the generality to the antiquity & to the consent of the fathers all still agreeing in one For experience showeth (& no 〈◊〉 only the scripture, stories, & doctors) that as heretikis be ever full of divission & schism, even oft amongs themselves (as appeareth by Luther, Ecolampadiꝰ, Carolostadius, & Swing●●us. etc.) being lively figured in the confusion at Babylon: so are the catholics ever most surely knit in this unity, whereunto t'holy ghost still doth move & sundry ways persuade men's consciences. Furthermore we see clearly what wickedness & misery it is still to wander in palpable darkness from error to error, being once out of the unity, for which christ prayed, 
joa. 18. li. 4. trip. ca 24.  saying: O father grant that as y● & I be one so may these which believe in me, be one joined & knit together in one faith in one confession in one love in one grace & piety. Now we see the cause why we fell from this unity, and upon what ground. We see the cause was nothing else but to maintain wickedness and sin. 
cause of errors.  We see what was the progress, and what still followed of it: that is to say, more sin and more: error upon error, and heresy upon heresy. We see also that the end was almost utter destruction of all together both bodily & ghostly: extreme poverty, extreme misery: even as people quite forsaken of god. Finally therefore we see, that there is no way so easy for the devil to bring in all kinds of heresies, errors, divisions, schisms contentions, strifes, and mischiefs, as is to deny the unity of Christ's church, and to forsake the head thereof, the Pope's holiness. All heresies spring hereout saith Cyprian. 
Epist. ●. 〈…〉.  And for this cause I have now (right honourable lord, and most holy father) taken this work in hand, and have dedicated the same unto your fatherhood, a chief and head pillar of Christ's church, to the intent it might do more good, and the sooner be embraced of all catholic people within this realm. And herein according to my small talon, I have not only declared by sundry probations (some apparent, and some demonstrative) the most high authority above all other both spiritual and temporal, given to Saint Peter, and to his successors for ever, but also have answered to all the comen objections which I have either heard or red deceitfully invented against the said authority. Beseeching your grace well to accept this my small labour, and construe all to the best for jesus sake: Whom I beseech long to preserve your noble and virtuous estate in continual honour joy and prosperity to the great comfort and profit of all true faithful people within this realm: and after this life to grant you eternal glory in heaven with god almighty and his holy angels.  
Amen.   

¶ Here do follow sundry probations whereof some do set forth only S. peter's pre-eminence above the other apostles, some declare the most high authority and power given by Christ to him and his successors to be above all other both spiritual and temporal, and some do manifestly show, that no temporal magistrate king nor Emperor can be head of the church.  

¶ The first Probation.  
CHrist said to Peter, 
Lu. 22.  behold Satan desired to sift you, as it were wheat, but I prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Christ assoon as he had told them who should be greatest, he said (turning to Peter) behold Satan desired. etc. If Peter here by this text had not the burden laid upon him being made chief of all, than the question (who was greatest) is yet still unsolued: which thing were a great absurdity to grant. Theophilact therefore saith here upon (lu. xxii.) the sense hereof is plain (saith he) because Christ took Peter for Prince of the apostles, he said, after thou hast wept and done penance for thy denial, confirm thou other, not only the Appostels, but all the faithful which shallbe to the words end. Beside this, the changing of the plural numbered in to the singular is not without high mystery, even to declare Peter's pre-eminence hereby. The pexell was upon all, and yet the 
* Christ prayed for Peter that after his assenstion (his prayer was not for that time when Peter denied him thrice) 〈◊〉 faith might be sure and firm: as it is still and shall be to the worlds end. 〈◊〉.  prayer which Christ made was but for one alone to signify that he as head should have the chief cure and charge committed unto him. And therefore he bade him strengthen and confirm his brethren. Again it was not without high mystery that Christ thus prayed for him alone, seeing that in all places of christendom which then in the primative church had received the faith, the same is now decayed both among the Corinthians, the Galathians, the Ephesians, the Philippians, the Collossians, the Thessalonians and other: only among the Romans where Peter was appointed to be, and for whom only here Christ prayed, the faith still doth continue and shall do for ever.   

¶ The second probation.  
After that Christ▪ had ended all, hanging upon the Cross, and after his resurrection, he most earnestly committed to Peter as to the chief, the cure & charge of all his flock, speaking to him only in the singular number, and only bidding him feed them, govern & rule them: for that doth signify the distinction of the two Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby appeareth Peter's pre-eminence & principality. Kings in the scripture be named pastors for that purpose. David (ii reg. v.) had said to him by god, y● shalt fede my people & be price over them. And the like ye read. eze. 34. esa. 44. 56. high. 2. 22. And psa. 2. And even so here is by this commission, now given to Peter that he ought both to feed & govern or rule all christis flock as chief shepherd over them. But hereof read more in the answer to the .46. objection   

¶ The third probation.  
WHen it was demanded of the disciples whether their master would pay the tribute (which was but one single piece of silver named drachma, 
Inuentes staterem illum sumens da cis pro me 〈…〉.  in value a poise groat, and it was paid only for the head of the house) Christ then bad Peter pay two of those pieces of silver, one for me (saith he) another for thyself. Whereby we may easily perceive that Christ would him to be the head of a house, even his vicar after him: & that it was not in vain that he had a name given unto him even derived fourth of Christ's own name, that is to say, to be called Peter, as Christ is called Petra, both signifying one thing (but of this ye shall here more anon) and this pre-eminence given to Peter, the other disciples (yet then being some what carnal) did partly perceive and understand: which thing caused them even at that time to contend about the superiority. But Christ then moving them to humility set a child among them showing how they ought to humble themselves, and that he should be highest in the kingdom of heaven which would be most lowly in spirit. And this foresaid text (of paying the tribute) saint Augu. 
Aug. li. 4. ve● & nou●●est. q. 75.  declaring, sayeth thus, when Christ bad ●aie ii pieces of money one for him and another for Peter, he was thought to bid pay for all (as easily he might if he would have bid Peter pay xiii. pieces of money as two) for like as all were counted to be in Christ as head, because of mastership rule & authority even so after Christ all be contained in Peter, whom Christ ordained to be their head and ruler over all his flock. And note here well that the tribute was but paid only for the head of the house: Christ therefore saying pay two, one for me, and another for thyself, did signify that Peter should be lafte head after him over all his family and his house.   

¶ The four probation.  
In all things order is ever to be kept. No society or company can continue without order: But there is no order where there is no head. In every private house (that is well governed) there is one head: in every city or good town one head ruler or governor, & underneath that head every other officer keepeth his place and order. As first the major as head, then sheriffs, Aldermen, Deputies, Bailiffs, Constables, with other. In every kingdom one king the head, than Dukes, Earls, Barones', Knights. etc.  
Shall not then a like & semblable order be kept in the church of Christ, and in Christ's house? As one head and chief Bishop Peter's successor by christ appointed, than patriarchs, Cardinals, Archbishops, Bishops, with many other officers to keep all the whole mystical body in godly order? Yea and who doth impugn this comely and godly order, let us try what case he is in: Let us see what that glorious martyr Ignatius S. john's disciple doth say. 
in epist. ad magnesia.  It is your duty (saith he) to obey your high Bishop and in nothing to impugn or contemn him: for he that so doth, doth not contemn man but God which giveth to him his authority. Remember, god said to Samuel, 
1. reg. 8.  they have not despised the but me: 
Exod. 15  & also Moses said to the people, your murmuring is not against me, 
Nu. 16.  but against god. Dathan and Abiron murmuring against God's minister and contemning his commandment, were counted to blaspheme god, and were therefore swallowed up quick into the earth. And likewise Chore and his company for resisting Aaron, were consumed with fire from heaven. 
●. para. ●●.  Ozias a king for usurping the priests office was stricken with lepresye: And king Saul for the same was deprived his kingly dignity. 
1. reg. 15.  Thus much saith S. john's disciple holy Ignatius. What then are all our wicked and obstinate contemners of the high and chief bishop worthy to have? 
heb. 13.  Paul biddeth obey your spiritual governors, 
Luke. 1●.  and Christ saith he that contemneth the minister, even contemn him himself: Yea he commandeth to obey them though they be evil, 
Mat. 〈…〉  because they sit in Moses seat. 
1. Pet. 2.  But our men will not obey them though they be never so virtuous, never so good and holy, and sit never so low. But what saith the spirit of God? 
Deut. 17.  He that is proud and will not obey the high pristes commandment (for it is only one, that is to say, the chief priest, whom he speaketh of there) let him die. And be ye sure the death in hell is prepared for all such at the end.   

¶ The fift probation.  
Not only Ireneus S. Cyprian, and S. Augustine declaclare the pre-eminence of saint Peter and his successors, how the establishment of our hole faith doth depend thereupon, and all heresies do springe of the contrary: but also all and every one of Peter his successors in that seat have confirmed and established that high Authority: which thing they would never have done being so holy men (many of them even martyrs of Christ) without any spot of ambition, no nor could have been suffered to have done, if they had not had that very pre-eminence by Christ himself. But now let us here some of their testimonies.  

¶ Anacletus the Martyr, disciple, 
Annis post 〈◊〉. 101.  and successor to S. Peter in his sea.  
Let all hard causes which be of great importance be brought before the apostolical sea of Rome as unto the head there to be determined and defined. 
Anacl. in episto. ad universes in to●o obbe 〈◊〉 sacerdotes.  For so Christ himself did ordain it, and so would have it. For only he did appoint that the Apostolical sea of Rome should be the chief and head, and even the very hinge of all. For as by the hinge the door is governed and ruled, so by Christ's appointment all churches must be governed and ruled by the authority of the Apostolical sea of Rome.   

¶ Evaristus his successor in in the sea of Rome, 
110.  & also a holy martyr.  
Your wisdom's desiring of us to be instructed following the ecclesiastical rule have referred all to the Apostolical sea as unto the head, 
Euar. in epi. qua ●d●t consultatioibus eporun universae regionis aff.  rather willing in doubtful things to be taught what to keep, them rashly by usurpation to presume after your own fancies.   

¶ Alexander martyr and next successor to Evaristus in the sea of Rome. 
119.   
Relation is made (saith he) unto this holy sea, 
alex. in epi. ad orthodox os per diversas provinci as domino famulantibus  whereunto the decisinge of all great ecclesiastical controversies by christ himself was given, he saying to Peter the prince of the apostles, thou art Peter. etc. That certain enemies of christ do presume to accuse the Priests of God before the public and comen judges.   

¶ Sixtus martyr and next successor in the sea of rome. 
129   
Sixtus Bushop of the universal and apostolical church unto all bishops sendeth greeting &c. 
In epi. ad totius orbis epi.  If any of you be injured or wronged: it shallbe lawful for him to appeal to this holy sea apostolic, & to have refuge here unto as unto the head. For the holy apostles willed & bade that all Bishops should be defended and helped in their right, by the authority of this holy sea.   

¶ Thelespherus & Igenius holy martyrs in the same sea apostolic & next successors unto Sixtus the one after the other. 
139.   
These ii holy martyrs in their epistles have even the same 〈◊〉 effect that their predecessor Sixtus did publish.   

Pius the next successor. 
147   
This most holy father about the observing the feast of Ester thus doth write unto all places of christendom. We by our apostolic authority do institute & decree that ye keep the feast of Ester as we received of our elders & have appointed unto you. Remember that you the members by no means must descent from us being your head: saying Christ commanded this our Apostolical sea to be the head of all seas etc.   

¶ Victor a holy Martyr, 
19●  and after successor in the same.  
This holy martyr and bishop of Rome concerning the breakers of the ordure taken for the said feast of Easter sendeth a sharp excommunication against all the transgressors. 
li. 9 tri. ca 38.    

¶ The same Victor in a certain epistle unto Theophilus and to all other in Alexandria.  
The Ecclesiastical decree received even from Peter's tune concerning appellations to be made unto the Apostolical sea of rome ought to be observed: so that we will that you define nothing therein without our authority: seeing that Christ said only to Peter (whose place we now keep) what so ever thou losest in earth. etc.   
Mark here now I beseech you. All these holy men's testimonies and judgements concerning this our matter of the primacy. These men sought not their own (as Paul hath to the Philippians) but that which was jesus Christ's. These men received it by succession, as ye have heard, one ever of another going before even received it as it were by hand. And ever since these holy fathers thus did believe and thus did teach, all christendom hath and still doth believe and teach the same doctrine: As I could prove and try from this holy martyr Victor's time even till this day: But no man (I think) will deny that: for all the difficulty (as heretics take the matter) is to prove it in the beginning. But that (I trust in God) is here now sufficiently proved. And yet beside all these testimonies S. Clement saith that S. Peter himself with his own mouth gave him that high authority above all other. 
〈◊〉. ad jac. d● excessu petri.  Simon Peter (saith he) before his death took me by the hand, saying these words to all the people then present. This man I leave to be Bishop of this city of Rome, I give to him the power that christ gave to me to lose & bind that whatsoever he decreth in earth, the same shallbe decreed and approved in the heavens. Nicen council also in the xviii 
Council of Nicen.  Canon commandeth all appellations to be made to the sea of Rome. Therefore here now I would wish that the Swinglians, Ecolampadians, Lutherans, withal the whole rabble which count all equal would try their doctrine with this & see how they stand together in figure. They say the Pope's Authority was but a thing invented of late days, & that only by man: but this proof here trieth that it was founded even from the beginning, & that by christ. See now who here in is to be believed, the truth or falsed, right or wrong, God or the devil.   

¶ The sixth probation.  
All which profess christ truly are membres of Christ's ecclesiastical body under him as head, whether they be priests or lay men, Emperors kings, or bishops (this no man denieth I am sure) but they can not be counted to be under christ as their chief head, which wilfully do break the order that he took when he was here in earth, which order was that Peter should be lafte as head under him over all his flock (as I have and shall prove it sufficiently in this small book by gods merciful assistance) whether they be of the laity or of the clergy. If thou wilt be one of Christ's sheep whether thou be king or emperor y● must be under his shepherd. It were a monstrous ●yghte to see the sheep rule the shepherd. Now if ye say th'authority of Emperors, kings & princes in christendom ought not to be of less might & power than is the power and authority among the heathen emperors and kings which be free from any such subjection. Hereunto my answer is, that servire deo regnare est: servitus enim dei summa libertas to serve God and to keep his ordinances is not to be counted service, but greatest freedom: it is no subjection, but most liberty. And yet furthermore here I speak not of a king, as a king to be under the head of Christ's church, but a king as a christian man, a king as a member of Christ, a King as a sheep of Christ's fold, so must he be under and obedient to Christ's shepherd. For Christ made the law general in giving to Peter full authority to lose and bind without any restraint or any respect or consideration had to king or Emperor: so that none of Christ's flock be exempt from this high shepherd, but of necessity compelled to obey, unless they will needs wilfully break out of the fold, and i'll from Christ. Herein this place I might bring in to serve my purpose that noble Emperor Theodosius, 
Theo. li. 9 trip. ca 30.  which with all humble obedience submitted himself (like a lamb to the shepherd) unto that holy father Ambrose his bishop being content to suffer what punishment it pleased t'holy Byship to put unto him for his offence. And ought not all men in like manner to obey their spiritual shepherds (specially the head shepherd of all) except they will be exempted from Christ's flock, yea, though they be earls, dukes, or princes? Have we not a notable story not long ago of Henry the fourth emperor, 
Hen. 4. emp.  which with all submission, suffering & that willingly all penance put unto him by the Pope's holiness Grego. the vii for his former contempt was received again as a member of Christ's Church being before for obstinacy justly cut of? would god that at these and many such like examples, laft in stories for our instruction kings and princes now a days would take occasion to acknowledge themselves to be lively membres of Christ's ecclesiastical body, and with all humble submission to judge themselves much inferiors as they be in deed, unto the chief and spiritual head Christ's vicar their principal guide and shepherd.   

¶ The vii probation.  
It is evident that all the evangelists (which as it were with one month do in all places give pre-eminence to Peter putting him ever in the first place) were at that time assured that Peter was head and Prince of all the apostles. He was not first called as it is written in john the first chapter: no nor the Evangelists do observe to recite them after their calling, but sometimes one in this place and contrariwise the same in an other place, but Peter is ever in the first place. Andrew is put second in matthew four in Mark and in the Acts: james is fift in Mathie, second in Mark, & third in Luke: john is the sixth in Matheu second in th'acts in Mark the third, and in Luke the four And likewise is the changing in all other, because they were all equal: Yea. Luke himself in his gospel doth vary from that he writeth in th'acts: for there he putteth Andrew the second, but here he counteth him the iiii. but Peter in all places because christ appointed him to be chief & head is of all named still the first, yea & that not only numbering the apostles, but also in all places where Peter with any other is recited: as in healing the woman that had the issue of blood. Luke. xii. And in the second and also .v. of th'acts Peter is ever the first.   

¶ The vii probation.  
The scriptures truly understanded give ever Peter the pre-eminence, so doth the whole consent of all the holy fathers, & so doth and ever hath done the universal & catholic church of jesus Christ, which is the foundation and pillar of all truth. Who can then stry●e against this, and yet think himself to be a lively member in Christ's church?   

¶ The ix probation.  
Ruling and obeinge (being coniugata) can never be one with out the other. Therefore Christ bidding Peter rule and govern all his flock (as it is in the second probation) even by the self same word commanded all the flock to obey him. So that whether he be high or low, if he willbe of Christ's flock, he must needs obeys the shepherd.   

¶ The ten probation.  
Both Nicen council and most part of all the general counsels ever since have established & confirmed (as a verity received from Christ's time) that appellations should be made to the sea of Rome: 
julii primi epi. ad antio.  yea and that no counsels should be kept without the consent of the bishop of Rome: and also that like as Peter was the chief and head of all the apostles, so should the church of Rome in his name consecrate by Christ's appointment be head and chief over all other churches, whereunto even as unto the mother all other churches in all matters of controversy should seek: all causes there to be determined and ended. Haec julius primus.   

¶ The xi probation.  
Christ hath but one spouse (una est columba mea, 
cant. 6.  una est amica mea.) As it is in the canticles: his coote was without seam: 
Io●. 19  it can not be cut: his kingdom can not be divided, for than it would soon come to dissolution, 
Luce. 11.  which can not be, seeing the gates of hell shall not prevail against it: 
Math. 16.  There is but one shepherd there is but one shepe●ote wherein the holy ghost set an order, 
joa. 10.  which order the devil shall never break, though he shake at it never so sore. He went about to break this order first even in himself when he cou●ted to be equal with the highest, as it is in isaiah. the xiiii And after when he caused our first parents to disobey god's commandment. Yea, & ever since from time to time, this hath ever been his chief endeavour. Thus he caused the Corinthians oft to strive against this order, 
1. corin. 1.  first, in the Sacrament of baptim preferring the baptism of one minister to an others (ego pauliego Apollo. etc.) then in the sacrament of matrimony despising that because Pau●e had preferred virginity thereunto. 
1. corin. 7  After this in the Sacrament of the Alter unreverently receiving it, 
●. corin. 11.  and putting no diversity (saith Paul) between the body of christ and other meat. More over where God appointed sundry gifts to sundry men: to some more, to some less, the devil is ever redi to stir & move one to envy, & an other to contemn: & all to break thorder set by the holy ghost. Yea & amongs all these breeches of order, the devil is in none so busy as he is to persuade the people against the unity of Christ's church, & against the head of his mystical body, saying the church is unknown, here one & there one, but none knoweth where, & all this is to break the order because they would be under no head, but all at lose liberti so many heads so many wits ever stirring to diversity in opinions, & moving them to sedition ever causing the princes & magistrates to leave to their part. How be it all the devils endeavour herein is in vain. For christ promised (as ye have herd) that the gates of hell should never prevail against this: Peter's ship never drown, though sometimꝭ it be sore tossed. Christ to Peter alone as to the head shepherd gave charge over all his sheep, biding him alone feed & govern them: appointing him not over Rome alone (saith Chrisostome) but over the whole world (which profess Christ) when at his assenstion, 
Lu. 19  he going into the far country (mentioned in the gospel) gave him that large commission. So that who so ever obeyeth not hereunto he is cut of and pertaineth no more to Christ's church then a rotten bow cut of the tree and cast a side pertaineth to the lively tree. And this both the Greek church and the Latin plainly do teach. Clement, Anacletus, Ireneus, Tertulian, Origen, Cyprian, Basil, Ciril, Chrisostom, Athanasius, Ambrose, hilari, and Austin, with all the rest ever since. Whom shall we believe then herein? All these with the consent of the who●e church? or else shall we give credit to Swinglius Ecolam podius, and Luther, whereof not one can agree with the other?   

