would keep all the Pastours in the world in peace and vnity c. For in all societyes authority which cannot be where all are equall must procure vnity and obedience Thus Doctor Couell who goeth further and sayth If it concerne all persons and ages in the Church of Christ as surely it doth the gouernement must not cease with the Apostles but so much of that authority must remayne to them who from time to time supply that charge c. Which also is the doctrine of Melancthon who further confesseth Melanthō that as certayn Bishops are presidēt ouer many Churches so the Bishop of Rome is President ouer all Bishops Luther And Luther himselfe is inforced to acknowledge that for the vnity of the Catholike Church consisting of al Nations with infinite diuersity of māners conditions it was necessary that one should be chosen vnto whome and his Successors the whole world being made one fold might belong or pertayne Cart wright M. Cartwright likewise vrgeth the Protestāt Doctors with their owne argument saying that the peace of the whole Church requireth as well a Pope ouer all Archbishops as one Archbishop ouer all Bishops in a Realme Iacob And to conclue M. Iacob another Puritan sayth if a visible Catholike Church be once aknowledged there is no place in all the world so likely as Rome to be the visible and spring head of the gouernement thereof Protestant Apology See the Protestants Apology tract 1. sect 3. subdiu 10. And thus appeareth the force of this truth which God almighty hath caused to be iustifyed euen by the mouthes of our aduersaries themselues And now by the resolution of this first point alone hauing clearly ouer throwne and disproued whatsoeuer the Bishop can say in the fiue first books of his Commonwealth against the Monarchy Primacy and Papacy of the Church of Rome the succession therof the subiection of other Bishops therūto and in fine against all Iurisdictions of the Church of Christ I come to the explication and proofe of the second poynt concerning the succession of the Bishop of Rome to S. Peter wherein the folly and impudency of this man will be more discouered and his whole Volume of Ecclesiasticall Cōmonwealth either extant or not extant will be sufficiently answered SECTION IX The continuance of S. Peters authority is proued by Scripture and by the Fathers and by the confession of many Protestants and therof is inferred the succession of the Pope to S. Peter IN the beginning of the former point concerning S. Peters authority I shewed how the Catholiks considered and distinguished a double power in the Apostles of Christ the one extraordinary Apostolicall whereby they had equall Iurisdiction ouer the Church of Christ which is therfore called Extraordinary because it dyed with them for if others had succeeded them therin their successours also by vertue therof had beene all Apostles The other ordinary and Episcopall wherein others were to succeed them for the gouernement of the Church and which in S. Peter alone was supreme absolute and independant but in the rest it was limitted to particuler places and therefore albeit as Apostles they had all equall authority ouer the rest of the Church yet they were not equall amongst themselues but S. Peter by vertue of his supreme Episcopall authority was the chiefe Pastour and head of the rest And now likewise for your greater light in the handling of this second poynt we must distinguish in S. Peter a double Episcopall power the one in particuler proper to the diocesse of Rome wherof he was the immediate Bishop the other vniuersall ouer the whole Church of Christ whereby albeit he be not the immediate Bishop of the particuler Churches yet is he the vniuersall supreme Pastour ouer them all As the Bishop of Canterbury for example although he be the immediate Bishop of Canterbury alone yet as he is Archbishop he hath the care of those other Churches and Bishopricks of our Nation which are vnder his charge This distinction therefore being granted first there is no question to be made but that the Bishop of Rome doth succeed vnto S. Peter as he was the immediate Bishop of that Diocesse For this is euident not only by the catalogue of the Bishops of Rome and tradition of the Church but also by the testimony of all Historiographers and ancient Fathers and in particuler of S. Irenaeus Tertullian S. Hierome S. Augustine Optatus and others as we shal see anone Which being commonly granted by all the learned Protestants because if the supreme authority of S. Peter did not dye with him as the generall power of the Apostles ouer the whole Church did cease with them but remayned and continued in the Church after his death thereof it would follow that the Pope who succeeded him in the one should succeed him also in the other as he who is made Bishop of Canterbury is thereby also made Archbishop and Primate of all the kingdome For this cause diuers Protestants haue affirmed that albeit the Pope do succeed to S. Peter as he was Bishop of Rome yet they deny that he succeeded him in his vniuersall Pastorall function because they say it dyed with him And therefore on the other side if the Catholikes can shew that the Primacy of S. Peter doth still remayne in the Church that being proued there will be no difficulty but that the Pope doth succeed to S. Peter as wel in his Primacy ouer the whole Church as in his particuler authority ouer the Church of Rome especially no other Bishop hauing euer pretended or made claime to that Succession but only the Bishop of Rome Wherefore that the Primacy of S. Peter was to descend and remayne to his successors is proued by these two places of Scripture Matt. 16. Ioan. 21. alleadged for the proofe of his Supremacy For in the first place our Sauiour promised that he would make him the foundation and build his Church vpon him in such manner as the gates of Hell should not preuayle against it Whereby as he signifieth that the Church was to remayne and indure perpetually so much more he promised that the Foundation therof was likewise to remayne from whence the Church it selfe was to receiue her perpetuall strength and duration origen in 16. Matt. Which Origen considering sayd very well that it was manifest albeit not expressed that the gates of Hell cannot preuaile neither against Peter nor against the Church for if they preuailed against the Rock whereon the Church is founded they should also preuaile against the Church it selfe The like also may be easily inferred out of the second place where S. Peter was made the vniuersall Pastour of the sheep of Christ and by consequence the sheep of all ages were commended vnto him and therfore not only to him in person but also to his seat and to his successours represented and contayned in him as in theyr seed and foundation In which
respect S. Augustine said Aug. l. de pasto c. 13. as you haue heard that S. Peter receiued his authority in the person of the Church that is to say present and to come for himselfe and his successors And in the same sense he teacheth els where that all good Pastors are in one Pastor And S. Cyprian affirmed as I haue alleadged Cyp. ep 4◠55. that in the Church there is one God one Christ one Chayre founded vpon Peter one Priest one Iudge for the tyme in the place of Christ. Which is also confirmed by the words of our Sauiour where he sayth There should be one sheepfold and one Pastour Ioan. 10.16 For as we gather thereof that the fold must alwayes be one so also the Pastour thereof being One who was S. Peter must alwayes remayne One in his successors and our Sauiour would thereby signify that the vnity of the fold depended of the vnity of that one Pastor to whom he meant to giue the charge and to commend the feeding of it Which also the Fathers demonstrate to be most necessary for the auoyding and extinguishing of Schismes and Heresyes in the Church of God as you haue seene before And some of the Protestants themselues as Whitgift Protestant Apology vbi supra Melancthon Luther and others do willingly confesse it and especially Doctour Couell who affirmeth that the Church should be in far worse case then the meanest common Wealth nay almost then a den of theeues without it I cannot omit his reason which is also the common reason of the Catholikes That if this Superiority were necessary amongst the Apostles much more was it necessary among other Bishops after their decease neither will I omit that it belonged vnto the charge and Pastorall Office of S. Peter to prouide that the sheep of Christ after his death might not be scattered and deuided for the want of one common and vniuersall Pastour Wherfore by this it is euident that the Pastorall function of S. Peter was to remayne in the Church of God And therefore it descended to the Bishop of Rome his only successour which is a most strong argument in it selfe may serue vs withall for a good step or degree to the rest of the proofes that follow SECTION X. The Supremacy of the Pope and his succession to S. Peter is proued by the titles of his supreme dignity in the ancient Fathers and by the foure first generall Councells VVHEREIN we will begin with those titles appellations which haue byn giuen by the Councells and ancient Fathers to the Bishops of Rome being the same that were giuen to S. Peter alone with many others equiualēt therunto For as in the Cōmonwealth none can haue the title of Cesar but he that succedeth vnto Cesar so also in the Church if the Pope inherite the same titles that were proper to S. Peter in respect of his supreme dignity it must needs be graunted that he succedeth likewise in the place of the same dignity to S. Peter First therefore he is called the head of the Church Chalcedon act 1 which title the whole Councell of Chalcedon for example being one of the foure first and receiued in England by act of Parliament gaue to S. Leo Bishop of Rome in their Epistle to him where also the Church of Rome is called the head of all Churches Secondly Epist ad Dam. S. Hierome calleth Pope Damasus