who can with any reason deny that the Popes supremacy the confession whereof is now made treason in England was in King Lucius dayes acknowledged generally of all men for what moued him being so farre from Rome to seeke to receiue the faith of Christ from thence but that he desyred to haue it from the fountayne head were there not Christians at the same tyme in England as there had ben from the tyme of Ioseph of Arimathia by some of whome it is lyke he was conuerted and might haue ben Baptysed or yf there were no Christians there that might satisfy his deuotion and desyre in that behalfe was there not at the same tyme very learned Bishops in France by whome he might haue receiued satisfaction without sending so farre as to Rome what then moued him therto but that he vnderstood that the admission of all Christs sheep into his fold the Church belonged principally to the successor of S. Peter to whome our sauiour particularly commended the feeding of his flock which saynt Bede insinuateth sufficiently saying that King Lucius beseeched Eleutherius by his letters that he might be made a Christian per eius mandatum by his commandement Neither can there any other probable reason be geuen why a few yeres after Donaldus King of Scots sent to Pope victor the next successor of Eleutherius to receiue of him the Christian fayth which at the same tyme florished not only in France as before I haue sayd but also in England from whence he might haue had Bishops and Priests to instruct and baptise him and his people But for the more manifest proof of this poynt let vs heare what S. Ireneus who florished at the same tyme in France teacheth concerning the autority of the sea Apostolike gouerned then by Eleutherius from whome K. Lucius receiued the fayth VVhen we shew sayth he the tradition of the greatest and most AuncieÌ„t Church knowen to all men founded constitute at Rome by the two most glorious Apostles Peter Paule that the same tradition receiued from the sayd Apostles is deriued euen to this our tyme by the succession of Bishops we confound all those that any way eyther by an ouerweening of their owne wits or by vayne glory or by blyndnesse and euil opinion are led away with fals conceyts for euery Churche that is to say the saythful which are euery where must needs haue recours to this Church agree therewith propter potentioreÌ„ principalitatem for the greater or more mighty principality of the same wherein the tradition of the Apostles hath ben alwayes conserued by them which are euery where abroad and a litle after hauing declared the succession of the Bishops of Rome from saynt Peter to Eleutherius who he sayth was the twelfth he addeth by this ordination and succession the tradition which is in the Church from the Apostles and the preaching of the truth is come euen to vs hec est plenissima osteÌ„sio this is a most ful euident demonstration that the fayth which hath ben conserued in the Churche from the Apostles vntil now is that one true fayth which geueth lyfe Thus farre S. Ireneus out of whose words may be gathered three things very imporrant and manifest against our aduersaries The first the force of tradition in the Churche of God that the same alone being duly proued is sufficient to conuince all heretykes that teach any thing contrary therto The second that the continual succession of the Bishops of Rome in one seat and doctrin is an infalible argument of the truth The which also Tertulian in the same tyme not only obserued but also prescrybed for a rule against all heretykes in his book of Prescriptions To which purpose S. Augustin sayth the succession of Priests from the seat of Peter the Apostle to whome our Lord recoÌ„mended his sheep to be fed holdeth me in the Catholyke Church and in another place number the Priests euen from the very seat of Peter and in that order of fathers see who succeded one an other that is the rock which the proud gaâ—â— of hel do not ouercome Optatus Mileuitanus in lyke sort vrgeth this succession of the Roman Bishops against the Donatists reckoning vp all the Bishops from S. Peter to Siricius with whome he sayth all the world did communicat and there-vpon concludeth therfore yow sayth he that challeÌ„ge to your selues a holy Churche tel vs the beginning of your chayre Thus reasoned these fathers against heretykes aboue 1200. yeres ago as also did S. Ireneus before in K. Lucius tyme and the same say wee now with no lesse reason against the heretykes of our tyme we shew them our doctrin conserued in a perpetual succession of Bishops from the Apostles vntil this day we demaund the lyke of them and seing they cannot shew it we conclude with S. Irenaeus that they remayne confounded and that they are to be registred in the number of those that eyther by an ouerweening of their owne wits or by vayne glory or by blyndnes and passion are led away with fals conceits The third poynt that I wish to be noted in the words of S. Irenaeus is the supreme dignity of the Roman Churche aboue all other seing that he cauleth it the greatest most ancient not in respect of tyme for the Churches of Hierusalem and Antioch were before it but for autority and therfor vrgeth it as a matter of necessity duty that all other Churches whatsoeuer and all faythful people throughout the world ought to haue recours therto and agree therwith propter potentioreÌ„ principalitateÌ„ for the greater and more powreful principality and autority therof which autority is founded vpon no other ground then vpon the institution of our Sauiour himselfe who gaue the gouerment of his Church to S. Peter the Apostle not only for him selfe but also for his successors which I wil prooue heare with as conuenient breuity as the importance of the matter wil permit THAT OVR SAVIOVR made S. Peter supreme head of his Churche CHAP. VIII THE supreme autority of S. Peter ouer the Churche of God is to be proued directly out of the holy scriptures by many places and arguments but 3. shal suffice for breuityes sake The first place is in S. Mathew where our sauiour promised to S. Peter to buyld his Church vpon him saying Tu es Petrus super hanc Petram adificabo Ecclesiam meam that is to say thou art Peter or a rock and vpon this rock I wil buyld my Churche signifying by this allegory that he made him the foundation or head of his Church for the head is to the body the gouernour to the common welth as the foundation is to the buylding that is to say the principal part the stay strength and assurance therof and this appeareth more playnly in the Siriac tongue in which saynt Mathew wrote his gospel where