¶ The xii probation.  
The cause why Christ changed Simons name and called him Peter was for that ye he should be head after him. And here first note that read of no changing of names in scripture but for some great benefit, privilege or high dignity: as appeareth in Abraham jacob and other. And as for Peter's name it was not given with out most high mystery, and as a sign of great privilege. For Peter is derived of Christ's own name a petra of the stone which was Christ. 
1. corin. 10.  So that he had his name most like unto Christ's name even derived & taken forth of it, not only thereby to signify unto us that Peter should have Christ's chief authority and office committed unto him, but also because christ did build his church here upon, 
Math. 16.  when he said to Peter, upon this stone I will build my church. What is that? S. Hierom, Hilari, & theophe. upon Mat. the xvi Tertul. also in. li. de presc. her. And S. Aug. con. 26. de sand. do plainly declare & say that christ gave to Peter an exceeding great reward for his confession, in that he did build his church upon him, he being named the stone of the church to be builded. Whereby appeareth that Peter was the stone where upon the church was builded. This is the censure herein of these ancient fathers and holy saints. But of this matter ye have more in the answer to the vii objection.   

¶ The xiii probation.  
There was still one chief head in the old law, which christ (as he saith) came not to break. 
Math. 5.  Therefore one must needs continued still in the new. If ye say christ is now the head whereof the other was the figure: truth is christ was and is the head ever: as Paul saith (Christus heri et hody. etc.) in thold as well as in the new: 
〈◊〉. 13.  and yet as he had his vicar under him then, so must he have now: as Aaron was then, 
1. corin. 10.  so was Peter now. All chanced to them in figure.  
Aaron diversly was a figure of Peter. Aaron offended in the calf, Peter in denying his master: Aaron's high office was confirmed with the death of Chore and his company, so was peter's with the death of Ananye, 
Num.  & sapphire: Aaron's with budding of the rod, 
Act. 5.  peter's with raising Tabithan with healing the lame man, 
Act. 3.  & with curing diseases even with his shadow. 
Act. 5  etc.   

¶ The xiiii probation.  
In the synagogue, 
Deut. 17.  there was one head bishop and diverse degrees under him: in the church triumphant Christ the head with divers degrees and ordres of angels: shall then the church militant be without a head? In all natural things there is ever one head. In every politic and comen wealth one head: one king in a realm (as is in the faurthe probation) one mayor in a city one sheriff in a shire, one head in every house, and shall there not be one head in the church (upon whom and upon whose authority all other must depend) to desise all contraverses? shall Christ's church be a monster either without a head or else having many heads? and every one to do as he will? shall we grant this confusion? Shall not then every one wrest scripture after his own brain? but what shall we say further? hath not the succession in the sea of Rome continued from the beginning? 
li. 3. ca 3. &. 4  doth not Ireneus declare this? doth not S. Aug. say y● the succession of bishops in the see of Rome till this day keepeth me (saith he) in the bosom and unity of Christ's church? 
In epi. fund.    

¶ The xu probation.  
If Christ had lafte Thapostles without a head (yea or if since we could have been without one) then must needs have chanced that which is spoken the last chapter of the book of judges, that in those days there was no ruler in Israel but every one did that which he thought good himself. And this were an open way to all heresies, as s. Cyprian witnesseth. 
* Neque enim aliunde hear ses oborte sunt aut nata sunt seismata, quam inde ꝙ sacerdoti dei non obtemperatur: nec unus in eccl. ad tempus sacerdos & ad tempus judex vi cem christi cogita●: cui si secundum magisteria divina obtemperaret fraternitas universa, nem● adversum sa●cerdotum collegium quicquam moveret, nemo. post d●uinum judicium post populi suffragium, post coepisc● porum consensum judicem se non iam episcopi sed de● faceret: nemo sibi placens ac tumens seorsum foris no●uam heresim conderet etc. haec. Cip. li. 1. epist. 3.  And therefore it is no marvel that y● devil is ever most busiest to bring christian people from the unity from having one head: & to make Christ's body a monstrous body with many heads. For then through variance, schism & contention he ever soweth heresies at his pleasure. So that there is no more open way to let in all heresies then to take away Peter's primacy and authority from the church. wherefore let thauthority of the church never go about to extinct other heresies till this great wound be healed, & we clearly restored to the unity again. Where the bone within is perished to heal the flesh without, nothing helpeth.   

¶ The xvi probation.  
Aaron was a figure of Peter like as Moses was of Christ. 
Anacletus he● habet.  And as Aaron was under Moses so Peter was under Christ all being priests (Moses et Aaron in sacerdotibus eius.) And as Moses with God and Aaron with the people handled all matters, god saying to Moses, 
Exod. 4.  Aaron shall be thy mouth to the people and thou his to me, even so Christ was Peter's mouth to god when he said I have prayed for the. etc.  
And Peter was Christ's mouth to the people, when Christ said to him confirm thou and strengthen thy brethren. And here observe this (saith S. Aug. upon the said text lu. 20.) that Christ neither prayed for james nor john, but only for Peter, in whom all the other were contained he being the head of the family. And therefore in paying the tribute money (whereof is spoken in the iii probation) which was but one piece named drachma in value a poise groat paid only for the head of every house: Christ caused Peter to give ii pieces in sign and token (sayeth he) that Christ then was the head of the house, & that Peter was after to be in his stead to supply his room. wherefore as all than were contained in Christ, so after the ascension all were contained in Peter whom Christ appointed to be head over them al. 
Aug. ●i. 4. no ui &. ●et. 〈◊〉. q. 75.  And like as Moses, when he ascended committed all the cure to Aaron, so did Christ when he ascended commit all the cure to Peter saying thrice, fede, fede, fede.   

¶ The xvii probation.  
Many privileges which S. Peter had above other given him by Christ plainly declare his primacy: one is, he gave Peter power to lose & bind in the heavens & to other but in one heaven: which thing plainly decareth saith Origen (a man of no small authority) upon that same place Peter's pre-eminence above all the rest. An other privilege is that th'angel after Christ's resurrection onlinamed peter, saying go tell to the disciples, and to Peter which was not (as some say) only to comfort him, lest he should have despaired, seeing Christ's first appearing to him, was sufficient comfort for him, but it was (as ancient writers do testify) to show his primacy▪ like as that was to see how all the four evangelists so exactly do set forth his iii denials. An other privilege is that Peter though he came to the Sepulchre after S. john yet he went first into it: he went first to Christ's place, which after him should be first & chief in the church. It was also a great ●uelege that last of all christ said only to Peter, follow me: by which words (saith Chrisostom) he showed again both his great love and charge that Peter's cure should be greater than all the rest. Here now then I will demand certain questions, if Peter should not have been the chief of all, and that even by Christ's will, why then did Christ only give to him a name derived forth of his own name? Why was he● named first in all places? Why was the church promised to be builded upon him? Why gave Christ only to him the keys of the heavens? Why joined he only Peter with him in paying the tribute? Why prayed he only for Peter, committing the charge of his brethren to him? Why did he first appear to Peter alone? Why did he bid Peter follow him in kind of de●th? And why was only Peter crucified as christ was? Why had he all these privileges? Even because he was head of all. And this is the censure and judgement of all the whole church of Christ and of all the holy saints, Martyrs, and Confessoors, even since Christ's time hitherto.   

The xviii probation.  
Peter alone ever as head spoke for all, as it is both in the gospel and in Thactes both before Christ's ascension, and after: his sayings & doings also sufficiently set forth his primacy, and declare evidently that he had the keys only, that he had the blessing only, & that all was there spoken by christ to him (as by privilege) only: & this caused him ever still to take upon him as he did, and that in sundry places of th'acts: as in the choosing of Mathias to supply judas room, 
Act 1.  in excusing thapostles from drunkenness, 
〈◊〉. 1.  in making the sermon at receiving t'holy ghost, when he converted 3000. at once to christ. And here mark that Peter's name alone (as it is in the probation next before) is expressed. 
Act. 1.  Why should he so have been separated from tother, but for pre-eminence & superiority? Again, he alone healed the lame man john being then present (saying that which I have I ge●● the, using the singular number) at what time he alone made the iii sermon all being then present: where also ye see that the first miracle after Christ's ascension was wrought by Peter, and all the sermons yet still made by Peter: He also answered the rulers for healing the lame man▪ 
Act. 4.  he alone used th'authority in punishing Anany & sapphire & likewise in subduing simon Magus. 
Act. 5.  etc. 
act. 8.  beside this all the other apostles are put without names in their doings: by thandes of th'apostles (saith luke) many miracles were wrought. 
act. 5.  etc. but Peter's name is still expressed: Peter's shadow (saith he) cured many, where as th'apostles with laying on hands healed them. And here mark also in that point the diversity. Yea & peter's ●eminence plainly appeared both in the vision, acts the ten where he only had then showed unto him the receiving & uniting of the heathens, & also in the xu of that acts in pacifiing the strife about the Legals, where Peter as first & chief (yea & that in the presence of james being Bishop there) answered to the matter & gave his sentence first, unto whom Paul & Barnabas with other did consent: & then S. james which there by Peter (as Chrisostom witnesseth) was appointed bishop last of all recited the decree as it was meet for him to do being bishop there. 
●o. 97. in joa.  But of this ye have more declared in the answer to the xii & xiii objections. And therefore now to our purpose: do not these things (I pray you) sufficiently prove Peter's superiority and ●eminence? yea did not Peter in all these (if I might not rather say the holy ghost speaking in Peter) show himself to be chief of th'apostles, & to have ●eminence above them all? Surely if it had not been his office appointed to him by God, he would not still have been so bold, yea so malapert, & arrogant, as at every time to take the pre-eminence upon him: & namely as to speak first in an other man's see, the bishop being present.   

¶ The xix probation.  
The working of sundry miracles which be set forth in th'acts plainly declare Peter's superiority & primacy. Did not 3000. people (as ye heard) turn to Christ from infidelity hearing but one sermon of his? yea & this was a greater miracle (according to Christ's ꝓmisse) them ever Christ him self wrought, 
joan. 14.  either in raising Lazarus or other. 
joa. 11.  Christ raised but one than bodily, Peter here raised. 3000. ghostly. 
act. 2. &. 3.  Again, did not t'holy ghost descend upon all that heard Peter's sermon? 
acts. 9  Did not he heal the lame man & Aeneas being sick of the palsy? 
act. 5.  Did not he raise Tabitan? Did not his shadow heal many? What like do ye read of tother apostles? May we not than well conclude that Peter had the superiority & pre-eminence of all other, even given to him by Christ? Did not he here in these examples put his authority sufficiently in execution? seeing t'holy ghost did confirm & establish the same with so many wonders & miracles?   

¶ The twenty probation.  
It doth greatly prove Peter's authority that Christ after his ascension did only show to him (as to the head and chief of all) the vision of ceasing the legals: 
act. 10.  and that in the story following, 
act. 12.  prayer was made of th'whole' congregation for Peter, where as we read not the like done for any other.   

¶ The xxi probation.  
S. Dionise (S. Paul's dissciple) nameth Peter supremum, 
ca 3. de diui. nominibus.  the highest: & also he nameth him culmen the top above all other.   

¶ The xxii probation.  
S. Clement disciple and successor to S. Peter saith that christ gave not equal power & like authority to all the apostles indifferently: 
In epi. 4. ad eccle. hiero.  But he appointed one (that is to say Peter) above all other. 
li. 3. ca 3.  And after S. Clement Ireneus affirmeth the see of Rome to be the head see of all other. etc.   

¶ The xxiii probation.  
Tertulian asketh whether any thing was hid from Peter the stone where upon Christ did build his church? 
li. de pres. her. in me. li.  Christ gave to him (saith he) to be the stone or rock of his church & he gave to him the keys of the kingdom of heavens, & he gave to him power in heavens: which all saying he gave to Peter alone, who will deny him to be chief of all the other? he alone was ordained to be the stone: to him alone the keys were given: he alone received the power in the heavens.   

¶ The xxiiii probation.  
Origen saith let none say john was greater than Peter which both is called and is the top of all other. 
In inicio evang. joa. viz hom. 2. in diuer. ●o. 5. in. exo.  Again, he saith, Christ said to the great foundation of the church, to the most sure stone, where upon he did found his church, O thou of little faith why diddest thou doubt?   

¶ The xxv probation.  
S. Cyprian that holy Martyr saith that the unity of the church doth depend of the unity of Peter's authority and he saith also that upon Peter whom Christ did chose first (not in calling but in dignity) he builded his church, 
Tract. 3. de simp. prael. epi. ad quinti & epist. 3. ad cornelum li. 4. epi. 8. li. 4. epist. 9  and he answered for all oft times. Again he saith that the see of Rome is the root & mother of all churches, & all heresies, & schisms do spring only of that, that men will not obey the head bishop. And moreover he saith that Christ's church was to be builded upon Peter. What can be said more plainly than this for the confirmation of Peter's authority and his successors?   

¶ The xxvi probation.  
S. hilari doth highly set forth S. Peter's authority & his dignity calling him the foundation of Christ's church. 
cano. 16. in math.  And so likewise doth Ciril, 
In math. 16. & ca 12. l●. ●. in joa.  calling him the prince & head of th'apostles. And also in an other place saying. In petro tamque in petra lapideque firmissimo svam esset edificaturus ecclesiam. In peter as in the rock and most sure stone Christ would build his church. Rursus apostoli (inquit) post ascensionem Petrum loco domini habuerunt et in signum huius subiectionis prius seorsum ei datae vel promiss sunt claves. etc.   

¶ The xxvii probation.  
Chrisostome in sundry places doth greatly extol Peter's authority. 
de laud. pau.  In one place he saith Peter was the head of th'apostles. 
ho. 55. in math.  In an other place he saith, Peter a poor fessher & a simple man, Christ made the shepherd, the mouth of Thapostles, master of the world, and head of his church: whom for this cause Paul went to jerusalem for to see. etc. Would he then have his church to have a head, & since to be without? God forbidden.   

¶ The xxviii probation.  
The holy father Athanasius writing to Liberius affirmeth that the cure of the universal church was committed to him as it was to all his predecessors & successors also in the see of Rome. And in many more epistles which the said Athanasus sent unto Mark, unto Felix, & other, he proveth very largely the like primacy of Peter and all his successors.   

¶ The xxix probation.  
Eusebius affirmeth Peter to be greatest, 
li. 2. eccl. hist cap. 14.  to be chiefest, & principal of all Thapostles. And Sozomneus also an old godly Historiographer (even about the time of julian thappostata) writeth that the Bishop of Rome had cure and charge over all bishops both of the east and of the west church because of the excellence & dignity (saith he) of his see. 
li. 4. trip. ca 15.  
annis 〈◊〉. 364.  Wherefore socrates an other ancient and holy Historiographer affirmeth that the holy Canons even in the beginning did forbid that any thing should be concluded in any council without the Byshope of Rome's authority. 
li. 4. trip. ca 19    

¶ The xxx probation. 
li. 2. con. euro.   
Holy Basil saith that Peter because he did excel other in faith, therefore the church was builded upon him. 
theop. explica. illiud lu.  And Theophilus also writeth that Peter to whom thee cure of all the church was committed, asketh Christ, whether he told that parable (Lu.) to them alone, or to all?   

¶ The xxxi probation.  
Saint Ambrose saith that Peter was the stone whereupon Christ did bild his church. 
con. 47. de 〈◊〉 de p●tri.  Christ (saith he) called him the stone because he first laid the foundation of faith among the heathens, and because like an immovable rock containeth or upholdeth th'th'whole burden of Christ's building. 
In ca 1. ad gall.  Again he saith it was meet that Paul should desire to see Peter, because he was first amongs the apostles to whom christ had given charge over his churches.   

¶ The xxxii probation.  
Saint Hierom calleth the Bishop of Rome the highest priest. 
To. 3. in pref. in. 4. evang. ad dan.  And in an other place he saith like as Plato was chief and Prince of all philosophers so was Peter of all the apostles, upon whom Christ's church was builded with a stable and sure foundation, 
To. 2. li. 1 contra. Pela.  which neither with violence of water nor other tempest can be overthrown. Also he writing unto Damasum showeth that like as all perished which were forth of noah's ship, 
To. 2. in epi. ad damasun.  so do all now which be fourth of Peter's ship the catholic church. 
Tom▪ 2. li. 1. con. Io●.  Moreover he affirmeth that although after a manner upon all the apostles the church was builded, so that they be called the foundations of it, yet upon Peter as chief after him▪ christ chose him one as Prince & head over the rest, that thereby all occasion of schsime might be clearly taken away.  
Again he saith in an other place, 
De 〈…〉 stribus.  peter was chief & prince of Thapostles: & also he saith that Peter reproved. S. Markis Gospel, and committed it by his authority to the church to be red: as S. Clement (saith he) witnesseth in the sixth book written to S. james Thapostel.   

¶ The xxxiii probation.  
Saint Aug. in many places doth highly set up Peter's authority above all others. 
Li. 2. conf. donat. ca 1.  In Peter Thapostell (saith he) the primacy over the rest of the apostles did hang and that in high excellent grace. Again (saith he) who is ignorant the Peter's principality of Apostle ship is greatly to be preferred to the office of all other? 
tract. 124. in evan. 〈◊〉.  Peter for the primacy of his apostleshipp in that he had the keys given to him did represent, the whole church, Peter which after should be ruler of the church was suffered to fall that he might learn the rather thereby his own weakness to forgive sinners afterward, 
con. 124. de tempore.  and to bear with the flock. 
con. 26 &. 27 de. san.  Christ called Peter the stone where upon he builded his church. 
tract. 15. in joa.  Peter received of him the keys of power like as Paul did the keys of science. More over, who knoweth not (saith he) that Saint Peter was the chief of all the appostels? 
Li. q. novi & vet test. q. 75   
Seeing now that thus many holy martyrs and confessors of Christ's church received this doctrine one of an other (as by hand) even from the beginning and first foundation of the church: and seeing again that not only the Latin church but the greek church also (as appeareth both by these forenamed writers, and likewise by many holy councils) ever received Peter and every one of his successors as chief, head, and ruler over all: can he then be counted a christian man, that will not only deny but that will doubt of this received truth even from Christ?    

Now to the objections.  
Here now follow sundry objections invented against th'authority of Peter & his successors: in citing and answering to them I keep no ordure, because thinuentours'inventors of them did break all faithful and comely order that ought to be kept in the ecclesiastical hierarchy & mystical body of jesus Christ. That objection which first came in place, is first answered unto. And here (gentle reader) by these objections ye shall plainly perceive, that like as copper gildid oft seemeth to be gold, but if it be rubbed & hardly tried, it will utter himself to be copper, and then less to be set by, even so the falsity gilded & coloured with witty and rethorical persuasions appeareth oft to the simple to be the verity and truth, but opened & tried by the scriptures & verities thereof shall appear but copper counterfeit. And I trust in jesus Christ that the crafty deceit in this matter of the primacy (which in these years past hath killed a thousand souls) is here in fully detected and disclosed: So that no man shall have cause hereafter to set by them, unless he will forsake gold and chose copper.  

¶ The first objection.  
The saying of Christ Math. xvi. blessed art thou Simon. etc. & the rest that followeth in the text, is not (say they) to be appropriate peculiarly to Peter, but to all the apostles, whom Christ generally did ask the question: and for whom Peter generally gave answer. Again, christ did not build his church upon Peter, but upon Peter's faith, and upon Peter's confession, yea upon Christ himself. For none can put any other foundation (saith Paul) but that which is set already whichiss jesus christ.  

