of euidence they bring and accordingly frame our Faith That I cannot be saued except I be subiect to the Bishop of Rome as head of the Church He must pretend then a title from Christ as he is Vicar for spirituall matters it is euident that Christ while he liued on earth was the visible head for Temporalls himselfe concludes Who made me a Iudge My kingdome is not of this world therefore so farre as he medleth with kingdomes he cannot claime that from Christ It is confessed that while Christ was on earth hee was the visible head of the whole Church so as no soule could bee without necessary dependance on him but whether at his departure he committed the supremacy to any man on earth If hee did whether in whole or part to whom whether to the Apostles in generall equally or to one aboue the rest and who that was 1 Their point is that Christ left it to Peter alone to no other Apostle in that degree This is cleer out of Scripture That the rest of the Apostles as Apostles are equall but as Bishop he aboue them note that a Bishop aboue an Apostle Linus aboue the Euangelist Iohn who liued in his time 2 Admitte the Supremacy in Peter whether it died with him as the Apostleship did or left it to his successors The difference is they put the rest out of special fauor They might haue as great power but it was for terme of life Peter had it for him and his successors for euer But this must be cleered that Peter had power to leaue it to his successors and none but he If this be not proued why not Iohns successors in the Churches of Asia or of Iames in Ierusalem or any of the Apostles in other places as well as he to his The reason is Though Peter by vertue of his fiery tongue was able to gouerne the whole Church in his daies being but small yet hee knew the charge in time would grow so great and the circuit so large that Peters spirit had neede be doubled vpon those that should succeed him If he had one clouen tongue his successors neede to haue twelue so we might say of the least of his successors A greater then Peter is heere Peter was not alone during his life there were the eleuen Apostles Bel. l. 1. c. 21 and Paul as great an Apostle as himselfe as Bellarmine confesses and greater because hee writ more then Peter hee planted more Churches then Peter he laboured more aboundantly then they all for hee preached from Ierusalem Rom. 15.19 round about to Illiricum as Hierome auouches from the redde Sea to the great Ocean so farre as there is any land Amos. c. 5. And that all the charge of Peter and Paul and all that the rest had should lye vpon the shoulders of one Pope and yet neuer a clouen tongue to his head Sure say That a greater then Peter is heere Bellarmine proued well from the election of Matthias in the first of the Acts De Pont. 4.23 that the Apostles were not chosen by Peter and Paul was Galathians the first Paul an Apostle not of men nor by men but by Iesus Christ Those that came in after the death of Christ Matthias and Paul were not but all the Apostles successors must now deriue their power from the Pope Therefore a greater then Peter is heere 3 Admit while the body of the Church carried any proportion to a visible head as in the Apostles time it might and some time after for auoyding of factions a Monarchicall gouernment might stand but when it is so dispersed that amongst the Antipodes for ought we know may be Christians that such a burthen of gouernment should rest vpon the shoulders of any one mortall wight it is strange It must be cleered out of the booke of God for the Testimony of their Church in her owne case is silent That Peter did not impart his supremacy to diuers in diuers Churches which he planted but wholly committed it to one in one place 4 If to one we must know where that one is Certitudine fidei else wee are neuer a whit the neerer Whether Peter left it amongst the lewes till they fell being himselfe the Preacher of the Circumcision If not because hee saw they would reuolt why not at Antioch a Church of his owne planting Paul had as much to doe at Rome as he Antioch had the Primacy Act. 11.27 for they were first called Christians at Antioch and it was a famous Patriarchall Church Why not Marke the Euangelist Peters Disciple who writ the Gospell from his mouth in that famous Church of Alexandria It is cleere then that Rome and no other Church doth enioy that Bishop who succeeds Peter in that great office But now wherein a lay man may receiue satisfaction the Scripture is silent It is not found in our Creede The testimony of the Church is laid by in this point Bellarmine saies Bel. 2. de Rep. c. 12. that the Bishop of Rome alone doth succeede Peter in the Supremacie is not found in Scripture but to be beleeued vpon tradition I thought wee should returne thither againe it is hard that they will not spare their own testimony in their own case Seeing Christ did spare it in his case I hope we may be saued without it 5 Admit this could be cleared yet that Church doth not agree who was Bishop Linus or Clemens or Cletus after three Popes at once Benet the ninth Siluester the third and Iohn Then two in a schisme betwixt Vrban and Clement The first in Italy the second in France after that three againe hard to iudge who was the true one Such vncertainties must there needs bee when Religion depends vpon any mans person in this troublesome world 6 Admit it can be demonstrated to my conscience that this Pope is lawfully chosen and vndoubtedly succeedes Bishop Linus and Peter by a lineall succession of true Popes for 500 yeares without any materiall interruption yet neuer the neerer except they doe succeede as well in Faith and doctrine as in place and person else they could not exclude vs from the Church for we show personall succession as well as they Cranmer consecrated Barlo Scony and Couerdale These consecrated Parker Parker other Bishops these made Priests euery Act of Priesthood ratified by their owne Canons is Valide factum though not Licite Quis enim Catholicorum ignor at ordinatos ab Episcopo haeretico verê esse ordinatos That those that are ordained Priests of an haereticall Bishop are truely ordained no Catholike is ignorant So they exclude vs as heretiques as not embracing their doctrine so by their owne rule they grant that the Church and the Bishop of Rome must succeede Peter as well in Faith and Doctrine as in time and place else wee are not bound in conscience to cleaue to them you see by how many sequels and degrees of consequent they must proceede before it be
Asia yet it is but one body 2 It followes One spirit that doth animate and informe the members of the same as the soule or spirit of a man knits vp the members into one body 3 This professeth One Lord Christ which makes it a Christian Church 4 Yet the very naming of Christ Iesus our Lord is not sufficient to proue a Christian Church vnlesse we embrace that Faith which Christ doth publish one Faith not in euery branch of diuinity that neuer was nor will be but the grundsels laid vpon the true foundation 5 Yet wee are but Catechumenists as it were in the Church porch till we be admitted by the doore of Baptisme 6 In which Baptisme we are made the Adopted Children of One Father vpon which the Apostle concludes one God and Father of all must needes make a Church Secondly this Church we beleeue to be Catholike that is vniuersall not because it is spread ouer the face of the vniuersall world but because it is not limited to any place or nation as the lewish Church was much lesse to the succession of any person but it is scattered and dispersed without bounds So as still it hath a power and disposition to bee more and more vniuersally spread That 's the sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Zacharies Prophesie That Ierusalem should be inhabited without walls Zach. 2.4 But for the Romane Church so famous in the Apostles time that Saint Paul in the first to the Romans doth glory so much in it Admit the memory of the Apostle Peter caused the Church to honour his successors and to giue the Patriarke of that Sea priority before all other Admit that Church hauing beene purged by fiery persecutions and crowned with Martyrdome vnder the Heathen Emperors was therefore more reuerenced of succeeding Churches in other ages Admit the seate of the Empire the renowne of the Cittie the excellent choice they made of wise and learned Bishops got them such credit amongst remote Churches that amidst their distractions which were amongest the Greekes many there were that would haue recourse to Rome as to arbitrators for aduice and iudgement What is all this to the saluation of my soule in these daies What warrant haue I to rent my selfe from this Church wherein by Gods prouidence I am borne and whereof I am borne againe a member Or what reason haue they to exact this new article at my hands whereof I finde no mention amongst the old I dispute not the point in this place onely let mee put the case of a lay mans resolution I am by Gods prouidence borne and Christned brought vp and Catechized in the Church of England The quaere is no more but this Whether I be bound in Conscience to become a Romish Catholique and to bee reconciled to the present Church of Rome as now it standeth in paine of eternall condemnation This is the very point that draweth so many from vs to whom I propound fiue Quaeries or demands which in the iudgement of indifferent men may seeme reasonable 1 First I demand some cleere euidence or firm ground to build vpon that this is my duety and vpon so great a penalty to thrust my selfe into such an action without sufficient warrant I should not onely condemne my selfe of rashnesse but incurre offence against God in the 14. to the Romanes Rom. 14.23 What euery Man doth doubtingly is sinne to him that doth it Quod