matter passed and euidently see the supreme autoritie of the Bishops of Rome in those dayes it is to be considered that there hauing been from the tyme of the Apostles a different manner of keeping Easter in the Churche of Rome and the Churches of the lesser Asia the Romans keeping it alwayes vpon the sunday according to the tradition of the Apostles S. Peter and saynt Paule they of Asia obseruing the tyme and custome of the Iewes pretending the example and tradition of S. Iohn the Euangelist Pius the first of that name Bishop of Rome desyring to reduce all the Churche to vniformity made a decree that the feast of Easter should be celebrated only vpō sunday but for that the Churches of Asia made great dificulty to leaue their tradition as wel Pius as Anicetus Soter and Eleutherius forbore for peace and quietnesse sake to compel them by Ecclesiastical censures to the obseruation therof but afterwards Victor who succeeded Eleutherius noting that not only those which inclyned to keep the ceremonies of the old law were much confirmed therby in their opinion but also some in Rome namely one Blastus sought to introduce that custome there and Iudaysme withall cauled a councel of the Bishops of Italy neere adioyning and not only caused other councels to be assembled in France but also directed his commaundements to the Bishops of the east to do the lyke namely to Theophilus Bishop of Caesarea as that S. Bede reporteth in these words victor the Pope Bishop of the citty of Rome dixerit authoritatem that is to say directed a commaundement to Theophilus Byshop of Caesarea and Palaestina that it should be determined how the easter should be celebrated there where our Lord the sauiour of the world conuersed Therfore perceptae qutoritate the authority or commaundement being receiued Theophilus assembled Bishops not only out of his owne prouince but also out of diuers other cuntryes and when they were come togeather in great numbers Theophilus protulit autoritatem ad se missam Papae Victoris Theophilus shewed the autority or commaundment that Pope Victor had sent him declared quid sibi operis fuisset iniunctum what was enioyned him to do c. herein by the way I wish to be noted how the Bishop of Rome in those dayes that is to say in the tyme of Lucius exercised his autority in calling of councels both of the Byshops of the Latin or west Church also of the east seing Theophilus Byshop of Palaestina assembled the prelats not only of his owne prouince but also of diuers other by vertue of the commission geuen him by Pope Victor But to proceed yt being determined by all those coūcels that the feast of Easter should be kept on the sunday according to the custome of the Romā Churche Victor the Pope renewed the decree of Pius his predecessor and denounced excomunication against all the Churches of Asia that would not cōforme them-selues therto which though some holy and learned Bishops amongst other Irenaeus thought to bee rigorously done and not with such consideratiō as it seemed to them the peace of the Church required yet none of them nor any of the schismatykes themselues took any exception to his autority as though he had donne more then he might do which no dout they would haue done yf he had exceeded the limits of his power therfore Eusebius sayth that Irenaeus did admonish him that he would not cut of from the body of the whole Church so many Churches for obseruing a tradition vsed amongst them according to an old custome and Nicephorus testifieth that they aduised him vt benignius statueret that should determine therof with more benignity and myldnes wherin wee see Pope Victors authoritie and power to excommunicat all other Bishops sufficiently acknowledged though there was question of the iustnesse of the cause and conueniency of the fact neuerthelesse yt appeared afterwards by the determination of the whole Churche of God yea of the greatest part of the Asian Churches themselues that Victor had reason in that which he did for as Nicephorus testifieth not only Asia did at lēgth yeild therin but also vbique terrarum in orbe decretum est it was decreed through out the world that the feast of Easter should be celebrated vpō the sunday in so much that those which would not yeild therto were held for heretykes cauled quarta decimani for so they are accounted and termed by Nicephorus saynt Augustin Epiphanius Philastrius and the councels of Antioch and Laodicea and to conclude this poynt yt shal not be impertinent to the matter in hād to consider how this controuersy about the keeping of easter ended many yeares after in England betwyxt the English Byshops mayntayning the custome of Rome and the Scottish that were Schismatykes and obserued the custome of Asia which venerable Bede recounteth saying that Bishop Colman with his Scotish elergy being assembled in Northumberland with Agilbert Bishop of the east Saxons his Priests Wilfred and Agathon in the presence of King Oswy after long debating the matter on both sydes Wilfred answered to Colman who relyed vpon the autority of Anatholius and Columba his predecessors although quoth he Columba was a holy man yet could he not be perferred before Peter the most blessed Prince of the Apostles to whome our Lord sayd thou art Peter and vpon this rock I wil buyld my Churche hel gates shal not preuayle against it and to thee I wil geue the Keyes of the Kingdome of heauen when Wilfrid had sayd this King Oswy who had ben brought vp by the Scots and infected with their schisme asked Colman wheather he could proue that so great autority was geuen to Columba and Colman answered no and do you on both syds sayth the King grant without controuersy that this was sayd principally to Peter and that the Keyes of the Kingdome of heauen were geuen him by our Lord and both parts answered yea nay then quoth the King merily I assure yow I wil not in any thing contradict that porter but as farre as my knowledge and power shal extend I wil obey his commaundments least perhaps when I shal come to heauen and haue him my enemy that keepeth the keyes no man wil open me the gates The King hauing sayd thus all that were present both litle and great sayth saynt Bede allowed therof and yeilded to receiue the Catholyke custome of keeping Easter on the sunday Thus wee see this great controuersy ended also in England neere a thousand yeres agoe by the autority of the sea Apostolyke so that to returne to Pope Victor wee may truly say he had the victory or rather that saynt Peeter by him and his successors vanquished all such as opposed themselues to this traditiō of the Roman Churche Seing then in the tyme of K. Lucius the Bishops of Rome both claymed and exercised supreme authority ouer all
lambe of God and in the first general councel of Nice held by aboue 300. Fathers situm in sacra mensa agnum illum Dei tollentem peccata mundi incruente a sacerdotibus in molatum the lambe of God placed vpon the holy table the which lambe taketh away the sumes of the world and is vnbloodily sacrificed by the priests wherto may iustly be added the doctrin of all the Fathers that this sacrifice is propitiatory for the liuing and for the dead grounded no dout vpon the woords of our sauiour himselfe in his first institution and oblation therof when he said to his Apostles representing the whole Church this is my body which is geuen pro vobis for you that is to say for remission of your sinnes and more playnly in oblation of the cup this is my blood which is shed pro vobis or as saynt Math. sayth pro multis in remissioneÌ„ peccatorum for you for many to the remission of sinnes for this cause saynt Iames the Apostle in his liturgy saith offermius â—â—bi wee offer to thee o Lord the vnbloody sacrifice for our sinnes and the ignorance of the people and saynt Martial the most ancient martyr who as I haue sayd liued with the Apostles affirmeth that by the remedy of this sacrifice lyfe is to be geuen vs death to be eschewed and S. Denis a foresaid cauleth it salutarem bostiam the host or sacrifice that geueth health or saluation S. Athanasius sayth that the oblation of the vnbloody host is propitiatio a propitiation or remission of sinnes Origin cauleth it the only commemoration which makes God mercyful to men S. Cyprian termeth it medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates a medicin burnt sacrifice for the healing of infirmityes and the purging of sinnes S. Ambrose speaking of the Eucharist sayth that Christ offreth him selfe therin quasi sacerdos vt peccata nostra dimittat as a priest that he may forgeue our sinnes S. Augustin considering that all the sacrifices of the old law were figures of this sacrifice as he often affirmeth that amongst infinit