the foundation and Rock of the Church and said that he knew the Church to be buylt vpon him S. Augustine likewise tearmeth the sea of Rome the Rock of the Church Thirdly S. Ambrose intitleth Pope Siricius the Pastour of the flock of our Lord. Fourthly Epist 81. ad Cyril he is tearmed the Apostolicall man his seat the Apostolicall Seat his Office Apostleship and his dignity Apostolicall sanctity as you may easily obserue in the authorityes that follow which words without any other addition of place or person cannot be giuen to any but to him alone For the like supreame authority and Iurisdiction vnto his ouer the whole Church hauing been granted only to the Apostles and after there decease being deriued from S. Peter the Prince of the Apostles vnto the Pope alone in these two respects the excellency of his vniuersall authority descending from the Prince of the Apostles is properly called Apostolicall which tearme by it selfe alone without limitation cannot therefor be giuen to any other Fiftly in the Councell of Chalcedon he was intitled the vniuersall Archbishop and Patriarch of great Rome which stile albeit S. Gregory refused in the sense as it was vsed by Iohn Bishop of Constantinople and that to abate his pryde S. Gregory began to write himselfe neither Patriarch nor Bishop but Seruus seruorum Dei yet he admitted the Councell of Chalcedon Ioan Diac. in eius vita l. 2. cap. 1. in the particuler vse of this tearme signifying that the Pope was Bishop of the vniuersall Church as also many of S. Gregoryes Predecessours had intitled themselues before him Sixthly Greg. l. 4. epist 32. Bern. l. 2. de consid S. Bernard among others called the Pope the Vicar of Christ Stephen Archbishop of Carthage writing to Pope Damasus in the name of three Affrican Councells directeth his Epistle To the most Blessed Lord aduanced with Apostolicall dignity Apostolico culmine sublimato the holy Father of Fathers Damasus Pope and chiefe Bishop of all Prelates Lastly to be short the word Pope without any addition is giuen only to the Pope In which sense we read in the Chalcedon Councell The most blessed and Apostolicall Man the Pope giueth vs this in charge where also he is called Act. 16. Pope of the vniuersall Church And in the Breuiary of Liberatus we read that none is Pope ouer the Church of the whole world but only the Roman Bishop Thirdly the succession of the Pope to S. Peter and the supreame authority of the Roman Church in regard thereof is proued by the Councells wherof a long treatise might be made but for breuityes sake because the Protestants seeme to respect and reuerence with S Gregory the great the foure first generall Councells as the foure Euangelists and that they are also receiued by act of Parliament anno 10. of Queene Elizabeth I will alleadge no other but those and out of them so much alone as may be sufficient to establish the Popes Supremacy and to let you see That if the Catholikes might be admitted to any kind of iust and equall try all how easily it were for them to claime Toleration to iustify the Religion euen by the statutes at the cōmon Law which are now in force in England The sixt Canon therefore of the first Councell of Nice beginneth in this manner The Roman Church hath alwayes had Primacy and lot the ancient custome contynue in Aegypt or Lybia and Pentapolis that the Bishop of Alexandria haue power ouer them all wherof the reasō followeth quoniam
following Melchiades For these meaning Bishops our Lord reserued to his owne iudgment and this priuiledge he committed alone to the Blessed key-bearer Peter in his place which prerogatiue doth iustly accrew to his sea to hold and inherit the same in all future tymes because euen among the Apostles there was some distinction of power Bonifacius in his 2. epistle to the Bishops of France Bonifacius speaking of the iudgment of Bishops In Apol. 2. pro Athans in weighty causes concludeth thus It is necessary that they be confirmed by our authority Iulius the first in his epistle ad Orientales in the cause of Athanasius the Patriarch of Alexandria Iulius asketh them whether they were ignorant that it was the custome to write vnto his Church if any Bishop were called in question of suspition that from thence that which was iust might be defined And a little after he sayth therof Those thinges which we receiued from the blessed Peter the Apostle we fignify vnto you which I would not haue written imagining that they were known vnto you vnles the facts themselues had troubled you Gelasius in his epistle to the Bishops of Dardania sayth Gelasius That the Church of Rome hath the knowledge of all things through the world because the sea of the Blessed Peter the Apostle hath authority to dissolue whatsoeuer hath beene bound by the sentence of any other Bishops as vnto whome it belongeth to iudge of all Churches neither is it lawfull for any other to iudge of her iudgment Sixtus 2. Epist. 1. Sixtus 2. pronounceth that it is lawfull for Bishops to appeale vnto the Apostolike sea to whose disposition the ancient authority of the Apostles and their successours and of the Canons hath reserued all the greater Ecclesiasticall causes and the iudgment of Bishops because Bishops are blamed that deale otherwise with their brethren then is pleasing to the Pope of that seat Damasus Theod. lib. 5. hist c. 1 Damasus in his epistle to the Bishops of Numidia admonisheth them that they should not permit to deferre vnto him as their head all things which might be subiect to disputation or question as the custome sayth he hath alwayes beene Lastly concerning the ordination of Bishops Leo. Epist 82. Leo writing to his vicar in the East the Bishop of Thessalonia commaundeth that the Metropolitan should certify his vicar of the person of the Bishop that was to be consecrated of the consent of the clergy and of the people that with his authority the ordination which was duly celebrated might be confirmed And S. Gregory in his epistle to Constantia the Empresse Gregorius aduertising her that the Bishop of Salonae a Predecessour of this our fugitiue Bishop who is now with you was ordayned without his knowledge or the priuity of his vicar or legate Responsalis addeth concerning the same facta res est and such a thing is done as neuer hapned vnder any of our former Princes SECTION XIIII The Popes Supremacy is proued by the auncient and continuall practise thereof in the Catholike Church THVS hauing proued the Supremacy of the Pope as well in matter of fayth as in iurisdiction and gouernement by the sentences of so many Popes which according to the doctrine of the Fathers are aboue all exceptions and permit no answere from any man that would be accompted a Catholike It remayneth for the conclusion and most full and absolute proofe of this matter to confirme the same by the receiued practise therof and approued execution of this authority in the Church of God which I will do very briefly because I consider that I haue dwelt too long in this matter already Wherefore concerning Councells it shall be sufficient to say that such as haue resisted the Pope or his Legates in their definitions haue alwayes erred as the second Councell of Ephesus and the Councell of Constantinople in the tyme of Nicolaus the first and that such Councells as were reiected by the Pope haue had no authority in the Church of Christ Whereof Gelasius the Pope giueth many examples in his booke de Anathemate and in his epistle to the Bishops of Dardania And in particuler Theodoretus speaking of the Councell of Ariminum sayth That it ought not to haue any force the Bishop of Rome whose sentence before all other was to be expected not consenting thereunto And in the Councell of Chalcedon Dioscorus the Patriarch of Alexandria was commaunded not to sit amongst the Bishops because he presumed to call a Councell without the authority of the Apostolike seat Epist ad Solitar Quod numquam licuit numquam factum est which say they was neuer lawfull was neuer done And the famous Athanasius speaking of Constantius the Arian Emperour who tooke vpon him to be president in a Councell which he assembled at Millane Who sayth he seeing him to make himself Prince of Bishops in their decrees and president in their Ecclesiasticall iudgment may not worthily say that he is the same abhomination of desolation which was fortold by the Prophet Daniel And as for the sentence of the Pope allwayes receiued in matter of fayth that may suffice which Bellarmine sayth That if for the extinguishing of 7. Heresyes the first seauen generall Councells were called aboue a 100. heresyes haue been extinguished by the Apostolike sea alone with the help of particuler Councells yet I cannot omit to confirme the same by some few examples A Cōtrouersy being risen about the dignity of the holy Ghost Zozomenus recordeth That the Bishop of Rome Lib. 6. cap. 22. being aduertised therof wrote his letters to the Bishops of the East that they should belieue togeather with the Bishops and Priests of the West the Blessed Trinity to be consubstantiall and equall in glory Which being done sayth he and the matter being iudged by the Roman Church all men were quiet and so that Cōtrouersy seemed to haue an end Prosper cōt Collat. cap. 41. S. Prosper sayth that Innocentius of blessed memory stroke vpon the head of the wicked Pelagian heresy with his Apostolicall dagger and that Celestine deliuered our Countrey from that disease And a little after that by his care Scotland was made Christian In the second age or Century of the Church in the tyme of those horrible persecutions the Controuersy of rebaptizing those that were baptized by heretikes began to grow hoat and the tempest was so great that if it did not cast downe some principall bulwarkes of the Church it made the strongest Towers to shake At which tyme in hatred of Heretikes Firmilianus an excellent man with the other Bishops of the East decreed rebaptization in the case aforesayd and that those were to be punished that doubted thereof In Africa S. Cyprian and very many other Bishops ioyning with him in sundry Councells declared their opinions in fauour thereof though they would not condemne the rest of the world that practised the contrary In Aegipt also Dionisius Patriarch