dubitas ne feceris A greater matter is a greater sinne a greater then this cannot bee vnder the Sunne I desire therefore some cleere warrant for my resolution The first testimony that is offered is the Testimony of the Church that is of the Church of Rome for shee tels vs that shee alone is the true Catholike Church out of which there is no saluation whereupon it followes that such as will be saued must be reconciled to her This wee verily beleeue that the Church of Rome saith so and hath so said a long time 2 The next Quaere is then whether the Testimony of the Church of Rome in this case concerning her selfe be sufficient Go vp as high as they will so long as shee hath made this challenge I demand whether her testimony be sufficient I answer out of doubt it is not In the fifth of Iohn vers 31. If Christ should beare witnesse of himselfe Iob. 5.31 his witnesse were not true that is not sufficient Though after chap. 8.14 he professes that though hee should beare witnesse of himselfe yet his witnes were true because ver 16. I am not alone but I and the Father that sent me Take him single as in the first place by the way of concession that he wil deale with the Iewes vpon indifferent termes I hope then the testimony of Christ concerning himselfe was as sufficient in it selfe and to the Iewes as the testimony of the Church of Rome can be eyther in it selfe or vnto vs. Let it not therefore seeme vnreasonable if beside the testimony of the Church wee desire further euidence for heere she standeth for her selfe against all Churches in Christendome 3 Other testimony beside the Church and Scripture they pretend none for Traditions are referred to the Church and the Creeds to the Scripture To the Scripture then of necessity she must come in this point 4 Our next demand is whether it is expressely there or drawne out by Tract of consequent mentioned it is not neither in the originall nor in the vulgar nor in the Rhemish nor in any of their owne translations 5 If by consequent it bee extracted my next Quaere is whether I am bound vnder paine of damnation to beleeue euery poynt that may be drawne out of Scripture by consequence of arguments wee stumble not at immediate consequents as such as these The Trinity is not named in so many letters but the Scripture implieth euery person to be God in seuerall places and elsewhere auerreth that there is but one God this is easily put together But are wee to beleeue that which by long tract of consequent may be gathered Then none but great wits can be saued our weake vnderstanding is not able to fetch euery conclusion from the right ground Hence let vs make three degrees of diuine positions 1 Some are Articles as Christ the Sonne of God was crucified 2 Some as Conclusions as that children are capable of Baptisme but not of the Lords Supper 3 Some are taken as Opinions and problemes of Diuinitie As that Angels doe more solemnely attend in person at holy exercises That Saints shall haue some personall knowledge one of another Matt. 17. as Moses and Elias had in the mount Now as fixed starres seeme to twinckle because they are further remote and cannot so stedily be discerned by our weake eyes so our vnderstandings are more vnstable and our beleefe more vncertaine in points deduced by many sequels and farre fetcht consequents These bring narrow issue let vs see what degree
cleered to my conscience that I am bound to be reconciled to the church of Rome as now it stands vnder paine of eternall condemnation If therefore they faile in any of these demonstrations we must faile them These sixe Articles wee must passe before the maine point be concluded Let vs repeat them that we forget them not 1 We must beleeue certitudine fidei with the certainty of Faith 2 That Christ left his supremacie to Peter and to his successors onely 3 That Peter bequeathed it to one in one Church and not to diuers 4 That this one was the Bishop of Rome and no other 5 That this Pope that now is did succeede him in this Church 6 That hee and his Church doe continue succession of Faith and doctrine as well as in person and place Vntill these be all made cleere as an article of our Faith I hope they will giue vs leaue to serue and worship our God according to that Christian liberty which God hath giuen in a Church professing his Gospell TRACT III. REturne wee then to our first conclusion that for such gruncels as are immediately to be laid vpon the rocke that is matters of saluation and principles of Faith wee must receiue them vndoubtedly distinguish them from all other positions that are thrust vpon vs as necessary to be beleeued by the same degree of Faith And to receiue them vpon examination according to the authority of the propounder and according to that degree of euidence by which they are proued Hold on the foundation and let vs conforme our affections and liues and build further to perfection of grace as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then as it is Psalm 50. and the last To him that ordereth his conuersation aright I will show the saluation of God TRACT IIII. GIue me leaue a little because I doe not much trouble you with questions to examine this point for their sakes that be vnstable or desire the same the rather because this is the very ground of their resolution and if this faile all failes That the supremacy was in Christ while hee liued vpon earth it is agreed but whether at his departure he conferred the same vpon Peter and in that degree which they challenge is the first maine point And for this they pitch vpon foure maine texts 1 Super hanc Petram Mat. 16.18 Matt. 10. verse 19. 2 Tibi Dabo claues That key of Dauid which Christ had which openeth when no man shutteth and soutteth when no man openeth 3 Pasce oues Ioh 21.15 Before it was promised there exhibited To be chiefe Pastor To feede the Lambs that is the Laity To feede the sheepe that is Rule and Gouerne the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea the Apostles themselues if they be sheepe of Christ Peter must be their shepheard 4 I haue praied for thee Tu autem conuersus confirma fratres Luke 22.32 That is confirme the rest of the Apostles they were his brethren These 4 are like foure pillars whereupon Peters supremacy is built presently if Peter had it the Pope hath it but admit this yet we finde many doubts which must be cleered and many blocks which must be remoued before my conscience finde a cleere euidence to come ouer to them vnder such a penalty as eternall condemnation For my Text the point of difference is what Christ meant by the Rocke 1 Whether the Person of Peter as they affirme 2 Or the Faith of Christ which Peter professed Thou art the Sonne of God or Christ apprehended by that Faith Do them no wrong t' is agreed that Christ is the Primitiue foundation but the secondary foundation is Peters person not as a priuate person but as the head of the Church That it should be Peter not Christ or the Faith of Christ there are foure colours 1 Hanc by Grammer must be referred to that which is Tues Petrus c. 2 Because Petrus and Petra are all one in the tongue wherein Christ spake Cepbas therefore hee meant the same thing 3 Not aedifico nor aedificani but aedificabo As if Christ had built his Apostle vpon himselfe already But Peter is called Sathanas after and denied Christ ô but after the resurrection it is built vpon Peter and therefore Aedificabo 4 He would neuer haue said Tu es Petrus and then Inferred super hanc why does hee say with an asseueration Ego dico tibi These are prety colours to looke vpon at the first but these are not wadded they will not hold but shed if they be well handled What if we say with St. Augustine Aug. de ver Dom. Secū Mat. ser 13 Super hanc petram quam confessus es super hanc petram quam cognouisti dicens Tu es filius deiviui aedificato ecclesiam meam id est meipsum filium dei viui aedificabo ecclesiam meam Vpon this Rocke which thou hast acknowledged vpon this Rocke which thou hast known saying Thou art the sonne of the liuing God I will build my Church that is my selfe the sonne of the liuing God will I build my Church Is not this good grammer What if wee say with S. Ambrose Ambr. in 2. cap. ep Ephes v. 20 Super istam aedificabo Ecclesiam meam hoc est in hac catholicae fidei confessione fides ergo ecclesiae fundamentum est Vpon this Rocke will I build my Church that is in the confession of this Catholicke Faith therefore Faith is the foundation of the Church hath not Hanc a good reference to the premises What if I say with Hilary Vna haec est foelix fidei petra Hill de Trin 2.6 Petri ore confessa tu es filius Dei vini super hanc igitur confessionis petram Ecclesiae aedificatio est Haec fides Ecclesiae fundamentum est This alone is the most happy rocke of faith confessed by the mouth of Peter thou art the sonne of the liuing God vpon this rocke of confession is the building of the Church this faith is the foundation of the Church to the same purpose you finde Cyrill de Trinit 4. Cyrill Chrisost Beda Chrysost 55. hom sup Matth. Beda vpon Iohn the 21. These fathers will defend Grammer well enough for hanc but let vs adde one of their owne Lyra. gloss Interlin Cusanus gloss in Grat. Aliaco Lyra who they say for interpreting Scripture had not his match and the interlineall glosse Cusanus and the glosse vpon Gratian Petrus de Aliaco Chancellor of Paris though a Cardinall though he name Peter yet goes with vs. 2. It is all one word Cephas but Bellarmine and Augustine and the rest are deceiued because they did not vnderstand the Syriake tongue but the Euangelist distinguishes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make a difference betwixt Peters faith and his person to distinguish the Rocke that he confessed from himselfe Bellarmines saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a stone and 〈◊〉 〈◊〉