others there were some that were called hostiae pro peccato sacrifices for remission of sinne By the sacrifices saith he that were offred for sinnes this one of ours is signified wherein is true remission of sinne and to ad somewhat more hereto concerning the custome of Gods Churche to offer this sacrifice also as propitiatory for the dead S. Iames the Apostle in his liturgy prayeth to almighty God that the sacrifice may be acceptable vnto him for remission of the peoples sinnes and for the repose of the soules of the dead also saynt Clement reacheth for a constitution of the Apostles to offer the holy Eucharist in Churches and Churchyards for the dead S. Chrisostome also often affirmeth it for a decree of the Apostles to offer sacrifice for the dead saying it was not rashly decreed by the Apostles that in the most dreadful mysteries there should be commemoration made of the dead for when the people clergy stand with their hands listed vp to heauen the reuerend sacrifice set vpon the Altar how is it possible that praying for them wee should not pacify the wrath of God towards them S. Gregory Nissen in lyke manner proueth the vtility and profit therof by the authority of the Disciples of Christ that taught deliuered the custome to the Churche as witneseth saynt Iohn Damascen who affirming it to be an Apostical tradition confirmeth the same with the testimonies of S. Athanasius and saynt Gregory Nissen Tertullian often maketh mention of oblations offred for the dead yerely in their anniuersaries aleadging it amongst dyuers other for an ancient custome and vnwritten tradition of the Churche S. Cyprian also mentioneth a constitution made before his tyme that for such as make Priests their executors or tutors to their Children no oblation or sacrifice should be offred after their death which statute he ordayned should be executed vpon one called victor that had offended against the same S. Cyril Byshop of Hierusalem hauing spoken of other parts of the sacrifice of the masse sayth then wee pray for all those that are dead beleeuing that their soules for whome the prayer of the dreadful sacrifice is offred receiue very great help therby S. Augustin sayth that according to the tradition of the ancient fathers the whole Church vseth to pray and offer the sacrifice of the blessed body and blood of Christ for those that are dead and that it is not to be douted but that they are helped thereby and in his book of confessions he signifieth that the sacrifice of our redemption that is to say the blessed body and blood of our Sauiour was offred for his mothers soule when shee was dead S. Gregory the great to declare the excellent effect of the sacrifice of the masse offred for the dead telleth of one that being taken prisoner in the warre and thought to be dead was deliuered on certayne dayes of the weeke of his chaynes and fetters which fel from him so oft as his wyfe caused the sacrifice of the masse to bee offred for his soule and of this S. Gregory taketh witnes of many of his auditors whome as he sayth he presumed did know the same The lyke also in euery respect recounteth venerable Bede our countryman in the story of England which he wrote about 800. yeares agoe of one Imma seruant to King Elbum which Imma being prisoner in the hands of his enemies and chayned could not be tyed so fast but that his chaynes fel of once a day at a certayne hower when his brother called Iunna an Abbot sayd masse for him thinking he had ben slayne and this sayth saynt Bede he thought good to put into his history for that he took it for most certayne hauing vnderstood it of credible persons that had heard the party tel it to whome yt happened To conclude this custome of offring the blessed sacrifice of the masse for the dead was inuyolably kept in the Churche of God euen from the Apostle tyme without contradition vntil Aerius an Arrian heretyke impugned the same all prayer for the dead about 360. yeres after Christ for the which he is put in the Catologue of heretykes by saynt Augustin S. Epiphanius as our aduersaryes deserue also to be for teaching and defending the same haeresy AN ANSVVERE TO THE obiections of our aduersaries out of S. Paules epistle to the Hebrewes with a declaration that the heretykes of this tyme who abolish the sacrifice of the Masse haue not the new Testament of Christ and that they are most pernitious enemies to humain kynd CHAP. XVIII BVT now our aduersaries against vs or rather against these expresse scriptures and Fathers obiect some texts and arguments of S. Paule to the Hebrewes by the which he conuinceth
to make others of the â—emples of the Idols which saint Gregory ordayned shuld â—e donne with casting holy water therin buylding altars â—nd placing relikes of saynts commaunding further that â—easts should be celebrated in the dayes of the dedication of â—he sayd Churches in the natiuity of the martyrs whose â—elykes should be kept there besyds that he appoynted saynt Augustin to be Metropolitan of England and sent him holy vessels and vestiments for altars and Priests and relyckes of the Apostels and martyrs and granted him the vse of the pal ad sola missarum solemnia agenda only for the celebration of solemne masses and further gaue him order to ordayne 12. Bishops vnder himself and to make another Metropolitan at Yorke who when those parts should be coÌ„uerted should haue as many vnder him and be himself after saynt Augustins dayes dependant only vpon the sea Apostolyk and receiue the Pal from the same furthermore saynt Augustin caused King Edelbert to buyld a Church from the ground in honour of the blessed Apostles S. Peter S. Paule and a monastery not farre from Canturbury whereof the first Abbot called Peter was of so holy a lyfe that after his death it was testified from heauen by a continual light that appeared ouer his tombe Also King Edelbert caused S. Paules Church to be buylt in London and another in Rochester dedicated to S. Andrew the Apostle Hereto may be added the exercise of the Popes autority not only in the dayes of King Edelbert but also after in the raygne of other Christian Kings vntil the tyme that saynt Bede ended his history Pope Boniface sent the Pal to Iustus fourth Archbishop of Canturbury after saynt Augustin Honorius the Pope sent also the Pal to Honorius that succeded Iustus and to Paulinus Archbishop of York ordayning at the request of King Edwin and his wyfe that the longer liuer of them should consecrate a successor to the orher that should dy first to excuse so long a Iourney as to Rome The two Kings Oswy and Egbert the one of Northumberland and the other of kent sent Wigard to Rome to be made Primat when both the seas of Canturbury and Yorke were vacant and Wigard dying there Pope Vitalianus made Theodore a grecian primat in his steede Wilfrid Byshop of Yorke being twys vniustly expelled from his Bishoprik appealed both tymes to Rome first to Pope Agatho and after to Pope Iohn and being cleared by their sentences was restored to his Bishoprik and heer I wil ad a woord or two concerning the exceeding great zeale and deuotion of the Saxon Kinges to the sea Apostolyke in those dayes King Oswy determined to goe to Rome in Pilgrimage and had donne it yf death had not preuented him King Ceadwald weÌ„t thether to be baptysed dyed there King Hun his successor after he had raygned 37. yeares weÌ„t thether also in Pilgrimage as many sayth saynt Bede in those dayes both of the layty and clergy as wel women as men were wont to doe King Coenred did the lyke had in his company the sonne of Sigher King of the east Saxons and both of them entred into religion in Rome about the yeare