A17167:49
A confutation of the Popes bull which was published more then two years ago against Elizabeth the most gracious Queen of England, France, and Ireland, and against the noble realm of England together with a defence of the said true Christian Queen, and of the whole realm of England. By Henry Bullinger the Elder.A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.
London: printed by John Day, 1572London: printed by Iohn Day, 1572
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Lord addeth unto the premisses: And I will give thee the keys of the kingdom of heaven: and whatsoever thou bindest upon earth shall be bound in heaven, and whatsoever thou loosest upon earth shall be loosed in heaven. ⟨image 16⟩By which words the Lord showeth again, that this charge concerning blessedness and eternal life, which he hath hitherto laid forth, pertaineth not only to Peter or the rest of the Apostles, but also unto all men through the whole world. Moreover he showeth the mean and manner how men are brought into the Church, that is to say, how they be builded upon the Rock and made members of Christ and the Church, and so enter into the kingdom of heaven. You Apostles (saith the Lord) shall open the way, and as it were by reaching out your hands bring men into the company of me and of my Saints, and consequently into the kingdom of heaven: and that shall be done by the preaching of the Gospel. For by faith we be grafted into Christ and his Church. But faith cometh by hearing, and hearing by the preaching of the Gospel. And therefore (saith the Lord) I will give you the keys of the kingdom of heaven, that is, I will commit unto you the charge of preaching the Gospel, to this end, that you shall go out into the whole world, and by declaring unto all men the remission of sins through me, set them loose that be fettered in the chains of their sins, and open the kingdom of heaven to them that believe: and on the other side bind those that shake of the preaching of the Gospel, that is to say, declare and witness unto them that they be subject to eternal damnation. And this your declaration and witnessing shall be so ratified and assured, that whomsoever ye loose or bind by my word upon earth, them will I also account as loosened or bound in heaven. And this is the simple meaning of Christs words, flowing out of the words them selves, without any racking of the words at all. Which meaning I will more clearly enlighten and more assuredly confirm by that which ensueth.
THe Lorde addeth vnto the premisses: And I will geue thee the keyes of the kingdome of heauen: and whatsoeuer thou byndest vpon earth shall be bound in heauen, and whatsoeuer thou loosest vppon earth shall be loosed in heauen. ⟨image 16⟩By which wordes ye Lord sheweth againe, that this charge concerning blessednesse and eternall life, which he hath hetherto layd forth, perteineth not onely to Peter or the rest of the Apostles, but also vnto all men through the whole world. Moreouer he sheweth the meane and maner how men are brought into the Church, that is to say, how they be builded vpon the Rocke and made members of Christ and the Church, and so enter into the kingdome of heauen. You Apostles (sayth the Lord) shall open the way, and as it were by reaching out your handes bring men into the company of me and of my Saintes, and consequently into the kingdome of heauē: and that shall be done by the preaching of the Gospell. For by fayth we be graffed into Christ and his Church. But fayth commeth by hearing, and hearing by the preaching of the Gospell. And therfore (sayth ye Lord) I will geue you the keyes of the kingdome of heauen, that is, I will commit vnto you the charge of preaching the Gospell, to this end, that you shall go out into the whole world, and by declaring vnto all men the remission of sinnes through me, set thē loose that be fettered in ye chaines of their sinnes, and open the kingdome of heauen to them that beleue: and on the other side bynde those that shake of the preaching of the Gospell, that is to say, declare and witnesse vnto them that they be subiect to eternall damnation. And this your declaration and witnessing shall be so ratified and assured, that whomsoeuer ye loose or binde by my worde vpon earth, them will I also account as loosened or bound in heauē. And this is the simple meaning of Christes wordes, flowing out of the wordes them selues, without any racking of the wordes at all. Which meaning I will more cléerly enlighten and more assuredly confirme by that which ensueth.
The word Keys, are not uttered always in one signification in the Scripture: For otherwise there is no man but he knoweth what they be in their proper signification: that is to wit, tools wherewithal the locks of ⟨p. 11⟩doors, chests, and such other things are opened or shut. And they be conveyed over from bodily things to spiritual things, from earthly things to heavenly things: and sometime they be taken for sovereign and full power, like as when we read in the Apocalypse that Christ hath the keys of David, of death, and of hell. For by that phrase of speech is betokened that Christ hath the sovereign and most absolute power or authority to govern the kingdom of David, and also full power over death it self, and over hell, and that he is able to deliver from death, or to thrust down into hell whomsoever he listeth. These Keys, that is to say, this power, belongeth only unto Christ, and no creature is partaker of it. Whereupon also in the Apocalypse the Lord saith with a vehemency, I have the Keys: and he saith not, I have had, but I have, I say I have them yet still, and will have them ever, & I resign them to no man.