her testimony in her owne cause for if Christ were content to lay by his testimony let it seeme a reasonable demand If shee aske how long we take exception to her testimony we answer iust so long as she hath made the same challenge as she doth and no longer 3 Since other testimony there is none besides the Church and Scripture which they do pretend I demand whether this point that shee is the onely Church wherein saluation may be found be there expressed or by tract of consequent Not expressely 4 Because a man is not bound to beleeue euery thing that by consequent is drawne out of Scripture I demand some cleere consequent for according to the degrees of euidence must we frame our Faith Now this consequent is so farre fetched that before they can perswade a mans conscience that hee is bound to ioyne with them and become subiect to the Bishop of that Sea he must of necessity demonstrate these 5. points 1 That Christ beeing the visible head of his whole Church so as without his Church there was no saluation they must proue that he left this to his Apostle Peter aboue the rest 2 That this power giuen to Peter did not die with him as the Apostleship did with the rest but continued in his successors 3 That Peter at his death did not impart it vnto many after him though it was a great charge and like to grow farre greater but heaped it all vpon one and that that one was the Bishop of Rome 4 That this Bishop who doth now raigne is not onely lawfully chosen but doth vndoubtedly succeede Peter in a direct succession for these fifteene hundred yeeres and aboue without any materiall interruption 5 This proued wee are neuer the neerer by their owne rule except it appeare that this Pope and present Church of Rome doth succeed Peter and his Church as well in Faith and Doctrine as place and person for they doe not exclude vs for want of succession our Records are true and cleere but as heretickes for not obeying their Faith Therefore if they doe not obey the Faith of Peter all the former points are to no purpose Let me therefore make a motiue vnto him who is vnseted in his resolution that hee would rest his soule where it is content himselfe with the plaine text of Christ and his Apostles agreed vpon till these fiue points be made cleere to his Conscience and before that I hope his soule shall be in Abrahams bosome Now that Christ left this power to Peter alone aboue the rest which is the maine foundation which if it faile the whole building must needs fall It is laid vpon foure pillars in foure texts which are repeated before For the first I haue proued that Rocke not to be Peters person as the head of the Church but that which Peter discouered by confession The Sonne of the liuing God and that Christ named Peter alluding to the signification of his name for that hee made a firme confession answerable to his name and should therefore be as a liuing stone vpon that Rocke Blessed art thou Simon Bar-iona for flesh and bloud hath not reuealed this to thee This wee haue proued by the Analogy of place by exact difference obserued betweene Petrus and Petra our originall and their vulgar by the practise of Peter and the rest in building vpon this Rooke and by interpretation of Augustine Ambrose Hillary Cyrill Chrysostome Bede or else by Lyra the interlineall glosse Cusanus Petrus de Aliaco c. For Tibidabo claues that there is no more power meant in the Metaphor of the keyes promised to Peter then is after expressed in binding and loosing Bellarmine himselfe hath vndertaken it against Caittan and Stapleton whatsoeuer Christ did promise to Peter in Matthew is giuen to the rest in Iohn In sicut misit me Pater sic mitto vos As large a Commission and in as plaine termes as may bee As my Father sent mee Esay 61. To preach liberty to the Captiues and them that are bound the opening of the prison so send I you therefore whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained If there were power giuen by breathing where Christ breathed on all alike If in the sending of clouen tongues no more sate on Peters head then on the rest If as one of the twelue foundations Peter is no bigger then the rest If amongst the twelue precious stones he be no more precious then the rest vnlesse in our estimation Saphire as good as lasper then we may safely as yet determine against them that lay such snares on men soules concerning their saluation For Orabo pro te and confirma fratres Luk. 22.32 vpon examination we haue found no preheminence giuen to Peter at all sauing onely in the occasion which mooued Christ to speake particularly to Peter a prophecy of his denying of Christ in the 34 verse for Christ prayed for the rest as wel as for Peter in Iohn the 17. Father sanctifie them in thy trueth Ioh. 17.11 Now if Christ praied more for Peter it was not for his dignity but because he was in greater danger Christ tels him what neede there is that he should pray for him Confirma fratres He meanes all Christians to whom he preaches and writes as in the 2. of Peter 1. 10. If we will therefore haue Christ to meane his fellow Apostles doth not Paul confirme Peter more then euer Peter did Paul 4 Text. But Pasce Oues meas Galat. 2.11 is the place they lay the most weight on and it demonstrates three things faith Bellarmine 1 That it is directed to Peter alone by name Simon Ioanna and Diligis me plus his His excluding the rest and repeated three times 2 Pasce not onely to feede but also to gouerne expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a third signification To eat It is well that Bellarmine leaues out that for Baronius against Segnorius of Venice an holy Father vses it for Kill and eate Acts 10.13 3 Oues meas there 's the Lambs that 's the Laity The little sheepe the Cleargy and the strong sheepe the Apostles Heretickes deny this diuision saith Bellarmine Nobis autem exploratum certumque est omnes omnino Christianos etiam Apostolos ipsos Petro tanquam ouiculas commendari cum ei dicitur Pasce Oues meas with all Christians and the Apostles themselues commended to his cure Then Peter and Peter alone must be the sole ordinary Pastor of the Church of Christ 1 True it is that this is spoken to Peter and onely to him and that three times The reason is because hee was singular in denying Christ and denying three times and if the place be rightly waighed it is rather a stay of his weakenesse then a note of his greatnesse Ominous it is that the Pope relieth most vpon those places which are grounded vpon Peters deniall 2 For Pasce heere 's no
knowes so long as the Church is firmely built vpon this the gates of hell shall not preuaile against it Now as the graine of mustard-seede groweth so must we proceede from faith to knowledge vnaduised they are that would haue vs prescribe a scantling of Faith and knowledge as if eyther more were needlesse or lesse damnable but God in wisedome thought it meet to prescribe no such certainety and that for two reasons 1 To stirre vp our sluggish nature To forget that is behind and endeauonr to that which is before Philip 3 13 It is perfectio viatoris the perfection of a traueller still to goe on what need we goe to Church I know the summe of all beleeue in Christ Iesus c. Such sluggards shall neuer grow rich in grace that good corne shall neuer prosper in their hearts because they are so ouer-growne with thornes and thistles 2 Because God would not limit his mercies As it pleaseth him to saue infants without any knowledge so also to saue some in all degrees of knowledge ioyning wisedome mercy in proportioning somthing to the Times ages wherein men liue some to the place where some to the capacities of the persons themselues God exacts not so much knowledge of the woman of Samaria as of Nicodemus Iohn the 3. Art thou a Doctor in Israell nor so much of them that dwell in the middest of Spaine as of them in the heart of England nor of those that liued in the time of superstition as of vs that are in the Sunshine of the Gospell It is a sure rule if wee hold the foundation sure and conforme our liues and affections thereafter the ignorance of other branches shall neuer condemne vs except it be wilfull or affected ignorance 1 Wilfull ignorance in such as eyther contemn or neglect the meanes of further knowledge or such as in doubtfull cases will venter without aduice and then say I meant no hurt 2 Affected ignorance when wee suffer our affections to blinde our vnderstanding Act 19 25. like Demetrius that perswaded the crafts-men not to heare the Apostles because they liued in a profitable trade But simple ignorance in a well meaning Christian is eyther passed ouer in mercy or more knowledge reuealed in time as the Prophet in the Psalms To him that ordereth his conuersation aright Psal 50. vlt will I show the saluation of God Cornelius Acts 10.4 Thy prayers and almes-deedes The two wings of deuotion flye vp to heauen together for as it is in supplication Forgiue vs as wee forgiue so in almes Giue vs as we giue them rather then Cornelius shal want knowledge for saluation God will send Peter from Ioppa If any man doubt let him begin with the feare of the Lord and practise those grounds he knowes well and then by degrees learne to goe on and build vpon them as in Hebr. 6.13 Hebr 6.1.3 beeing the doctrine of the beginning of Iesus Christ Let vs goe on and pray to God that we may lay the foundation safely and surely that in Faith and charity wee may be knit altogether in the body of Christ TRACT II. WEE haue in the former exercise found the Rocke whereon wee may safely build vpon this Rocke must the maine grunsels bee laide such principles of Christianity and Articles of Faith as bee expressed in Scripture in the plainest places after compiled by the Church into a little body or short forme such as Irenaeus first sets downe as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches as if all Christians had but one soule and one mouth In Germany France East and West Europe and Asia and in all places of the world As there is but one Sun to euery nature so there is but one Faith to euery Christian hee that is most powerfull in speech can say no more and they that are most simple meane no lesse Tertullian expresseth another thing to the same effect Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede more fully designing the persons in Trinity against Arrius Anno 333. These ancient knowen verities being agreed vpon of all Churches long before these distractions Let vnstable mindes that finde their soules wauering in Religion giue attention 1 Cor. 9.22 for such I make inquirie as Paul 1. Corin. 