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Rh Ambrose, like Hilary of Poitiers, ascribes sometimes to the person of Peter, sometimes to his faith, or rather to the object of his faith, the title of the rock. To his person he only attributes the title in a figurative manner, and by extension. "Jesus Christ," he says, "is the rock. He did not deny the grace of this name to his disciple when he called him Peter, because he borrowed from the rock the constancy and solidity of his faith. Endeavour, then, thyself to be a rock — thy rock is thy faith, and faith is the foundation of the Church. If thou art a rock, thou shalt be in the Church, for the Church is built upon the rock."

This explanation leaves no shadow of doubt upon the sense in which St. Ambrose took this famous saying, upon which Romanists rear the prodigious monument of papal prerogatives. Why was this name given to Peter? "Because," adds St. Ambrose, "the Church was built on Peter's faith." But what faith? His personal belief, or the truth he believed? St. Ambrose replies in the same place, "Peter was thus named because he was the first who laid the foundation of faith among the nations." What did he preach? Certainly not his personal assent. What he taught is, then, the truth that he believed; and that truth is the foundation of the Church.

The works of St. Ambrose are full of proofs against papal pretensions. But why multiply texts? One only needs to glance over his works to be convinced that he is no authority in favour of the Ultramontane system. We shall therefore be content to quote only the following texts, in which he sets forth his belief concerning Peter's primacy.

In explaining these words in the epistle to the Galatians, "I went up to Jerusalem to see Peter," he says: "It was proper that Paul should go to see Peter. Why? was Peter superiour to him and to the other Apostles? No; but because, of all the Apostles, he was the first to