of our Lord 709. not past 22. yeares before S. Bede ended his history which was almost 900. yeres a goe wherto may be added out of later historiographers the lyke examples of the extraordinary deuotion and obedience of our English Kings vnto the sea Apostolyke in â—uery age vntil after the conquest King Inas shortly after S. Bedes tyme about the yeare of our Lord 740. went to Rome and made his Kingdome tributary to the Pope ordayning the Peter pence the lyke did also afterwards Offa the King of the Mercians in the yeare of our Lord .775 Etheluolph King of England went to Rome in Pilgrimage about the yeare of our Lord 847. and made that part of England which his father Egbert had conquered tributary also to the Bishop of Rome King Edward being threatned with excommunication by Pope Iohn the teÌ„th for that he was carelesse to prouide the English Church of Bishops caused Pleimund the Bishop of Canterbury to make many and after to goe to Rome to purge him selfe of his negligence about the yeare of our Lord 920. King Edgar obtayned of Pope Iohn the 13. with licence to giue certayne liuings of secular Priests to Monkes about the yeare of our Lord .965 Canutus King of England went to Rome in Pilgrimage about the yeare of our Lord 1024. S. Edward King of England hauing made a vow to goe to Rome procured the same to be commuted by Pope Leo the nynth into the buylding of a monastery of S. Peter he also confirmed the payment of the yearly tribute to the sea Apostolyke about the yeare of our Lord 1060. which was not past 5. yeares before the conquest after the which there were no lesse notable examples of this matter King Henry the second who by Pope Adrian was first intituled Lord of Ireland sent legats to Rome to craue pardon of Pope Alexander for the murder committed by his occasion vpon saint Thomas of Canterbury where vpon two Cardinals were sent into England before whome the King lyke a publike penitent a priuat person submitted himselfe to the Ecclesiastical discipline in a publik assembly of the cleargy and nobility When King Richard the first was kept prisoner by Frederick the Emperour his mother wrote to Celestinus the Pope calling him the successor of Peter and the Vicar of Christ quem Dominus constituit super gentes regno in omni plenitudius potestatis whome our Lord had placed ouer nations and Kingdomes in all fulnesse of power and willed him to vse the spiritual sword against the Emperour as Alexander his predecessor had donne against Frederick his Father whome he did excommunicate King Iohn being excommunicated by the Pope was not absolued before he tooke his crowne of froÌ„ his owne head and deliuered it to Pandulfus the Popes legat promising for himselfe and his heyres that they should neuer receiue it afterwards but from the Bishop of Rome I omit others of later tyme seing no maÌ„ I think doubteth but that all the successors of King Iohn liued in the communion and obedience of the Roman Church paying the old yearely tribute called the Peter peÌ„ce vntil the tyme of King Henry the 8. her maiestyes father who being maried to his brother Arthurs widdow by dispeÌ„sation of the sea Apostolyke continued many yeares after in the obedience therof and in defence of the autority of the sayd sea wrote a learned book agaynst Luther for the which the honorable title of defender of the fayth was giuen him by Pope Leo which tytle her maiesty also vseth at this day so that no man can deny that our country was conuerted by S. Gregory to the Roman fayth or that it hath continued therin vntil K.
wil geue thee the keyes of the kingdome of heauen and Origen addeth further that there was no smalle differēce betwyxt the Apostles commission to bynd and loose and the commission of S. Peter which he affirmeth to be more ample because sayth he non erant in tanta perfectione sicut Petrus they were not in such perfection as Peter and therfore S. Leo sayth that the authority or power to bynd and loose was geuen Petro prae caeteris to Peter aboue the rest of the Apostles and the reason is for that he being their head and they subordinat to him he receiued the same for him selfe and them and they held it as from him vnder him though they had it also by Christs commissiō as wel as hee which S. Augustin teacheth clearly when he sayth that the keyes of the kingdome of heauen were geuen to S. Peter because he represented the whole church of which representatiō he yeildeth the reason adding immediatly Propter apostolatus sui primatum or as he sayth in an other place propter primatum quem in discipulis habuit by reason of the supremacy he had ouer the rest of the Apostles geuing to vnderstand therby that the keyes being geuen to S. Peter as head of the Apostles and consequently as head of the Church they were geuen also to the Apostles and to the whole Church for what is geuen to the king as king the same is geuen to the common wealth and from him or by him as head therof is communicated imparted to the whole body For this cause S. Chrisostome treating of the promis that our sauiour made to S. Peter to buyld his Churche vpō him and to geue him the keyes of the kingdome of heauen affirmeth that he made him head or gouuernour of the whole world Thus much for the second proof The third and last shal be the commission and charge that our sauiour gaue particularly to S. Peter to feed his sheep wherby he made him general Pastor ouer his whole flock whereof Eusebius Emissenus sayth thus first Christ comitted vnto him his lambs then his sheepe because he made him not only a pastor or shepherd but also the pastor of Pastors Therefore Peter feedeth the lambes he feedeth the sheepe he feedeth the young ones their dammes he gouerneth the subiects their prelats so that he is Pastor of all for besydes lambes sheepe there is nothing in the Church This is more euident in the Greeke wherein the gospel of S. Ihon was written then in our latin translation for where as we haue 3. tymes pasce that is to say feed the greeke hath in the second place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only signify to feed but also to gouerne and rule wherby the Euangelist signifyed that Christ gaue to S. Peter commission not only to feed his flock with preaching and teaching but also to exercyse all pastoral authority ouer them that is to say to rule and gouern them in which sence the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the holy Scriptures as in S. Mathew and Micheas the Prophet where it is sayd of Bethlem there shal come foorth of thee a caeptayne that shal gouern my people Israel and in the Apocalipse he shal rule them in an yron rod and againe in the Psalm thow shalt gouerne or rule theym in a rod of yron in which places as also in dyuers others of the scripture to lyke purpose the greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same sence our lord saith in the Prophet that the great Monark Cirus should be his Pastor because he should gouern and rule his people and Homer oftentymes cauleth king Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king or Pastor of this people for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and therfore S. Augustin expounding those words feede my sheep sayth that Christ recommended his sheepe to S. Peter pascendas id est docendas regendasque to be fed that is to say to be taught and gouerned Theophilactus also vpō the same place witnesseth that Christ gaue to S. Peter praesecturam ouium totius mundi the gouernment of the sheepe of the whole world and S. Chrisostome treating of those words of our sauiour sayth that he would haue S. Peter to be endewed with authority and farre to excel the