The worde Keyes, are not vttered alwayes in one signification in the Scripture: For otherwise there is no man but he knoweth what they be in their proper signification: that is to wit, tooles wherwithall the lockes of ⟨p. 11⟩doores, chestes, and such other thinges are opened or shut. And they be conueyed ouer from bodily thinges to spirituall thinges, from earthly thinges to heauenly thinges: and sometime they be taken for souerein and full power, like as when we read in the Apocalips that Christ hath the keyes of Dauid, of death, and of hell. For by that phrase of spéech is betokened that Christ hath the souerein and most absolute power or authoritie to gouerne the kingdome of Dauid, and also full power ouer death it self, and ouer hell, and that he is able to deliuer from death, or to thrust down into hell whomsoeuer he listeth. These Keyes, that is to say, this power, belongeth onely vnto Christ, and no creature is partaker of it. Wherupon also in the Apocalips the Lord sayth with a vehemencie, I haue the Keyes: and he sayth not, I haue had, but I haue, I say I haue them yet still, and will haue them euer, & I resigne them to no man.
There is also the Key of knowledge, and the Key of the kingdom of heaven, whereof we entreat at this present. The Key of knowledge is instruction, whereby a mans understanding is opened, and his want of skill amended. And the Key of the kingdom of heaven is a plain or lightsome declaration or laying forth of things, whereby men are taught, what way they may go into heaven, or how they may be saved. I feign nothing of mine own head in this behalf, in these things I follow the Scripture, and for mine exposition I allege the very word of Christ saying in the Gospel after S. Luke:1 Woe be to you Lawyers, which have taken away the key of knowledge: ye entered not in your selves, and them that came in, ye forbade. Which words of the Lord, Matthew uttereth in this wise: Woe be to you Scribes and Pharisees, for ye shut up the kingdom of heaven before men: ye your selves go not in, neither suffer ye them that come, to enter in. Behold, look what Luke called the taking away of the key of knowledge, 2that doth Matthew call the shutting up of the kingdom of heaven. And therefore what else I pray you is it to bring forth the keys of the ⟨image 17⟩kingdom of heaven, then to bring forth the keys of knowledge, that is to say, the doctrine which concerneth the kingdom of heaven, through the instruction whereof we may know how to become partakers of the everlasting salvation? Again, to take away the keys of knowledge or of the kingdom of heaven, is nothing else but to withstand the doctrine of the Gospel concerning the kingdom of God, or to assault it, or to give commandment that it be not preached. You therefore enter not in (saith the Lord) I mean by hearkening to my doctrine: ye believe not, that ye might be saved: neither suffer ye them to enter which come and are desirous of my doctrine concerning the kingdom of God, that is to say, which would fain hear and believe my doctrine, that by faith they might be made heirs of Gods kingdom, while you slander my doctrine and my works, as though they proceeded from Satan, and therefore were to be abhorred and eschewed of good men. And by these words of the Lord it appeareth most manifestly, that the keys whereof he speaketh here in S.
There is also the Key of knowledge, and the Key of the kingdome of heauen, whereof we intreate at this present. The Key of knowledge is instruction, wherby a mans vnderstanding is opened, and his want of skill amended. And the Key of the kingdome of heauē is a plaine or lightsome declaration or laying forth of thinges, whereby men are taught, what way they may goe into heauen, or how they may be saued. I faine nothing of mine owne head in this behalfe, in these thinges I followe the Scripture, and for mine exposition I alledge the very worde of Christ saying in the Gospell after S. Luke:
Matthew, saying, and to thee will I give the keyee of the kingdom of heaven, are not any other thing then the charge of preaching the Gospel, committed by the Lord to the ministers of his Church, that by the said publishing of the Gospel, they might open the kingdom of heaven to the believers, and shut it against the unbelievers.
Matthew, saying, and to thee will I geue the keyee of the kingdome of heauen, are not any other thing then the charge of preaching the Gospell, committed by the Lord to the ministers of his Church, that by the sayd publishing of the Gospell, they might open the kingdome of heauen to the beleuers, and shut it against the vnbeleuers.