him twise to feed his lambs and the third tyme to feed his sheep whereby he made him the Pastour of his flocke And for a conclusion to keep him in Humility he gaue him warning that as he was to follow him in his place so also he should imitate him in his death signifying what death he should dye That is to say the death of the Crosse In the exposition of which place there is no diuersity of opinion amongst the Fathers neither do they make any doubt or questiō but that our Sauiours speach in this place was directed only to S. Peter that by the word Sheep the whole flocke of Christ was recommended vnto him for the rest of the Apostles themselues were not excepted And that by the word Feed he was commaunded not only to teach but also to gouerne the Church of Christ so far forth as should be necessary for the conduction of the members thereof vnto their supernaturall end which is life euerlasting And therefore albeit all the Apostles in respect of their Apostolike power which was extraordinary and dyed with them had equall Iurisdiction ouer the rest of the Church yet were they not equall amongst themselues but S. Peter in respect of his supreme Episcopall and ordinary authority was the chief and head of them all and especially as they were Bishops or capable of Bishoprickes wherein others might succeed them they were all subiect to S. Peter And for this cause albeit the Church is sayd to be built vpon the other Apostles in generall and that they are also called the Pastours therof yet you shall neuer find that any of them in particuler as for example S. Iohn or S. Iames is tearmed the foundation or the Pastour of the Church without any other limitation but that these titles and the like are giuen by the Fathers to S. Peter alone in respect of the excellency of his dignity and plenarity of ordinary power ouer the Church of Christ SECTION VII The former Expositions of the two places aforesayd togeather with S. Peters Supremacy in dignity doctrine and gouernement are proued out of the testimonyes of the ancient Fathers FOR manifestation whereof and for the more euident proofe that the expositiōs which I haue deliuered of those two places of Scripture aforesayd are conformable to the doctrine of the Fathers I will alleadge some of their authorityes as briefly and succinctly as possible I can And first the same is proued by those titles with the Fathers haue giuen to S. Peter alone By the Councell of Chalcedon (a) Act. 1. therefore he is styled the Rocke and Top of the Church By Origen (b) hom 5. in exod the most solide Rocke By Cyrill (c) Lib. 2. c. 2. in Ioā the Rocke and Stone most firme By Euthymius (d) In cap. 16. Matt. the foundation of the beleeuers By Ambrose (e) Lib. 4. de fide c. 3. the firmament of the Church By Hilary (f) In cap. 16. Matt. the happy foundation of the Church and blessed porter of heauen By Augustine (g) Ser. 15. de Sanctis the foundation of the Church which the Church doth worthily worship By Damascen (h) Orat. de Transsig the key-bearer of the kingdome of heauen By Chrysostome (i) Hom. in psal 50.1 part the basis or bearing-stone of fayth By S. Hierome (k) Lib. 1. cont Iouin the Rocke of Christ Out of which titles or appellations giuen to none of the Apostles but only to S. Peter it must needs be gathered that the words of our Sauiour in the 16. of S. Matthew are to be vnderstood of him alone and that as he was the foundation of the whole buylding so which is all one that he was also the head of the whole body which may be further declared and more expresly proued if need be out of the Fathers For therfore S. Cyril (l) Lib. 12. in Ioan. cap. 64. doth call him the Prince and head of the rest S. Hierome (m) Lib. 1. cont Iouin the head of the Apostles S. Augustine (n) Serm. 124. de tempore Verticem the Crowne Optatus (o) Lib. 2. 7. cont Parmen Apicem the top or highest perfection of the Apostles Euthymius (p) Inc. vlt. Ioan. the Maister of the whole world Epiphanius (q) Epiph. haeres 51. Ducem the Captaine or Leader of the disciples Ambrose (r) lib. 10. in Luc. sc 24. the vicar of the loue of Christ towards vs. S. Cyprian (s) Lib. de vnit Eccl. sayth that the Primacy was giuen to Peter S. Leo (t) Serm. 2. de SS Pet. Paul that he Peter who was the first in confession was the first in Apostolicall dignity S. Athanasius (u) Epist au Pelic. That vpon the foundation of Peter the Pillars of the Church that is to say the Bishops are set or confirmed S. Ambrose (w) Ser. 47. that he was the immoueable Rock contayning the whole Pyle and Iuncture of the whole Christian worke or buylding S. Basil (x) Ser. de neditio Dei that he was happy in being preferted before the rest of the Disciples to whome the keyes of the kingdome of heauen were committed S. Augustine (y) Lib 2 de Baptis hath these words Loe where Cyprian relateth that which we also haue learned in the Scriptures that the Apostle Peter in whome the Primacy of the Apostles appeared aloft with such an excellēt grace was corrected by Paul a later Apostle And againe (z) Serm. 29. de SS he alone among the Apostles deserued to heer Thou art Peter c. Truly a man worthy to be a stone for foundation a Pillar for sustentation a key of the kingdom vnto the people which were to be built vp in the house of God To which purpose S. Ambrose (a) In cap. vlt. Luc. sayd therefore because he alone professed of all the rest he alone is preferred before all the rest And why sayth S. Chrysostom (b) Hom. 87. in loā omitting the rest doth he speak of these thinges to Peter alone He was the mouth of the Apostles the prince and top of that company therfore Paul ascended to visit him before the rest Among the most blessed Apostles sayth Leo (c) Ep 85. ad An ast there was a certayne distinction of power and though the election of all was equall yet vnto one it was after giuen to excell aboue the rest S. Cyprian (d) Ep. ad Iubaia sayth that the Church is one founded vpon one who receiued the keyes thereof by the word of our Lord. The prerogatiues also of the three first Chayres that is to say of Rome Alexandria and Antioch the Bishops whereof were anciently the three first Patriarcks and are so acknowledged in the first generall Councell of Nice do euidently proue the Supremacy of S. Peter whereof S. Gregory writeth in this manner Albeit there were many Apostles Greg. l 6. epist 37.
ad Eulogium Alexan. yet the only seat of the prince of the Apostles preuayled in authority of principality which was of one man in three places For he aduanced the seat wherein he was pleased to rest and to end this present life that is to say Rome He honored the seat to the which he sent his disciple the Euangelist that is to say the seat of Alexandria whither he sent S. Marke He confirmed the seat wherein he sate six years before he left it that is to say wherein he left Euodius to succeed him Thus S. Gregory And as S. Peter S. Marke and Euodius were in Order one aboue another so also the seat wherin S. Peter dyed was the first that of S. Marke was the second and the other of Euodius was the third And each of the three hauing been some wayes the seat of Peter was in respect thereof preferred in honour authority before all the other seats of the rest of the Apostles Epist 3. Epist 53 ad Anatholiū Of this also do make mention S. Anacletus and S. Leo. And in particuler in the honour of the seat of Rome the Church did anciently celebrate a feastiual day called the Feast of the Chayre of Peter which also hath beene euer since obserued August serm 15. de SS Whereof S. Augustine sayth in one of his sermons the institution of this dayes solemnity by our Elders tooke the name of the Chayre c. Worthily therefore do the Churches celebrate the originall day of that Chayre which the Apostles vnder tooke for the welfare or safty of the Churches Vnto these testimonyes which are more then sufficient I will adde some other authorityes which make mention of gouernement to declare what manner of superiority it was that was conferred to S. Peter Eusebius (a) Euseb serm de S. Ioan. Euā Emissenus calleth him the Pastour of Pastours S. Augustine (b) In cap. 21. Ioan. sayth he committed to Peter his sheep to be fed that is to be taught gouerned S. Chrysostome (c) In cap. 21. Ioan. Others omitted he speaketh to Peter alone to whome he committed the care of his brethren c. and the care of the world S. Ambrose (d) Serm. 48. detem pore He Peter was assumed to be the Pastour and receiued the others to be gouerned And againe (e) ad Gallatas 1. vnto him among the Apostles our Sauiour delegated the care of Churches And againe (f) Lib. 4. de fide c. 3. Could he not confirme his fayth Peters to whome with proper authority he gaue a kingdome S. Cyprian (g) De vnitat Eccl. vpon him alone he built his Church and commaunded him to feed his sheep and although he gaue all his Apostles c. equall power yet that he might shew vnity he appointed one Chayre alone where also he calleth him the head the well and the root of the Church S. Chrysostome (h) Ho. 11. in Matt. he made Peter the Pastour of the Church to come and after God only can grant that among so many and so great flowds breaking in with fury the Church to come may remaine immoueable whose Pastour and head is but a poore fisher ignoble And againe God the Father did set Hieremy ouer one Nation alone but him Peter Christ hath set ouer the whole world Theophilact (i) In cap. vlt. Ioan. dinner being ended he commended to Peter the Prefectship of the sheep of all the world not vnto another but vnto him he gaue it And againe (k) In cap. 22. Luc. S. Peter after his denyall was to receiue the Primacy of all men and the Prefectship of the world Damascene (l) Orat. de transfig as Prclate he receiued the stern or gouernemeut of the whole Church S. Maximus (m) Ser. 3. de Apost of how great merit was S. Peter with our Lord that vnto him after the Oare or guidance of a little boat the sterne or gouernement of the whole Church should be deliuered Leo (n) Ser. 3. de an assū out of the whole world Peter alone was chosen who was set ouer the vocation of al Natiōs ouer all the Apostles and all the Fathers of the Church that there being in the people of God many Priests and many Pastors Peter might properly gouerne all whome Christ also doth principally gouerne Eusebius Emissenus (o) vbi supra He Peter gouerneth subiects and Prelates therfore he is the Pastour of all because besides lambs and sheep there is nothing in the Church Bernardus (p) Lib. 2. de confid Thou alone art the Pastour of all not only of the sheep alone but also of the Pastours You will aske me how I proue it out of the words of our Lord to which I do not say of the Bishops alone but also of the Apostles were all the sheep committed so absolutly and without distinction feed my sheep sayth he to whome is it not plaine that he designed not some but assigned all Nothing is excepted where nothing is distinguished And not to cloy you with ouer many testimonyes in a matter so euident I will conclude with our Countrey man S. Bede (q) Hom. in vigil 3. Andreae Therefore sayth he did S. Peter specially receiue the keyes of the kingdome of heauen and the principality of Iudiciall power that all the faithfull through the world might vnderstand that no such as separate themselues any kind of way from the vnity of his fayth and society can be absolued from the bands of their sinnes nor enter into the gate of the kingdome of Heauen Out of that which hath beene so copiously alleadged if you please to reflect a little thereupon you may gather the reason and ground of this institution of one Supreme herd in the Church of God Which also because it doth more confirme the truth of that which hath beene sayd I will open a little briefly declare vnto you First then there is no question to be made but that our Sauiour Christ whose workes are perfect did therfore ordayne his Spouse the Church to be gouerned by one alone in his owne place vpon earth because this is the most excellent and most perfect kind of Gouernement as Bellarmine proueth at large out of all the ancient Fathers and Philosophers And therefore the gouernement of the Church and Commonwealth of the Iewes in the old Testament being ordayned by God himself was Monarchicall or of one in chief Which was also a Type and figure of the same kind of gouernement of the Church of Christ to be established in the new Testament The originall cause therfore and formall reason of this kind of gouernement and institution in the Church of Christ was the perfect vnity of the members therof which our Sauiour specially intended For the which also he prayed Ioan. 17.21.22 Ioan. 13.35 Lib. 1. ep 8. and would that his Disciples might be knowne thereby from the rest of the
according to that I haue prayed for thee c. Agatho likewise in his Epistle to the Emperour Constantine which was read and and approued in the 6 generall Councell sayth This is the rule of the true Faith which the Apostolike Church of Christ both in prosperity and aduersity hath liuely held c. because it was sayd to Peter I haue prayed c. here our Lord promised that the Faith of Peter should not fayle and admonished him to confirme his brethren which the Apostolike Bishops the predecessours of my littlenesse as all men know haue alwayes fulfilled Simplicius Epist 1. in his Epistle to Zeno the Emperour calling him sonne and exhorting him to defend the Faith he sayth for the same rule of Apostolicall doctrine doth abyde fast in his successours speaking of Pope Leo to whome our Lord inloyned the care of his whole flock where you see he acknowledgeth tho doctrine of the Pope to be a rule of Faith which was to remayne according to the institution of our Sauiour And els where he saith notably as followeth The doctrine of the holy memory of our Predecessors being extant against the which it is not lawfull to dispute whosoeuer doth seeme to be rightly wise hath no need of new instructions Eusebius in his Epistle to the Bishops of Tuscany and Campania sayth Epist 3. that the sentence of our Lord Iesus Christ cannot be pretermitted which sayth thou art Peter c. And those words which were then spoken are proued true by the effects of things because in the Apostolike sea the Catholike religion hath alwayes byn kept without spot Gelasius likewise sayth That the Apostolicall sea is very carefull not to be stained with any contagion of prauity or false doctrine because the glorious confession of the Apostle Peter is the roote For sayth he If any such thing should happen Epist ad Anastas August which we assure our selues can neuer be how should we presume to resist any errour c. Where you see he proueth that the Apostolike seat is priuiledged from errour being grounded vpon the confession of S. Peter whereunto our Sauiour promised that stability which is fit for the roote and rocke of truth Felix the 2. in his answere to Athanasius and to the Aegyptian Bishops vnderstandeth likewise the words of Christ Matthew 16.23 to be meant of the Roman Sea Lib. 4. ep 32. cont Ioan. Ep. Constant Gregory the Great sayth That it is manifest to all that know the Ghospell that vnto S. Peter the prince of the Apostles the care of the whole Church was committed to whome it was sayd Feed my sheep Lib. 6. indict 15. c. 37. alias 201. I haue prayed for thee c. thou art Peter c. And els where he relate than epistle of Enlogius the Patriarch of Alexandria acknowledging the Chayre of Peter to be the sea of Rome and then he addeth Who is it Lib. 7. ep 125. that knoweth not the holy Church to be founded on the solidity of the prince of the Apostles For the which cause he teacheth also that those things Lib. 3. ep 41. which haue beene once decreed by the authority of the Apostolike sea do need no other confirmation And he admonisheth Bonifacius in one of his epistles to take heed that his soule be not found deuyded from the Church 〈◊〉 Blessed Peter least he being despised heere in this worth should shut the gate of life against him in the next And to adde one or two more of some what latter tymes Nicolaus 1. in his epistle to Michael the Emperour sayth The priuiledges of that 〈◊〉 the Roman are perpetually rooted and planned by God they may be thrust at they cannot be transferred they may be pulled they cannot be placked vp The same which were before your raigne remaine God be thanked hither to vntouched and shall remaine after you and as long as the name of Christ is preached they shall not leaue to subsist To conclude Leo the 9. auoucheth That by the sea of the Prince of the Apostles the Roman Church and as well by S. Peter himselfe as by his successours the deuices of all Heretikes haue beene reproued conuicted beaten downe and the harts of the brethren haue beene confirmed in the fayth of Peter which hitherto hath not fayled nor shall euer sayle hereafter SECTION XIII The Popes supremacy in Iudiciall authority is proued out of the testimonies of the Popes themselues THVS far we haue alleadged the authority of the Popes themselues for their supremacy in matters of Fayth and for the infallibility of their doctrine It followeth now to produce the like restimonyes of Popes for their Supremacy in some speciall poynts of Iurisdiction and gouernement ouer the Church of God â—â—rst therfore concerning their authority in calling and confirming of Councells besides that which hath beene sayd already out of the first foure generall Councells Marcel Marcellus who dyed about the yeare of Christ 310. in his epistle to the Bishops of the prouince of Antioch affirmeth that â—o Synod or Councell can be lawfully made without authority of the Roman sea Iulius Iulius the first in his epistle ad Orientales calling the Roman sea the first sayth That vnto it belongeth the right of assembling Synodes of iudging Bishops and of reseruing the greater causes vnto it selfe because it is preferred before the rest not only by the decrees of Canons and holy Fathers but also by the voice of our Lord and Saniour Leo. Epist 47. Leo the first in his epistle to the Calcedon Councell signifyed that it was the will of the Emperour that the Councell should be assembled sauing the right and honour of the most blessed Peter the Apostle And further he sayth That by his vicar he was the President therof And in his epistle to Putcheria the Empresse speaking of the decrees of that Synod concerning the honour of the second seat to be giuen to the Church of Constantinople he sayth that by the authority of Blessed Peter the Apostle with a generall definition he did vtterly disanull them and make them voyd Gelasius likewise Gelasius in his epistle ad Dardanos doth auouch that the Apostolicall seat confirmed all Synods and that no Bishop can auoyd his iudgment More in particuler concerning the Iurisdiction of the Roman sea ouer Bishops and in greater causes Anicetus in his Epistle doth say Anicetus That it belongeth to him to determine the iudgments of all Bishops The like hath Elcutherius in his epist cap. 2. Eleutherius Victor And Victor in his epistle to Theophilus sayth that to do the contrary is nothing els but to transgresse the bounds of the Apostles and their successours to violate their decrees Felix likewise sayd Felix ep 1. that the greater causes of the whole Church were reserued vnto him Melchiades in his epistle to the Bishops of Spaine saying that it appertayned vnto him to iudg of Bishops addeth these wordes
of Alexandria any other singuler ornament of that age inclyned to the opinion of S. Cyprian But then the authority of S. Peter in his successor Pope Steuen did well appeare who with no other armes but with the tradition of his Predecessors sustavned the brunt of so many most famous both Orientall and Occidentall Bishops who excommunicating those that had made a decree against the ancient custome of the Church threatning the rest that taught rebaptization to be lawfull preuailed so much that all the Orientall Churches conspyring togeather mone mind as Dionysius sayd Euseb l. 7. and changing their opinions were reunited againe with the band of peace And Dionysius himselfe changing also his opiniō became so scrupulous that he refused to baptize one that had not beene sufficiently baptized of the Heretiks retourning to the Catholike Church before he had made the Pope acquainted with it And the Bishops of Africa likewise that had followed S. Cypriā made a new decree to the contrary as witnesseth S. Hierome And S. Augustine sayth Hier. cōt Luciferiā August epist 48. that it is very probable that S. Cypriā also corrected himselfe and that his change in opinion was suppressed by the Heretikes And truly who can imagine that such a man as he tendring so much the peace of the Church as he did should remayne obstinate alone in his owne opinion See this more at large in Baronius Vin. cont Lyrin c. 9. in the yeare of our Lord 158. and 159. And Vincentius Lirinensis who notably descrybeth the successe of this victory Lastly Pope Pius the first hauing made a decree that the Feast of Easter should be celebrated only vpon Sunday against those Euseb l. 5. cap. 24. that pretended the example and tradition of S. Iohn to the contrary and 3. of his successors forbearing to cōpell them for quietnes sake Tertul. de praescrip cap. 53. Euseb lib. 5. cap. 14. by Ecclesiasticall censure therunto Pope Victor succeding and perceyuing them to be much confirmed in their opinion called a Councell in Italy and caused others to be assembled in France and also in other Countreys And Theophilus Bishop of Cesarea and Palestina Beda de equinoctiali in verno receiuing his command as Bede our Countreyman recordeth assembled Bishops not only out of his owne Prouince but also out of diuers other countreys and shewed the authority that Pope Victor had sent him and declared quid sibi operis fuit iniunctum and in all the Easterne Councells it being determined that the Feast of Easter should be kept vpon Sunday according to the custome of the Roman Church Euseb l. 5. cap. 24. Niceph. l. 4. c. 38.39 Pope Victor denounced excommunication against all the Churches of Asia that would not conforme themselues thereunto Whereupon though some did thinke it rigourously done not only the greatest part of the Churches of Asia did yield therein but also as Nicephorus testifyeth it was decreed throughout the world that the Feast of Easter should be kept vpon Sunday and they that refused so to do were holden for Heretakes and called Quartadecimani The same Controuersy being growne very great in Britany August haeres 29. Beda lib. 3. hist cap. 2. betwen the English that mantayned the custome of Rome and the Scottish that stood out in schisme and the matter being debated in the presence of King Oswy Colomannus with the Scottish Clergy relyed vpon the authority of Anatolins and Columba his predecessours Wilfrid on the other side answered That Columba albeit a holy man could not be preferred before Peter to whome our Lord sayd thou art Peter and vpon this Rock c. King Oswy that had beene infected with the Scottish schisme asked Colomannus whether he could proue the like authority to haue been giuen to Columba as was giuen to Peter who answering no Nay then quoth the King merily I assure you I will not in any thing contradict that Porter but to my knowledge and power I will obay his comaundements Whereupon all that were present sayth S. Bede allowed therof and yielded to receiue the Catholike custome of keping Easter on the Sunday And now to go forward with the receiued practise and execution of the Popes authority in other Iudiciall matters Leo. Ep. 89. Pope Leo writing vnto the Bishops of France biddeth them remember and acknowledge with him that the Priests of their Prouince had consulted with the Apostolike sea in innumerable matters and according to the diuersity of their causes and appeales their former Iudgments had been retracted or confirmed As touching deposition of Bishops you haue already hard of the deposition of Dioscorus in the fourth generall Councell by the Popes Legates which was done in these formall words Conc. Chal. act 3. Leo the most holy and Blessed Pope and head of the vniuersall Church indued with the dignity of Peter the Apostle who is intituled the foundation of the Church the Rock of Faith and the doore-keper of the Kingdome of Heauen By vs his Legates the holy Synode consenting hath depryued Dioscorus of Episcopall dignity and excluded him from all Priestly function Cypr. lib. 5. epist 13. S. Cyprian wrote to Pope Stephen to excommunicate and depose Marcian the Bishop of Arles in France and to aduertise him who should succeed him that he the Bishops of Affrick might know to whome to direct their letters Peter the Patriarch of Alexandria Soc. lib. 4. hist. cap. 3. as Socrates relateth returning with the letters of Damasus the Roman Bishop the people confiding in them Nicol. ep ad Micha expelled Lucius and receaued Peter into his place Nicolaus the first writing to Michael the Emperour reckoneth vp 8. Patriarches of that Church deposed by the Bishops of Rome before his tyme. Theod. l. 5. hist c. 23. Soc. lib. 5. hist c. 15. Sozom. l. 8. cap. 3. Flauianus Patriarch of Antioch was deposed by Pope Damasus and both S. Chrysostome Bishop of Constantinople and Theophilus Patriarch of Alexandria were intercessors for him to the Pope And to conclude Polichronius Patriarch of Hierusalem was deposed by Sixtus the 3. Tom. 2. Concil in actis 60. So that you see the exercise of the Popes authority in the deposition of many of the foure principall Patriarchs of Constantinople Alexandria Antioch and Hierusalem And as for those that appealed to the Sea Apostolike and were restored by the same the examples are infinit Let it suffice that Athanasius the great Patriarch of Alexandria Paulus Bishop of Constantinople Marcellus Bishop of Ancyra Asclepas Bishop of Gaza and Lucianus Bishop of Adrianopolis Sozom. l. 3. hist c. 8. Tripart hist l. 4. cap 15. were all at Rome at one tyme iniustly deposed and expelled by the Orientall Synode And that Pope Iulius as Sozomeus hath recorded vnderstanding whereof they were accused receiued them into his communion that the care of all belonging vnto him in respect of the dignity of his sea he restored
to euery one of them their Churches and wrote to the Bishops of the East blaming them and gaue commaundement that some in the name of the rest should appeare before him at a day prefixed Many other excellent men and great Saintes of God appealed to the Pope as S. Chrysostome and Flauianus Chryst ep ad Innoc. Theod. ep ad Leon. Bishops of Constantinople So did Theodoret Bishop of Cyrus who was also restored by him as testy fieth the great Councell of Chalcedon saying The most holy Archbishop Leo restoreth to him his Bishoprick And Gregory the great Gregor l. 2. cap. 6. did excommunicate a B. of Greece called Iohn for that he had presumed to iudge another Bishop that had appealed to the sea Apostolike To this might be added their censures and excommunications of Kings and Emperous In a word Philip Euseb lib. 6. cap. 25. the first Christian Emperour was excluded from the Cōmunion of the Sacrament of the Altar vpon Easter day for some publick sinnes of his Niceph l. 3. cap. 34. by Pope Fabianus neither could he be admitted before he had purged himselfe by Confession and Pennance Innoc ep 17. ad Arcad. Imp. Innocentius the first hauing hard of the death of S. Chrysastome excommunicated the Emperour Arcadius and his Wife Eudoxia for not permitting S. Chrysostome to be restored to his seat as Innocentius commaunded which he did in these words I the least a sinner to whom the Throne of the great Apostle Peter is commended in charge do segregate thee and her from receiuing the immaculate Misteryes of Christ our God c. The exercise of the Popes authority is yet more confirmed and euidently proued by the authority of the Common Lawes which for the most part are nothing els but the decrees of Popes and of Councells confirmed by the Pope which hauing byn alwayes receiued and practised among all Catholike Nations professing the name of Christ do make an inuincible argument for the Popes Supremacy and which is most especially to be noted in all ages since Christ there cānot be found one Catholike Doctor or Deuyne that euer opposed himself either against the doctrine or against the practise of this authority as vnlawfull or vsurped by the Popes of Rome In so much that albeit the Popes haue been sometymes admonished and accused to haue proceeded with much rigour Cypr. l. 1. ep 3. 4. Euseb l. 5. hist c. 24. or with too little information in their censures as by S. Cyprian for example and S. Irenaeus and others yet none haue euer doubted of the lawfulnes of their authority And as you haue heard Epist ad Martian Valēt Imp. ep ad Leonē Con. Chal. act 3. in the Calcedon Councell it was accompted no lesse their fury and madnes of presumption in Eutiches that attempted to call a generall Councell and to excommunicate the Pope thereby SECTION XV. The Conclusion of this discourse of the Popes Supremacy I Haue shewed vnto you as orderly as clerely and as breifly as I could some of those euident proofes which the Catholikes are wont to bring for the Popes Supremacy deducing the same from manifest places of Scripture which conuince the continuance and perpetuall duration thereof in the Church of God from the lineall descent therof vpon those that succeded S. Peter in the Church of Rome abundantly testifyed by tradition and by the Fathers from the definitions of the foure first generall Councells from the authorityes of the ancient Fathers in the poynt of the Popes infallable doctrine grounded vpon the words and promises of our Saniour from the sentences of the Popes themselues iustly clayming their Supremacy not only in teaching and admonishing but also in ruling and gouerning the Church of God and lastly from the ancient continuall and vncontrolled practise of their authority which whether you respect the diuine Law or the vtility and necessity of the matter it selfe or the opinions of Lawyers and Sages or the auouchement of most lawfull witnesses or the sentences of most venerable Iudges or the Iudgment of Supreme Iudiciall Courts or the practise experience and custome of the whole world make the euidence so strong the proofe so full and the demonstration so cleare as the like in no sort can euer be brought before any Iudicial Bench for the proofe of any matter whatsoeuer may come in question And therfore no doubt all those shall be inexcusable before God that continuing obstinate in their owne opinions do either reiect or contemne it And truly if it might be permitted vnto vs to plead the statute of the first yeare of Queene Elizabeth whereby the foure first generall Councells were approued and made to be Law and that we might vpon those points of learning contayned in them which I haue before recited confirming them not only by the opinions of the Fathers which are the Doctors and Aduocates but also by so many decrees and sentences of the Popes which are the iudges of the Church concluding and bynding all those proofes aforsayd with the practise custome of the Church tyme out of mynd which is the best interpreter of all Lawes both humane and diuine And if we might be suffered withal to plead the Statute of Magna Charta for the exemption of Priests from temporall iurisdiction which is the most ancient written Law of England and continueth still in force and vnrepealed and to omit that King Henry the 8. is now commonly reputed a Tyrant as is testyfied in your owne historyes which is sufficient to make all his acts and Lawes vnlawfull that concerne not the interest of particuler persons If we might shew that those branches of the statutes made against vs in the first yeare of the Queene are of no force or validity being enacted by the Lords temporall alone against the ancient for me of Parliament and the priuiledges of our Kingdome and therefore that the confirmation of them in the tyme of our gracious King that now raigneth ought to be of no effect And lastly if our complaints might be heard that in the execution of those bloudy Lawes against vs so many wayes vniust in themselues no forme of Iustice is obserued the Iudges condemning vs without any sufficient witnesses produced against vs that can affirme according to the words of the statute wherupon we are indited that we are Priests and that we were made Priests in the Seminaryes beyond the seas whereby so much innocent bloud hath been so vnchristianly shed vnder the cloake of Iustice in our peacefull Countrey I say if we might be permitted to plead all this though it were in West minster Hall before the Iudges themselues that are so cruelly bent against vs and in the audience of those Puritan Lawyers and common Iustices who as being most ignorant of our cause are more our enemyes then the Ministers themselues that we might set before their eyes how vngently dishonourably vnciuilly and vnnaturally they haue persecuted many
his last supper but of Bishops who according to Anacletus receiued their Episcopal ordination from Peter as Peter receiued the same from Christ Which Innocentius doth signify more expresly saying Innocent epist 91. ep 93. inter epist August From whome Peter ipse Episcopatus the Episcopall power it selfe and all the authority of this name proceeded And againe whensoeuer any matter of fayth is called in question I thinke all our brethren and fellow-Bishops should defer the same to none but to Peter that is to the authour of their name and honour The like words hath Iulius the first in his first epist to the Bishops of the East Which fault you should not haue incurred if from whence you receiued the honour of consecration from thence you had taken the law of all obseruance And the seate of the blessed Apostle S. Peter which is the mother vnto vs of sacerdotall dignity was also the Mistresse of Ecclesiastical discipline Which is further confirmed by S. Leo Leo ser 3. de assump saying If his will were that any thing should be common with Peter and the rest of the Princes meaning the Apostles he neuer gaue but by him whatsoeuer he denyed not to others And againe Epist 89. Our Lord would that the sacrament of this function should so appertayne to the office of all the Apostles that in the most blessed Peter Hom. vlt. in illud sequere me the chief of all the Apostles it should be principally placed to the end that his gifts might be diffused froÌ„ him as it were from the head to all the body With these also notably agreeth S. Cyprian saying (a) Ep. 27. Our Lord disposing the manner or forme of his Church speaketh in the Ghospell and sayth to Peter I say vnto thee that thou art Peter c. And a little after from thence with the changes of tymes and successions the ordination of Bishops the state or forme of the Church doth follow If any body aske me sayth S. Chrysostome how Iames got the seat of Hierusalem I answere that Peter the Maister of the whole world did set him therein These three poynts of vnity in gouernment in faith and in the ordination of Bishops are further confirmed out of S. Cyprian (b) Lib. de vnit Eccle. by his comparisons of the Church to many sunne beams many bowes and many brookes proceeding from the same sunne the same tree and the same fountaine For so sayth he that albeit the Church haue many beames and many branches and many riulets diffused through the world yet there is but one head one origen one mother of all this fecundity Likewise out of the authour of the question of the old and new Testament amongst the workes of S. Apud S. Thomam opusc 1. cont err Grec c. 23. §. Habetur Augustine saying As in our Sauiour were all the causes of maistership so also after our Sauiour they were all conteyned in Peter Also out of S. Cyrill who doubted not to say that as Christ receiued most full power from his Father so also most fully he committed the same to Peter and his Successours And againe vnto no other then vnto Peter but to him alone he gaue quod suum est plenum fully that which was his And briefly the same is gathered out of the vnspeakable vnion which the Fathers acknowledge in the Church of Christ with their head on earth and of her head on earth with her head in Heauen SECTION VIII The conclusion of the first poynt of this Controuersy which is also further confirmed by the Confession of the Protestants themselues AND thus much may suffice for the first poynt of this Controuersy wherein I haue shewed how the Catholikes demonstrate the Primacy of S. Peter by two especiall places of holy Scripture and by the vniforme consent and exposition of the holy Fathers who thereupon do giue such titles and appellations to Peter as are giuen to no other Apostle in particuler but were only communicated by Christ to S. Peter alone who do also expresly teach out of the former places that he was the head the Prince and the supreme gouernour of the Church of Christ and that to him alone in particuler manner was committed the care of his brethen of the Churches and of all the faythfull throughout the world And lastly they agree that the cause of the institution of this kind of gouernement in the Church of Christ was for the mantainance and preseruation of perfect vnity therein as well among the members as also of all the members with the head thereof from whence it deriueth that vniformity of Fayth and that singular vnity both of Iudiciall power and Episcopall order wherewith it shyneth like the Sunne throughout the world A thing so euident that albeit the Bishop could not find it in the Fathers because he looked another way and neuer sawe them or neuer vnderstood them yet the greatest part of the Protestant writers being ashamed to deny a matter so manifest haue thought it better to accuse them then to bely them And namely they reprehend S. Hierome Conturiatores S. Hilary S. Gregory Nozianzâ—n S. Cyprian Origen and in one word many Fathers for affirming the Church to be built vpon Peter reprouing also others for calling him the head of the Apostles M. Fulk and affirming that in these poynts the Church then in those pure tymes was corrupted bewitched and made blynde with errour That many of the ancient Fathers were deceiued and in particuler S. Leo and S. Gregory of whome the last liued about the yeare 590. with the long contynuance of this errour And that the mistery of iniquity wrought in the seat of Rome neer 500. or 600. yeares before them And many Protestants proceed so far as that they do not only confesse but also defend the same as doth M. Doctor Whitegift saying Whitegift Among the Apostles there was one chiefe c. that had chiefe authority ouer the rest that Schisms might be compounded Caluin Who also citeth Caluin affirming that the twelue Apostles had one among them to gouerne the rest Musculus and Musculus in these words the celestiall Spirits are not equall the Apostles themselues were not equall Peter is found in many places to haue beene chief among the rest which we deny not Maister Doctour Couell likewise Couel doth not only defend it but also layeth downe the generall receiued reason therof If this sayth he were the prin ipall meanes to preuent Schismes and dissentions in the Primitiue Church when the graces of God were far more abundant and eminent then now they are Nay if the twelue were not like to agree except there had beene one chiefe among them For sayth Hyerome among the twelue one was therefore chosen that a chief being appoynted occasion of dissention might be preuented c. So he And againe how can they thinke sayth he of the Puritans that equality
hidden What shall I say more sayth S. Augustine vpon these words of our Sauiour but that they are blynd who cannot see so great a mountayne From hence also it doth necessarily follow that the doctrine of the Church is infallible and priuiledged from errour For according to the Protestants themselus that only is the true Church wherein the word of God is truly preached and the Sacraments truely administred And therefore if the Church should erre it should cease to be the true Church and should not contynue but the Gates of hell should haue preuayled against it Matt. 16.18 which is directly against the Scriptures And in particuler this priuiledge from errour is expresly promised in the old Testament Esa 59.21 in many places as where the Prophet Esay speaketh therof in these wordes This is my couenant with them sayth our Lord My spirit which is in thee and my wordes which I haue put in thy mouth shall not depart from thy mouth nor from the mouth of thy seed Oze 2.19.20 nor from the mouth of thy seeds seed from this tyme forth for euermore And where in Oze God sayth of his Church I will espouse thee for euer and I will espouse thee to me in iustice and iudgment in mercy and commiseration and I will espouse thee vnto me in sayth for euer Ephes 4.11 Epipha in Aâ—corato circa princ Matt. 16.18 Matt. 17.18 1. Tim. 3.5 IoaÌ„ 14.26 according whereunto it is also sayd in the new Testament That there should be Pastours and Doctours in the Church for euer that we be not carryed about nor deceiued with new doctrine that the Gates of hell by which is meant Heresy shall not preuayle against it that he who did not beleeue the Church should be compted as a Heathen or Publican that it is the Piller and foundation of truth that the holy Ghost should teach all things and suggest all things to the Pastours therof that God would giue them the spirit of truth IoaÌ„ 14.16 to remayne with them for euer In conclusion if you list to see more of the largenesse of these induments and of the flourishing greatnes of the Church of Christ you may read 4. whole Chapters of the Prophesyes therof in Esay 60.61 and 62. and Micheas the 4. which I thinke no man can read without the acknowledgement and admiration of them SECTION XXIII The force of the former Motiue is further declared out of the authorityes of S. Augustine and out of the effects of the contrary Doctrine AMONG all the ancient Fathers as there is none more opposite to the Protestant Ministers then S. Augustine so there is none more respected in outward shew and more esteemed by them which is vnto vs on the other side a notable argument of the excellency of the one and of the impudency of the other Now therfore if the word of S. Augustine be of force with you whome in regard of his antiquity learning wit vertue his aduersaryes themselues do so much respect read but the 6. Chapter of the first booke of that worke which is called Confessio Augustiniana for it cannot be that relying vpon the sayth of S. Augustine which could be no other then the sayth of the whole Church but that your vnderstanding should be wholy conuinced by it In regard wherof considering that it would be to long to alleadge the testimonyes of the rest of the Fathers and that men now a dayes are loath to seeke after that which they are affrayd to find with some temporall preiudice although it be the means of their saluation I thinke good to shew vnto you before I go any further the weight and force of this motiue out of the iudgment sayth and perswasion of S. Augustine For this was that which oueruled him so much as that he spared not to say I (a) Aug. cont epist Fundam c. 5. would not beliue the Ghospell vnles the authority of the Catholike Church did mooue me thereunto I (b) cont Faustum lib. 15. c. 3. must needs beleeue the acts of the Apostles if I beleeue the Ghospell because both those Scriptures the Catholike authority doth equally commend vnto me It being of necessity that one of those bookes must be fals speaking of the acts of the Apostles and of some other Apocriphy booke to which do you thinke we should rather giue credit either vnto it which the Church began by Christ himselfe continued by the Apostles with a constant course of succession euen vnto those tymes dilated ouer all the world doth acknowledge approue to haue beene deliuered and conserued or vnto that which the same Church doth reiect as vnknowne Those whom I beleeued saying vnto me Beleeue the Ghospell why should I not obey saying vnto me beleeue not Manichaeus Choose which thou wilt If thou sayst Beleeue the Catholikes they admonish me not to beleeue you Wherfore beleeuing them it is of necessity that I beleeue not you If thou say Beleeue not the Catholiks thou canst not with any reason compell me to beleeue Manichaeus because I beleeued the Ghospel it selfe by the preaching of the Catholikes If thou say thou didst well to beleeue them preaching the Ghospell but thou didest not well to beleeue them discommending Manichaeus dost thou thinke me such a foole as without any reason giuen to beleeue what thou wilt haue me and what thou wilt not not to beleeue Be not deceiued with the name of truth speaking as to the person of the Catholike Church the truth thou only hast in thy milke and in thy bread but in this Church of the Manichies or any other which is not Catholike there is the name of truth but the truth it selfe is not And of thy great ones thou art secure I frame my speach to thy little ones I call to thy tender issue that with garrulous curiosity they be not seduced from thee but rather let him be accursed of them who shall preach otherwise then that which they haue receiued in thee Know (c) Conc. ad Cathecum cap. 20. beloued that true sayth true peace and eternall saluation is only in the Catholike Faith For it is not in a Corner but it is euery where if any man depart from it and deliuer himselfe ouer to the errour of Heretikes he shall be iudged 〈◊〉 fugitiue seruant and no adopted sonne neither shall he rise to eternall life but rather to eternall damnation By (d) cort Faust l. 13. cap. 13. what manifest signe therefore I being yet a little one or a yong scholler and not able to discerne the pure truth from so many errours by what manifest token shall I know the Church of Christ in whome with so great manifestation of things fortold I am compelled to belieue the Prophet followeth on and hauing as it were orderly heard the difficulty or doubt of mynd of this new beginner Hier. 17. he sheweth him the Church of Christ fortold to be the same which is more apparant and
vnder it if they contemne it This is that great benefit which S. Augustine in his booke de vtilitate Credends acknowledgeth that the world in these latter tymes hath receiued of Almighty God who of his infinit goodnes hath prouided that the Catholike Faith being so austere to the eye of flesh and bloud so much aboue reason and so contrary as it is to our corrupted nature should be recommended vnto vs as it were by the generall consent and common beliefe of all people This saith S. Augustine the diuine prouydence hath brought to passe by the predictions of the Prophets by the humanity and doctrine of Christ by the trauells of the Apostles Aug. de vtil Cred. cap. 7. by the contumelyes crosses bloud and death of Martyrs by the laudable life of Saints and in all these things by such myracles as were fit for matters and vertues so great as these according as the oportunity of times required Wherefore seing the assistance of God to be so great and so great the fruite and benefit thereof shall we doubt to cast our selues into the lap of his Church Considering that now euen by the confession of mankind it selfe she hath receaued the prohemynence of all authority from the Apostolike seat by succession of Bishops the Heretikes in the meane tyme hauing barked about her all in vayne partly by the iudgment of the people themselues partly by the grauity of Councells and partly by the Maiesty of miracles hauing been all condemned To which Church not to grant the highest degree of authority is either extreme impiety or precipitate arrogancy For if our soules haue no certayne way to attayne true wisedome and saluation but where fayth beliefe prepareth and adorneth our reason what is it els to resist authority indued or est abbshed with so great labour but to be vngratefull to this help and assistance of Almighty God Thus far S. Augustine of the notable benefit that our faith hath receiued from the Common consent of so many Nations therein which he calleth the confession of mankind and of the wonderfull meanes which God hath vsed for the procurement of this vniuersall testimony vnto the truth thereof For albeit when the Apostles began first to preach all rules and principles of humayne wisedome were inforced to giue place vnto that diuine authority wherewith they were sent to their gifts of Tongues to the myracles they wrought to the power of that spirit which spake by them and to the splendour of those celestiall vertues which proceded from them yet since that time the sweetnes of Gods prouidence hath so ordayned that both these authorityes Humayne and Diuine the wisedome of God and the wisedome that naturally directeth worldly men should be ioyned togeather to the end that all mens wills might be drawne more easily gently and connaturally to imbrace the doctrine of Christ And that all vnderstandings great or small might either be conuinced or conuicted by it The voice of the most the testimony of those that are true and honest and the iudgment example and practise of the wisest being the best part of that light of nature which God hath lent vs for the direction of our liues his infinit goodnes and perfect iustice could neuer haue permitted this authority of the Catholike Church to haue grownâ— to this vnmeasurable greatnes nor could haue made it so inuincibly victorious against all those that haue opposed themselues vnto it confirming the same with so many Prophesies of Scripture and promises of his owne and not only with the ostension of miracles and heroycall constancy of innumerable Martyrs but also with the glory and splendour of so many other benedictions of excellent learning diuine wisedome admirable vnity piety and perfection of vertue as hath been shewed vnlesse it had been so ordayned by him for the recommendation and preseruation of that Truth which himselfe descended from heauen to teach the world and to dye the death of the Crosse for the eternall memory and fructification of it For if in any thing we should be deceiued by the power and greatnes of his authority we might well say it was no fault of ours but rather as S. Augustine affirmeth it were either extreme impiety or precipitate arrogancy Not to be so deceiued what need there any other reuelations or miracles as S. Augustine also obserueth in a case so cleere as this If so many Nations haue been conuerted to the obedience of this supernaturall faith and for so many ages haue been preserued in vnity therby without signes and miracles this it selfe is a most sufficient apparent and perpetuall miracle for the testimony of the truth thereof SECTION XXVI The same Authority and the grounds of Christian Fayth are further declared AS the obiect of reason doth farre exceed the knowledge of our senses so the truth of things supernaturall and diuine do no lesse surmount the light of reason And therfore the end of man and the meanes to attaine vnto it being both of them supernaturall diuine as it was necessary that God should reueale and deliuer the knowledge thereof to his Prophets and Apostles obliging all men to beleeue them so it was also expedient that there should be some certayne meanes ordained and established by Almighty God wherby we might infallibly know what it was that was so reuealed vnto them For otherwise if there be not such supernaturall and certaine help to attaine the knowledge of those Diuine Misteryes which do so much exceed the power and faculty of human vnderstanding to perswade our selues that we shall be able to arriue to any certaine knowledge of them by any human diligence or naturall endeauour alone were as wise a matter as for a man to go about to read in the darke or for him that hath no eyes to iudge of colours Nay it were much more ridiculous For such a kind of darke reading or blind iudgment might be practised or aduentured for some little wager or to make men pastyme but Christians that make their beliefe the rule of their life and death laying not only their fortunes but also their soules vpon it vnles they haue some Diuine help and infallible assistance of the spirit of God to know those things which they beleeue to haue beene reuealed to the Apostles and can no way be discerned by human reason they can neuer be excused from meer madnes and ridiculous folly Vpon what grounds the Catholiks beleeue the doctrine and preaching of the Apostles which is the Ghospell and the obiect of their fayth to haue beene reuealed from the mouth of God and that the Church is perpetually infallibly assisted by God himself in the preseruation of the foresayd doctrine from all stayne or touch of errours hath beene shewed already Almighty God hauing so magnified and fortifyed the authority of his Church as if the will of man be not too much peruerted it is impossible for his vnderstanding to resist it And therefore as S. Augustine sayd
been so much ashamed thereof as to conceale it if he had knowne in what playne termes some of his ancestours whose course he followeth domaunded the like sauour And that you may the lesse maruell thereat if such a thing should happen I will set you downe part of an Epistle to the Bishop of Constance written and subscribed vnto by Swinglius Leo Iude Erasmus and 8. other Ministers who all of them cry out for wyues therein and after some intimation made of the heauenly doctrine so long hydden Prot Apol. fol 572. sequent and in their tyme restored confesse and say Hitherto we haue tryed that this gift of Chastity hath been denyed vnto vs we haue burned O for shame so greatly that we haue committed many things vnseemely To speake freely without boasting we are not otherwise of such vnciuill manners that we should be euill spoken of among the people to vs committed this one poynt only excepted Thus they Which if you please to see in the Protestāts Apology when you are at leasure you shall find also another longer petition to the purpose that will either make you laugh or lament at the weaknes of your first Apostles But thus the Bishop recommending his good name vnto you concludeth his 2. first Motiues of change of place and saith That being admonished by these dangers drawne by this vocation and thus animated therein he toke himselfe to flight then most nimbly SECTION XXVIII VVherein the Bishop his zeale and desire to try which is the last Motiue that induced him to forsake his Countrey is discussed HIS third Motiue which he seemeth all this while to haue forgotten he beginneth in this manner pag. 28. Charuas tamen Christi super omnia vrget me but yet the Charity of Christ vrgeth me aboue all things Which when I read I could not chuse but smyle remēbring how one that was troubled with vermyne in Italy went shrugging vp and downe and singing that verse of Petrarch S'amor non è che dunque è quel ch'to sento If loue it be not what is that I feele For it is very probable that pouerty and famine began to pinch him as not hauing sufficient to feed his maw after he had resigned his poore Bishoprike to his Nephew as I haue shewed And the Italian might better compare his life to naughty loue then the Bishop his counterfeit charity to the diuine loue of Iesus Christ so that the one if he had thought his life to be loue should haue been no lesse mistaken then the other This charity sayth he did vrge him to cry And to get him vp to some high place that his cry might be heard the further if you had euer been in Venice you would imagine him to be possest with the spirit of some Montebanck not only in respect of his mounting and crying but also in respect of his discourse For with a great many arrogant tearmes and boasting words cōfusedly vttered you would thinke he meant to sell the wares of his new booke as Montebancks sell boxes But for orders sake I will reduce all that he sayth to three heads For either he sheweth what it is that he intendeth to cry or what authority he hath to cry or answereth certayne obiections that might be made against his crying I expected iudgement Isa 5. 7. and behold iniquity and iustice and behold a cry Me thinkes as S. Augustine said to a Donatist that part of the world should suffice him wherein our Lord would that the chiefe of his Apostles should be crowned with a most glorious Martyrdome For what could the President of that Church answere but that which the Apostolike Seat and the Roman Church doth anciently hold with others or at least that the authority of Christendome which S. Augustine calleth the Confession of mankind might haue suffised to haue kept this man in quietnesse and obedience but insteed of iudgment behold iniquity and insteed of iustice behold a cry For this man is so farre from hearing and obaying the Church which our Sauiour hath appointed to teach him that being worse then an Infidell he cryeth against the Church and with extreme arrogancy would inforce the Church to belieue him and to be obedient vnto him That which he intendeth to cry is the matter of his booke of Christian Common Wealth whereof he vaunteth as if therby the world should know Pag. 28.33 what a champion the Protestants haue gotten for them For by meanes thereof the errours of Rome must be made manifest and the purity of the Protestant doctrine shal be no longer hidden and a number of their Churches reiected by that of Rome shal be declared Catholike and the way of making peace and vnion ouer all the world shal be cleerly manifested And all this he pretendeth with such confidence and presumption as if with him the Catholike verity were turned Protestant or as if he had gotten a Monopoly of the doctrine of Christ and that no part thereof were warrantable without his marke or licence and with his approbation that any Religion might passe for currant Of this booke of his he speaketh euery where with such admiration as a man may easily perceiue it is the Idol that he adoreth and was doubtlesse the principall cause of his fall and for the loue of it more then any thing els he was content to renounce both his Faith and Countrey But as Idolls are nothing so I haue shewed sufficiently that this Idoll of his contayneth nothing And though it were neuer so strong and substantiall yet cōming once forth and falling vpon the stone of Peter which is the Rock of the Church wherat it aymeth it must needs be broken all to peeces And considering with my selfe what the cause might be that all this while it is not published I am perswaded that the Protestants themselues perceiuing the deformity thereof and especially the clouen foot of the Diuell I meane the deniall of all Iurisdiction in the Church of God which is the crutch wheron it standeth were either affrayed or ashamed to prynt it which if it be true we shall shortly heare that either he will take the course that Achitophel did when his Counsell was contemned or els that before it be long forsaking Kent and Christendome he will turne himselfe towards the Turkes and Gentiles And indeed intending as he doth to take away the occasion of Schisme not by establishing one head vpon earth as our Sauiour did but by beating downe the same not by order of Iurisdiction but by the disorder of licentious liberty any man may perceiue it is a Diuellish deuice not to bring forth vnion but to breed confusion nor to gather with Christ but to scatter with Antichrist And therefore the Cryer himselfe considering the matter a little better and being ashamed to discouer in playne tearmes his wicked meaning correcteth himselfe afterward and instead of demonstrating the way of this vnion which he promised before he saith afterward that