other Apostles and agayne expounding the same words otherwhere he sayth that Christ spake vnto him only because he was the mouth head of the Apostles and committed vnto him curam fratrum suorum the charge of his brethren and a litle after that Christ gaue him the charge of the whole world which he also affirmeth in an other place of the vniuersal Churche saying that the supremacy and gouernment of the Churche throughout the whole world was geuen him by Christ. I wil conclude with S. Leo whereas saith he the power of bynding and loosing was geuen to Peter aboue the rest of the Apostles the care charge of feeding the sheepe of Christ was more specially committed to him to whome whosoeuer shal thinck the principality or supremacy is to be denied he cannot by any meanes diminish his dignity but being puft vp with the spirit of his owne pryde he casts him selfe head-long to hel Thus thow seest good reader that our doctrin of the supremacy of S. Peter is no nouelty of our inuention but the vniform and constant opinion of the most learned and anciēt Fathers of the Churche grounded vpon the scriptures in which respect we fynd in all the sayd auncient Docctors most eminent and excellent tytles of superioritie and praerogatiue attributed to S. Peter who in S. Hilary is cauled the blessed porter of heauen in S. Augustin the first or cheef of the Apostles in Eusebius the greatest of the Apostles and maister of the warfare of God in Epiphanius the captayn of the Disciples in S. Ciril Prince and head of the Apostles in S. Ambrose the Vicar that Christ left vs of his loue and to omit others for breuityes sake in S. Chrysostome the toppe or head of the congregation of the Apostles an vnconsumable rock the vnmoueable top of the buylding and lastly the pastor and head of the Churche THAT THE SVCCESSORS OF S. Peeter to wit the Bishops of Rome succeed him in the supremacy of the Churche CHAP. IX AND for as much as it is euident that our sauiour Christ gaue not this authority to S. Peeter for his owne particular benefit but for the general good of his Churche nor for his owne dayes only but during the tyme of the Churche militāt to the end that so long as their should be any sheep in his fold so long ther should be an vniuersal Pastor to feed and gouerne them and that his Churche which is a visible body
other Bishops making general edicts condemning heretykes deposing and restoring Bishops cauling counsels and excommunicating whole prouinces and countryes I appeale to thee gentle reader whether he was not then generally held for supreme head of the Church whether it is lykly that when Eleutherius the Pope made King Lucius a Christian he made him a protestaÌ„t that is to say an enemy to the sea Apostolyk a persecuter of Priests and of all such as defend the dignity and autoritie of saynt Peeter his predecessor from whome he claymed and held the supremacy of the Churche which now all protestants deny to his successors And agayne seeing I haue proued that the authority of the sea Apostolyke is not grounded vpon any humain tradition but vpon the institution of our sauiour himselfe who left his flock and sheep to saynt Peeter to be fed and buylt his Churche vpon him as vpon a sure rock promising that hel gates should not preuayle against it ordayning for the auoyding of Schisme diuision one head from the which the dyuers and manyfold members of his Churche might receiue the influence of one doctrin and spirit what shal wee say of them that are not of this fold that do not communicat with this head that are not planted vpoÌ„ this root of vnity nor buylt vpon this rock that agaynst the chayre of Peeter set vp a chayre of pestileÌ„ce can they be the sheep of Christ or members of his mistical body or receiue the influence of his spirit it is no maruel yf they be caryed away with euery blast of new doctrin torne and rent with euery schisme and cast at length vpon the rockes of heresy or atheisme haue wee not then sufficient reason to giue lands lyues or what honour pleasure or comodity soeuer the world yeildeth rather then to be driuen from this safe harbor of truth and ancor of vnity into the seas of schisme and heresy to the assured shipwrack of our soules and when wee spend our blood for this cause do we not dy for religion yea for a most important point of religion though it be made treason wherof wee may truly saye with the blessed martyr Sir Thomas More thet it is a treason without sinne for the which a maÌ„ may be hanged and haue no harme dy and liue for euer seeme to some a traytor and be a glorious martyr THE MATTER OF HOLY Images is debated and the vse therof proued to haue ben in the Churche of God euer since our Sauiours tyme. CHAP. XI BVT let vs examine a poynt or two more of religion wherein our aduersaries dissent from vs that wee may see wheather K. Lucius were more lyke to learne their doctrin concerning the same or ours and for that they think they haue a maruelous aduaÌ„tage of vs in the matter of Images and relykes of saints wherein they charge vs with flat Idolatrie and breach of the commaundment of God I wil say somwhat therof And fyrst I cannot but maruel at their grosnesse that cannot distinguish betwiyt an Idol and an Image whereof they may learne the difference in Origen and Theodoretus expouÌ„ding these words of the coÌ„maundmeÌ„t non facies tibi IdoluÌ„ thou shalt not make to thy self any â—dol for the septuaginta whose translation they follow for sculptile haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an Idol wherevpon they say that an Idol is a fals similitude representing a thing which is not that a similitude or Image is a representation of ae thing which truly is to which purpose also S. Paule sayth Idolum nihil est in mundo an Idol is nothing in the world for that Idols represent no truth but mere fictions vanityes and lyes and therfore ar cauled in the Hebrew text of the holy scriptures Elilun and Auâ—nim wheron it followeth that all Images or other creatures held or adored for Gods whâ—ch they neither are nor yet possibly can bee are truly and properly Idols wheras other Images that represent a truth can not so bee cauled and this difference is euident in the holy scriptures which neuer atribute the name of Idol to the true Image of any thing but to the fals gods of the gentils and vseth the name of Image for the similitud of that which is truly the thing that it is thought to be or hath the true proprietyes that by the Image are represented so Christ is cauled the Image of his father and Salomon is sayd to haue made in the temple Images of Lions Oxen Flowers yea and of the Cherubins who though they were Angels and Spirits were neuerthelesse pourtrayed lyke men to expresse the forme wherein they appeared to Moyses on the mountayne and with wings to shew the celerity of their motion so that the representation made therby was true as of a true apparition and a true propriety in the Angelical nature Herevpon it foloweth that Images which are not honored for Gods but ordayned for the honor of Christ and his saynts who are truly that which they are represented to be are no Idols and therfore our aduersaries are eyther very ignorant or malicious when they confound these woords in such sort as to cal Images Idols and to translate Idolum in the scripture an Image as they commonly do very absurdly and sometymes ridiculously as in S. Paule where he speaketh of couetousnes saying it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Idolatry or the seruice of Idols and in an other place that the couetous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idolater or a woorshipper of Idols meaning