But if these things which notwithstanding (if I be not deceived) I take to be evident & strong enough) do not yet satisfy you: behold I will unfold this whole matter of the keys yet an other way, though nothing differing from the interpretation which I have set down already, as in respect of the pith of the matter. The word keys are also used in the Scripture, for the care & ordering of an household. For the servants whom the master of any house setteth in office, have keys delivered unto them, wherewith to open and shut, and to order all the house: which thing is wont to be done by the Stewards or Comptrollers, that ⟨p. 12⟩have the chief charge of the house. By means whereof the keys also are taken for the very charge, the ordering, or the governing of the house. Here again I feign nothing of my self,1 I follow the holy Scriptures. For in Isaiah the Lord saith: I will lay the key of the house of David upon the shoulder of Eliachim, which shall open and no man shall shut, and shall shut and no man shall open. And what else is this, then if he had said without figure, I will put Sobna out of office, and make Eliachim Lord Treasurer, and commit the government of the Realm or of king Hezekiah palace, which charge he shall perform with so great faithfulness and authority, that whatsoever he ordaineth, shall stand sure and inviolable, and whatsoever he disannulleth, no man shall attempt to ratify. In like respect are the keys of the kingdom of heaven said to be given to the Apostles and other ministers, I mean the governing or housholdly ordering of the Church, thereby to bring men to the kingdom of heaven, or to shut them out of the partnership thereof. Which surely can be none other, then that which it accounteth as the chief, namely, the message of Gods word, I mean the preaching of the Gospel of Jesus Christ, concerning the remission of sins, and everlasting life. The which truly is so certain and sure, that look whom the ministers absolve from their sins by it, they are also assuredly acquit before God, and whom the ministers condemn by the word for their unbeliefs sake, those remain also condemned to destruction before God.
But if these thinges which notwithstāding (if I be not deceaued) I take to be euident & strong inough) do not yet satisfie you: beholde I will vnfolde this whole matter of the keyes yet an other way, though nothing differing from the interpretation which I haue set downe already, as in respect of the pith of the matter. The worde keyes are also vsed in the Scripture, for the care & ordering of an householde. For the seruauntes whom the master of any house setteth in office, haue keyes deliuered vnto thē, wherewith to open and shut, and to order all the house: which thing is wont to be done by the Stewardes or Comptrollers, that
And as for these things which I have laid forth concerning the ordering of a household by Stewards, that is to say, concerning the ordering of the Church by the ministers, they are not differing from the word of God. For the Lord in his Gospel rehearseth a parable of a man that went from home and committed the charge of his house to his servants which should be as Stewards to order his house. Which Parable certes is applied to the Church the house of God, and to the ministers placed in the same, ⟨image 18⟩that in governing it they may chiefly beautify it with the preaching of the Gospel. For in the same Gospel the Lord saith again: Who (thinkest thou) is that faithful and wise servant, whom his Lord hath set over his household to give them meat in due season? But who knoweth not what the meat of the Church is? Truly Paul writing to a Bishop, that is to say, to an overseer or steward of the Church, saith: Endeavour to yield thy self an allowable workman unto God, not to be ashamed of, and rightly distributing the word of truth. And the same Apostle speaking yet more manifestly of the ministers and the household order of the Church, saith: Let a man so esteem you as the ministers of Christ, and household guides or stewards of the mysteries of God. Then the which, I pray you what can be spoken more fully and plainly in this our case? Christ our Lord ordained in his Church, ministers and not Lords, ministers or servants I say to be stewards or dealers forth of Gods mysteries in the Church, that is to say, of the Gospel, and of the things that are annexed to the Gospel. For so doth the Lord him self expound the word Mystery in the xiii. chapt. of Matthew: and so doth Paul also in the third to the Ephesians. These keys, that is to say, this charge & household order of governing the Church, which is executed according to the appointment of the Gospel of Jesus Christ, did the Apostles receive, and after them all ministers of Churches that be lawfully called to the same office.