9.22 Became all things to all men So we wil doubt with the doubtfull stand vpon indifferent ground looke on both sides with a single eye that we may the better discerne the true way of a Christian resolution Be wee sure then to hold the foundation and to build vpon these truths which all Churches in all ages haue agreed vpon Heere take we footing as vpon firme ground and looke a little about vs before we resolue where to light These parts of the Church within our view doe each of them becken vs to their side The Church of Rome bids vs returne to our olde mother as onely true Catholike The Brownist cries come to our congregation we are euen iump as it was in the Apostles time nay to ours sayes the Anabaptist Lo heere is Christ lo there It is the plea of euery Church But of all the Church of Rome cries loudest and if her challenge be true it stands vs in hand to listen to it for it concernes vs as much as euerlasting life is worth Extra Ecclesiam Romanam non est salus Without the Church of Rome is no saluation Yet she must pardon vs though we make a pause and do not presently make it an article of our Faith because wee finde it not in any of our ancient Creeds nor in any plaine text of Scripture in any translation theirs or ours what chymicall witts may extract thence wee will not now dispute A Catholicke Church wee finde but a Romish Catholike Church we find not That all Christians haue such necessary dependance vpon any place or person Rome or Bishop of Rome and vnder such a penalty of eternall damnation It seemes then this is the Rocke without which all other articles will not saue vs and yet the auncient Church hath forgotten to put it in any of her Creedes It is not in the Apostles Creede Irenaeus hath left it out of his Tertullian out of his the Nycene theirs Athanasius out of his And Peter out of his Catholicke Epistle 2 Pet. 1.13 when at the time of his departure out of this life hee tooke his last farwell of the Church First one Church we acknowledge built vpon Christ the sonne of God Eph. 4.4 fully described in the 4 of the Ephesians by one Body one Spirit one Lord one Faith one Baptisme one Father 1 One body because a Church is nothing else but a society of beleeuers called out of the rest of the world by the word of God and though it run as the Sea through many Countries and thence receiues many names like the seuen Churches of
commission granted but a commandement imposed to looke to his office as a good Pastor for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is giuen as wel to the Elders of the church as Peter Acts 20 28 If that be of weight make vs all Popes 3 For the argument Oues meas That the Apostles are Christs sheepe therefore Peter must be their Pastor is as much as if in the Gospell of Marke Mar. 16.15 They must preach the Gospell to euery Creature Ergo preach the Gospell to Peter The argument is all one let it goe Ferus vpon the Acts Fer. in Act. 11. where Peter is to put in his Apology for going to the Gentiles saies Ecclesia sponsa Christ Domina Domus suae Petrus autem seruus est minister The Church hath power ouer her seruants etiam penitus eijcere so it was of old but now Peters successors will not be ruled by the Church ac si domini essent non serui Ideo iusto Iudicio Dei ab omnibus contemnuntur That because they wil be Lords and not ministers therefore they are despised Honest Ferus When I read how Bellarmine makes a Catalogue of Peters prerogatiues in eight long Chapters and in euery one finds a mystery of supremacy In his name Cephas in walking vpon the Sea In his double draught of fish in his first Sermon and first miracle In Pauls resisting of him at Ierusalem and the rest I see a wise man may be ouerseene sometimes If arguments went by tale and not by weight I could reckon vp Pauls praerogatiues and Peters infirmities would out number Bellarmines arguments but you would deeme me very idle to stand vpon it Peters prerogatiues were To be a worthy vessell to carry Gods name That he was first in the ranke where there was a Priority of Order without superiority of power because hee was the most auncient in yeeres and one of the most familiar with Christ as Occam giues the reason but what 's this to the purpose To summe vp the other two famous places of Scripture For Orabo pro te Confirma fratres It is for the daunger and not the dignitie and being in the more danger hee might learne to confirme his brethren in the like This vpon examination found to be past ouer But for Pasce cues meas it is largely demonstrated in 3. conclusions That it is not spoken to Peter as a note of greatnesse but as a stay of weakenesse 2 That it is no commission but a command 3 That therefore the Apostles may as well preach to Peter as Peter to them by the rule of other Scriptures whence is inferred the iudgement of Ferus vpon that Church an honest iudgement of an vsurping Church notwithstanding all the prerogatiues of Peter numbred by Bellarmine more by tale then weight from whence they draw both argument and pretence of their greatnesse After all the foure olde pillars of Popery are throwne downe by the hands of Fathers and Reason wee haue discouered the two new euasions of Bellarmine and Stapleton In that by a rule receiued we prooue that which agrees to one agrees to all and that if they were equall in gouerning the people then equall amongst themselues That since there was no visible head for sixty years but all Apostles were alike It cannot be that the dignity of Peter can be aboue the rest for feare it be prou'd that the Bishop of Rome is aboue Peter so it seemes he is when his Scarlet Church is about him That being no more out of the worde feeding but that which is giuen to an ordinary Presbyter in the Acts By the confession of Bellarmine the same Episcopall and perpetuall office with full iurisdiction beeing giuen to the rest of the Apostles as well as to Peter The rest making Bishops as well as he and the same multitude of successors If not more then he first these three issues being discouered 1 That they are forced like children to runne to their mother and yet 2 They cannot finde so much as once Peter to Father them for his owne 3 And therefore Bellarmine giues ouer Scripture and since his authority will not settle a seely minde that lookes not to the by-waies and labyrinths of questions but to the marke of his saluation set before him conclude therefore we may bee sau'd without reconciliation to this present Church of Rome These be all the colours which they can alleadge out of Scripture Bellarmine gathers all before him addes to the heape as I haue faithfully deliuered vnto you how sandy a foundation it is to set such a building of that weight I hope an indifferent mind may see so sandy as the latter wiser sort considering how weake they are in this point which must hold or all falls being ouerpressed by Reasons and the current of the Fathers concerning these foure places of Scripture giue vp the old pillers of Popery which haue stood too long in the Church and haue sought out two new euasions 1 The first deuised by Stapleton 2 The second taken vp by Bellarmine Stap. cont 3 qu. 1. Art 1. Tom. 1. Tract 1 c. 3 but found first in Caietanes opuscula which when wee haue examined we will take our leaue of this point TRACT VIII IT is now agreed that the Apostles are equall euery one had supremacy ouer all Bellar. de Rom. P. l. 1. c. 6. Summa potestas Ecclesiastica non solum data est Petro sed etiam alijs Apostolis fuit enim in illis Ecclesiae primordijs necessarium vt primis praedicatoribus Ecclesiae fundatoribus summa potestas concederetur Lib. 4. c. 23. The chiefe authority to them as to the first Preachers and founders of the Church and in the fourth booke he spends the whole three and twentyeth chapter to this purpose what stirre hath heere beene Stapleton saies all are equall in respect of the people Stap. contr 3. q. 1. ar 5. but not among themselues How can that be Quae conueniunt vni tertio conueniunt inter se A mathematicall principle if they be equal'd in gouerning the people then in that office they are equall among themselues Then Peter is not aboue them in gouerning the Church but was it in regard of their persons It is strange that they should gouerne the Church without a guide that could not gouerne themselues In Timothy If a Priest cannot rule his owne house how can he gouerne the Church of God So 1 Tim. 3.5 if they would not gouerne themselues how order the Church Admit an Apostle should haue deserued censure for personall faults had Peter power to excommunicate him and not to suspend him from his office power to remoue him from receiuing of the Sacrament and not from the Ministration of it to others power to cut him off from being of the Church and no power to suspend him from being gouernour ouer the Church This is an idle conceit I find it propounded but I thinke