¶ The answer.  
It must needs be appropriate peculiarly only to Peter? 
Cephas ac petrus eiusdem plane significationis cum petra (inquit cras. in▪ 1. Io) & ideo idem est dictu ꝓ●sus rues petrus, perinde ac si dixisset christus ei, tu es Petra. At hic iam observes velim, quod cephas significat non quemvis lapidem, sed ingentem aliquam petram sc●pulum aut rupem, cui arx aut grand aliquod edificium possit superstrui. Nam sc●pulosus ille collis unde hierusalem ab obsidentibus romanis possit conspici, cephas (inquit josephus) dicebatur. Et rursus hoc quous obserua, quod christus in primo congressu (nempe joa. primo) pollicitus est dum●axat se nomen cephe simoni impositurum, at tunc statim non imposuit, sed maiori merito seruavit in futurum, ut simon randem caelitus illuminatus a patre, eius divini tatem confiteretur, & tunc audiret tu es cephas, petrus aut petra. etc.  for the which knew no man's mind but his own told but only his own faith. They all had not then one faith in christ as appeareth ●i judas, which believed not, as it is in john the vi. It rwas not revealed to them all as yet: but suppose it had been, yet that Peter was not privy of. Every man's heart was only known to god. Wherefore Peter answered but for himself only. And therefore it is to be thought (saith Hilarius) that at that time the other apostles were not as yet so firmly established in that sure sentence and belief now confessed by Peter: yea he made answer straight way without respect to his fellows even as t'holy ghost moved him: and so likewise the answer was made to him again alone calling him by his father's name, saying to him in the singular number tibi to the and not vobis to you: he blessed not than all, but he gave the blessing to him alone by name. As before, john the first, he said to him (and not to Andrew or other) thou shalt be called a stone, so now here he saith to verify his promise before made, thou art a stone (not as before thou shalt be called a stone) upon with I will build my church. That which I have by nature (that is to say to be the foundation) that do I now perticipate with thee. This was the true understanding of this foresaid text matthew the xvi in the primative church, as now shall appear most plainly by these testimonies following.  

¶ Anacletus disciple and successor to S. Peter.  
Anacletus the servant of jesus Christ, by gods calling set in the see apostolic and appointed there unto by S. Peter prince of the apostles sendeth greeting to all Bishops, and to the residue of Christ's flock. etc. The holy and appostlyke church of Rome received the primacy and power above all churches and upon all faithful people (he doth exempt neither King nor Emperor) even of our Lord our saviour & not of the apostles, he saying to Peter, thou art a stone, & upon this stone I will build my church. etc. And I will give to thee the keys of heavens. etc. and soon after he saith among the holy apostles there was diversity of power for although all were apostles, yet by god himself Peter was made head, yea & this Thapostles themselves would have, that Peter should be the head, and should have the rule and principality of Thappostelshype.   

¶ Anacletus also in another epistle to the catholic church.  
In all difficulties & questions of great importance let the censure be referred unto the see apostolic: For that Christ himself willed, when he said to peter thou art a stone, & upon this stone I will build my church etc. Hereby appeareth not only Anacletus own judgement in this matter, but also what was then the comen taking of it by the comen censure of the universal church. Which thing also appeareth by Saint Clemens testimony & others, even then at the same time in the primative church.   

¶ S. Clement in the first epistle to S. james.  
By Christ's own mouth (saith he) Peter was the chief of th'apostles unto whom god the father had revealed his son jesus Christ's, & unto whom Christ gave thee blessing Math. the xvi This was the judgement then: yea and if you look further ye shall see, how thy took this truth (as it were) by hand, one of another.   

¶ Tertulian which was shortly after.  
Was any thing hid from Peter (as it is in the xxiii probation) which was called the stone, whereupon Christ's church was builded, to whom the keys of heavens were given, and which had power to lose and bind in heavens and in earth? Now ye here the comen faith hereof at that time in the universal church.   

¶ Here also what Origen saith: yea hear the censure and judgement of the universal church herein, in Origens' time, and that in the Greek church.  
Peter (saith he) upon whom christ builded his church wrote but only ii epistles. 
In mat. de. ●●noni test.  Also he saith when christ committed the charge of feeding his sheep to Peter, 
In epist. ad ●ho. cap. 6.  and that upon him even as upon the earth he would build his church, he moved him to no other virtue but only to love and charity. 
Ho. 5. in exo.  Again he saith mark what christ saith to the great foundation of his church, and to the most sure and steadfast stone, where upon he builded his church. etc.   

¶ Behold now here upon, S. Cyprian & the judgement in his time of all the catholic church in this weighty matter.  
Our Lord (saith he) gave first unto Peter power to forgive sin upon whom he builded his church, 
In epist. ad jubai.  and whereat the unity thereof had his beginning. And a little after he saith the church of christ which is but only one, christ did only build upon one: and the like he saith in the epistle ad Quintinum, and also in the Epistle ad Cornelium.   

¶ hearken also holy S. Basil.  
Peter saith he because he did 
〈◊〉. con. c●.  exceed and pass all other in the excellency of faith therefore he took the building of Christ's church even in himself. Petrus (inquit) quoniam fide prestabat ecclesie in se edificationem suscepit.   

¶ S. hilari upon the same words.  
Peter for his confession obtained a worthy reward, 
In 16. mar explicans tues pe. etc.  for that he did see the son of god in man. etc. and a little after. O happy foundation of the church laid in giving of a new name. A stone chosen meet for that building which should burst the gates of hell and death. O blessed Porter of heaven to whose arbitrement the keys of the eternal kingdom are given. 
Two. 6. de tri.  etc. Moreover he saith, Peter by revelation of the father seeing the son of god, which thing far passed man's infirmity to know, deserved a very high place above other, through the confession of his blessed faith.   

¶ S. Ambrose exposition also upon the foresaid text, & what was then thereof the uniform consent of all other.  
Christ called Peter a stone, 
Con. de natali pe. con. 47 de fide pe. li. 2. de vocat. genti● ca 9  saying thou art Peter. etc. Peter for steadfastness (in an other sermon saith he) was by christ called a stone the foundation of the church. etc. Moreover he saith who doubteth but Peter the most steadfast stone, which was partaker both of the virtue and name of the principal stone christ, ever fervently desired to have constancy to die for Christ?   

¶ S. Jerome likewise in declaring the former text.  
I say to the saith Christ (but his saying was his doing) thou art a stone, 
Math. 16.  and upon this stone I will build my church. Even as Christ gave light to the apostles to be called the light of the world, and gave them also other names forth of his own name, so did he give to Simon the name of a stone, that according to the propriety thereof, he said unto him, I will build my church upon thee.   

¶ S. Augustine's testimony also thereupon.  
The churches do justly worship the birth day of that see, 
In con. de ca●edia pe.  which Peter received for the salvation of the churches, Christ saying to him thou art Peter, etc. he called him the foundation of his church. etc. Again he saith, 
Con. 16. & 114. de 〈◊〉.  ye have heard christ call Peter a stone, where upon he would build his church.   

¶ Chrisostome in the Greek church: here his testimony.  
By Christ's words saying thou art Peter, 
Hom. 55. in math.  & I will build my church upon thee. etc. clearly appeareth how great Peter's power was above other. Also he calleth Peter the prince of the apostles, 
Ho. de divite & pauper●  upon whom christ builded his church, the very immovable stone, which for the fisher's hook received the keys of heavens.   

¶ Cyril, in expounding the same text, agreeth herewith.  
Christ in changing of Peter's name did signify that in him as in the surest stone, 
li. 2. in Io●.  he would build his church. All these most holy and reverend fathers with one consent moved by t'holy ghost did as it were from th'apostles time here unto their own times plainly declare from time to time what was the judgement even of the universal church of Christ in all places of christendom both East and West as well among the Greeks as the Latins concerning the former text thou art Peter. etc.   
And as for the time since these godly men were, thousands with one consent have agreed herewith, and none ever denied that exposition but fleshly heretics, whose propurtye was and is ever to deny all godly laws whereby their wickedness might be improved. And therefore ye shall soon know whether a man be an heretic or not by this one proof: If he believe accordnige as he hath been taught by the church of Christ from the beginning, and receive the truth by succession of the Bishops in the see of Rome (according to the faith and doctrine of Ireneus and after him of saint Augustine) then is he a good christian man, else not, though he cry a thousand times, scripture, scripture scripture, wresting and applying it still amiss after his own and others wicked phancyes. For what? Shall we condemn all these holy fathers? our mother the church and all? was Christ's promiss nought? Was t'holy ghost never here till Luther came?   

¶ Here now the council of Alexandrine (wherein the Arians were condemned) here I say all the bishops of Egypt, Thebeans, & Lybians, among whom holy Athanasius was, they writing to Felix then bishop of Rome. Here I say how they did expound the former text.  
All those holy fathers did there plainly declare that it was decreed in Nicem counsel that men should appeal in certain cases to the see apostolic, the see of Rome, to whom Christ's gave by special prerogative above all other power to lose and bind, and that it was the guide and hinge in whom all must be sustained, upholden & maintained, he saying, thou art Peter, and upon thy foundation the pillars of the church, that is to say, the bishops (whose office is to sustain the church) are builded and confirmed unto thee, the prince, the teacher, & the head of all christian religion the keys were given and power in heaven and earth. etc.  
Oh how great then is this authority where unto with one consent whole christendom thus doth agree? Yea and that not all being still gathered together in one place, but being oft separated far a sunder not one knowing of an others mind, and yet all agreeing ever in one, & all after one fashion expounding the foresaid text thou art Peter. etc. Every one hereby giving to Peter and his successors, the high pre-eminence and authority above all christendom. So that by the consent of all these (both fathers and counsels) it well appeareth that Peter answered only for himself, like as did the scribe mark the ix where as christ demanded a question indifferently of all. Sometimes when he demanded of all, all gave answer: as when he asked whom do men say the son of man is?  
Sometimes when he asked all, 
Math. 16.  none answered, but every one held his peace: as when he asked, whereof they reasoned in the way? And some times one alone answered, 
Mar. ●.  as did Peter in the former text, and the scribe mark the ix And here now I judge, this objection is sufficiently answered unto, to satisfy herewith all reasonable people: and as for the other sort, God I beseech him open their eyes to see the truth, or else take them away quickly for fear of infecting the flock of Christ and specially the simple Lambs of his fold.    

¶ The ii objection.  
Saynete Augustine in sundry places (as. 50. tract. in evan. joa) seemeth to say that christ builded the church upon Peter's faith, or upon his confession, yea or upon christ himself. etc.  

¶ th'answer.  
This is fully answered unto in the last responsion: but yet somewhat to say further: S. Aug oft useth in treating of matters to dispute and reason sundry ways: so to try forth the truth. But ye must mark that it is not alone to teach a sure and true doctrine, and to dispute to reason or search forth a verity or doctrine. S. Aug. in his sermons wherein he taught the truth to the people ever showed plainly that Christ builded his church upon Peter according to the faith of the church not mathamaticallye upon Peter's faith but upon faithful Peter. So that a catholic faith is necessarily required to every member of Christ's church. And thus it is to be taken that authors oft do ascribe it to Peter's faith.  
For else both Nathaniel and they also, which in the tempest that Christ suaged with his word, made like confession with Peter and before him, aught to have had the same blessing that Peter had.    

¶ The third objection.  
The gates of hell shall not prevail against the foundations of the church: but many bishops of Rome have been heretics, yea and many other have been sinful in their living & very wicked, against whom the gates of hell have prevailed. Wherefore the church is not founded upon them.  

Thanswer.  
If they be wicked they shall not escape the hand of God (Potentes potenter tormenta patienter) but wicked or not wicked all we are bound to obey. 
Sapi. 6.  The Scribes and Pharasies (saith Christ) sat upon Moses' seat, 
Math. 23.  obei & observe all that they bid. The sin of the ruler is no derogation to the power and authority god hath put him in, yea and none is pure without all sin, neither one nor other, head nor foot, no nor the church itself here (which is the congregation of faithful people) is all wholly pure without spot or wrinkle: but the church triumphant in heaven (ephe. the .v.) Shallbe all pure holy and immaculate without spot or wrinkle. Peter himself the head & foundation of the church after the keys received was called sathan, yea and after denied his Master thrice. Wherefore against the catholic church builded upon Peter the gates of hell shall never prevail: that is to say, the faith shall never fail neither in the catholic church nor in the head of it, neither in Peter nor in his successors: but there the faith shall ever abide sound and perfect. The gates of hell have prevailed (I grant) against the persons of the Popes, but not against the power etc. The gates of hell shall not prevail against it: that is to say, neither infidelity nor heresy.  
For like as the perfection or integretye of faith is the port or gate through which we enter or go in to the way that leadeth to that kingdom of heavens, so is infidelity or heresy the gate through which the enteres go straight to hell fire. Now as for that they say the faith of Peter in many of his successors hath failed, as in Marcellinus, Liberius, Felix the second, Anastasius the second, johannes the xxii Benedictus the xi and Honorius with other, which (say they) did err and their faith did fail.  
And therefore the prayer of Christ is not so to be taken, that he did mean the person of Peter and his successors when he prayed that Peter's faith should not fail, but he did mean that it should not decay or fail (say they) in his whole congregation or church: but that one or other (though he were not openly known) should ever keep the true faith Here unto I answer that Albertus Pighius defendeth all these Bishops of Rome with diverse other from all errors & heresies in the fourth book and viii. Chapter of his Hierarchy: so that their faith (saith he) did never decay, no nor the faith of any that ever was or shallbe in the place set in Peter's cheer. Nevertheless it is no inconvenience to grant that some of the Popes for a time have erred, 
Errantes rom. pontifices se dis authoritas cito correxit, vel eos penitus reiecerit etc. haec platina.  but quickly by the authority of the see and the holy ghost the matter hath been reformed again, so that the faith hath not been counted there to fail, no more then thou righteous man falling seven. times in the day is counted to lose the name of a righteous man. Furthermore, like as the universal church in discussing matters of our faith can not err (and yet all men as men may err) because of Christ's assistance continually governing the same, even so Christ's vicar the pope as a private person & as infirm man may err both in living and believing (and then neither head nor member of Christ's church being cut of) but as pope and head he can not decide nor determine any thing amiss. Marcellinus did amiss in sacrificing to Idols, yea Saint Peter offended Galathas the second, but neither of them erred in discussing matters of faith & that through Christ's assistance and his holy spirit. And so thevangelists as men might and did offend and err but as writers of scripture they could not so do.  
But here now to speak more of that they sclaunderouslye object, saying, that many Popes have been nought and sinful in living. What is that to the purpose? the authority remaineth yet still perfit. How many of the Kings even of juda were most wicked? was their authority any thing diminished thereby? No truly. Ofre for the sin of the people God suffereth the wicked the tirande or hypocryte to rule: 
job. 34.  beside many other plagues which he daily poureth upon them for sin: and even the same he oft sendeth in to his church, and yet thauthority is ever to be obeyed. As they which sat in Moses' cheer, even so now they which sit in Peter's seat. So though that they be evil & nought, thauthority yet still continueth. And here now furthermore, though for a time they know not who is right Pope through the doubts that may be in elections, or that for the time there be a Schism and then two or three named Popes sedicyouslye, whereof in deed none is right Pope, as it appeareth in the counsel of Constanciense, and also in the time of Henry the two. Emperor, where benedict the ninth, Silvester the third, and Gregory the sixth, did all contend at one time, and yet none of the three being the right Pope, nor any other then elect (for Clement the second was after lawfully chosen and they three deposed) yet still ever remained the see whole, and th'authority firm and sure: Christ's cote was never cut nor divided. Again, we see that through ambition of emperors kings Princes & other inferior magistrates, which oft cause their blood and kindred to be chosen and set in highest dignities in the church being most unmeet there to, great slander and sore decay cometh to the true religion of Christ. We see moreover that wicked livers oft fall into errors and heresies, and then live more licentiously after th'example of Paulus samosatenus whereof Eusebius 
li. 7. ec. ca 26  speaketh. We see also that God oft for the sin of his people sendeth (as I even now said) wicked rulers both spiritual and temporal, and so grievously plagueth them by that means: as ye both read in job & in Isaiah. 
job. 34.  But what maketh this against the Pope's authority? 
Esa. 43.  Forsooth nothing at al. Howbeit here by we may be put in remembrance still to cry unto GOD to send holy Fathers of the cleregye to be set in dignities to rule over us. Which thing I suppose would be much better than oft it is, if temporal Magistrates would let elections of the Cleregye alone, and that all might be done by calling of tholye Ghost, without simony, without avarice, without ambition, & without desire of pomp in the world. But I will not medal with this matter: it far passeth my reach. I will only say with the holy man Chrisostome, O yea men of the laity, rejoice not, laugh not, if ye see wicked and unmeet ministers of the clergy crept in to the Church, but weep and wail, and think that it is for your sin: think that if they be brass (saith he) then be ye Irne: if they be Irne, ye be earth. For ye be ever worse than they. If the salt of the earth be unsavoury, where with all shall any thing be well seasoned? If the light be gone, if the candle be out, how shall ye see then in darkness? Lord be merciful unto us. The spiritual ministers of god from the highest to the lowest should be chosen and taken of the purest, of the most godly, and of the best learned. But alas of late years here in this Realm of England, the most unmeet, the most vile and naughtest were made both priests and bishops.  
Oh what great plague was that to the simple souls, and innocent people? (I remember the like choosing four regum. xvii.iii. regum xiii et. li. i. eccle. cap. v et xii) but thanks be to jesus Christ such be taken away, they be well wedded fourth of the church, and both godly & learned placed in their rooms. But now to return to my process intended.    

¶ The four objection.  
Christ called Peter checkinglye sathan: straight after that blessing and high pre-eminence given to him. Wherefore it should appear that Christ's words in that blessing were only to be referred to the church and not to Peter's person.  

The answer.  
Peter's falling took not away his power given to him before: Christ's chekinge him doth not frustrate his blessing, nor take away the strength of Christ's words pronounced in blessing him: which blessing was given for the time to come and not for the time present. For all the time till th'apostles had received t'holy ghost they were but infirm and fearful they were unperfit before the passion saith Origen & Hilari. 
ho. 3. in. mat.  Wherefore if ye ask how could he, which had opened to him the high mystery of Christ whereby he confessed him to be the son of God, now be ignorant of his death and passion? 
Chriso. ho. 15. in. math.  the answer is, that Peter had the high mystery of Christ opened unto him that he was the son of GOD: but as for the mystery of the passion it was hid from him. Therefore it was no marvel that he was ignorant of it. Again Origen saith that the rebuke or check then given to Peter calling him sathan (which is but adversary) was but gentle: like a rebuke of the father given to the child. For Christ (saith he) turned to him when he rebuked him: But blessed is he to whom Christ doth turn. He turned to Peter, and that most mercifully, after that Peter had denied him thrice. Yea and moreover Christ bade him here come after him: which is ever to be taken in the good part. Like as contrariwise, it is evil and wicked, to go after your own lust or concupiscence (Post concupiscentias tuas neeas) according to Helias saying, 
Eccle. 18.  do ye yet halt in two parts? 
3. Reg. 18.  if God be he, go after him, & if Baal be he, go after Baal. finally, some do hold, that Christ rebuked not Peter hear, but the evil spirit which caused him so to say to Christ.    

¶ The .v. objection.  
Some things be spoken (saith saint Aug.) which are thought properly to pertain to Peter, 
In psa. 108.  & yet they have not their chief understanding except they be referred unto the church, whose person Peter was well known to bear in figure, for the pre-eminence which he had over tother apostles. As that is, I give to thee the keys of the kingdom of heavens, with such other.  

¶ The answer.  
Be it so, that that is true, that Peter bore a figure of the church, and that Christ's words to him I will give thee the keys etc. have a more high understanding being referred to the church then if they be referred to Peter's person, because of the unity, the primacy, & prerogative of the church, which was begun and institute in Peter, the giving of the keys, and the high power to lose & bind, was not to be referred to the only person of Peter & there to end, but to continue in the church still by succession yet all this is but referred to the church by the means of Peter and through Peter, and so shall continue by succession whiles christendom endureth. For when christ said to him alone thou art Peter. etc. he made of him the beginning of the church saying I will build my church upon the or upon this stone. etc.    