And as for these thinges which I haue layd forth concerning the ordering of a housholde by Stewardes, that is to say, concerning the ordering of the Church by the ministers, they are not differing from the worde of God. For the Lord in his Gospell rehearseth a parable of a man that went from home and committed the charge of his house to his seruauntes which should be as Stewardes to order his house. Which Parable certesse is applyed to the Church the house of God, and to the ministers placed in the same, ⟨image 18⟩
Now although our Lord said, I will give thee the keys of the kingdom of heaven, and that by the way he made no mention in the process following, of opening and shutting, which are the properties of ⟨p. 13⟩keys: yet did he set down other terms in their stead, that is to wit, to loose and to bind, by which doubtless he meant to show the power of the keys, and after what manner the Apostles do either open or shut heaven with the keys. They open when they unbind or let loose (for both those things come to one point) and they shut when they bind. To let loose therefore is to open: and to shut is to bind. Otherwise to bind is a word of known signification. For the officer bindeth, which at the commandment of his lord casteth a man in prison, or by some other way hampereth him in bonds. And he looseth, which dischargeth a man from bonds or bringeth him out of prison. This thing is conveyed over from the body to the mind. For bonds in the Scripture betoken as well spiritual as bodily imprisonment. To loose therefore is to open the prison of sins by preaching forgiveness of sins, through Christ, who only releaseth sins and bringeth out of prison. Which thing shall be the rightlyer understood, if we view and consider more nearly this saying of the Prophet which the Lord Jesus him self expoundeth in the Synagogue of Nazareth in S. Luke,1 saying: The spirit of the Lord is upon me (meaning upon Christ) because he hath anointed me, and hath sent me to bring glad tidings to the poor, to heal them that be hart broken, to preach release to the prisoners, and recovery of sight to the blind, and to set the bruised at liberty. Hereunto add also that which the same Lord said in John:2 Like as the father hath sent me, so send I you: Whose sins soever you release, they are released unto them, and whose sins soever you retain, they be retained. The son of God then sent out his disciples after the same manner that he him self was sent out by the father. But the son of God (according as the Prophet hath avouched) was sent to bring glad tidings to the poor, & to preach deliverance to prisoners: Ergo, the Apostles also were sent forth to show glad tidings, and to preach deliverance to prisoners.
NOw although our Lorde sayd, I will geue thee the keyes of the kingdome of heauen, and that by ye way he made no mention in the processe following, of opening and shutting, which are the properties of
Which thing when they do, then open they heaven by the keys, ⟨image 19⟩and let loose them that were tide in the bonds of sin, releasing them their sins, that is to say, witnessing by the Gospel, that their sins are released by faith through Christ. For the Apostles release not sin otherwise then by the warrant of the Gospel, which avoucheth unto them that only Christ by his own merit forgiveth sins. For like as the Apostles are not sent to offer them selves in sacrifice for the cleansing of the whole world as Christ was, the sacrifice of whom alone cleanseth away the sins of the whole world: even so doubtless the Apostles were not sent to forgive sins by their own authority as Christ did, but to witness unto men that they be forgiven by faith through Christ. For we must in these cases advisedly and with a conscience observe the matching of the superior with the inferior, so as we may yield to each party that which is his own, and not wickedly attribute that glory unto servants, which is due to the only son of God. Certes Augustine behaving him self reverently in these matters, saith peremptorily, that Christ worketh these things by power, and that the disciples do the things which they do, by service or seruauntly. Whereof more shall follow anon. Also Mark and Luke handling the same story which John hath touched in his xx. chapt. do witness that in the talk which Christ hath in the day of his resurrection, there is nothing else betaken to the Disciples, but the office of preaching the Gospel. For in Mark the Lord saith:1 Go into the whole world and preach the Gospel. 2And in Luke he saith: So behoved it Christ to suffer, & to rise again from the dead the third day, and repentance and forgiveness of sins to be preached to all nations in his name. And therefore by laying all these places of Scripture together, it is made most manifest and undoubted, that the keys which were given to Peter and the other Apostles, is nothing else but the ministration of preaching the Gospel, whereby the way is opened for the world into heaven, & whereby (to be short) is declared most assured release and forgiveness of sins ⟨p. 14⟩through faith in Christ, to such as believe. Whereunto also seemeth to pertain this most elegant and fit sentence of the Lord speaking with Paul:
I will make thee a witness and messenger (mark how he saith, a witness and messenger) and will send thee unto nations and realms, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, so as they may receive forgiveness of sins, and lot among those that be sanctified by the faith which is to meward. You have in these words a most exact description of the keys of the kingdom of heaven. Whereunto to add any more, I think it but superfluous.