therby that couetous men make theyr money and their riches their Gods they translate it couetousnes is the seruice of Images and the couetous man is a woorshipper of Images as though there were no other Idolatry but that which may be doÌ„ne to Images or that Image and Idole were all one or that it could be sayd with any propriety or reason that a couetous man makes his money an Image as it may be properly sayd that he makes it an Idol because he makes yt his God which yt neither is nor can be in which respect it may wel be cauled an Idol Furdermore they bewray in themselues either great simplicity or peruers malice in that they permit no honour nor reuerence to be donne to the Image of Christ his saynts for doth not reason and common experience teach vs that the honour or reuerence donne to the Image passeth from thence to the Prototipon that is to say to the thing or person it representeth he which crowneth sayth S. Ambrose the image of the emperour crowneth the Emperour and he which contemnes his image seemeth to do iniury to his person when the people of Antiochia cast downe the image of the Empresle wyfe to Theodosius the Emperour he took it for so great an affront to her and him selfe that he had lyke to haue destroyed the whole citty in
and cauled him Cephas to signify the same the which word Cephas is interpreted Petrus in our Latin translation and Peter in English for where as the Euangelist himselfe expoundeth Cephas by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke saying quod interpretatur Petús that is to say which is interpreted a rock the Latin translator saith quod interpretatur Petrus which is interpreted Peter meaning therby also a rock or a man that metaphorically was a rock for other wyse he geueth not the true sence of Cephas nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agayne in this sentence tu es Petrus super hanc Petram thow art Peter and vpon this rock c. these words super hanc Petram do playnly expound Petrus to signify a rock for that the pronoun this can not haue so proper relation to any other word as to the next antecedent which is Petrus so that the sence must needs be thus thou art a rock and vpon this rock I wil buyld my Church Here also may be considered the correspondence that the words of our sauiour to S. Peter haue with S. Peters words to him for when our sauiour asked his Apostles quem me esse dicitis who say you that I am he asked not what they called his name but what they sayd was his quality dignity and therfore saynt Peter answered not thou art Iesus which was the name that was geuen him at his circumsision but thou art Messias that is to say the anoynted or as we commonly say Christ the sonne of the liuing God which our sauiour recompensed not by telling him his name which was Simon but by giuing him another name and such a one as signified the office qualitie and dignitie that he bestowed vpon him and therfore he sayd vnto him thou art Cephas or Petrus that is to say a rock or Peter and vpon this rock I wil buyld my Churche which saynt Leo expresly noteth saying in the person of Christ to S. Peter thus as my father hath made knowen vnto thee my diuinity euen so I make knowne to thee thy excellency that thou art Peter that is to say a rock c. and S. Hierome expounding the same words of our sauiour and speaking also in his person sayth thus because thow Symon hast sayd to mee thou art Christ the sonne of God I also say to thee not with a vayne or Idle speeche that hath no operation or effect but quia meum dixisse fecisse est because my saying is a doing or a making therfore I say vnto thee thow art Peter or a rock and vpon this rock I wil buyld my Churche thus farre S. Hierom signifieng that Christ both made him a rock and cauled him a rock which yet he declareth more playnly in that which he addeth immediatly as Christ sayth he being himselfe the light granted to his disciples that they should be cauled the light of the world ita Simoni qui credebat in Pertam Christum petri largitus est nomen so to Simon who beleued in Christ the rock he gaue the name of a rock for yf we expound not Petri so the similitude is to no purpose and therfore it followeth immediatly and according to the metaphor of a rock it is truly sayd to him I wil buyld my Churche vpon thee here yow see S. Hierome vnderstandeth Petrum Petram that is to say Peter a rock to be all one and so doth S. Ambrose expounding tu es Petrus thow art Peter he is cauled saith he a rock because he first layd the foundation of fayth amongst the gentils and lyke an vnmoueable stone doth hold vp or susteyn the frame and weight of the whole Christian woork This may be confirmed out of saynt Basil who sayth Petrus dixerat tu es filius deiviui vicissim audierat se esse Petram Peter sayd thou art the sonne of God and heard agayne that he him selfe was a rock which according to our Latin and English translation of the scripture is not trew if Petrus and Peter do not signify a rock and thus wee see that Petrus being spoken in the scriptures of S. Peter and especially in those words of our sauiour Tu es Petrus doth signify a rock no lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke or cepha in the Hebrew which in our Latin translatiō is interpreted Petrus in our English Peter In this respect Tertulian in K. Lucius tyme cauleth S. Peter aedificandae ecclesiae Petram the rock where vpon the Church was to be buylt Origen in the same age for he was borne about the tyme of King Lucius his conuersion or within fyue or six yeres after tearmeth him magnū illud ecclesiae fundamentum Petram solidissimam super quam Christus fundauit Ecclesiam that is to say the great foundation of the Churche and the most solid or stedfast rock where-vpon Christ founded his Churche S. Cypriā who florished also within 40. or 50. yeres after the conuersion of K. Lucius hauing rehearsed these words of our sauiour thow art Peter c. concludeth thus super illum vnum adificat ecclesiam suam ills pascendas mandat oue◠suas that is to say vpon him beiug one he buyldeth his Churche and to him he commendeth his sheep to be fed and after declaring the cause therof and the reason why our sauiour made him cheese or head of his Apostles though they were otherwyse equal with him in honour and power of the Apostleship yet sayth he to manifest vnity he cōstituted one chayre and so disposed by his autority that vnity should haue beginning from one and a litle after Primatus Petro datur vt vna Ecclesia Christs Cathedra vna monstretur the supremacy is geuen to Peter that the Churche of Christ may be shewed to be one and one chayre wherby he signifieth that our sauiour to conserue vnity aswel amongst his Apostles as also in his whole Church and to auoyd the occasion of schisme which ordinarily ryseth of pluralitie of heads ordeyned and appoynted one head ouer all to wit S. Peter the which reason ys also obserued by Optatus Miliuitanus and other most learned and auncient fathers who acknowledge neuerthelesse an equalitie of Apostolical autoritie in all the Apostles which I note here the rather for that our aduersaries are wont to obiect the same agaynst the supremacy of S. Peter as though the one did contradict or ouerthrowe the other whereas they may learne of saynt Hierome that although all the Apostles receiued the Keyes of the Kingdome of heauen yea and that the strength of the Churche was established vpon them equaly that is to say aswel vpon one of them as vpon an other though not in lyke degree vpon euery one yet sayth he one was chosen amongst twelue to the end that a head being appoynted all occasion of schisme may be taken away and S.