The vi objection.  
Christ is the foundation & head of the church, how should then Peter be the foundation or head thereof?  

Thanswer.  
Christ is the chief foundation which by his own virtue power and strength upholdeth all the building, he is also the chief head from whence the spiritual and lively influence doth descend and flow into all the members: but therefore ye can not conclude that the church hath two foundations or ii heads, and so to be as monstrous: seeing the Peter received but only of Christ to be the head & the foundation after him. 
joa. 8.  As christ the light: 
Math. 5.  and the appostels the light. 
joa. 10.  Christ the shepherd, 
Ephe. 4.  and thapostle the shepherds.    

¶ The vii objection.  
There is much a do about changing Simons name in to peter, as though that made any thing for it: seeing james and john had their names changed, and were called Bonarges the sons of thunder.  

¶ th'answer.  
john and james had not their names changed, but had a comen name added unto them: which never is spoken of, but only when it was given in Mark the third chapter: and yet this their comen name was not added without a great prerogative for that only john and james were admitted with Peter to be at the transfiguration, 
Mat. 17.  and at the raising of the ruler of the synagogues daughter, 
Mar. 3.  & also at his prayer in the garden before his death. Howbeit Peter had his name changed, 
joa. 18.  and had a name given which was derived out of Christ's own name (which is petra, a stone) so that christ did communicate his own name to Peter, signifying that he should keep his own place after him, and be the stone the foundation of his church. But of this changing of Peter's name is more largely spoken in the xii probation.    

The viii objection.  
All the apostles received immediately of Christ like & equal dignity power and authority even over thuniversal church of christ, he saying to all and to every one indifferently, as my father send me I send you, receive all ●holy ghost, go into all places of the world & preach, baptize, heal diseases, and forgive sins.  

Thanswer.  
Not only th'apostles but also .72. disciples received all these of Christ, in so much that the people of Samaria through Phillp the deacons preaching received the gospel and were baptized: then was rather the time to congregate and gather together with all speed the flock of Christ, then to make any mention of ruling or governing them. Notwithstanding before all these commissions, Peter was made head over all: Math. the xvi as is declared in the answers to the first and tenth objections & in sundry places more of this book. 
In epist. ad ephe.  Wherefore saint Ambrose saith that at the beginning all taught and baptized at all times and in all places (not only in churches) as occasion served: but as soon as the people were somewhat gathered together in the faith, and churches builded, then were orders set and rulers appointed by t'holy ghost, some in this place and some in that, even as christ promised. So that this now justly weighed, what maketh this objection against Peter's authority which was given to him before by Christ? surely no more than now it should be against the legates prerogative if Peter's successor the Pope would for urgent causes constitute certain inferior Bishops to be legates equal with him, giving them all and to every one of them his own full authority some into Germany, some into Denmark. etc. Yea and beside this, who doth not see that though legates have the Pope's full authority given them, yet in the foundation of the authority all is not equal: no more than Christ giving to all the appostelles and to the .27. disciples also, his own whole and full authority that he had of his father, was in the root & foundation to be counted all equal power and authority with that which he himself had of his heavenly father. Again what Idiot will judge the .27. Disciples to be equal with th'apostles though in that legacy and embassage concerning preaching and baptizing they were appointed by Christ as all equal? And even now here the same is to be said to that in this embassage or legacy Christ for the time send all forth with that equal commission together the people, not then speaking of any gonerninge of them: in which governing (when it should once be put in execution) Peter was ordained even by Christ to be the head, Mathue the xvi So that all this their commission and authority was but taken forth of Peter's.    

¶ The ninth objection.  
Anacletus and also Cyprian do say that all the apostles had equal power and dignity given to them by Christ: 
In simp. ●le.  but because all should preach one thing: therefore the beginning thereof first began by one, which was Peter. Yea and he sayeth further, 
Anacle. ait caeteri apostoli cum beato petro pari corsortio pnditi & honorem et potestatem acceperunt. Cip. ait, ꝙ hoc caeteri apostoli erant ꝙ petrus fuit, pari consortio prediti & honoris & potestatis.  in the church there is one office of all bishops, whereof every one hath a part allotted wholly unto him. 
Respon. Id est in simil. honoris & potestatis. Rursus: duplex est potestas, una, ordinis sive consecrationis, altera, regiminis sive administrationis. Anacle. & cipri. fatentur omnes esse pares si loquaris de potestate ordinis vel consecrationis, sed non esse pares in regimine, in administratione, ac iurisdictione.   

¶ The answer.  
This is somewhat answered unto in the last responsion. Nevertheless to speak a little further therein, 
con. 27. de sanctis.  S. Aug. saith that S. Peter and S. Paul were equal: but he doth not leave it so raw, but declareth how, saying, they were equal in merit, but in power and authority Peter did far excel, like as Paul did in science. Howbeit in power to forgive sins, in power to preach, in power to minister the Sacraments, in excommunicating &c. all were like, and all their power was like not only among th'apostles, but also if ye join the .72. disciples with them (as is declared in the last responsion) so that herein doth not consist Peter's authority above others but it doth consist in the jurisdiction above all other. So that though in some things all the apostles had equal power and dignity given unto thyem by Christ, yet because they should all preach one thing, Christ would one (that is to say Peter) to be the beginner, the chief and head of all: 
Super unum edificat ecclesi. quamuis omnibus apostolis parem dederat potestatem (in sacramento videlicet & potestate ordinis sacer dotalis) ut unitatem manifestaret. unitatis itaque ciusdem originem ab uno incipientem authoritate sua disposuit: & exordium ab unitate proficiscitur ut ecclesia una esse monsiretur que est una semper ordinata hominum multitudo in divinum cultum.  because the unity of the church should depend upon the unity of Peter's authority. As concerning th'office of apostelship or edifying in faith, so they were equal, but in government and power Peter head of all the rest.  
And where you say there is one office of all bishops whereof. etc. S. Cyprian'S words be these. Ecclesia una est. etc. episcopatus unus est cuius a singulis in solidum pars tenetur, id est. The church is one, the bishopric is one, whereof part is holden of every one as in the whole. This is the english of it (and not as ye for your purpose have translated it) whereby appeareth nothing else but that all dependeth upon the unity. etc. If this were not here S. Cyprian'S meaning, why then in other places did S. Cyprian say (as we have it in the .74 probation and in answering to the first objection) that upon Peter Christ builded his church as upon the first in dignity? And that the see of Rome is the root and mother of all churches? And again that all he resies and schisms do springe only of that men will not obey the head bishop? I set Cyprian to answer to Cyprian. Think not that the holy Martyr will be contrary to himself.    

¶ The ten objection.  
The keys were equally given to all (though he promised them but to Peter alone) when Christ breathed upon them and said receive the holy ghost, 
math. 16.  whose sins ye forgive they be forgiven. 
joa. 20.  etc.  

¶ The answer.  
The keys were given to the church, but in the person of Peter because of the unity. And here first note that there is no mention made of the keys but only Mathue the xvi where as only to Peter Christ promised them: but his promiss and his saying is his doing. So that although to forgive sins, which was given to all the apostles and .72. disciples also (as is declared in the last answer but one) do pertain to the keys as a part thereof: yet is there in the keys a much more large power contained. For therein is comprehended the fullness of all ecclesiastical power and dignity: which even then in the xvi. of Mathue Christ gave only to Peter (saying tibi to thee) and through him to all his successors. He promised them only to him but his promissinge or his saying (as I said) was his doing (Eius dixisse est fecisse) & that it is so, by gods help I shall now try by sufficient testimony. But first note that when christ had spoken of the church and that the gates of hell should not prevail against it, he no further continued his promiss to the church but turned then his speech to Peter, saying I will give to thee the keys: so that the church receiveth them through Peter, to whom in his own person than they were given as to the head and foundation of the church under Christ.  
But now let us hear testimonies hereof.  

¶ Tertulian libro de priest. haer.  
Was there any thing hid from peter (as ye have it twice before) which was called the stone of the foundation of the church? Which had the keys of heavens given him and power to lose and bind both in heavens and in earths? Tertulian here speaketh of that Christ said to Peter after he had given him the blessing Mathue the xvi that which I do now thou knowest not, and yet he granteth there that Peter had received the keys before: which can be no time else but even when the promiss of giving them was made, as will appear by conferring the texts, the places, and the times together.   

¶ S. Ambrose also in the xx. of Luke.  
Peter which came later, first entered into the sepulchre, as he which had received the keys of the kingdom to open unto other. Mark here saint Ambrose saith likewise that the keys were given to Peter before the passion which must needs be even at the promiss Math. 16. or else never, as shall appear by reading the process of the gospel.   

S. Ambrose also in libro de Isaac. etc.  
Christ said to Peter thou canst not follow me now. 
joa. 13.  etc. but he had before given to him the keys of the kingdom of heavens. etc. Lo, all this was before the passion. Therefore we must needs grant that he gave the keys when he promised them, seeing none can show any other time of giving them.   

¶ S. Aug. con. 124. de tempore.  
In declaring the giving of the keys Matthew the xvi he saith, Christ gave the keys then to Peter: and therefore he saith tibi dedi claves regni celorum I have given to thee the keys of the kingdom of heavens, the like S. Aug. hath tract. 50. in joa. et. li. 2. contra gau dentii epistolam.   

S. Hilari in. psa. lii.  
S. Hilari saith that christ took not away the keys from Peter when he denied him, here we see S. Hilari judgeth that the keys were given before the passion: but that must be when he promised them: Matthew the xvi etc.   

S. Hilari in psal. cxxxi  
Christ said to Peter come after me sathan (or adversary) to whom he had given the keys before. But that must needs be when he promised them, seeing this followeth even straight after in the same chapter the xvi of Matthew.  
Chrisostome in explicando propitius esto tibi. etc. Math. xvi  
He saith. O Peter what is this? thou which hadst a heavenly revelation, and the keys given to thee of the heavens, art thou so soon fallen so sore?   
By all these ancient writers it appeareth that the keys were given when they were promessed: and that Christ gave them presently in saying I will give thee the keys. And this hath caused that ever since, the keys justly have been put unto all Peter's successors, & to none other. As for the power to minister the sacrament of penance and to forgive sin, was given after the resurrection both to the apostles and to the .27. Disciples (as a part of the keys) and yet as under Peter he being the head. But who I pray you is so foonde to say that the .27. Disciples received the keys equally with Peter?    

¶ The xi objection.  
Christ said to all indifferently what so ever ye shall bind upon earth, 
math. 18.  shall be bound in heaven, and what so ever ye lose upon earth, shallbe loosed in heaven.  

¶ The answer.  
That power given Math. xviii was (as appeareth by the process) but to excommunicate the wicked, and to lose them from it again if they were truly penitent: 
1. Cor. 5.  which power Paul caused the Corinthians to execute upon the fornicator. 
2. cor. 2.  And here note well, that it was not without great cause, that Christ used here the plural number, saying what so ever you bind etc. For one did never this at that time (only Peter the head except) but it was given to the church and rulers of the congregation being for that cause gathered together: as ye read i cor .v. It is in no place of the gospel, whereby any one may excommunicate, only Peter (for him and his successors) except, which being head had it given to him alone with the keys: and therefore he alone put it in execution upon Anani, 
Act. 5. &. 8.  upon sapphire, & upon Simon Magus. etc. How be it if a man should grant, that the power of losing and binding (Mat. xviii) was spoken to the apostles as before (Mat. xvi) to Peter, yet must we needs confess (as appeareth in the answers to the iii last objections) that to Peter as to the head the power was given, & to other but as under him, still keeping & observing a due order, which order is broken, if Peter, the other apostles, and the .72. disciples (or the successors of every of these) had like power given in all things.    

¶ The xii objection.  
The viii of th'acts Peter and john were sent by tother apostles to Samaria, but the senders seem to be greater than they which be sent. etc.  

¶ The anwere.  
When by Philip the dracon the people of Samaria were converted to the faith, by the consent of all the apostles (the holy ghost being the chief author) Peter as whose authority was greatest was chosen as being thought most meet to go to confirm them with tholye spirit, the matter and case then requiring the chief power. What did this against Peter's authority? or to the derogation of his high power and preeminece? It seemeth rather to set fourth his excellent privilege: because none was thought (yea even to the holy ghost which was the chief sender) so meet as Peter he being the head of all to go to destroy the great member of the devil Simon Magus: a thing of passing difficulty which required Peter's presence. This was an argument of tharians, the father sent the son, ergo the son was less than the father. How be it Herode sent the iii Kings to Christ, yet he was not greater than they. May not the King and the Counsel of a Realm find a cause that shall seem expedient that the King in his own person shall go? Will they not then say, it hath pleased that King & the Council, the the King himself shall go, & take one chief Duke with him, as Peter had john with him? May it not then be said, the cause was so great they have even send fourth the King? have not even the very consuls of Rome (as histories declare) oft so been sent? was not therefore the consul's authority the highest, but to be counted equal with other? yea have we not a like example in scripture, 
Ios. 2●.  how the head of all Phinees was sent & ten Princes with him in to the land of Galaad? even so Peter the head as most meet and as most honourable was put thereunto being so sent to Samaria: yea & note this that Peter ever used humble submission but where authority was required. But further yet herein to speak what derogation were it now to the Pope's authority, if the whole college of Cardinals did conclude that it were expedient for his fatherhood now to come in to England? Moreover, note well (concerning this objection) that in th'acts Luke's chief purpose was to describe the pere grination of himself & of Paul so that not one word is there of Peter's tarrying nor of his stallation at Antioch, nor of the dividing th'apostles into sundry cuntres, nor whom they converted nor what martyrdom they suffered.    

¶ The xiii objection.  
In the xv. of th'acts in the question had about the legals james had the chief pre-eminence for the council was concluded by him. etc.  

The answer.  
S. Peter made S. james Bushop of jerusalem, 
In episto. ad episco. per Itaiian.  as Anacletus Peter's disciple & successor saith: 
ho. 87. in io●  & after him Chrisostome confirmeth the same, with these words, Peter the Master of the whole world made Saint james Bushope of jerusalem. Do ye think then, that Saint james would take upon him to be above his head? but now I pray you justly powder & weigh the place Acts the xu and ye shall find that both Peter did first as head say his mind (yea though it were in. S. james see) and also that which Peter then said took place shortly after & yet doth, S. james even then confirming Peter's saying with the prophets testimony. What maketh it then against Peter's authority that S. james approving all that Peter had spoken added something to Peter's words? which addition yet shortly after was quite taken away and never since observed, that is to say, to abstain from blood. etc. yea & may not the chief of a council first give his sentence (as Peter did here) & yet after him an inferior may say something more, which shallbe thought to the whole counsel better for the time? doth this any thing against th'authority of the chiefest? Peter's judgement was that the heathen people should be quite delivered from all the jewish burdens: & so shortly after it was fully concluded (though for a short time S. james counsel was taken) as appeareth by that Paul then soon afterwrote to the Corinthians: 
1. cor. 10.  buy all that cometh into the shambles, eat all things. 
Tit. 1.  etc. & to Tite, all meats be clean unto the pure, & to the Romans, 
Rom. 14.  no meat is to be counted comen or unclean, ye which eat not, misjudge not them that eat. Again, to the Collosians let no man judge you in receiving your meat. 
collo. 2.  etc. Whereby well appeareth that S. Peter's sentence was chief, as spoken by the chief. But herein yet more to speak, note well, that Peter oft amongs th'apostles used such modesty & humility (and in so doing did follow Christ's commandment, which bad the higher they were the lower & more humble they ought to be) that he did not ever put his high authority in execution: 
Cyprian ad ●uintinum.  but as S. Cyprian saith that Peter whom Christ made head of all, and upon whom he builded his church when Paul did contend with him about circumcision, did not revenge or boast himself that he was the Prince or chief of all (as he justly might have said) but still he humbled himself. But god forbidden that we should ascribe this his humble & gentle submitting to the derogation of his high power & authority: but think that ever when Christ's glory or the profit of the flock required it, than he used his full and high authority, as appeareth in the punishing of Anany & sapphire Simon Magus. etc. And yet furthermore, in the primative church it was rather time (as is in the viii responsion) to call people in to Christ's flock, then to set every man in his own place, or to talk then of rules and orders or of Peter's authority: that was to be done afterward, the people being first instructed in the faith. Then was rather the time to seek for gethering, them for governing. And if we look well, we shall find not only in the gospel before Christ's ascension, but also afterward in th'acts, that Peter behaved himself as head and Prince, ever when time required and occasion served. He spoke for all, he answered for all, he for all said to Christ behold we have forsaken all and followed thee, 
Math. 19  what reward therefore shall we have? again he said to Christ speakest thou this parable to us, 
Lu. 2.  or unto all? & when Christ asked whether they would go away also from him, 
joa. 6.  Peter alone made answer, saying to whom shall we go? thou hast the words of life. None did thus but he, and that because he was head.  
Howbeit as yet whiles Christ was present with them in his natural shape (for in the form of bread he is ever still present) it was not meet that his vicar should greatly meddle.  
But after thascension Peter first stood up as head and made the sermon at the choosing of Mathias, 
Act. 1.  and said oportet we must choose one. etc. And after when they had received t'holy ghost and were illuded of the people, 
Act. 2.  he alone spoke and preached converting them to the faith .3000. people at once. Also when he & john came into the temple at the ix hour of prayer, 
Act. 3.  he alone said to the lame cripple that which I have I give thee, in the name of jesus arise. etc.  
The lame man asked alms of both, and Peter bade look upon both, but he said not in the name of both, we have neither gold nor silver, that which we have we give thee. etc. But as head he in the singular number as having a singular authority said (yea though john one of the chief of the appostels were present) I have neither gold nor silver, that which I have I give thee. etc. And this declareth him to be head. Likewise he alone for all as head, 
Act. 4.  made the oration to pacify the people, and he alone as prince did strike Ananye and sapphire. 
Act. 5.  Which of all the apostles in the presence of Peter did any thing that seemed to be of authority above other? but only he ever in the presence of all (as ye hear) used authority above al.    

¶ The xiiii objection.  
Paul saith that neither Peter nor other apostle gave or added any thing to him. 
Gala. 2.  Whereby it appeareth that Paul gave no place to Peter.  

¶ The answer.  
Paul most reverently gave place to Peter as to the head, and for that cause from a far he came to Jerusalem to see Peter which was the chief of the apostles. And that Paul sayeth that Peter addeth nothing to him nor other Appostels, he saith it, least God's glory should have been diminished, and doth mean that he had christ to be his author of his apostleship and sender forth, & that he was not sent by any any apostle, but even by Christ himself.    

¶ The xu objection.  
Paul saith he did resist Peter even openly in his face at Antioch.  

¶ The answer.  
Clement Origens' master saith this Peter was not Peter the prince of th'apostles, 
Cle. 4. disp. li. & Euse. li. 2. eccl. ca 14.  but one named Peter a disciple one of the .72. And of this Eusebius speaketh affirming the same. Howbeit if we grant that it was even S. Peter the prince of the apostles no inconvenience will follow. For Paul was equal with Peter as concerning the defence of faith (quoad fidei de fensionem) but not concerning the dignity of prelacy. (non quoad dignitatem prelationis). Again an other answer, if the ruler the superior or head do err, in any point of his faith, or offend other and cause than thereby to err, either by his saying or doing openly & slanderously, than the inferior may charitably, either secretly (if that be sufficient) admonish: or else openly reprove, if such occasion serve as did here. Nevertheless S. Jerome, Chrisostome, and Theophilact affirm that S. Paul in rebuking Sayncte Peter did but feane & was not in earnest. So that like as s. peter did feane before the jews (for the time, so to win them the sooner) in that he did keep their legals being among the Gentiles: even so. s. Paul when the jews were gone seeing that many of the Gentiles were offended with Peter's doing, did feane an earnest checking against Peter, so to win the gentiles (and even so now he writeth to the Galath.) so that on both parts there was a godly feaninge: the one by Peter the sooner so to win the jews, & the other by Paul so likewise to win the Heathens. Yea and Paul used this oft, as in circumciding Timothe, 
Act. 16.  & in shaving his head in Chenchreis as performing his vow, 
Act. 18.  and in like manner acts the .20. etc. And yet beside this remember that S. Cyprian sayeth (as ye heard even now) that Peter, whom christ made head of all and upon whom Christ builded his church when Paul did contend with him about circumcision, did not revenge or boast himself that he was the prince or chief of all (as he justly might have said) but still he humbled himself. etc.    