I will make thee a witnesse and messenger (marke how he sayth, a witnesse and messenger) and will send thee vnto nations and realmes, to open their eyes, that they may be turned from darknesse to light, and from the power of Sathan vnto God, so as they may receaue forgeuenesse of sinnes, and lot among those that be sanctified by the fayth which is to meward. You haue in these wordes a most exacte description of the keyes of the kingdome of heauen. Wherunto to adde any more, I thinke it but superfluous.
Now if unto all these things, ye will add the practise of the Apostles (as they term it) and diligently search out how they have used the keys that were delivered to them, and after what sort they have opened or shut the kingdom of heaven unto men, and also in what wise they have either bound them or loosed them: ye shall no where in all the new Testament find them to have exercised the Popish practise, that is to wit, that the Apostles have set them selves down in the places where they came to preach the kingdom of God and salvation, and commanded men to come unto them, and there to crouch or to kneel after the manner of worshippers, and to shrive them selves, that is to say, to pour out all their thoughts, words, and deeds, with all the circumstances of them into the ear or lap of the confessor as he sits, and to crave of him the absolution of their sins, with enioynance of satisfaction: and that he on the other side laying his hands upon the head of the shriftman, whispered an absolution of sins over him in an ordinary form of words, and enjoined him a certain satisfaction by the works of penance. Much less shall ye find that the Apostles installed them selves in thrones, and thrust down sinners into hell by sentence of excommunication. &c. What then? Look upon the Acts of the Apostles, or rather go through that book, wherein Luke hath most diligently written the notable sayings and doings ⟨image 20⟩of the Apostles (and specially of Paul) without overslipping of any thing which tended to soul health, or was necessary to be known, and therewithal hath in xxviii. chapters set forth as many years, that is to wit, the things that the Apostles did by the space of xxviii. years together in the matter of salvation: and thou shalt not find in all that great work, that all and every of the Apostles did any thing else then agreeably and constantly in all places and in every place preach the Gospel, and promise remission of sins and everlasting life to such as believed in Christ: and on the contrary part, threaten endless and most assured damnation to them that believed not. Thus (I say) did the Apostles use the keys which they received of the Lord. Thus did they bind and loose.
Now if vnto all these thinges, ye will adde the practise of the Apostles (as they terme it) and diligently search out how they haue vsed the keyes that were deliuered to them, and after what sort they haue opened or shut the kingdome of heauen vnto men, and also in what wise they haue either bound them or loosed them: ye shal no where in all the new Testament finde them to haue exercised the Popishe practise, that is to wit, that the Apostles haue set thē selues downe in the places where they came to preach the kingdome of God and saluation, and commaunded mē to come vnto them, and there to crouch or to knéele after the maner of worshippers, and to shriue them selues, that is to say, to poure out all their thoughtes, wordes, and déedes, with all the circumstances of them into the eare or lap of the confessor as he sits, and to craue of him the absolution of their sinnes, with enioynance of satisfaction: and that he on the other side laying his handes vpon the head of the shriftman, whispered an absolution of sinnes ouer him in an ordinary forme of wordes, and enioyned him a certaine satisfaction by the workes of penance. Much lesse shall ye finde that the Apostles installed them selues in thrones, and thrust downe sinners into hell by sentence of excommunication. &c. What then? Looke vpon the Actes of the Apostles, or rather goe through that booke, wherein Luke hath most diligently written the notable sayinges and doinges
If they would have had any other thing, or any thing more to have been done in the Church by their successors, they would not have dissembled it by the space of xxviii. years preaching, in all their doings which Luke hath most faithfully written. And among other places of the Acts of the Apostles, let the godly read the second, x.xiii.xvi. and xviii. chapters, and they will bear witness that the things which I have spoken here are most true, yea and also think them selves satisfied in this case. I speak of such as are not contentious, for such no man can well satisfy. And at this present I say to them also as Paul said:1 If any man seem to be full of contention, we have no such custom, neither the Churches of God.
If they would haue had any other thing, or any thing more to haue bene done in the Church by their successors, they would not haue dissembled it by the space of xxviii. yeares preaching, in all their doinges which Luke hath most faythfully written. And among other places of the Actes of the Apostles, let the godly read the second, x.xiii.xvi. and xviii. chapters, and they will beare witnesse that the thinges which I haue spoken héere are most true, yea and also thinke them selues satisfied in this case. I speake of such as are not contentious, for such no man can well satisfie. And at this present I say to them also as Paule sayd:1 If any man seeme to be full of contention, we haue no such custome, neyther the Churches of God.