or any of the Apostles The onely colour I finde that Peter Iames and Iohn made Iames the lesse Bishop of Ierusalem as Eusebius and others doe record not Bishop but Bishop of Ierusalem giuing him an especiall care of that Church Iames was Bishop before saies Bellarmine It s included in his Apostolike power A Bishop may be a Bishop though hee be design'd to no place nay though he be an heretique capable of no place yet he may ordaine Quis enim Catholicorum ignorat Ordinatos ab haereticis verè esse Ordinatos quando Ordinator haeretieus verè Episcopus fuerat adhuc erat saltem quantum ad Caracterem Is it possible any indifferent minde should beleeue it that the Euangelist St. Iohn that Eagle of the new Testament could not ordaine Polycarpus or any in the Churches of Asia without Peters leaue or that Paul could not ordaine Timothy vnlesse he had power from Peter This is the last refuge If it will not hold Maxima pars Episcoporum non deducet originem suam a Petro. The greater part of Bishops haue not their originall from Peter Then the Church of Rome is not that onely Church but there may be saluation without it So the question is at an end TRACT Vlt. THese issues and desperate distinctions are forced from them Bel lib. 1.23 de R. P. Quia passim docent veteres Romanam Ecclesiam esse matrem omnium Ecclesiarum ab ea omnes Episcopos habuisse consecrationem dignitatem suam quod non esset verum nistin eo sensu quod Petrus qui Episcopus fuit Romanus omnes Apostolos omnesque alios Episcopos ordinauit because it is the mother Church it is therefore so you see them driuen to this issue 2 It is conceited that Christ intends nothing in Peter aboue his fellowes but onely that the successors of Rome may be great who are not once mentioned or prophecied of in Scripture Cyrus prophecyed by name should not the holy Ghost neyther by Peter nor any other giue vs some inkling of him vnder whose wings alone we must seek saluation except wee will haue him mentioned vnder the title of Antichrist wee haue it not The Church of Rome is spoken of by Paul hee glories as if it were his Church in the first chapter to the Romanes Rom. 1.4 Peter doth not so much as once name it vnlesse they will haue it vnder the name of Babilon 3 Bellarmine doth ingenuously giue ouer Scripture in the entrance to the first booke and the three and twentith chapter diuiding it from the rest Hactenus quae ex diuinis literis colliguntur addemus nunc quae ex varijs authoribus decerpsimus A man will hardly hazard his estate vpon so nice a difference without maxim bookcase or any authority in Law and should wee relye our soules vpon so narrow so new and so perplexed a Diuine In this great point as we are directed so let vs looke vpon that place in the Corinthians 1. Cor. 4.6 That no man presume aboue that which is written and then we shall find that in the Ephesians Eph. 2.19 Now therefore wee are no more strangers and forreiners or heretiques but Citizens with the Saints and of the houshold of God and are built vpon the foundation of Apostles and Prophets Iesus Christ himselfe being the head corner stone Let this bee euer our hold and wee shall neuer fall And to conclude let vs goe on euen with our aduersaries so farre as they leade vs in the right way but if they carry vs into vnknowne tractes and dangerous passages let vs there protest a separation from them and then we shal shew our selues to be right Protestants indeed Let vs looke also with a vigilant eye as some religious men did after corruption grew thicke vpon that Church and then wee shall see that wee cannot communicate with her in this point and others which she professes and practises without shipwrack of conscience which corruptions if we should reckon they would swell beyond the proportion of our present proiect which if a simple man cannot behold when he is assaulted by the Bishop of that Sea for present reconciliation let him ingenuously plead ignorance rather then yeeld and tell him plainely he knowes him not and that his mind is bent to know God and himselfe if he haue any reference to God hee will acknowledge him in his due place In the meane time we pray for diuine knowledge out of the scriptures that the beames of that celestiall light may double her reflection vpon our hearts and so warme our affections with the loue of the Truth that wee may bring forth the fruits of it in a Christian Life Amen Deo Trino vni Gloria FINIS A MOTIVE DEDICATED TO THE Honourable Society of the Gentry in Grayes Inne by E. V. RIGHT WORTHY GENTLEMEN ALL this Treatise stands vpon that Vnion spoken of by St. Paul to the Ephesians Ephes 4.4 There is one body and one spirit euen as you are called in one Hope of your Vocation One Lord one Faith one Baptisme one God and Father of you all which is aboue all and through all and in you all To preuent distraction and preserue the vnity of the Church To limit out the naturall branches besides those that are cut off by schismes or pared away by the censures of the Church to set out the truth of the Redeemer according to the Doctrine of Faith and the couenant of Baptisme here are the bonds of peace combined in one head not in the Church which had their circular Epistles written for communion Coloss 4.16 Acts 15.6 nor in the Synods of the Church which had their Councels for the composing of diuisions These are but confirmations no beginnings of that vnity which is pretended A peace there is pretended or as the Author saies a reconciliation what peace saith Iehu to Iezabel Pacem do vobis pacem meam Relinquo vobis sufficit Domine pacem quam tu relinquis excipio Relinquo quod Retines Giue mee leaue to set these feete of durt vpon that golden image of him whom you did admire and I doe imitate he did conuince you let me onely moue you by that which followes Vpon that Scripture there are 3. things grounded 1. That the Church is vnited in Christ 2. After him in Peter 3. after Peter in the successours of Rome In the two last poynts he ioynes an issue and findes that vnity of a visible head and that Vna Sancta Catholica Ecclesia Decreto Bonif. in the Decretall and that subiection thrust vpon euery creature with a Declaramus dicimus definimus esse de necessitate salutis not to be trust vp in One when we haue done I hope this thirteenth article shall be thrust out of our Creede First for Peter The same reprehension Mat. 20 26 Mat 9 23 Mat 19 28 Rev 21 17 Acts 1. Acts 8 14. the same commission the same promise the same glory
the same power was giuen to the rest of the Apostles as well as to him If any thing more it was not giuen but assumed bee would not assume it that was sent as a Legate not a Pope he could not be Pope that did not decree but shew his opinion and his opinion being reiected at Antioch Acts 15 19. it is time for them to giue him a sword and yet wee see not how they can draw it out of that text of Luke that leaues vs onely to suffer and not to rule Galet 2. Luk. 22 38. That hee is put the first and Mary the last shee full of Grace Acts 1 14 Acts 2. Luke 2. he but fall of the spirit neither hee nor any had that prerogatiue to bee full of Grace and full of that holy fruit besides described by that great Astrologer to bee an honest and beautifull Virgine bearing in her hand two full eares of Corne Albamaz in maior Iotroduct tr 6. A fable as all the writings of the Poets concerning the sonnes of Iupiter was by the policy of Sathan to make the world beleeue that the Prophesies of that Iesus was but a fable but the truth is she is so described and therefore Peter being set before her the last before the first behind her in dignity Luke 1 13. 2 Tim 4 21. before her in place That Linus is set after Pudens the Bishop of Rome may blush indeed to ranke himselfe before all the Church or Peter before Paul which besides the excellency of his miracles as Salmeron confesses went vp as high into the third heauen with the fulnes of faith as Peter sunke low into the waters for want of it and it seemes hee came to visit Peter Galat. 2.18 to see whether hee were sicke of any opinion or no for I thinke the worde will beare it if any thinke not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee can shew an author for it so that except they will make an vniuersall diffusion of some secret Grace flowing from Peter as from the name of Iesus which is an Oyntment poured out Cant. 1. Phil. 2. If they thinke that this name of Peter like oyle aboue water giues a generall command ouer heauen and earth and hell as the names of Iesus which it seemes they doe for in their writings Peter is as often writ as the name of Iesus in the Epistles of Paul but I thinke as Dauid was not a King ouer all Kings because of his mystery of three times annointing no more was Peter Prince ouer all the Apostles because of the commission of threefold feeding but that he was at Rome that he seated himselfe there that hee planted the Church gaue it after his death to Clement we take it as a matter of history not of faith For if it were so wee wonder that Paul should be so vnciuill to leaue out a salutation to Bishop Peter amongst the rest Rom. 16. It may bee Peter being one of the hot spirits of Galilee Galilei pugnaces Ierō where was nothing but a worde and a blow as it seemes when he cropt the High Priests seruants eare would in stomacke at Pauls vnkindnesse leaue him when he came to his first answer Mat. 26. let them answer this or there is no Apology to be made for Peter 2 Tim. 4.16 that besides vnkindnes is to bee accused of negligence that he grounded the Iewes at Rome no better that were scarce catechized in rudiments of Christianity by him that was not Bishop of Rome some fiue and twenty yeares Acts 28. but also of the circumcision and not onely of negligence but forgetfulnesse in not remembring the words of Christ Ioh 21 15. Feede my Lambes vpon whom depended the hope of the whole flocke It is a signe of lightnesse to be credulous so saide Porphiry against the Christians but beeing mortall as wee are and not celestiall let them aperire fontem sciendi and we will imponere iugum credendi If they can make vs know it wee will submit our selues and beleeue it yet they cannot But that hee left it to the Bishop of that See is the maine issue let them answere Paul that had not a vision of the Gentiles as Peter had but the diuision of them from the Iewes and euen then me thinkes when the Doctor of the Gentils Acts 28.28 of which Rome was the chiefe City was out of fauor with his Country-men I think Bishop Peter was something inhospitable to let him hire an house Peter had no Palace Epiphan Hares 27. that 's a wonder no more had Paul both Romane Bishops It seems that Peter dwelt vpon the stone in which Luke did engraue the picture of the Virgin Mary or else to be supposed that he was Bishop of Rome by one of St. Ieroms allegories Hierom in Philem Acts 28.30 as he doth interpret Pauls biennium to be the gift in the two Testaments and so the Bishopricke it selfe so doubtfull we shall finde it in the history that when wee come to beleeue it I doubt it will but prooue an Allegory Let them then interpret Gregory the Pope Greg ep ad Eulog Alexand. who doth auouch that the succession of Antioch was from Peter and answer Antioch who they say enioyed him seauen yeeres where was the first name of Christian or Polichronius of Ierusalem who thinkes the Primacy should be where Christ first was where was his first Fecit and Docuit Then alas it will bee but meere folly to thrust vpon vs the writings of Clemins Anacletus Jacobo fratri Domini Episcopo Episcoporum Hebraeorum Ecclesiam Regenti whom they make say so without any craft for Clement writes to Iames and after that Iohn is liuing both vnder this Pope both their writings in the canon and the Epistles of these the onely heires to Peters Chaire forgotten and so they may for truly their authors are hidden and obscure as the deuout Abbot spoke of William the simoniacall Bishop of Africke Concerning his letters Apostolicall so secret they are that they seeme to come à Principe tenebrarum not à Principe Apostolorum They were forgotten as he did his owne Dignity by calling Iames the Bishop of Bishops and yet will teach the Apostle as his successour Anacletus it seemes being a little more warme in the Chaire corrects Saint Iohn by deriuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. which the Apostle himselfe doth interpret a stone as simple deriuations as the Latine is in which their Epistles were written Aug. conf 8. But as Victorinus the Rhetorician before his full conuersion ashamed of the humility of the word blushing at the shame of the crosse was wont to mocke Simplicianus when he enclin'd him to open profession Ergo ne parietes faciunt Christianos The walles of the Church make no Christians nor the chaire of Rome it seemes make Rhetoricians but as in Art so in the Truth of Religion it
murthered them before they had any time to rule yet his aduice to take away the enemies of the common-wealth to restore the freedome of it to remoue abuses was concluded thus Melius hoc orando quam suggerendo A greater degree of diuine wisedome then was in St. Ambrose This turned to the King he turned to God farre from constraint that hee would scarse suggest And it seemes when Elias had the sword it was giuen him and then he tooke it perswaded by Propheticall motion directed by the worde which commands the death of Idolaters and permitted by the King but he turned not the sword against the King though hee were an Idolater no more then Michael did the sword of the Tongue against the Dragon neither the nature of an Angell with the right of his quarrell nor the aduantage of the place nor the multitude of an heauenly host must conquer but the bloud of the Lambe A King is like vnto Sina that must not bee touched but by Moses that carries within him the spirit of meekenesse there is more fire of courage in a King then in an ordinary person It must be quenched by preaching of the bloud of Christ Our Churches bedde is a bed of flowers Cant. 1. nothing in it but the sweetnesse of peace The Church may correct something in zeale suffer some things in meekenes some things in good consideration they may dissemble so they doe not approue thē And when the King waxes wanton in wickednesse like Ieroboam that worshipped the calfe It is enough that the Prophet reprooues it All shall bee well if wee neither eat the fat nor the bloud bee neither carnall nor cruell Leu 3 17. So then we commend S. Ambrose with Mr. Caluin for his constant refusing to appeare before Valentinian a young Emperour ruled by his mother that was an Arrian Institu 4 11 d 15. distinguishing rightly betwixt his authority in matters temporal and his iudgement in matters meerely spirituall but in this poynt leaue him to the censure of the King In the meane time our Religion is not a Religion of blood euen the Law onely prescribed the death of beasts not of men no humane sacrifice but Christ that came for the preseruation of men to sacrifice his bloud The same argument therefore that we haue against the religion of the Heathen gods their cruelty in desiring the slaughter of men and of the most innocent as virgins and children which proues it to be false The same we haue against this religion of Rome that makes a game of murder holds it an Aphorisme to kill the innocent praeter intentionem for the Catholike good Ephes 4. Ioh 12 32. Let vs bee reconciled to that Religion where is the vnity of the spirit in the bond of peace not to that which doth not draw vs but driue vs not draw vs like a wagon but driue vs like the horses and now by this time we are come to mooue you by the consideration of two poynts First what honour the fathers of the 600. yeeres gaue and vpon what ground Secondly what diuision that causes rather then reconciliation Wee stand not vpon this word Pope it is but a Father it was but giuen to Pastors to those that were worthy Pastours Ascribed to Fathers in Epistles and superscriptions as to Augustine a poore Bishop and to Paulinus a poore Deacon A name of reuerence now growen odious as tyrannus is for tyranny And when it was giuen it was an amplification in regard of worth of the persons not in regard of preeminence of place giuen to those that had nothing to do at Rome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodosius called Ambrose in the temple of Constantinople and Illustrissimus Doctorum latinorū ascribed to S. Austin the large circuit S. Gregory entitles Cyprian withall euen all the 4 quarters of the world is rather a personall amplification then a iurisdiction of place indeed consisting with equality of a iurisdiction that others may challenge from Iohn Iames and Polycarpus and if Rome were wise they would take as great a priuiledge fro Paul as Peter I am sure Irenaeus is of that mind Lib. 3. Acts 6. all the priuiledge that the Counsell of Africke gaue him after Cyprians death was to be Primaescdis Episcopus not Princeps Sacerdotū no relation to the holy Synode of Priests and Bishops but to the place and to the place onely in a ciuill respect other institution it had none from Christ and in this no likelihood of succession from Peter A ciuill priority then not an Ecclesiasticall superiority Ciuill for the Scripture in the hottest contention of the Church in the 600. yeeres was neuer vrged for it It was found out in the grossest times of ignorance and then it began to bee thus ordered 1 Rome 2 Alexandria 3 Antioch 4 Ierusalem And alas see the indisposition Alexandria before Antioch the seate of Marke before his Master Peter at Antioch A malice discouered to the Apostle of loue is Ephesus of no account where Iohn preached he preached too vnhappily and foretold the trickes of Babylon and that 's the reason why the Church that hee founded was not Patriarchall And Ierusalem the Iast because traditions did not begin there but the Gospell first at Ierusalem had his originall Luke 24. so that it was not Christ nor his Apostles that made Churches Patriarchall They were dead before Constantinople was made one It was propter Imperium as the Councell of Chalcedon defined notwithstanding the instances of Leo's Legates It is true some of the fathers did inuest the old Rome with priuiledges aboue the rest but 152. Bishops gaue the yonger Rome equality because there was an Empire and Senate as well adorned Magnificent titles the Grecians gaue poore Grecians like schoole-boyes to their Pedagogues Reuerendissimo Maximo so did they write for Rome was then the scourge of the world And for that vnlimited title of vniuersality it is so trust vp of late that I must onely gird it vp with one of Iustin Martyrs interpretations vpon that All of euery beast which Peter saw in his vision Act. 10.12 Quest 2. ad Orthod 89. which All hee doth restraine to the vncleane As Christ who is the head of euery man that is of the faithfull who are the body of Christ not of the vnfaithfull so they may expound vniuersall if they wil of all in Rome not in the world and if the comparison hold then shall they haue no doubt a company of cleanly beasts except they be mended since S. Bernards time he describes them hand somely in that Chapter which he entitles of the manners of the Romanes to be a want on people intractable tumultuous rebellious proud sacrilegious seditious inhumane vnfaithfull importable vnthankfull De consid 4. c. 2. deceitfull hypocriticall It is enough for the Pope to dresse his owne stables all the world is too much ô but Rome is too little