¶ The xvi objection. 
Gal. 2.   
Paul saith that authority was given over the Heathen unto him, 
glow. ga. 2. haec habet, euan. creditum paulo ita principaliter ut petro, quod verum est de predicatione ad quam spiritussanctus eum segregavit sed non in pote state jurisdictionis.  like as unto Peter over the jews.  

¶ The answer.  
Christ himself said he was sent to the jews and not to the Heathens, and bade the apostles go preach to the jews and not to the Heathens: for that first he was sent chiefly to the jews as to his people: yea and therefore S. Peter durst not meddle with the Heathen till he had his vision acts the ten (which was showed to him as head and neither to Paul, john, nor other) and therefore chiefly and principally Peter was sent to the jews, as Paul was amongs the Heathens, but yet Christ which said he had other sheep beside them, 
joa. 10. &. 20  bade Peter feed all his sheep, making him chief over all. Also Paul preached first amongs the jews (as it is in th'acts we should have preached 
Act. 13.  to you. etc.) but because he did most good & profit among the Heathen, and the jews refused for the most part his doctrine, therefore he gloried in the Heathen, and not in the jews, calling himself their apostle. But Peter equally profited in both being head of all, but because he was first sent to the jews Paul calleth him their apostle chiefly, not withstanding after he won the people at ponthum, Galatiam, Capadocian Asiam, et Bithiniam. etc.    

¶ The xvii objection.  
Peter knew no commission he had over the Heathen, as appeareth Acts the ten till he had the vision.  

The answer.  
It is sufficiently▪ answered unto in the last responsion. Howbeit this I say further, that he knew his high commission to be over all the flock of christ. Howbeit as concerning the time when the Gentiles should be called, & received into the sheepcote, that Peter knew not before he had the vision to receive them. But what is that against the pre-eminence? surely nothing at al.    

¶ The xviii objection.  
Jerusalem should rather be thought to be the head see then Rome (if any such should be) where Christ worked our salvation, & where by Christ & by his apostles also, the gospel first was preached, as the prophet before had said, 
isaiah. 2.  the law shall come forth of Zion & the word of our lord forth of Jerusalem. Again Antioch should be preferred to Rome also, because Peter was first there vii years before he came to rome: 
Act. 11  yea & chiefly for that the name of christians there first began.  

¶ The answer.  
First note that the bishop taketh not his dignity of the place, but the place of the bishop: not peter of Rome, but Rome of Peter. Peter was prince of all before he was bishop in Rome. Now as for Jerusalem which was utterly to be destroyed▪ by gods revengement for Christ's death & their impenitent hearts & not one stone to be left up on an other, god would not the head apostle to be there settled: Where also fleshly the jews still look for a carnal kingdom (& that yet Messiah is there to come) in which error the sons of zebedy ones were, 
mar. 20.  & also the disciples with whom christ talked going toward Emaus. 
mar. 16.  And for this it was ordained by the holy ghost in the primative church amongs the apostles, that Jerusalem was not only none of the principal and metropolitan sees, but was subject unto the see of Caesaria, as appeareth in Nicen counsel. Now as for Antioch rather Jerusalem should have been head, because the word was first preached there, then Antioch, where through Paul's diligence only the name of christians began. Howbeit the answer is that Peter the head bishop made, the head see: so that if he had continued there still and there died head bishop than had Antioch been the head see for ever. But that was not gods will. Nevertheless because Peter was once there bishop, and preached long amongs them, and converted them to the faith, and after vii years ordained Euodium there (after whom followed Ignatius) even then in the primative church by the apostles it was ordained for the third chief see: and Alexandria for the second, because Peter appointed his dearly beloved disciple Mark there to be Bishop: and yet both it and Alexandria subjects to Rome, because both they there received their prerogatives & dignities even of Peter the head bishop, which had his see by the holy ghost there appointed (saith Chrisost.) 
Ille totius or bis magister (inquit chrisost.) In totius orbis dna sedem accepit.  as was counted the chief city of all the world: And where as he with his death confirmed the prerogative & dignity thereof, 
Hinc divus Amb. Romae aposto. sacerdotii residere principatum & per petrum factum long ampliorem arce religionis, quam un quam fuerint solio imperi alis ac terrenae potestatis  appointing also before his martyrdom that S. Clement should succeed him in that high place to receive the keys (saith S. Clement himself writing to S. james,) which, Peter then, said he, had before received of christ. This undoubtedly is the catholic faith. So that no scriptures wrested aught to move a christian man from this the faith of the church received before all scriptures were written. This is that Paul saith if any man preach any other gospel to you than that which you have received, 
〈◊〉. 1.  cursed be he. Paul neither said nor did mean, if any man preach any thing but that which Mathue, Mark, Luke, or john, have written (as for some of them then had not written) but he did mean if any preach against thapostolical traditions though they were never written, cursed be he. All the consent of the apostles scholars, disciples, & successors, to this day, this have taught: and shall we now bring all into question? Yea shall we condemn all, and invent new of our own, as men have done in this realm of late years most wretchedly? Sayncte Austen saith that the succession of Bishops in Peter's see is one of the .4. causes that kept him in the catholic faith, & Ireneus agreeth with the same, S. Cyprian affirmeth that all heresies springe forth of the denial and refusing the see of Rome to be head. Anacletus a holy Martyr disciple to S. Peter and successor to him in that see, saith, that the see of Rome had his pre-eminence and power above all, not given by the Appostels, but even by Christ himself. This doctrine ever hath been taught of all the writers from the beginning with one consent, both of the Latins and the Grecians. Sayncte Clement, Anacletus, Ignatius, Policarpus, Dionysius, Papias, with many other, which all were in th'apostles time: & after them, Ireneus, Tertulian, Origen, Cyprian, Athanasius, Eusebius, Ambr. Hieron, Aug. Chriso. with thousands since them, which have ever kept the same line and succession, receiving this doctrine, as it were, by hand, one of another. Whether shall we follow all these holy & learned fathers being saints in heaven, or else give ear to a rabblement of rascal heretics very limbs of the devil?    

¶ The xix objection.  
Christ before pilate refused an earthly kingdom, 
joa. 28.  saying, 
joa. 6.  his kingdom was not of this world: yea & when they would have made him a king he fled away.  

¶ The answer.  
This maketh nothing against the authority of S. Peter, or his successors that Pope's holiness. Christ came not to reign in a temporal kingdom. No true christian man ever believed or taught the contrary. He came not to deprive kings of their worldly dignities and honours. He came to establish a new kingdom which is spiritual, 
Apoc. 5.  for the salvation of the soul: and here of Saint john speaketh saying thou hast redeemed us with thy blood & made us a kingdom to our lord, and we shall reign upon the earth. This kingdom Christ did ordain, and made Peter head here of & his successors for ever: so that every worldly King or Prince if he will be in this kingdom must be subject to the head of the same, or else shall he never come to the kingdom of heaven, which is th'only cause of coming in to this spiritual kingdom here. As for infidels and heathen Princes which will neither th'one nor tother I speak not of. Christ although he were Prince of the kings of the earth, as S. john saith, and as man, not only as God, King of Kings and Lord of Lords (his vesture wherein that was written signified the humanity that covered the godhead) yet when they would have made him a King, he fled, and no marvel for he came not therefore.  
His only coming was to redeem man with his blood, being obedient to his father, even unto the vilest death: so that he came not to bear here in the world an earthly sceptre: & for that he said to a certain young man requiring right at his hands against the injuries of his brother: O thou man who appointed me to be judge or divider between you and your brother? as though he had said, that is not the cause of my coming (at the least way principally) to meddle with such civil matters, but it is to suffer death for man's ransom. How be it, now to note a word or ii although Christ in his own person, came not to take in hand any earthly kingdom, being notwithstanding as man king of all kings, yet he would his disciples, that is to say, all that truly profess him, be he of the laity or clergy King Bishop or other (for all such be Christ's Disciples) justly and godly to use and exercise all rules and offices here in the world: both kings bishops, Dukes, Lords, Ladies, both men and women rich or poor high or low.    

¶ The twenty objection.  
Christ to declare how he and his should be subjects, 
Math. 2●  bade give to Cesar that which was Caesar's and to God that which was Gods. etc.  

¶ The answer.  
By these words of Christ there is no derogation against his chief minister here in earth no nor any power given to the laity here by to be over the cleregye. For here the wicked Pharisees came craftily being determined whether he had said yea or nay to have had a great vantage against him either as a traitor or else as a dissembler, & demanded not whether they were bound to pay tribute, or whether he could justly receive it: but whether they might give tribute to Cesar or no he being a strange prince: which thing they thought to be against the freedom of their law. Now Christ which saw all things perceiving their deceitful hearts said neither it was lawful, nor not lawful, but only bade give to every one that which was his right to have. And this is every christian man's duty to do. But yet further here in to speak, in case Christ then had given commandment to the jews as his people to have paid tribute to Cesar or to other foreign Princes, his commandment had been no more against the Clergy, then against any other of the laity be he King or Emperor, if he be a member of Christ's church and a sheep of his flock.    

¶ The xxi objection.  
Christ bad go pay tribute which, should seem to make against his pre-eminence to be over al. etc.  

¶ The answer.  
A man might say it was no more against Peter, then against Christ himself King and Lord of all, which here of humility thus submitted himself for all our examples whether we be of the clergy or of the laity if we be his Disciples. Christ's words there biding Peter take fourth of the fishes mouth a piece of money etc. were full of high mysteries. How be it here for this matter it is sufficient to note, that by Christ's words their in the process it plainly appeareth that both Christ and Peter were free from painge any tribute money by any law, but yet to avoid slander & offence for the time christ did permit that it should be paid.    

¶ The xxii objection.  
When the disciples contended together about superiority, 
math. 20.  Christ said, amongs the heathen their kings have rule over them. 
Mar. 10.  etc. but amongs you he that will be greatest must be as servant. 
Lu. 22.   

¶ The answer.  
By Christ's words it plainly appeareth that he would have superiority among his Disciples, but yet it should be with all humility and godliness, and that the superiority or primacy should be without all ambition or vain glory. Christ said not here, their shallbe among you none greater than other: he said not, among my Disciples which profess me, there shall be no ruler no King or Prince. etc. but he plainly describeth what manner of men they should be which among christian people ought to bear rule office and authority whether th'office and burden be ecclesiastical or polytical: they ought to rule to the profit and commodity of their subjects & not to their own luchre pomp or vain glory. For this to rule is counted mere tyranny which heathen Princes oft use. Among christian men it ought to be only to god's glory & honour, remembering S. Ambrose, 
Li. 9 trip. ca 30.  saying to the Emperor Theodosius which was that his subjects were joined unto him not only by kind and nature, but also by the comen service of one god which is Master & lord over all, both over the Prince and his subjects. And here note that christ in the former words, saying among the heathens their Kings have power. etc. but it shall not be so among you etc. speaketh to all his flock as well to the laity as to the clergy, that is to say, to all that be subjects & members of his that none of them should rule, be he Prince or other, after the manner of the heathen, which (saith Origen there upon) only to their own commodity & vantage yea and that violently oft which spoiling & kill not knowing god, 
Christus non prohibuit principatum simpliciter sed tiranni cum ac violentum.  do exercise great tyranny over their subjects. But thus it shall not be (saith Christ) among you, nor any that profess my name, which know that there is one god above, Lord over king and subject here in earth, and the both Master & servant must give a count as servants together unto that one lord and god. Ye therefore when you rule see it be with all humility ever looking to their commodity over whom ye do rule: to the honour & glory of god, & not to your own pomp or vaineglorye, to your own pride or covetousness.    

¶ The xxiii objection.  
S. Peter forbiddeth any spiritual shepherd to bear any lordly rule over the flock, 
1. Pet. 5.  but willeth to feed them with all diligence. etc.  

¶ The answer.  
That which is in the last responsion will serve to answer here unto this objection. For neither Christ nor Peter forbiddeth rule governance or primacy, so that it be according to the right rule and order, with all humility godliness and charity. Both Christ and Peter describe and appoint an order as well to the civil ruler (being a Disciple of our saviour) as to the ecclesiastical: notwithstanding the ecclesiastical example in ruling, being more perfit, more high in dignity, and the eye of the body, requireth a straighter examination with all perfection & godliness, he to govern the sheep & subdue the wolves, 
Haec divus Barnardus ad euge.  he being in the church of Christ the great priest, the highest Bushop the Prince of all ministers, the very air to the apostles, Abel in primacy, Noah in governance, in patriarcship Abraham, in order Melchisedech, in dignity Aaron, in authority Moses, in judgement Samuel, in power Peter, & in anointing Christ, one shepherd above all, having power to lose & bind. Wherefore (now to return) a christian ruler whether he be of the clergy or of the laity can not, nor aught to bear any lordly rule after the manner of the heathen Princes, which like tyrants use their subjects only rigorously to their own vantage. But a christians rule and governance over his subjects is nothing else but a charge and a solicitude or carefulness over his brethren in Christ, and a balishippe or stewardship over them that be servants together with him under god the comen lord and Master of all.    

¶ The xxiiii objection.  
No man serving almighty God ought to intermedel himself with secular business. etc. saith the apostle.  

¶ The answer.  
seeing all christian men in baptim do promiss and vow to fight under Christ, the foresaid text doth as well bind the laity as the cleregye being christian men: so that no christian man ought so to medal with secular business that he forgot his spiritual duty: which ought to be the chiefest care of all christian men. Moses, joshua, David, with all godly rulers ever since have had no impediments by their worldly business and earthly substance, but rather thereby great aid and help (using them well as they did) to the furtherance of their spiritual cure & charge.    

¶ The xxv objection.  
Let every soul be subject to y● higher powers. 
Rom. 13.  etc. paying tribute and tolle to whom it is due. etc.  

¶ The answer.  
Thappostel here as well commandeth to obey spiritual rulers (giving them their duties) as secular. He doth not hereby bind the shepherd to be ●nder the sheep, nor bind the shepherd to pay any tribute to any member of the mystical body he being the head thereof. I might here now declare how not only among the christian flock the priests ever were and aught to be free from all exactions tools, and tributes, but also among the Heathen people they were ever free, as ye read in the genesis in the time of famine in Egypt: And likewise in the oration of Sun machus consul of Rome, to Valentinian, Theodosius, & Arthadius, emperors, which he made against the Christians. So that Paul did bind no priests by that text being among christian men to pay any tribute or tool. Howbeit if priests or bishops of christendom, yea or the head bishop the pope himself were in a Heathen realm he or they ought to be subjects to the laws there, and pay tribute or tool: For Christ's law taketh no right or duty from any party. And that is it which Paul in the former text to the Romans doth declare: and Peter also, bidding all to be subject to kings and other etc. every one to his superior? or to whom he is subject by law or order. And this both Peter and Paul command: for that there were some which thought (but falsely) that Christ's law was so free, that if servants came once there unto, they should be no more bound to their masters: & that all christians were clearly delivered from all Heathen authority and duties doing. But against these, Paul biddeth all be subject & obedient to authority & power and observe and keep all civil orders there where they as subjects do inhabit. And this to be referred as well to the clergy as to the laity.    

The xxvi objection.  
Be ye subject to kings and other. 
1. Pet. 2.  etc.  

¶ The answer.  
This is sufficiently answered unto in the last responsion.    

¶ The xxvii objection.  
He that doth not renounce & forsake all that he hath can not be my disciple. 
Lu. 14.  etc.  

¶ The answer.  
This is not only to be observed of the clergy, but also of all christian people, that is to say, that none ought to prefer any thing to christ or love any thing above him: but in comparison thereof, cry, fie upon all. Thus our saviour himself doth expound it, 
mat. 19  saying, he that loveth father or mother. etc. more than me, can not be my disciple.    

¶ The xxviii objection.  
Phocas th'emperor more than .500. years after Christ ordained the see of Rome to be the head see. Yea and saint Gregory then bishop there refused to be called the universal Bishop over all other Bishops. etc.  

¶ The answer.  
Against the wicked which went about craftily and proudly contrary to Christ's order to have set up other sees either above or else not to be subject to Peter's see at Rome, Phocas the●perour and long before him Constantine did make laws to establish Peter's see given him by Christ: which see by worldly power and schismatical counsels than did seem to have been in danger notwithstanding Christ's promiss, that hell gates should not prevail against it, that is to lay, neither infidelity, heresy, nor schismaticy. And these establishinge of the see of Rome by emperors laws to be chief and head, and all other sees, yea all christian men to be obedient hereunto, was even as Nabuchodonoser king of Babylon seeing the wondrous miracle of preserving the three men lying in the hot fournes did make a law that there was no god but the god of Sidrac, Misac, & Abedenago, & that who so blasphemed against him should die. Here in Nabuchodonoser did nothing else but establish that which he saw through miracle by god himself to be required of all men: and so likewise these good emperors did nothing else here in Peter's seat but up hold that which was given by christ himself from the beginning. Now to that of s. Greg▪ how he refused to be called the universal bishop. etc. So it is that one named john then bishop of Constantinople did greatly strive to have had his seat chief above Peter's contrary to Christ's ordinance, and wrote himself the universal bishop: but S. Gregory then bishop of Rome Peter's successor greatly withstanding that wicked man and most godly defending Peter's authority amongs other things sayeth, that neither Peter nor any of his successors ever wrote himself the universal bishop: 
qui universalem se facit episcopum aliis (inquit▪ episcopatus honorem detrahit, quen sibi arroga universum hae Greg.  which had been to have taken away quite all honour (sayeth he) from all other bishops: for he having all nothing had been left behind▪ And therefore saint Gregory himself wrote, as all the holy bishops of Rome have done ever since, Gregory the servant of the servants of god. etc. And herein he followed the example and biding of Christ, which was, that as he came to serve and not to be served, so would he all his the higher they were so much more humble and meek ever to be. Notwithstanding almost ever since Peter's time till saint Gregory came, the head bishops in the see of Rome wrote themselves bishops of the universal church of Christ (but not universal Bishops) as appeareth by Sixtus the first Theophilus, Stephanus, with many more: So that it most evidently appeareth that they falsely do lie which say that by Phocas or by Constantine the see of Rome was made chief and head, and not before so taken. But yet herein to speak a little further; some affirm that Peter of humility and all ever after even saint Gregory and other refused to be called the universal bishop, but yet every one of them was the universal Bishop. Yea and sayncte Gregory himself affirmeth, that by this text Pasce oves feed or govern myshepe, cure & charge over the whole church was given by christ to S. Peter being prince of all the apostles. Was he not then the universal bishop, the chief and the head? Saint Gregory of humility to avoid ambition refused to be called the universal or general bishop, nevertheless he was the head and chief of all. And therefore he neither would nor ought suffer the bishop of Antioch to be called the universal bishop. Moreover we may think, that that holy council of Chalcedon would not have willed saint Gregory to be called the universal bishop, if the holy ghost had not that willed, yea and that according to gods word.    

¶ The xxix objection.  
Constantine th'emperor did call the council at Nicen and was chief therein.  

¶ th'answer.  
Constantine that holy emperor being moste fervent in Christ's true religion to destroy the damnable heresy of Arrius at the appointment of the spiritual fathers (not as by his own authority) ●oke the pain together the council together, 
Constantinus ex sacerdoth sententia apud v●bem, nicae● episcopale concili● convocat. li. 10. ccc. hist ca 1. &. li. 2 trip. ca 5.  and then last of all placed himself in the council, & y● yet with licence to be there among them first obtained of the a●d holy fathers. And even so the councils of Ephesime▪ Constantinopolitane and ●al●edō holy emperors were ●oūtedto call being only therein but ministers & executors of the bishops will, counsellors a●ders and defenders with the sword.    

¶ The xxx objection.  
Agatho bishop of Rome (in whose time was the vi general council) sent to the emperor being at constantinople to have his election allowed before he would be consecrate. And this according to the order then accustomed: so did Vifalianus and S. Gregory also: as it is in the .63. dist. in the chapter beginning Agatho.  

¶ th'answer.  
The time was when neither the head bishop the bishop of Rome, nor other bishops were chosen without the consent not only of the Emperor and the magistrates, but also not without the consent of the multitude of the comen people.  
And this the clergy (though it was their only office to choose) did then suffer, yea, then greatly desired that it so might be, partly to the intent that against the wicked & against tyranny they might the rather be defended with the temporal sword, and partly that the people might the rather give ear to Christ's doctrine and ly●e more virtuously having him their head & shepherd whom they loved and chose themselves. What marvel was it then that th'emperors consent (the chief of the comen people) was desired in that election? what maketh this against our holy father the pope's authority? Surely nothing at al. Howbeit in process of time many inconveniences rising hereby (as tyranny sinister affection with diverse other corruptions) it was lafte to the election of the clergy again: & that even by the consent of the holy emperors: as ye may read in gracian dist. 63. & in many other places more. Wherefore Hildebrand (which after was pope named Greg. the vii) answered unto Otto Archb. of Colen coming from Hen. the four emperor, that neither emperor nor any other but only the clergy had any power or Authority in choosing the bishop of Rome: & that the permission or sufferance that emperors for certain causes had had therein was justly for more lawful & more reasonable causes taken away.    

¶ The xxxi objection.  
At Nicene counsel the bishop of Rome was not present. etc.  

The answer.  
What then? his authority was there (as it ever was and is in all counsels lawfully gathered) by his legates. Their names at that time were, Victor, Vincentius, and Osius bishops of Corduba. Yea & there it was declared & confirmed (not instiTute: for that was done by Christ) that no general council should be kept without the consent & authority of the bishop of Rome. So that although ye bring never so many counsels wherein the bishop of Rome in his own person was not present, yet his authority and power was never absent. And here note further that in the four first and chief general counsels, whereunto S. Gregory said he gave credit even as to the four evangelists, all the doings were referred to be judged and confirmed by the authority of the bishop of Rome.  
At Nicen counsel (which was the first of the. iiii.) they did send this epistle following. Unto the most blessed Silvester bishop of the city of Rome, Osius bishop of Corduba, Victor, and Vincentius priests of Rome with the rest of the bishops .318, send greeting in our lord.  
What so ever we have ordained in this counsel of Nicen, we desire that it may be confirmed by the agreement of your mouth. And in the second council which was the first at Constantinople, all that blessed company there gathered obeyed unto Damasus Byshope of Rone he giving sentence against the heretics Macedonium, Sabellium, & Eunomium. Likewise at the third chief general council which was holden at Ephesus Nestorius was condemned by Celestine then Bushope of Rome being chief judge. And finally at Chalcedon, the last of the four all the council there gathered did write as in most submission, unto the most holy Bushope of Rome Leo, Byshope of thuniversal church etc.    

¶ The xxxii objection.  
Ireneus bishop of Lions did resist Victor bishop of Rome even soon after the apostles time concerning the feast of Easter. And Anicetus bishop of Rome even immediately after th'apostles gave place to Policarpus S. john's disciple.  

¶ The answer.  
Anicetus, than Pius & after them Victor, successors unto peter made decrees concerning easter. And the East church first did resist the order because they had kept an other custom (which was after the jews fashion) taken of S. john evangelist. Then Policarp. bishop of Smirma in the greek church, yea & being S. john's disclple also, came to Rome to Anicetus to ask council of the matter. And here mark the all that they did was to edify & not to destroy: and mark also that Policarpus acknowledged supirioritye when he came to holy Anicetus Byshope of Rome about the determination of Easter: notwithstanding he was S. john's disciple, a Bishop, yea & that in the greek church. Again, after this when Victor that holy martyr about the same matter would have excominicate (as head of all) the bishops of the greek church Ireneus exhorted him to the contrary lest more trouble discord and disquietness thereby might have risen. What maketh this objection now against the pope's authority? Ireneus god knoweth acknowledged all to be subject to that high authority as ye may read in his work li. 3. ca 3. et. 4.    

¶ The xxxiii objection.  
Christ came in all poverty not having (as he saith) where to hide his head: 
Lu. 9  his Disciples likewise were called being poor fishers. etc.  

¶ The answer.  
Christ thereby did no more burden the Clergy than he did the laity: yea than he did kings or Princes being once subjects to the gospel It was meet that he and his then should come without all worldly honour riches or secular authority both for our example, and also that infidels should have no occasion to say that he had institute his religion, by violence, by tyranny, by power, & earthly goods: as no doubt they would have done, if he had comen as he might if it had pleased him with all worldly power, he even as man being king of all kings. Nevertheless in this poverty it ought not to have continued, 
Ecclesia in primis exigna erat: sed lapis excisu● de monte ex crevit vehementer in montem magnum, adhu● impleturus universam terram, qui oens introducentur in or●le christi etc.  no nor could so have done, seeing Christ would have but one body mystical in all christendom, and one head thereof his successor to govern all the rest, must it not then needs follow that even in temporal substance both he and all other under him according to their calling ought to have where with all to maintain & defend their places? would it not else soon come to pass that all the ministry should come in contempt, or at the least way smallly be regarded? yea and would not all thereby shortly come to confusion call to your remembrance (I pray you) how y● Christ did send his Disciples twice forth: once, long before his passion, and tother time after his resurrection. At the first sending he bade them go all poorly (knowing that all necessaries than should be provided for them) to with draw all men thereby from Avarice: and that nothing should be an hindrance to the setting fourth of his gospel. But at the second time of sending them fourth which was after his resurrection and ascension (he bidding them tarry till they had received t'holy ghost) they were charged to take all things necessary: yea and shortly after Saint Paul himself did appoint (being even led with the same spirit of God) that no more poor ignorant fishers should be made Bishops or priests but that they should be both doctors and men of good hospitality. At the beginning all was raw simple and rude: yea and at that time when the bishops were such as had been but poor ignorant fishers, than the very Princes and rulers came and laid all their goods at their feet. If ye now will needs have the one ye must then needs have the other. How be it like as at the beginning of the world the chief King Adam our first parent was all naked & bare: which thing can not prove that all Kings since should be as poor: even so in the primative church to show the poverty of the Apostles, can not prove that now all should continue in like state: no more than it will follow that a child newly borne & wrapped in ignorance, in unbecillytye and want of all perfection, lacking knowledge, lacking strength, not able to stand speak or go. etc. should still continue in the same miserable estate.  
Mark well this similitude, seeing Paul lickeneth the mystical body unto the natural body of man. This both well prove that all ought not to be brought to the weak and unperfit estate of the primative church, which yet heretics for a confusion ever desired to have. But here note also, that we must not change that which was then in the primative church but well consider that more perfection, hath been still added thereunto. Sit profectus (inquit aug.) fidei ac religionis non permutatio. Again though Christ as man came in all humility for our redention & for our instruction, yet as man he was king & lord of all, having so written in the hem of his garment, king of kings & lord of lords. And in that he did neither chose rich princes to be his discip. nor willed his disci. after to pass of earthly riches, he declared plainly by fact that which he taught in word saying be not careful for earthly things. but first seek the kingdom of heaven & all these shallbe cast unto you, he that provideth for the birds of the air will also provide for every one according to their vocation, he that provided for princes their dominions provided also for Peter & his successors their dominions, & he that provided princes to lay their goods at Peter's feet, hath ever since provided for Peter's see & will do still to the end. He biddeth all be poor in spirit, but as for to be poor in goods no man is commanded, but rather contrari seeing he bade all men make friends of the wicked Mammon, & that it is more blessed to give (saith he) than to receive. Happy is he whom god at th'end shall try to have been a good bailiff or a faithful steward here in these trifling things. For having much no man shallbe reproved, but for evil keeping getting or spending, damnation shall come. He is most meet to have worldly possessions riches & dignities which both can & will best bestow them, whether he be of the clergy or of the laity: but all the matter of the laity against the clergy these twenty years & more hath ever still been to take away the double honour that Paul speaketh of & then it would soon follow that all godliness should shortly after cease seeing honos alit arts, and as Martial saith. Sint mecenates non desunt flacci marones, ver giliumque tibi vel tua rura dabunt.    

¶ The xxxiiii objection.  
Christ came not to bear rule but to be in all subjection, & he would his Disciples to follow his steps, both Peter & other. Think that Christ's words were not contrary to his doing. etc.  

¶ The answer.  
Christ came first most humbly for our erudition, but afterward he boldly said, all power is given to me both in heaven & in earth. God the father than did exalt him causing all in heaven hell and earth to bend and bow unto him: and then he gave to his disciples power to work miracles to forgive sins. etc. Then he appointed Peter to be porter of heaven gates: then he made him chief shepherd over all his flock etc. Yea, and yet beside this Christ in the time of all his subjection and basin himself would be taken & counted to be Master over his flock: ye call men Master (saith he) and so I am. etc. What then (I pray you) maketh it against Christ's Mastershipe or superiority that he so to teach humility humbled himself? yea or what proveth that lesson or that example against Peter's primacy? surely nothing at all.    

¶ The xxxv objection.  
Beatus Rhenanus gethereth thus of Tertulian. Tertulan saith he) counted the see of Rone among the chief sees, but he did not say, it was the chieffest of al. Therefore he believed not that it was the chiefest of al.  

¶ The answer.  
Rhenanus was not counted in all points catholic & that justly. Therefore it maketh small force for his collection. How be it if he were either happy or blessed (according to his name) or else had my learning in thart of dialect he would not collect or gether his argument in the negative per locum abauthoritate. The philosopher did not say this ergo the philosopher thought not this to be true? S. Paul did not say tholye ghost proceeded from the father and the son, therefore Saint S. Paul thought not or believed not that t'holy ghost did proceed from the father & the son? A wise reason & well releshed.    

¶ The xxxvi objection.  
Ephes. the ii all the apostles are showed to have like dignity, where Paul sayeth that the ephesians be builded upon the foundation of the apostles. etc. And saint john saith the church hath xii foundations and in them the names of the xii. apostles written. 
Apo. 21.  etc.  

The answer.  
Sayncte Jerome saith that upon the appostelles the church was builded, which indeed was only builded upon christ as upon the chief rock, & under christ principally upon pet christ by his own power upholdeth the building & is the chief head as he is the chief light the chief shepherd. etc. and under him he appointed Peter next in dignity, notwithstanding all the apostles in a manner of speaking be called the foundations.    

¶ The xxxvii objection.  
In the sixth council at Cartage it was decreid that no appeal ought to be to Rome, but aught to be determined with in the country.  

¶ The answer.  
We read in Socrates' history that there was a determination made for constitutions provincial at the council of Constantinople. 
Li. 9 trip. ca 13.  And the same be still allowed & approved. But there be none of them which be to the derogation of the see of Rome.  
For there it was decreed also, that next to Rome as chief Constantinople should have his see. Now if the greek church decreed (as ye say) at that council to have all causes without appellation to Rome, to be finished there within the same province, we must either say that it was to be understanded in inferior causes, or else that, that restraint notwithstanding, they still did acknowledge their obedinemce to the see apostolic of Rome. For else how could this their doing agree with the appellations had, from that beginning (as appeareth in the v. probation) to the see of Rome? Therefore this council being catholic did decree nothing against the faith of the universal church observed from the beginning both in the Greek and latin church.    

¶ The xxxviii objection.  
In the vi & vii article of the council Nicem it was decreed that in th'orient the bishop of Antioch should be chief: in Egypt the bishop of Alex: about Rome the bishop of Rome: and in jury the bishop of Jerusalem.  

¶ The answer.  
Histories from time to time have fully declared that the see of Rome ever hath had the pre-eminence since Peter's martyrdom over all christendom. Look in hist. tripertita. li. 4. ca 6. ix. xii. 14▪ 19 23. 24. 29. et li. 5. ca 29. Therefore all the determination that was had in Nicene council must needs stand & agree therewith as no doubt it doth, if it be truly applied. For if ye mark well Osius bishop of Corduba in the absence of the bishop of Rome. was the chief in the council, only because he was ambassador there in the place of the bishop of Rome. Also at that time it was decreed that the .3. patriarchal sees should keep their dignytyes without any derogation to the see of Rome which then was declared to be the head over al. And likewise in the great council of Lateranense under the most holy father Innocentius the third were established the old and ancient privileges of the patriarchal sees of Constanti. Alexan. Antioch and Hiern. So that they & every of them first receiving the paul at Rome as of the chief & head of all might afterward communicate the same to all other accordingly being under their jurisdiction: and also might carry their crosses maul places of christendom Rome only except, and where the pope or his legate should be present. The privilege also of the see of Rome to be above all other patriarchal sees (as to whom all other own obedience, even from the beginning) ye have plainly declared in the decrees distinct .80.    

¶ The xxxix objection.  
The see of Jerusalem in the council of Constantinople (as ye have li. 9 tripert. cap. 14.) was declared to be the mother of all churches.  

The answer.  
As ye have in the same chapter, that council acknowledgeth Rome to be the chief, & that Constantinople should be the chief see next to Rome, and that hierusalem there had a great privilege granted: for that it was the mother of all other churches (as it is there put in the margente) that is to say, the mother and first in time, but not in dignity. As is further declared in the answer to the xviii objection.    

¶ The xl objection.  
The xii appostels did chose the vii deacons, 
Act. 6.  and not Peter only. Wherefore it seemeth there by that Peter's authority is not above the rest.  

¶ The answer.  
As for choosing inferior ministers, it is done by every bishop in his diocese: as it hath been ever from the beginning to this day, Paul's example agreeing therewith: yea and at that time they used to have the consent of the multitude, because as Paul saith they ought to have good testimony of them which be without.    

¶ The xli objection.  
All the apostles did put their hands upon the vii deacons. 
Act. 6.   

The answer.  
That was done for that through the prayer of them all together rhey might receive more abundant grace.  
Howbeit an other answer to these two objections may be this that Peter by his privilege might alone have choose Mat. & also the vii deacons but he would not for sundry causes: one, lest he thereby should have been thought to have given and conferred grace of himself: an other, for humility: the third, for to keep unity and peace: the forth, to follow Christ's example and doctrine which bade the higher you be so much humble yourself the more: the fift and last, thereby to give honour and reverence to the holy counsels. Yea and here note that seeing Peter was not ordained to put in execution the primacy but after Christ's death and passion therefore because of humility Peter was loath at the beginning to take his authority upon him but in manner as half against his will: so that by little and little his authority daily increased more and more.    

¶ The xlii objection.  
The pope was never ruler of all the world: neither in Ind Persidia, Egypt. etc.  

¶ The answer.  
What then? no more is he received in Bohem, nor in part of Germany. Is he not therefore the head of the whole church? yes truly. He is received of all that be neither infidels heretics nor scismatiks: which be only conventicles of the devil, and not membres of christes church. But he shall be head of all, when that saying of Paul shallbe fulfilled, 
Rom. 11.  that all the rest of the jews shallbe saved, 
joa. 10.  & that there shall be of all one sheepcote and one shepherd.    

¶ The xliii objection.  
S. Jerome writing ab eva grium doth seem to make Bishops & priests all equal. etc.  

¶ The answer.  
Though that were most true (as it is most false) that Bishops & priests were all equal: yet doth not the prove that theridamas is noheed of the church. Howbeit to answer to S. Hiero. he in that epistle doth extol so highly the office of a priest, thereby to suppress a certain deacons arrogancy which preferred himself to priests. Writers oft use for their purpose to do, as a man that would make a crooked rod straight, doth bend it as far the contrary way: And so did Sayncte Jerome in that epistle, where as in other places he both declareth the office of a Byshope and the office of a priest to be diverse (the one to be a name of age, 
Hiero. ad rusticum.  the other of dignity) and also highly setteth fourth the pre-eminence & authority of the high bishop the head of all: as ye have in the 32. probation, & also in the answer to the first and .44. objection.    

¶ The xliiii objection.  
Some men have stoutly affirmed yea and set fourth in print that Peter was never at Rome. Therefore though Peter were head bishop, yet rome ought not to be the head see.  

The answer.  
Saint Hierom upon the first chapter to the Romans declareth that saint Peter was at Rome bishop and preacher there: but what should I speak of. S. Jerome alone seeing Linus, Ignatius, Dionysius, Egesip. Ireneus, Tertulian, Eusebius, Papias, and Atha. this plainlis declare with many more old writers? Linus in epistola ad orientales: Ignatius in the third epistle to Tharsenses et epistola. 11. add ro. egesippus'. li. 3. de exci. Hierom. ca 2. Iren. li. 3. cap. 1. &. 3. tertul. li. 4. con. mer. &. li. de praes. Her. Euse. li. 2. ec. hist. ca 14. 15. 25. papias. Saint Ihons' scholar affirmeth the same and so doth Atha. & Ambrose with other.  
Tertulian li. de. praescrip. haer. saith y● S. Peter suffered martyrdom at Rome, even the same kind of death that christ did. S. Cyprian nameth the church of Rone Peter's see, and calleth it the principal church whereout the unity doth springe Li. i. epist. epis, iii. ante calcem. S. Amb. also beareth testimony hereof, saying, we think it was not without a cause that t'holy apostles Peter & Paul did suffer martridome in one day in one place, & under one tirand: In one day that they might come together unto christ at one time: one place that Rome should lack neither of them, under one persecutor, that either might feel like crudeliti. The day was appointed them for their merit: the place for their glory: the persecutor for their virtue. What place did they suffer in? In the city of Rhome: which was the chief and head city of all the nations: So that there should rest the head of all holiness, where before was the head of all superstition, & there the princes of the churches should remain where before the princes of the Gentiles did dwell. Haec amb. in con. in natali petri et pauli. con. 67 Again S. Ambr. saith Peter went forth in the night & saw Christ meet him going into the city to whom Peter said lord whither goest thou? christ answered, I go to Rome there to be crucified again: And then Peter knew that Christ's answer did pertain to his crucifyinge or death. Haec ambr. li. 5. epistolarum in orone con. auxentium. And this same in effect with much more hath Egesippus (li. ●. excid hiera. cap. 2) an old writer even soon after the apostles time▪ yea & he being a Graecian which would have been loath to have testified any thing to the glory of Rome if the very truth had not compelled him y● to have done. s. Jerome likewise (in catalogo illust. viro rum in titulo pe●. intitulo pauli, in titulo philonis) saith Peter prince of the apostles after that he had been bishop in Antioch etc. came to Rome the second year of Claudius the emperor and kept the see there xxv years even unto the last year of Nero, under whom he being crucified did suffer mertirdom. Orosius thistoriographer affirmeth the like li. 7. ca 4. &. v. And so doth Euse. li. two. ca xiiii. & etiam in li. croni. And holy Bede our countreman in his cronacle testifieth the same of s. Peter. s. High, again saith in the place recited Philo fell into great acquaintance & love with Peter in the city of Rome etc. Ireneus moreover (scholar to s. john's disc. Pol.) li. 3. ca 1. &. 3. showeth that peter was bishop in rome & so do chriso. & his abbreviator the ophilat in commentariis epistolae poster. ad Timo. Yea, & here now final lie to conclude s. Peter himself in his first epistle & .v. cha. speaking under the name of Babylon. (for so he calleth their room because of superstition & idolatry then used amongst the infidels) showeth that he wrote that his epistle from rome: as all authors do declare, which do interpret that epistle of Peter: and so do Tertu. li. con. judeos pag. 128. saint Jerome in catalogo virorum illustr, titulo Marci: papias disciple to S. john evang. and bishop of Jerusalem: & Eusebius li. 2. ec. his. ca 15. with many more. I need not here to bring in certain german writers which expounding the forenamed place of Peter affirm him there to speak of Rhome under the name of Babylon (where not without great blasphemy oft they rail against all godliness) and yet they be not ashamed to say and write: yea and put forth in print thousand volumes wherein they deny that Peter ever was at Rhome.    

¶ The xlv objection.  
Christ bade peter feed his flock saying: 
joa. 21.  Pasce but this word pasce be tokeneth service & not pre-eminence. It is (I say) a word of service & not pre-eminence.  

The answer.  
Christ in that place used ii words: twice he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is pasce fede, but after he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is both rege et pasce rule or govern, and feed. 
psa. 2.  And so in the Ps. god biddeth rule them which an irne rod: 
Act. 20.  and in the Acts Paul willeth them to take heed to them selves and ●o all the flock among whom the holy ghost had made them bishops to rule (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the church of god. 
1. pe. 5.  Also in Peter's epistle, rule ye the church of Christ (though it be feed in the damnable translations) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore now to conclude, seeing every man knoweth that to rule or govern is th'office of superiors heads and rulers, we may well and truly answer, that to Peter and to all his successors was given not only commandment to feed but also to rule his flock. 
1. Cor. 4.  And for this saith Paul (which was but an inferior to Peter) will ye that I shall come to you with the rod of correction? 
2. Timo. 4.  Rebuke (saith he to Timothe) and check in season & out of season. But of this ye have more in the .2. probation.    

¶ The xlvi objection.  
Ezechias that good king as having high authority over all given unto him even by god, 
2. par. 28.  said hearken o ye levites and priests, be ye hallowed, & make ye pure and clean the house of our lord, put away all wickedness and all uncleanness from the holy place. etc.  

¶ The answer.  
There were in juda by god's permission many wicked kings which did most filthyly pollute gods house with idolatry, and but few good, which with all their might did seek god's honour. Among which few king Ezechias was one of the chief. But if ye mark the text well, ye shall not find that he did usurp or take upon him the priests office: but with his temporal sword did defend it in all godly order. etc.    

The xlvii objection.  
Mokst commonly at all times causes of heresies have been debated before emperors kings & princes, both in this Realm & also in other places of christendom. As appeareth evidently by many chronicles.  

¶ The answer.  
Good Kings and Princes have oft made laws and ordained sharp statutes to preserve the churches right therewith, as maintainers and defenders thereof: but not as chief authors or heads of the church.    

¶ The xlviii objection.  
kings have granted many privileges pre-eminences and immunities to the clergi: where by appeareth plainly the kings authority to be above theirs. etc.  

¶ The answer.  
Thereby appeareth plainly that all such godly Princes were ever ready with all their power to defend Christ & his church: and with all their endeavour to set up his glory.    

¶ The xlix objection.  
In th'old testament the priests were in subjection to the high Princes. And first to speak of Aaron: he ever took Moses for his sovereign lord.  

The answer.  
Moses' was a figure of Christ, as Aaron was a figure of Peter his vicar: yea and both Moses & Aaron were priests, 
Psa. 98.  as the prophit testifieth (Moses & Aaron in sacerdotibus eius) so that to prove Aaron under Moses maketh nothing against my purpose, no more then to prove that Peter was under christ, should make against it.    

The l objection.  
Achimelech the high priest used all subjection when he spoke to king Saul, 
●. Reg. 22.  which caused him notwithstanding he was the high priest, to be killed, because he had asked council of god for David.  

¶ The answer.  
Achimelech (as authors do testify) did signify Christ, 
Liranus.  being betrayed and put to death by Doth signifying judas. 
1. Reg. 22.  His condemnation was most unjust, and Saul in that fact most wicked and cruel. The people disobeyed the kings commandment therein (as it is in the text i reg. xxii. & would not kill the high priest when he bade them, knowing it to be contrary to gods will, as Rabbye Solomon testifieth. But then wicked Doech a stranger borne, did kill him, & that contrary to gods will. Now in that ye say the high priest used all subjection in speaking to the wicked king: that surely was no marvel: he spoke for his life, which he perceived then to stand in great ieoperdi being in the tyrants hands.    

¶ The li objection.  
Did not Solomon put Abiathar the high priest to death? 
3. Reg. 2.  would he have done that, if he had not been in authority above him.  

The answer.  
He neither put him to death, nor caused him, 
vir mortis es id e●t, morte dignus. Lira. 3, reg. 2.  to be put to death. But he put him forth of his great office and dignity: to signify (inquit glos. three reg. two.) that the jews should not be utterly destroyed tho●gh their pristehode was ended, but that toward the end of the world they should come into Christ's flock, and so cause to be one sheepcote and one shepherd. That expulsinge of Abiathar the high priest was not done without the spirit of prophecy, and that the scripture of God (i. Reg. two) spoken of Hely the priest might be fulfilled, where it was said to him that for the wickedness of his sons Ofne and Phinees all his posterity, should lose th'office of the high priesthood. And here note that Aaron the high priest had ii sons Eleazar & Ithamar, & that to Eleazar and his posterity that high office by god's oppointment did pertain. How be it through offences committed, god turned it for a time unto Ithamar & after to Hely and last of all to Abiathar of the same line: but now in the beginning of salomon's reign God turned it from Abiathar (which came of Ithamar) to Sadoch which came of Eleazar, to whom and to whose posterity god appointed first the highpriestes' office. Mark well his secrettes be very privy both in ponyshinge for sin, and also in those things that were done in figure. Here by putting Abiathar forth of the high priests room & putting in Sadoch was signified the putting away the levitical priesthood, & the instituting the new after the order of Melchisedech. And this figure S. Paul doth speak of hebrews the vii    

¶ The lii objection.  
King Alex. wrote to jonathas the high priest saying, 
Mac. 10.  we have now this day ordained thee to be the high priest over thy people. etc.  

The answer.  
Alex. was an heathen king the son of Antiochus, now like to be greatly troubled with war against Demetrius, and therefore was glad to send for aid to the jews: & so send to y● high priest jonathas which came of the line of Aaron as did judas Mathias & other: So that he now received not this high office of the heathen king which had no power to give it him: although hereby appeareth the good will that the heathen king bare toward him, & that he would defend him in his office to the uttermost: and therefore in sign thereof he send him diverse Princely gifts, saying this day have we ordained the to be high priest, that is to say, we by all our power and strength do promiss to ratify, streghthen and defend the in thy high office. etc. yea & beside this suppose that king Alex. had had authority & power in deed to have choose jonathas the high priest, he being once justly chosen, what had that been against his high priesthood? surely nothing at all. No more than it were against the authority of our holy father the Pope if the college of Cardinals after his election had send unto him being absent, saying, this day we have chosen your most holy father hood to be the highest paster over all christendom. etc.  
How be it I may give one answer to all the .v. last objections and say that in th'old law they lived fleshly and the secular power was then the higher it was then called the priestly kingdom because the priesthood than did depend upon the kingdom: but now contrariwise it is called a kingly priesthood in (i. Petri. two.) the priesthood being now the chief and the spiritual power above the Carnal. And this is now required in the time of grace.    

The liii objection.  
As th'old law was a figure of the new, so was the old priesthood a figure of the priesthood of the gospel: but the priesthood in the old was subject to the power and dignity of Kings therefore it must be so now.  

¶ The answer.  
The similitude is not like as appeareth in the last responsion.    

The liii objection.  
There is not one word in scripture the maketh any men●ion of the Byshope of Rome. Whereby then would he have his authority?  

The answer.  
The place giveth not authority to the Byshope but the Byshope to the place. Ye have in scripture that Peter by privilege had the keys given to him being chief of all other (as it is fully declared) & that Rome was at his death established to be the see for all his posterity. Reed the answer to the .18. objection.    

The lu objection.  
Peter was the chief only because of his confession, that is to say, chiefest in virtue, in preaching, and in ruling affections. etc.  

¶ The answer.  
No doubt it is true that Christ would his elect to excel in virtue, in preaching, & in ruling affections etc. but that Peter's pre-eminence did not consist here in appeareth partly by that. S. john being a virgin was more pure than Peter, and every other of Thapostles as feruaunt as he, and as diligent in preaching as he, and partly by that, if this were true, that Peter's superiority did only consist here in, than our faith concerning the unity could not by succession have so long continued as it hath done still in the see of Rome. Reed the lvii responsion.    

The lvi objection.  
The Disciple is not greater than his Master, but Christ was in all subjection: how then can it be that Peter was superior or chief of all other?  

The answer.  
Christ was superior and chief over all, and yet of humility (to teach the Disciples that the higher they were, the more low they ought ever to be in heart) he declared still in his own person all subjection.    

The lvii objection.  
In scriptures there is no mention made of Peter's supremaci.  

The answer.  
Not as heretics wrest the scriptures: but there is mention oft & many times in scripture of Peter's supremacy as christian people take the scriptures. As it is both in the probations & also in sundry responsions in this book.    

¶ The lviii objection.  
In diverse considerations a man may be head and chief, & yet in other relations or respects inferior & subject. the chief tailor, the chief painter, the chief physician or surgeon here in London within the parishes where every of them doth dwell, are but taken as neighbourlike, & may chance, as much inferiors, without a●●i such pre-eminence which they have among their own companies in their own halls: so Peter chief & first in placing, chief in constancy & steadfastness of mind, chief in ferventness of devotion, chief in preaching & godliness, but not chief or first in pre-eminence here in the world to be above princes. etc.  

¶ The answer.  
Peter in that respect or consideration that he is Christ's vicar & chief head underneath him here in earth, so is he head over all the be of the same occupation that he is of (because the similitude dependeth somewhat upon crafts or occupations) that is to say, of Christ's religion. He is chief over all y● profess christ, whether he be tailor, painter, physician or surgeon, yea whether he be king or emperor: not that Peter doth challenge any seperiortye over an emperor or king because he is emperor or king, or over a physician or painter because he is physician or painter, but in respect & in consideration all they be christian men, so are they all under Peter: like as the head physician, the head tailor, the head painter, & head surgeon (as it is in thobiectionobjection) will ever require, and that by right all that be of the same craft science or occupation, to be under them, & that without any respect or consideration to riches or poverty, to wisdom or ignorance    

¶ The lix objection.  
Oh how many scriptures have been within these xxii years brought & cited against the pope's authority? The answer.  
Ever when ye hear any scripture alleged (saith Origen upon Mathue) contrary to that which the universal church observeth believe them not. give no credit to them, for they would but deceive you which false allegations or false applications of scriptures contrary to the meaning of t'holy ghost. Think that scripture is no scripture, if the true intent & meaning be not there: yea if therein ye follow not the authority of the church. For how shall we know (I pray you) that Moses wrote all that is in his .v. books, seeing we never saw his hand writing? Yea & though we had seen it, how could we know it to be his hand he being dead so long ago? or if we knew all this, how were we sure that all that he wrote was true, & that god spoke unto him? And the same is likewise to be demanded of all the prophets writings. If ye say christ bare testimony of Moses, of the law, & of that prophets, than I ask further, how ye know by Christ's testimony that these which we read be Moses or the prophets writings although we grant that by christis testimony Moy. & the ꝓph. were true & faithful? Yea yet further how know ye that christ bare testimony of Moses & the prophets whom ye never heard preach nor teach? If ye say by the evangelists, then I turn again & ask how ye know these to be the gospels of Mathue, Mark or Luke, seeing ye never saw their hands writing? And if ye had seen them, yet ye knew them, not: but suppose ye know them how do ye wot that all is true that they wrote, seeing every man may be deceived, yea specially Mark & Luke which wrote but of here say, & did never see christ? If ye say, they wrote being taught by t'holy ghost, then the same doubt cometh again, how ye know t'holy ghost taught them, or how know ye that these be their writings without corruption or mixture? Can ye by any means save or defend th'authority of the scripture, but only by th'authority of the ecclesiastical traditions? surely by none other. Ye know which be the canonical scriptures, & the true sense thereof, only by the testimony of the church understand & received by succession of the fathers from the beginning till this our time. Dionise, Clement, Policarpe, Ignatius, Tertulian. Origen, Cyprian, Athana. Basil. Hilari, Chriso. Ambrose, Jerome & Austin with all holy men ever since had never other rule to know the truth of scripture by, but only that comen profession & consent of all the fathers ever in their time by succession linking together their testimonies for the full knowledge of the truth. This is was & ever shallbe the very pillar & foundation whereunto we must needs lein. So that we have received the truth of the gospel by the ecclesiastical tradition rather than by writing: yea & the certitude of our religion & sure faith hath not depended from the beginning upon the authority of the gospels written, but rather contrariwise the authoriti of the gospel written hath depended upon the certitude of our religion. etc. Paul when he said if an angel from heaven preach any other gospel than this, cursed be he, did not mean of any gospel written, which them had no authority in the church, though soon after the gospels written for certain causes, received their authority of the church And here is now to be noted that we read in Eusebius how that Serapion that learned & holy bishop of Antioch said, 
Li. 6. cap, 10.  we receive Peter & other of th'apostles even as christ, 
Serapion the viii. Bish. of Antioch within xl. years after S. john evang he was borne.  but we refuse such things as be falsely written under their names, because we have no such tradition of the church. etc. This was the rule then to know things by, when they ever received all as it were by hand one of an other. Then they perceived that th'authority of the ecclesiastical tradition extended much further than the authority of the gospel written: & that in all doubtful cases it must give sentence & judgement which is truth & which is falsily. So that here now to conclude though heretics wrest never so many texts of scripture against the pope's authority, it maketh no force, nor proveth any thing against our purpose. And yet moreover hereby appeareth that though there were no scripture at all to prove the pope's authority by (as there be very many) yet that made nothing contrary hereunto, seeing that by successession it hath been still received even from Peter's time hitherto.   

¶ The .60. objection.  
The pope will suffer princes to kiss his feet & so honour him, but th'angel would receive no such honour of. s. john: 
Apo. 19 et. 22.  as ye read in thapocalypse twice.  

¶ The answer.  
As for that of th'angel, s. john he ring before how that the angel had said unto him (as in the person of jesus christ speaking) Ego 〈◊〉 alpha et omega. I am the first and the last, thought him to be god: & therefore would have given unto him gods honour, which th'angel justly forsook. Also the angel seeing Christ incarnate. & man's nature so highly exalted, could not abide to have man to honour him, though it were but only with the honour due unto a creature: where as before in thold testament th'angels oftimes suffered men to honour them. What maketh this then for your purpose? for sooth nothing at al. But now to answer to the kissing ye speak of: jesus Christ came not to break any order, nor to pull kinnges authorities & powers from them nor to make them subjects. Nevertheless this we must think to be true that a king cometh not to christ, to his church, or to the minister under christ, as a king, or because he is a king, but as a christenman, & because he is a christian man. And in that respect of his coming & humbling himself (as a lively member of Christ's spiritual kingdom) his diadem, his Princely crown, or worldly sceptre is not thought upon. Thus a king cometh to the altar to offer, kissing the pristes phamel in his hand, kneeling down, or making low curtousy, kneeling also to receive absolution at the priests hand being but his chaplain. This gear a King or Prince would not willingly which all humility do (as experience showeth they do in deed) if there were not a further consideration in the matter. And even the like answer is to be made unto the kissing of the shoe ye speak of. where as all godliness & humility may be in both the parties y● one in doing his duty with all subjection even as to jesus christ, tother in receiving as Christ's vicar that due reverence being at the same tune the more humble & meek in heart, beholding on th'one side his own frailty & unworthiness, and on tother side th'authority & high power of christ & his spouse.    

¶ The .61. objection.  
S. Peter the ten of th'acts would no● 〈…〉 Cornelius to honour 〈…〉 the pope will all men to 〈…〉 him.  

¶ The ●●●●were.  
somewhat is answered here unto in the last responsion but yet further to speak, Cornelius there as to Peter him self with out further consideration would have exhibet such great adoration which Peter with all humility then refused: yea & as some authors affirm it was godly honour which Cornelius there as of symplyty not of iniquyty would have given unto Peter, which he justly forsook, saying, I am a man as thou art. etc. Moreover then in the beginning things were not established, they were but raw & not come to their perfection. Would ye therefore have them so to have continued style Should the babe or child still continued in infancy? should it never learn to understand, speak or go?    

¶ The .62. objection.  
In times past the pope did suck out of this realm by avarice insatiable, innumerable, sums of money yearly to the great exhausting of the same. Therefore away with him, let him have no more a do here.  

¶ The answer.  
God which of his liberal goodness sendeth all that we have, never causeth poverty for paying our duties▪ How poor the realm hath been & that daily more & more since the small duties justly paid to Rome (small I say & the most truly if they be compared to the intolerable exactions ravenously extorted since) were lafte of, & how rich & wealthy it was before, every man may easily see, & that all was the very hand and plague of god. Let us pay to all that we ought, & that with a frank heart: we shallbe never the poorer for paying our duties.  
God sendeth all and that most liberally to all such as with godliness endeavour themselves to do their duties in all things. But as for the wicked, the oppressers, & withholders of duytes, he justly withdraweth his liberal hand from them sending oft great plagues upon them & that wonderfully far contrari to all their expectations. I remember I heard in a sermon at Paul's about the time abbeys were suppressed a man of great and high authority say these words in effect. 
〈◊〉.  Good people be not offended with putting down of abbeys, but consider the manifold commodities ye shall receive thereby. In times past the crown of England was (if I might be so bold to speak (saith he) but a beggarly crown: here after it shall be a crown imperial. In times past, oh how many taxes, fifteens, lones, subsidies. etc. have ye paid? Hereafter you shall never pay more. In tunes past, fish & whitmeat could not come abroad for being supersticiosly devoured in abbeys and religious houses: but here after all this gear shall be most plentiful. etc. Consider now these iii lies: consider the success ever since: consider the oppression and not paying the small duties I spoke of, and cry the hand of god upon us, the hand of God upon us, all these miserable years before the queens coming, whose reign jesus long prosper over us.    

The .63. objection  
The pope hath by himself and his adherentes since he & his authority was put fourth of this Realm, gone about to stir up all christian nations against us, to destroy us with the sword, and hath cursed us etc. can he then be gods servant? should we regard any such? doth not good abhor the sowers of discord? 
prover. 6.  be not the sterers to murder the children of the devil? 
Roma. 16.  god is not god of dissension but of peace, 
joa. 8.  saith Paul. 
1. Cor. 14.   

¶ The answer.  
The Pope hath still used for our cursings to surrender blessings, and for our blaspheminge against him hath still made supplications and most earnest prayers to God for us, that we might have grace to return again into Christ's flock: which now (thanks be to jesus christ and Queen Mari) we have obtained. How be it I believe that we ought ourselves (if we be catholic) rather to have desired utter destruction of our bodies being invaded with foreign enemies (enemies to our schism & heresy but lovers to our souls) & to have said lord help the innocent, lord save our souls, lord revenge us & deliver us from schism by fire or sword. etc. rather (I say) than to have still continued in schism in errors, in heres. in obstina. & blindness daily ꝓceding (for so they termed it) in darkness, & wading still further & further toward the devil death hell & damnation. Yea & may not the prayer of the holy saints (apoc. the v●) revenge (o lord) our blood sonthing serve to be applied to this our purpose? And moreover, might not the Pope's holiness justly have given forth the sentence of excommunication or cursing against all obstinate schismatics & heretics in this realm he being Gods chief minister here in earth? yea or might he not justly have incensed christian Princes against us? god biddeth that all they which will not here the church (that is to say, not obey th● chief rulers thereof) shallbe taken as ethnics & publicans, and as a canker or rotten flesh shallbe cut of (saith Saint Ambrose) for fear of corrupting more of the body: 
Mat. 18.  He that will not obey the high priest, 
Ambro. ps. 118. con. 8  by the sentence of the judge shall die for it, that wickedness flourish not in the midst of the church, 
Deut. 17.  the wolf must be driven away or killed lest the flock should be devoured. 
Immedicabile vulnus ense rescidendum.  Yea and it shallbe the duty and office of christian Princes (saith S. Austin upon john) to use the sword against heretics, knowing that Saint Paul wisheth that all such as with schism or heresy trouble the flock of Christ should be cut of: 
Gal. 4.  not (saith he) that we should wish any to perish, but be sorry as David was for Absalon, if it might otherwise be remeded: how be it quietness will not be gotten unto the house of David but by the death of Absalon. Therefore even as god biddeth let the blasphemer be brought forth & put to death so ought all christendom to say by all obstinate heretics: Yea and as it is in Hieremie, cursed be he that in this case witholdeth his sword from blood shedding, 
hier. 48.  seeing we have so many examples in scripture to declare how god helped Abraham Moses joshua and other ever to shed the blood of the infidels, & bad by Samuel destroy Amalech: 
1. Reg. 15.  shall not we then think the like to be done to schismatics and obstinate heretics gods extreme enemies? And therefore where ye say the sterers to murder be the children of the devil (thereby to bring the Pope's holiness & other in to contempt as murderers or sekers of blood) who so doth seek blood as to revenge his own cause is the child of the devil, but who so seeketh to have gods enemies punished which be obstinate in infidelity in heresy or in schisms, he seeketh not his own glory but god's glory, he revengeth not his own quarrel but god's quarrel. To be remiss, to be full of lenity, to be ientil & cold, in your own cause, in your own injury & wrong suffering, is both godly and virtuous: but to be tongue tied in god's cause, & so to suffer his glory to be diminished (as it hath been greatly in this realm within these xxii years) is both wicked & damnable. Also where ye say god abhorreth so were of discord etc. do ye think them to be sowers of discord, which being gods high officers do seek means to punish abominable vices, schisms, & heresies? well applied by my faith & like a clerk.    

The 64. objection.  
How can men in this realm take or receive again the pope, seeing all their oaths have been to the contrary? shall plainly wilful perjury be committed?  

The answer.  
Unlawful oaths are not to be kept. And here note that in oaths making the matter ought rather to be weighed & regarded then the manner or form. If ye swear never so oft that thing that ye ought not to do, the oath is to be broken. An oath can not be the bond of wickedness. No man is bound to perform an unlawful oath, seeing an oath can not bind a man to sin.    

The .65. objection.  
The church of christ is unknown and all they which be of that church be only known to god. For none be of that church but only the godly which are pure without spot: thou art all fair (saith god to his church in the canticles) which out spot or wrinkle saith Paul (eph. v) ye which were once darkness now are light in our lord: what agreement is there between the light and darkness? (two. cor. vi.) with many texts more for the same purpose. But if the body can not be known, how shall the head be known? And if none be of the church but the good, who be then of the church & where be they? Every man knoweth that the smaler number is ever the better: in which number neither the Pope nor the infinite multitude in christendom which taketh his part can be counted. For their number is the greater and not the smaller.  

The answer.  
amongs christenmen ever since the name of christians (Act. the xi) first begun, the greater number, was alway counted the catholic sort, and such as ran astray (being still the less number) were had ever for lost sheep, as S. john saith (i. joh. two.) they went from us but they were not of us: for if they had been of us they would have continued with us: of which sects have been some at all times even from the beginning Nicholas the Deacon Himeneus Alexander Cherinthus Marcion Novatus with other, and now in our days. Swinglius Ecolumpadius & Luther with divers such Angels of darkness: but in very deed amongs infidels the less number was ever the godly chrystyans: yea & amongs christian men the fewer sort are the elect according to Christ's testimony, but yet be christian men, and of the church which have received the sacrament of baptism though their living be not according to their profession. Nevertheless the wicked do contend to have the church unknown a Mathematical church to the intent they would be free from all censures ecclesiastical to live as they would without any order: where as in deed christes church is manifestli known, or else he would not have bid his people tel the church (〈◊〉 the rulers thereof) if they knew not to whom they should tell: nor Paul would have said. (act. 20) that bishop's office had been to guide the congregation, nor would have called the bishops (eph. 4.) rulers of the church, if they had not known where nor whom to have ruled. Therefore we must needs confess that all be of Christ's church which be knit together in one religion & have received one baptim with all other sacraments sacramentals & ceremonies together used in the church: whether they be sinners or not sinnnersal is one in this point, in the state of grace or not, in virtue or in vice. And to this do agre christes parables of the net full of fish, good & bad: of the corn & tars together in one field, of the flock of sheep & goats, & of the ten virgins .v. wise & v foolish without oil in their lamps, that is to say, they had faith with the wise, but no good works. Now as for the texts brought in thobiectionobjection taken forth of the canticles, and fourth of Paul to the Ephesians & Corinthians are to be referred to the triumphant church, & do also now show that only the good in gods knowledge, & to be rewarded in glory are christis spouse: not withstanding here in the number amongs Christ's people all are counted (oens. n. sunt de ecclesia numero sed non merito) that be knit together in one faith & one baptim etc. Whether the● be good or bad. So that the unity & agreement here in maketh the church to be known. How be it if ye take or count all faithful people which are sinners to be darkness, & the righteous only to be the light, so (no doubt) the good & bad do not all pertain to one company, but considering all faithful people (as well sinners as just men) in that they be knit together in one faith which is the light of all faithful souls, so they are all counted to be with in the company of thunity of the church militant: 
Ex cE part (inquiunt scholastici) qua fideles peccatores sunt tenebrae & justi luz, non possunt pertinere ad unam & eanden societatem: sed ex ea part qua in una integritate fidei (que lux estanimarum fidelium) conveniunt, optime possunt pertinere ad unam & eandem sanctam communitatem unitatis ecclesiae. unitas ●taque facit ecclesiam cognitam.  which out which be all schismatics all heretics & all that be excommunicate. And here by appeareth, that only unity & agreement under one head in one faith in one baptim & in one order of sacraments, sacramentalꝭ, ceremonies etc. in one hope, one charity, in one spirit, & in one reward to be received of one head in heaven doth make the church of christ to be known: but all we both good or bad do depend of this unity under one head: in one faith, one baptim one hope, one love, in one spirit, all looking for one reward under one head christ in heaven: therefore all we (whether good or bad & not erring in the faith) are of this church which them consequently hereby appeareth to be known. Now for the proof of all these: for the first, there is one christ (ephe. i) whom God the father ordained to be head over all his church which is his body mystical, Peter and his successors being immediate vicar's thereof as is fulli declared in this book. For the second, we all are knit in thunity one faith (i. co. i) say all one thing & let there be no schism amongs you: for ye are all one (gall. iii) that is to say, in the faith of christ. For the third we all agree in thunity of one bapti. (unum baptismacte. eph. 4) & that concerning the matter of bap. concerning the manner & form of bap. & concerning also the effect & profit of bap. tin. For these iii ye read john the third Mathue the last & Mark the xvi except ye be regenerate of water & t'holy ghost ye can not enter into the kingdom of god. etc. Go and teach all nations baptysing them in the name of the father the son and the holy ghost. etc. He that believeth and is baptized shall be saved. etc. For the fourth ye are all called (Ephesians the four) unto one hope of your vocation Hoc est in unam rem speratan que est effectus vocationis vestre. For the v, keep still one charity (phi. two) being all of one mind as the apostles were (Acts the four) & as we are all being the church counted as one loaf (i. cor. x) or one body. For as one loaf is made of many grains & one body of many members so is the church compact of many faithful people knit together in charity. For the sixth, i. cor. xii. the gifts of grace are many, but all cometh of one holy spirit. Be ye therefore careful (ephe. iiii) to keep the unity of this spirit, seeing that as one soul doth quicken & nourish all members of the natural body. So doth one spirit quicken, & nourish all the faithful members of christes body mystical. For the last, mat. 20. We look all for one penny to be given of god which is our only one head (johels. i) rewarder of all, we being then all brought into one sheepcote of him our only one shepherd and pastor. By this answer ye may fully perceive the palpable darkness wherein these heretics blindly do walk which obstinately hold that the church is unknown, and that none be of it but such as be all pure without spot, and that the smaller number is ever the better concerning belief.  
RHomanus pontifex est caput orbis universi et hierarcha summus ac princeps omnium, ubique & perpetuo, & hoc Authoritate divina: necnon judex summus a quo appellare non licet, sed eius semper est (modo sitvere papa & catholicus) causas fidei & ambiguitates omnes judicio ultimato decidere ac determinare. Verum toto tempore quo ignoratur quis sit verus pontifex sacrum concilium authoritatem habet a deo ad sedandum schisma.     

¶ The conclusion.  
WE may perceive now hereby (gentle reader) how weak & feeble all the objections are, which be commonly made against the Pope's authority. We may perceive the long continuance of it, even from Peter's time hitherto, with sufficient profess of the same. We may perceive also that th'only occasion of all heresies and other mischiefs which have been here in England, and caused miserable schisms amongst us in the late miserable years, was the forsaking of the head of the church and breaking the unity thereof.  
We perceive moreover that the only cause of leaving and forsaking him, was sin adultery pride and avarice: but the cause being nought, how could the effect be good? Yea how nought evil and wicked, the effect hath been, and what misery. we have both felt and suffered, still worse and worse as well bodily as ghostly every good man doth plainly see. We perceive also (by example now to speak) that like as if ye take a clue of yearn, and let the top thread be fast knit, toss, type, and play at the ball with it, so long as the top thread breaketh not, all holdeth fast together: but break once the top thread, and then play with it, toss it up & down, & all will soon come to nought: even so it hath chanced here in England with Christ's true religion, after that we once broke the top thread. Experience hereby hath taught us, that amongs christian men nothing is so sore to be feared as to be divided from the unity of Christ's church, as all they be which forsake the head thereof.  
In unity peace and concord all things do flourish and prosper: but through division and schism, what evil cometh not? 
li. 9 trip. c●.   
And that caused the holy emperor Theodosius so greatly to labour for unity amongst Christ's flock. Which thing now earnestly pondered and throughly weeped, let us with all diligence, with all study and prayer endeavour ourselves to keep us in the unity of Christ's church, and to keep up the chariot that it fall no more to the ground. Let us most humbly obey unto Peter and his successors, as unto the head and chief stone (sayeth Saint Hierrome) whereupon Christ did build his church: whereunto who so ever is not unite and knit, is but a rotten and putrified bow, and pertaineth nothing to this spiritual building of Christ: but shall utterly perish.  
Let us therefore flee here unto as to the chief refuge and holy ancoure in all doubts: knowing that Christ prayed for Peter, that his faith should never fail, but that the truth should ever still continue in his see, so that his ship should never drown.  
The faith is quite exiled from those churches, which schismatically have divided them selves from Peter's see: their ships be drowned, but Peter's ship shall never drown. Let us therefore (for jesus sake) now being in his ship again, continue still therein, keeping all in one (as Paul willeth us) and say all one thing, suffering no Schism to be amongst us.  
but with all fear and reverence continuing here in, let every one meddle with his own office, & do his own duty simply and warily, ever obeying (as paul biddeth) our rulers, both spiritual and temporal namlye the head of all, Peter's successor. And then shall we perceive how good and joyful a thing it is to continue as brethren all in on. Which thing, 
Psa. 133.  if we do not, then surely shall we still feel gods heavy hand uponn us, gods Ire, and great plague, as we have done by the space of twenty years and more, and as the hebrews did dividing the unity of god's tabernacle, seperatinge themselves from Jerusalem, 
3. Reg. 12.  from the house of david (where was wont to be the seat & cheer of Moses) & fleeing into Samary, 
●. Reg. 13.  being then afterward sore plagued, and cast forth from god's face: he killing then the prophet whom he had sent to inprove them: because he did but only eat meat among such as were divided from his house: shewing thereby how greatly he doth detest & abhor all schismatics, willing them all (as it is in the gospel) ever to be taken as heathens, ethnics, or publicans. 
Mat. 18.  And note here, that as Moses' cheer was then, so is thApostolical seat now: 
Num. 16.  As god plagued than Dathan Chore and Abiron for schism, so hath he done now in the new law, and will do still, except we amend. And as he cast Saul fourth of his kingdom, and stroke Ozias the king with lepresie, for perverting his order, whereby the unity of his house was kept: So hath he of late days justly plagued many among us: and will do to th'end all such as will not meekly do penance & amend quite forsaking all schism, with whom heresy is ever joined: which ii (as Origen upon Ezechiel testifieth) were thonlie ruin & utter destruction of hierusalem as they be undoubtedly of all places wheresoever they do come ubi scismata (inquit) ibi heresies, ibi dissensiones, & ruinae where be schisms there be heresies, there be dissensions, & finally utter destruction: but where is union, there is peace and concord. Here unto therefore Peter him self exhorteth us, biding all be of one mind: 
1. pet. 3.  and saint Paul also, 
Roma. 15.  God grant you (saith he) to be of one mind together after the example of jesus Christ, that ye all agreeing together may with one mouth praise him: with one mouth saith he, one consent of many in God is called with one mouth: but because a consent together may be in evil, therefore he addeth secundum jesum Christum consent together after the example & doctrine of jesus Christ. 
Phil. 2.  Like exhortation Paul hath to the Corin. & to the Philip. I beseech you brethren by the name of our lord jesus christ that ye all speak one thing, 
1. Cor. 1.  & that there be no dissension among you, 
1. corin. 3.  but that ye may be a whole body of one mind, and of one meaning, with out strife or sects among you. 
Io●. 17.  And for this christ prayed his father that his Disciples might be all one: adding further that when they were gathered together in one in his name he would be among them. 
Mat. 18.  And so in th'acts they getheringe themselves together in one, 
Act. 2.  with one accord, in prayer, the place moved where they stood, and they all were replenesshed with t'holy ghost. And then there was one heart, one mind, 
Act. 4.  and one will of all that did believe. This unity tholye ghost had worked amongst them coming down inlikenes of fiery tongues, against the cold poison and envious intisement of the devil. 
Gene. 11.  In babylon was the confusion, and division of one tongue into many, in token that the devil author of sedition doth ever divide a sunder, 
Lumen graciae ●oēs idem asserere facit s. Dion.  but tholye ghost as author of unity & concord at his coming made a union of all tongues in to one. See therefore (saith. 
Oratione. ●. in sand. penned.  S. grego. nazian) the agreement & unity that cometh by t'holy ghost, & the schism & division that cometh through the devil. At the building in babylon all their tongues could not make one tongue to agree with an other, but here one tongue made all to agree: 
Act. 2.  so that one man speaking one language in one tongue was understand of all nations. This union ever pleased God as it is in Exodus, 
Exo. 1●.  in Judith, 
judit. 7.  & in Esdras. 
●. Esdr. 8.  All with one voice turned to god and prayed: yea and thus as one man the people ever gathered themselves in God, and so overcame their enemies? 
jud. 20.  as ye read in the books of the judges, of the kings, and of Esdras. Yea and furthermore, 
1. Reg. 11.  god himself, 
1. esdr. 2.  to declare how highly this unity pleaseth him, and how acceptable it is unto him began the creation (saith. S. Austin) only with one man, 
〈◊〉. 21. de ciu. dei cap. 22.  that we should ever therefore both think and say, let there be no strife among us (as Abraham said to Loath) for we be brethren. Oh how pleasant and comfortable a thing is it for gods people to continue together in unity? 
Ho. de inconprehensibili dei natu.  Holy Chrisostome after he hath declared thunity observed amongst the angels, with setting forth their lauding and praising of god, saith thus, do ye see, what reverence, what observance, what order the angels do keep, and what negligence, what contempt, and disorder, is among us? The angels do laud and honour god in unity and concord together, but wicked men do set all at nought, do search and strive together, and that above their reach, ever breaking the godly unity.  
All things (saith he) save only man do observe the unity and ever keep order.  
The Angels keep their order in this unity, so do the son, the moon, and the rest of the planets keep their order: the stars, the elements, the fowls of thair, the fishes in the sea, the beasts on the earth ever still keep their order, only man will still be out of order.  
And this is the cause (saith he) why the unity is broken and not kept among us.  
And mark here (saith he further) that like as in music when tharmony in strings, pipes, and tunes, do well agree together, then is their sweat and pleasant melody, and else it is grief and no pleasure to here: even so it is with us the membres of Christ's mystical body.  
If we read these natural examples which move to unity, and consider also beside these, that every country hath a sundry gift of god, which other countries do lack: as some have silks and velvets, some spites, some wines, some lead, wool, tin, Irne, wadde, mather. etc. and all this for a civil unity, and honest natural order to be had and kept amongst the people, whom god did create to live in one as associate together (homo est sociale animal) knowing that as thethnic affirmeth, 
Concordia paruaeres crescunt, discordia dilabuntur & magnae. Sal.  with concord peace and unity all things flourish and increase, but with discord strife and contention all cometh soon to ruin and destruction. Oh good Lord when we read or here these or such like natural persuasions institute even by god, according to our first generation and birth, moving so greatly to unity what shall we then conjecture or say, to the supernatural uniti which aught to be observed and kept among us now being regenerate and newly borne again in Christ? we being all of one religion, all through one regeneration graft in Christ, every one as a member of the same body having his peculiar office to maintain this unity with all? we aught then all being of one mind to be joined fast in one as members together, having every one his office under one head appointed: seeing one baptism hath regenerate us all unto god, and that we have all one father in heaven, all brethren by profession of Christ's true religion, all appointed to receive one reward of inmortalitye, every one, one penny for our day labouring in the vinyeard. And for this, the membres of these our corruptible bodies do succour every one, one another: and in case any thing do chance to one of them, whether it be good or bad, every one of the other taketh it as their own. What shall we say then here in? If every member have need of other, if every member be member to all other, and do minister in his office to all: if every member do help other, and never a member do grudge at others pre-eminence: if thande do minister, the mouth do eat, the stomach receive the feet carry the wool. etc. Why should not we then, being all membres of Christ's body keep the same comformity to the maintenance of this unity whereof now I speak? we se that in a material building one stone serveth in one place, which can not serve in an other, and will not we see that amongs the lively stones of Christ's spiritual house the same conformity ought ever to be kept, and all for the defence of this unity? knowing that there is but one hope, one faith, one baptim, on lord, and one God, rewarder of all that keep the unity as they ought to do? which thing if all Christian men still had earnestly observed, than no doubt the Turk and other infidels had not so prevailed against christendom as they have done within these few. C. years. 
Scilurus 80. liberos hnns quum esset moriturus fasciculun● iaculorum singulis porrex it, iussitque rumpere: id cum singuli recusassent, eo ꝙ videretur impossibile ipse singula iacula exemit, atque ita facile confregit oina: filios admonens iis Verbis si concordes eritis, validi inuictique manebitis: contra si dissidiis & sedicione distrahemini, imbecilles eritis, & expugnatu faciles.  Remember Scilurus rods. Remember Antisthenes saying. Civium aut fratrum concordia quovis muro firmius munimentum. No wall or other defence can be so sure as the union and agreement of people together in one. Let us then pray for this most earnestly, that we may keep this unity: Which we can never do, except we firmly lie to one head onli, & immediate vicar here in earth under jesus christ. To whom with the father and t'holy ghost be all laud honour and glory for ever and ever. Amen.  
Memorare novissima et in eternum non peccabis.  eccle. seven. HORATIUS. 
Vive, vale. Si quid novisti rectius istis,  
Candidus imperti: si non vis, ute re mecum.  
Made and composed by john standish doctor in divinity.   

¶ Imprinted at London in Fleetstreet near to. S. Dunston's church by Thomas Marsh. Mense julii. 1556.   

¶ The faults escaped in printing.  
leaf. side. line.  A. ij i. xxi. iectes, read, sects. A. iiii i xiiii uses, read, used A. v two. iii exacted, read, executed E. two. i. xxi. to Christ's read into Christ's F. iii. i v. reproved read apꝓued. G. viii. two. xi. patienter, read patientur. I. i. i. xxii. be as monstrous. read be monstrous L. seven. two nineteen. is that, read is it that. N. viii. two xiii. bishops, read bishop O. seven. two xiii. my, read any. O. viii. i xviii. upon the app. read, upon all thappo. P. two. i iiii. was thee, read was then P. vi. two vi. out a cause, read out cause  
Beside these, some small faults be escaped: As cluod, assenstion, word, faurth, decareth, desth. ded. whirhe. 27. excominicate. ab. etc. for, cloud, ascension, world fourth, declareth, death, did. which. 72. excommunicate. ad. etc. with some texts in the margin lacking & some not well placed: which all every ientle reader may easily correct.