And whereas the adversaries urge this singular speech: I will give the keys of the kingdom of heaven unto thee, I say, unto thee Peter, unto thee, singularly, and not unto you, plurally: and in their urging do cry out that I have openly corrupted this place of the Gospel, by communicating unto the rest of the Apostles and to all their successors being ministers of the word, the keys that were given to Peter only: they bewray their own gross foolishness, together with their invincible malice, considering how they ⟨p. 15⟩can not deny but that such synecdoches or figures of putting one for a number, and specially in such cases, are very usual in the Scriptures. Again, seeing it is sufficiently known what the keys be, and that the rest of the Apostles received them as well as Peter: I pray you what will they prove by their singular number? But let them ask their own fathers, why the Lord whereas he gave equal or one manner of power to them all: did nevertheless say severally unto Peter, I will give thee: and they shall perceive that thereby is betokened and expressed the unity of the Church. Surely Augustine in his 118. treatise upon John, saith thus: Whereas they were all asked the question, Peter alone answered, Thou art Christ the son of the living God: and it is said unto him: Unto thee will I give the keys, as though he alone had received the power to bind and loose: when [notwithstanding] he both spake it alone for them all, and received them with them all, as bearing the person of unity: and one [did] therefore [both speak and receive] because there is unity in all. The same words repeateth he again in his 124. treatise upon John. And in his▪ 50. treatise, he saith: when Peter received the keys, he represented the holy Church. The same things avoucheth the blessed Martyr Cyprian in his little work concerning the simplicity of Clerks. Furthermore if we should grant any thing to be given here singularly unto Peter, what is that to the Pope of Rome? He hath not yet proved him self to be Peters heir and successor. In his own Decrees, in the sentences of Hierom and Chrysostom, in the xl. distinction, he shall find that which will put him to his trump, wring him by the ear, and cut his comb. Neither doth he which saith that in Peter the keys were given to the whole Church, approve the Romish toys.
And whereas the aduersaries vrge this singular spéech: I wyll geue the keyes of the kingdome of heauen vnto thee, I say, vnto thee Peter, vnto thee, singularly, and not vnto you, plurally: and in their vrging do cry out that I haue openly corrupted this place of the Gospell, by communicating vnto the rest of the Apostles and to all their successors being ministers of the word, the keyes that were geuen to Peter onely: they bewray their owne grosse foolishnesse, together with their inuincible malice, considering how they
Which thing when they do, then open they heauen by the keyes, ⟨image 19⟩and let loose them that were tyde in the bondes of sinne, releasing them their sinnes, that is to say, witnessing by the Gospell, that their sinnes are released by fayth through Christ. For the Apostles release not sinne otherwise then by the warrant of the Gospell, which auoucheth vnto them that onely Christ by his owne merite forgeueth sinnes. For like as the Apostles are not sent to offer them selues in sacrifice for the clensing of the whole world as Christ was, the sacrifice of whom alone clenseth away the sinnes of the whole world: euē so doutlesse the Apostles were not sent to forgeue sinnes by their owne authoritie as Christ did, but to witnesse vnto men that they be forgeuē by faith through Christ. For we must in these cases aduisedly and with a conscience obserue the matching of ye superior with the inferior, so as we may yéeld to ech partie that which is his owne, and not wickedly attribute that glory vnto seruauntes, which is due to the onely sonne of God. Certesse Austine behauing him selfe reuerently in these matters, sayth peremptorily, that Christ worketh these thinges by power, and that the disciples do the thinges which they do, by seruice or seruauntly. Wherof more shall follow anon. Also Marke and Luke handling the same story which Iohn hath touched in his xx. chapt. do witnesse that in the talke which Christ hath in the day of his resurrection, there is nothing els betaken to the Disciples, but the office of preaching the Gospell. For in Marke the Lord sayth:1 Goe into the whole world and preach the Gospell. 2And in Luke he sayth: So behoued it Christ to suffer, & to rise againe from the dead the third day, and repentaunce and forgeuenesse of sinnes to be preached to all nations in his name. And therefore by laying all these places of Scripture together, it is made most manifest and vndouted, that the keyes which were geuen to Peter and the other Apostles, is nothing els but the ministration of preaching the Gospel, wherby the way is opened for the world into heauen, & wherby (to be short) is declared most assured release and forgeuenesse of sinnes ⟨p. 14⟩through fayth in Christ, to such as beleue. Wherunto also séemeth to perteine this most elegant and fit sentence of the Lord speaking with Paule:
