If, then, they are all messengers of the one Lord Christ, who would be so foolish as to say that so great a lord, in a matter of such great importance for the whole world, sends but one messenger, and he, in turn, sends other messengers of his own? Then St. Peter would have to be called, not a Zwölfbote (one of the twelve messengers), but an only-messenger, and none of the others would remain Zwölfboten, but they would all be St. Peter's Elfboten (i. e., his eleven messengers). But what is the custom at court? Is it not true that a lord has many messengers? Aye, when does it happen that many messengers are sent with the same message to one place, as now we have priest, bishop, archbishop and pope, all ruling over the same city, not to mention other tyrants, who shove in their rule somewhere between the rest? Christ sent all the apostles into the world with His Word and message with full, equal powers, as St. Paul says: "We are ambassadors for Christ." [1 Cor. 5:20] And in I. Corinthians iii. he says: "What is Peter? What is Paul? Servants through whom ye believed." [1 Cor. 3:5] This ambassadorship means to feed, to rule, to be bishop, and so forth. But that the pope makes all the messengers of God to be subject to himself, is the same as if one messenger of a prince detained all the other messengers, and then sent them out when it suited his pleasure, while he himself went nowhere. Would that be pleasing to the prince, if he found it out? Should you say: True, but one messenger may be above another; I would reply: One may indeed be better and more skilful than another, as St. Paul was when compared with Peter; but since they bring one and the same message, one cannot be above another by reason of his office. But, put the other way, St. Peter is not a Zwölfbote at all, but a special messenger and lord over the Eleven. What can it be that one has above the others, if they all have one and the same message and commission from the one Lord? Forasmuch then as all bishops are equal by divine right and sit in the Apostles' places, I may gladly concede that by human right one is above the other in the external Church. For here the pope instils what is in his own mind, as, for instance, his Canon Law and human inventions, whereby Christendom is ruled with outward show; but that does not make Christians, as I have said above[43]; neither are they heretics who are not under the same laws and ceremonies or human ordinances. For customs change with the country.