as Paradise was for Adam it is too streight a prison for his Godhead Gen. 3. then since Man is become like one of vs let vs turne him into the wide world out of Paradise from Paradise to a fooles Paradise a little Garden a small City will not comprehend his godhead So shall the Bishop of Rome be vniuersall and like to Lucifer in Heauen and Adam in Paradise take vp the Rome of the second person in Trinity because One. Consid 3. Cap 4. But Saint Bernard thought it not lawfull for him to dismember the Churches at his pleasure to confound Order and to breake open the bounds of the Church which his fathers before had made Rom. 13. power he giues him and thinkes it vnlawfull to resist him power he hath a principall power but not a singular power his meaning is he hath an head aboue him vnto which other eminent members of the Church haue a reference as well as he Euery one knowes how the Fathers runne vpon the difference betwixt praesum and prosum betwixt dominion and dispensation betwixt possession and Law and so his Lordship which was prayed for in their Letanies in the time of Pius Quintus by the name of Dominus Apostolicus amongst the rest is by this discouered to be nothing but truely worse then Octanus and Tiberius his predecessors which refused the name of LORD because it was a Title of power but not of Piety So then his Ecce duo Gladij The two swords the one for the Church the other of the Church the one from the mouth of the Priest the other from the hand of the Emperour It is enough it is too much as deuout Bernard speakes And by this time we see the reason why the Pope aboue Rome and Rome aboue all Citties Inter Caput extulit vrbes haue exalted themselues These 5. things considered will cleere it 1 A primacy in regard of the Empire 2 The chiefe men elected Popes excellent Schollers woorthy Martyrs This made the people wing on that side 3 The Emperour translated to the East The Pope getting the vpper hand of his deputy at Rome the Emperor curbing the Bishop of Constantinople the Latine Church grew strong and the Greeke weake 4 The leuity of the Greeke Church giuen to nouelties distracted with heresies suffering of Bishops opposite to their Church euen within their walls was the cause that compelled the better sort of Bishops to appeale to Rome for succour and of the credit of that Sea 5 The Emperour still withdrawing his forces the Cleargy of Rome ouer-ballancing the temporalty Propter imperium gaue aduantage as stirrups for the man of Pride to raise himselfe by the helpe of Phocas and such wicked Pages that lifted him vp into that seate where now hee sits Although all the Fathers that speake of Order and Gregory and Hierome themselues so much runne vppon that worde Aequaliter yet now ambition teares in peeces those brazen steppes where Deuotion before did weare it selfe and we are wearied with the weight of this great head that is vpon vs that neuer yet could bee set vppon the shoulders of Russia and Armenia and other places and now wee may pray with DAVID Lord saue vs from the Horne of the Vnicorne because this head hath made the most precious home of the Church an Instrument of Murther and of diuision rather then Vnion Be it so that will not content them to be Lords ouer vs but our Faith also They will haue an infallibility of Determination That must depend vpon that Chaire and to this we must be reconciled and so we must thinke vnder paine of damnation This Question was canuassed at Cambridge before the King It must determine and therefore necessary One Tribunall necessary to determine matters of Faith Non vnum vniuersum supremum Tribunal saide the King vppon that ground The Deane of Paules Loquebatur in puncto Doctor Cary. as the Prouer be is His wordes were like goades and nailes sharp and sure How wittily and substantially did hee prooue that there was to bee had the last resolution of Faith that Christ instituted that infallible that it was most expedient to be so that Christ foresaw it to be so expedient that the Church could not be one body without it that there could not be without it a iust vniting of the parts of the Church that there could be no vnity of Faith that without it Hereticks could not be conuinced nor lay men in the Church that the vnity of the Church was more preserued by it that no Heresies were condemned without that Bishops consent and that hce had the definitiue sentence If any were giuen by others yet they had recourse to the Pope for confirmation as in the Mileuitan Councell So pithily disputing that it was enough to haue plucked out a mans eyes as the preaching of Paul to the Galathians and led him by a blinde Iesuiticall obedience to thinke so The King certainly admired the frame of his arguments and therefore impatient of interruption bad them let the Deane goe on A frame indeed Aut hoc inclusi ligno occultantur Achiui Aut aliquis latet error equo ne credite Teucri I had not spoken so much of him but in remembrance of S. Iohns That hath brancht out this goulden Candlesticke to beautifie one of the most famous Churches in this King dome Greg. ep Reg. 12. Indu 11. cp 7. S. Pauls in the time of Gregory the Great complained for want of light this cannot howsoeuer in the other I am sure not in the spirituall sence I haue done with him euen in his Relation something may be collected to vnsettle that opinion of dependance vpon the person of that One as cheefe in matters of faith because wee take our leuell of beleefe rather from the matter then the person you shall know him by his fruits Mat. 7.15 nnt his fruits by him It is Christs order not Quis but Quid. The Pope as a Graduate or Catholique Priest may erre not in his Chaire There is not Quid but Quis not what he speaks but what he is the order of Christ peruerted and so giue me at the last leaue to perswade you by the second point That this dependance vpon this one person may bee a cause rather of diuision and separation then of that Reconciliation that is so much implied and so furiously perswaded Now let vs looke backe and see whether wee can be reconciled to that Church which before that head could be set on that bodie caused more distractions and bloud-shed of the Lords seruants then was in any part of Christendome And why did Chrysostome complaine in his time that the Bishop of Rome had filled the Churches with bloud and defiled the holy Eucharist with murthers well it might haue beene preuented if Peters successour had done to his fellow Bishops as Peter to Paul Gal. 2.9 giuen the right hand of fellowship or if they would as Gregory doth
interpret that part of Esay Esa 40.9 Gregor O Sion that bringest good tidings get thee into the high mountaines not of the highnesse of place but of the excellency of life but hee keepes himselfe alost aboue his fellowes of the Cleargy if hee would descend a little there might millstones of offences and scandalous sinnes be discouered in him to tumble him as low as Eucebolius that vnprofitable salt and vpon that place of Marke after Christ had confuted the supremacy of the Apostles Mar 9 50. hee inferres Haue salt in your selues and haue peace one with another wisdome with vnity the Pomegranats besides the bels in the garment of the high Priest the diuersity of gifts without the vnity of Faith within not any eminency of place or necessity of dependance or infallibility of determination in which we may obserue the indisposition of that Bishop from that scripture in the Romans Rom 14 22 Hast thou faith haue it to thy selfe that hee should loue for others and beleeue for himselfe but he beleeues for others and loues for himselfe No loue in him that cannot brooke equality but is rauished with his height of dignity as Peter was with his glory on Mount Tabor not what hee had but what hee saw and would not looke once at Paul that mounted higher yet was brought downe Ab inuisibilibus coelorum ad Secreta coniugum from the spirituall mysteries of the third heauen to the carnall secrets of a marriage bed and cals himselfe a seruant a fellow-helper one that had dominion ouer his own life not his brethren 1 Cor 4 1. 2 Cor 1 14. all to beat downe pride but it would not be But indeede one visible head is the cause of errors and pride the cause of diuision and dependance vpon one a fountaine to poyson all the riuers of the Church One that hath often prouoked them to hatred animated them to contentions instructed them to treacheries carried them to slanders the mouth of that One hath taught them that hath beene sometimes impure sometime blasphemous Rea 18. I cannot conceiue how all nations should bee drunke with the cup of that One Verse 23. how deceiued with the enchantmēts of that One vnlesse it be by such an vniuersall dependance vp on One. Giue him what they will the more they giue him makes vs suspect him the more that hee can determine a gainst the Epistles of Paul hee is Paulo maior that hee can define against the olde Testament because hee is greater then all the Authours of the olde Testament a title in their Canons Ros flis Franc That Christ did orare Franciscus exorare Christ prayed Sess 6 Francis a lowzie Frier obtained That Pope Leo was annoynted the Lion of the Tribe of Iuda in the Lateran Counsell vnder him that not onely the Lion but the Lambe of God which takes away the sinnes of the world was ascribed to him by the Ambassadors of Cecilia P Aemil lib. 7 That he can dispense with one that committed adultery with the Virgin Mary and with one that pluckt a feather from Gabriel the Arch-Angels wing light stuffe for this Thamar the whore of Rome That they must needes misinterpret the first verse in the Bible that one visible Head non in principijs sed in principie Gen 1 1 that they must thus adde and diminish and mistake the word enforce tradition as articles of faith such articles as are published at the Popes Parliaments That it is not lawfull to appeale from the the Pope to God himselfe and all these to be beleeued vnder