Leo the great sayth amongst the most blessed Apostles there was in similitudine honoris discretio quaedam potestatis a certayne distinction or difference of power in the lykenes or equalitie of honour although the election of them all was a lyke yet it was graunted to one vt caeteris praemineret that is to say that he should haue autoritie ouer the rest whereof he yeildeth a reason in an other place to the end sayth he that from him he meaneth S. Peter as from a certayne head our Lord might power his giftes vpon the whole body and that whosoeuer should be so bold as to depart from the solidity of Peter he might vnderstand him selfe to be no way partaker of the deuine mistery vpon these reasons I say vpon the warrant of our sauiours owne woords the most learned fathers of the Church both Greekes and Latins do acknowledge the same to be buylt vpon S. Peter consequētly teach him to be head of the Churche as of the Greekes Origen S. Athanasius S. Epiphanius S. Basil surnamed the great S. Gregorius Nazianzen S. Cirillus S. Chrisostome Psellus alledged by Theodoretus and Theophilactus and of the Latins S. Ambrose S. Augustin Maximus S. Leo the great S. Hilary and to omit dyuers others the great general councel of Chalcedon held by 630. Fathers Latins and Greekes aboue 1100. yeres agoe in which councel S. Peter is cauled Petra crepido Ecclesiae the rock toppe of the Churche Yet I think no man can be so simple as to ymagin that these Fathers affirming the Church to be buylt vpon S. Peter denied our sauiour Christ to be the first principal foundation therof of whome the blessed Apostle worthely sayth that no man can lay any other foundation then that which is layed already Iesus Christ which place our aduersaries are wont to obiect against this our Catholyk doctrin whereas they may learne not only in the Fathers but also in the scriptures themselues that there are dyuers foundations of the Churche though some be more principal then other our sauiour Christ the first and cheefe ground-work of the whole buylding as also in a Kingdome or common welth there are diuers heads though subordinate one to an other all subiect to one head all which may be called foundations in the polityke buylding because the same leaneth and resteth vpon them and is sustayned by them though not by all alyke or in equal degree To this purpose wee read in the Apocalipse that the walles of the citty that is to say the Church are sayd to haue twelue foundations in them the names of the 12. Apostles of the lambe and agayne in saynt Paule to the Ephesians you are sayth he Citizens of saynts domesticals of God buylt vpon the foūdations of the Apostles and Prophets Therfore S. Augustyn sayth that our sauiour may as wel be cauled fundamentum fundamentorum the foundatiō of foundations a Pastor Pastorū Sanstus Sanctorū the shepherd of sheperds or holly of hollies the reason wherof S. Basil geueth notably for the explication of this matter Though Peter sayth he be a rock yet he is not a rock as Christ is for Christ is the true vnmouable rock of himselfe Peter is vnmouable by Christ the rock for Iesus doth communicat imparte his dignityes not depriuing himselfe of them but retaining them himselfe yet bestowing them vpon others he is the light yet he sayth you are the light he is the Priest yet he maketh Priests he is the rock and made a rock thus far saynt Basil. The same teacheth S. Leo very elegantly explicating the words of our sauiour Tu es Petrus and speaking in our sauiours person thus Thow art Peter that is to say although I am the inuiolable rock the corner stone which vniteth both syds of the buylding the foundation besyds the which no mā can lay any other yet thow art also a rock because thow art consolidat hardened by my strength to the end that those things which ar proper vnto me by my owne power may be to the cōmon with mee by participation Hereby it appeareth that although our sauiour Christ be the cheefe and principal foundation that is to say the head of his churche yet by buylding the same vpon S. Peter he made him also the foundation or head therof next after himselfe and as there are dyuers other heads vnder S. Peter who in respect of theyr subiects may be truly cauled are heads and yet in respect of S. Peter are subiects euen so S. Peter in respect of all the whole church may properly be cauled and truly is the head therof though he be subordinat subiect to Christ as all the rest are both to Christ and him and therfore S. Leo in the place aforesayd sayth that there ar in the people of God many priests and many Pastors all whome Peter doth properly gouerne though Christ do principally gouerne therin Thus much for the first proofe wherein I haue ben more large then I determined and therefore I wil be breefer in the other two The second place wherevpon I ground the supremacy of S. Peter is the words of our sauiour following the former in S. Mathew videlicet I wil geeue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bynd vpon earth it shal be bound also in heauen and whatsoeuer thou shalt loose vpon earth it shal be loosed also in heauen By the keyes is signified preheminent power and authority wherevpon grew the commō custume of deliuering to princes the keyes of townes and fortresses when the people therin yeild and submit themselues to their absolute wil power and in the scriptures the woord clauis that is to say a key is often vsed in the same sence as in the Apocalipse to signify the preheminent authority of our sauiour it is sayd of him habet clauens Dauid he hath the key of Dauid and the Prophet Isayas speaking of the supreme ecclesiastical power of a high Priest in the old law I wil geue sayth he the key of Dauid vpon his shoulder and therfore although some of the doctors say sometymes that all the Apostles receiued the keyes hauing respect to some effects thereof yet it is manifest that they receiued not the same in such ample manner and with such prerogatiue as S. Peter to which purpose it is to be noted that albeit our sauiour gaue to all his Apostles authority to remit and retayne sinnes yet he made no mention of geuing the keyes to any but to S. Peter in which respect Optatus Mileuitanus sayth solus Petrus claues accepit only Peter receiued the keyes and Origen vpon the same words of our sauiour doth note that because it behoued that P. Seter should haue aliquid maius some what more then the other Apostles therfore Christ sayd vnto him I
in heauen or earth but yf wee consider the circumstances the end and reason of the commaundement it maketh nothing at all against vs for it is manifest that the scope and end therof is only to forbid Idolatry and the making of Idols that is to say such Images only as are made with intent to adore them for Gods and therfore as Tertulian noteth expresly it presently followeth non adorabis ea neque coles thou shalt not adore nor worship them which yet appeareth more playnly in Leuiticus where the same prohibition being renewed the intent or end is expresly added ad adorandum according to the Septuaginta or as S. Hierome translateth it vt adoretis that is to say to the end to do godly honor therto so that where that end or intent is not the making or vse of an Image is not forbidden for that it is no Idole and therfore the Septuaginta in steede of Sculptile haue Idolum for that a grauē Image is not to be vnderstood to be forbidden by that commandment but when it is an Idole which interpretatiō of the Septuaginta both Origin and Theodoret do follow in that place as I haue noted before besydes that almighty God commaunded afterwards the brazen Serpent to be set vp in the wildernes also Cherubins in the tēple where the Iewes were wount to adore the which had ben contrary to his owne commaundement yf he had absolutly forbidden the making of Images or hauing them in temples and Churches yea wee may playnly gather out of saynt Hierome that there was woorship and reuerence donne to the Cherubins for he sayth that the Sancta Sanctorum was woorshiped of the Iewes because the Cherubins the Arke and the Manna were there to which purpose saynt Austugin geueth a general rule in his book of Christian doctrin saying that all profitable signes instituted by almighty God ought to be reuerenced and woorshipped for that the honor donne to them doth passe to that which they represent in his book of the blessed Trinity speaking of signes that being dedicated to some religious vse deserue veneratiō he putteth for example the brazen Serpent set vp in the wildernesse which neuertheles was afterwards worthely destroyed by K. Ezechias when the Iewes committed Idolatry therto who douteth but that the holy scriptures holy vessels or any other thing dedicated to the seruice of God is to be vsed with reuerēce respect that God is honored therby So that neither the making of Images ordayned for Gods honor seruice nor yet the reuerend vse therof was forbidden by that comandemēt but only the abuse which was Idolatry and therfore our aduersaries do shamefully abuse the people and impudently bely vs when they say wee make Idols of the Images of Christ and his saynts shew themselues very grosse in that they seeke to abolish altogeather the vse of Images or pictures because some abuse perhaps is or may be incident therto for there is nothing in the world so necessary so excelent or holy but yf it be vsed it is or may be abused the remedy wherof is not to take away wholy the vse of the thing but to correct the abuse as not to forbid wyne to all men because some are drunk therwith but to teach drunkards to vse it with moderation and hereof the Churche hath such care in the matter of Images that the people are sufficiently instructed of the vse therof by their curats pastors and preachers in so much that no Catholyke man nor yet any chyld I dare say that hath but learned his Catechisme is ignorant that the image of Christ is no more Christ himselfe then the Image of the Queene is the Queene and that the honor donne therto resteth not in the Image but redoundeth to Christ who is represented therby and therfore is no more Idolatry then the reuerence donne to the Queenes picture or cloth of estate is treason To come then to the practyse of the Churche the vse of images was not only alowed but also ordayned by a cannon of the Apostles wherin they decreed that the image of our Sauiour Iesus Christ God and man and of his saynts should be made by the hands of men and erected against Idols and Iewes for the confusion of both So farre were they from thinking the vse of Images to be Idolatry that they ordayned the same for confusion and ouerthrow of Idols and Idolaters and it is not to be douted that the Apostles made such a decree for the vse of Images seeing the seuenth general councel of Nice maketh mention therof relying vpon the authority of saynt Basil affirming that it was ordayned by the Apostles that Images should be erected and honored besyds that Pamphilus the martyr doth testify that he found in Origens library the decrees of the Apostles made at Antioch amongst the which is this the which may also bee confirmed by the vse and practyse of the Churche of God since the tyme of Christ and his Apostles Wee read that Nicodemus that came to Christ by night made an Image of him crucified and that before his death he gaue it to Gamaliel who deliuered it to Iames byshop of Hierusalem and he to Simeon and Simeon to Zacheus and Zacheus to his successors and that so it passed from one to an other vntil the Christians were forced to remoue from thence to Beritus a citty of Siria where afterwards the Iewes finding it vsed it most opprobriously pearced it with a lance out of the which issued great aboundance of blood that did many miracles and this was so notorious that the blood was sent to dyuers parts and a feast celebrated in Greece in memory therof in the moneth of Nouember this story was read in the second councel of Nice and approued by 350. byshops aboue 800. yeres agoe Eusebius witnesseth that the woman which was cured by our sauiour of a flux of blood did set vp in the citty of Caesarea in memory of the benefit a brazen Image of our Sauiour and that there grew an herb at the foot therof which when it once touched the hem of his garment had the vertue to cure all disseases and this Image Eusebius sayth he saw himselfe in his tyme and the ecclesiastical histories written after do signify that it remayned there vntil Iulian the Apostata caused it to be taken doune and his owne Image to be set vp in the place which was shrotly after ouerthrowen and burnt with fyre from heauen wherin it is to be noted that almighty God did not only confirme the vse of Images by the continual miracles of the hearb but also in destroying the Image of Iulian set vp in the place of his shewed his indignation towards all such as contemne his Image or do any iniury therto Eusebius also sayth that he had seene ancient Images of S. Peter saynt