paine of damnation though all the world should stand against it Then fall downe and worship him I de Turrecrem in L 3 64. Dicite plures Dicite nullum Dicite Diabolum as Apollonius and Iulian the Apostata fell from many Gods to no Gods and from no God to adore the Diuell so if we must not onely fall downe heere before God and worship him Dicite Papam who will not then start aside at these fearefull characters which Sathan himselfe hath marked vpon the face of this Antichristian Bishop These are blasphemies And now I humbly desire you that loued that sweete Soule that liues now in heauen and vpon earth did breath this temperate demands in his Treatise against that necessary Dependance amongst you that being a parcell of his last will vnto you it may bee a caueat to take heed of those winding Spirits that haue left off the habit of Lions and Woolues and Beares the violence of Kingdomes described in Daniel and haue taken the names of cups and drinkes and enchantments and women and whoredoms in the Reuelation Zach 3 7. and as in Zacharies prophesie wickednesse is called a woman so Antichrist is called a whore not a whoremaster that doth ouercome the younger Gentrie of the Land not by force but subtilty Iohn 4. and to that end take heed of those that meddle with the Samaritane like factors in other Countries of no Religion but like Medlers indeed rotten within and if that skinne of pretended loue vnto their Country and loyalty to their King were pluckt off you will finde it so and see them turne Assyrians a scourge to their owne brethren And though these ordinarily obiect our owne diuinons betwixt the separation the Caluinists and vs as it was of the obstinate Graecians in S. Barnards time so say we of them Iuncti fide pace diuisi A little lame they are and will not goe the beaten way of our Discipline they take a softer way of liberty not farre from vs as Prudentius comprehends wisely in those hexameters Concordia laesa est Sed defensa fide quin concordia sospes Germanam comitata fidem sua vulner a ridet In Faith we agree but in remote points of more difficulty and lesse necessity wee may differ as themselues doe It they see our Bishops lesse insolent and the Cleargy lesse dissolute if they see desolations dilapidations prescriptions confusions scandals in our Church not altogether dressed because of negligence and deceit yet it hurts not our Faith because these are personall and we bid that man of pride looke to himselfe for he walks as one vpon a rope Justin Martyr Ep. ad Ier. Serenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboue the place that God hath prouided for him and so hath catcht many falls in our obseruation wee hope fore runners of his destruction no great motiues from any thing in him for reconciliation This man that made that Treatise in terme Lectures for you The man of loue beloued of you not in a barren loue but in the loue of both Rachel and Lea beneuolence and bounty without any triumph of vnkindnesse or selfe-loue which are the breake-strings of the heart of Loue A mauit nos quoque Daphnis for hee called Grayes Inne his Crowne and well might he call it so that endured so many publike labours and priuate wrestlings so many Reading amongst
it is not relied vpon That which indeed is stood vpon and the very maine issue of the whole question es that Bellarmine pitcheth vpon deuised by some latter schoolemen a little before That the Apostles were all equall during their liues Mortuis autem Apostolis summa potest as in solo Petri successore permansit The Apostles for terme of life had as much authority as Peter but Peter as an ordinary Pastor for his successors and that by vertue of this Text Pasce Oues Peter as Pastor they as Delegates hee ordinary they out of speciall grace so as all their successors shall heereafter depend vpon Peters successors and deriue their power from them Where note by the way that the visible Church of Christ from the Ascension into heauen till the death of the Apostles which was aboue sixty yeares The Church I say had no one visible head all the Apostles were alike all supreame Gouernors and euer after though the circuit were farre greater and the people in the Church farre more vnruly yet it shall haue but one to gouerne all and he sometimes but a silly one God wott yet shall his charge bee greater his dignity more excellent and his command more absolute then euer Peters was for Peter had many peeres euery whit as good as himselfe But let vs follow the point This onely was Peters priuiledge aboue his fellowes That authority which hee had in common with the rest during their liues he might as the ordinary Pastor of the Church conferre it wholly vpon his successor of Rome so might no other What all that authority wholly I le be carefull for doing them any wrong Not their Apostolicall authority but all their Episcopall and Pastorall authority which is to be perpetually in the Church by vertue of this Pasce Popes doe not challenge to bee called immediately of Christ Apostles to haue seene Christ in the flesh as the Apostles did to worke miracles to be free from error in preachings and writings as the Apostles were sauing in their seate when they haue the Church about them That which is pastorall is perpetuall Peter is a Pastour by vertue of this Text Pasce Therefore he may conferre this authority vpon his successours so haue you their meaning let vs follow it It is a sure rule Species aequè participatur in Indiuiduis that which agrees to a man as a man agrees to euery man Quod conuenit homini vt homo singulis hominibus pastori vt pastor singulis pastoribus Now that which is sayd heere to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede my sheepe is sayd to the Presbyters in the Acts of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 To feede the Church yea but they meane not that Peter is as an ordinary Pastor then somewhat must be added to this Text It s not pasce oues meas will carry it It must bee pasce prae caeteris or pasce pastores Either feede before the rest or feede them that feede else pascere Ecclesiam is as much as pascere oues if not more Heere is nothing singular in this text but the singular number thrice repeating of it alluding to the thrice denying of Christ which will not be for their credit to stand vpon for it is noted by an Ancient and let vs not forget it to be rather a stay of his weaknesse then a note of his greatnesse But let vs follow their conceit without Scripture Peter was cheefe Pastor of the whole Church therefore had power as Pastor to leaue that power to his successours Were not the rest of the Apostles Pastours as well as Peter had not they this power as well as hee I meane not Apostolicall but Episcopall and Pastorall which is perpetuall Heare what Bellarmine hath ingenuously deliuered from the consent of the ancient Lib. 4.24 Sicut me misit pater factos esse his Christiverbis Apostolos Christs vicartos immò ipsum Christi officium aut horitatem accepisse en Apostolica authoritate contineri omnem potestatem ecclesiasticam sicut me misit pater siquidem misit filium summa potestate praeditum That they are all the Vicars of Christ that they haue all the office and authority of Christ himselfe hauing alledged the fathers to this end hee inferres thus Vbi vides idem dari Apostolis per illa verba ego mitto vos quod Petro fuit promissum per illatibi dabo claues postea exhibitum per illa pasce oues meas id est iurisdictionem plenissimam etiam exteriorem Bellarmine concludes that that full and outward iurisdiction that was promised to Peter in the keyes and exhibited to him in his pasce was also giuen to all the Apostles in their generall Commission Sicut me misit iam sumus ergo pares These Texts that we haue troubled you withall leaue them equall why may not then the rest of the Apostles make their successours in other Churches aswell as Peter at Rome and if we may credit Ecclesiasticall writers so they did Iames left Simeon to succeed him at Ierusalem Simeon left Iustus Iustus left Zacheus and so along Iohn left Polycarpus in Smyrna as Tertullian auouches Paul left Timothy at Ephesus Titus in Creete Dionysius at Athens as Eusebius All this they confesse Where are we now Wee are come to a narrower issue so narrow that it crowdes the supremacy in peeces for how can the successours of Paul of Iohn and of the rest depend vpon Rome They fetch it from the other Apostles They immediately from Christ as you haue heard Sicut me misit Bellarmine sayes It is a prerogatiue which is not found in Scripture but in other authors as in Iohannes de Turrecremata Peter was made Bishop by Christ and Peter made all the rest of the Bishops why Alioquienim cum omnes Apostoli plurimos Episcopos in varijs locis constituerint si Apostoli ipsi non sint facti Episcopi à Petro certè maxima pars Episcoporum non deducet originem suam à Petro. If not the Apostles then not the greatest part of Bishops take their originall from Peter then we are vndone Bellarmine makes an obiection If Peter made Iudas Bishop our answer is Iudas was no Bishop no In the Acts Let another man take his Bishopricke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's but praefecturam Did he make Iohn Bishop the Disciple whom Iesus loued did he make Paul Bishop who does so glory that his authority came not of men or by men Galat. 1.1 Then comes in Bellarmine In Apostolica authoritate contineri omnem potestatem Ecclesiasticam sicut me misit In good time now the Popedome is conteined in the Apostleship had Campian got vs at such a vantage how he would haue gloryed with his spectatum admissi risum teneatis amici I do protest I haue beaten my braine to reconcile them in this point and I cannot I would gladly haue a sentence of a Father that Peter made Paul Bishop or Iohn