In 6. Syn. gen act 4. 9. â—6 with Sergius with the Monothelites their wills and operations who for this cause are enrolled in the rancke of heretikes and aboue 1000. yeares ago condemned by Pope Agatho in the sixt generall Councell 23. Wherefore to draw to an end I intreate you all who peruse this Treatise if the filth sucked out these miry puddles haue not dammed vp the passage of truth if these dregges of heresyes haue not quenched in you all sparkes of grace renounce the Patrons of such iniquity beware the infection of their folly the fury of them who proclaime Christ a Priest Christ a Mediatour according to his Deity and acknowledge with vs how he dischargeth these dutyes only as man notwithstanding how his actions his Sacrifice his prayers and teares were all of infinite and incomparable merit through the excellency of his diuine person Which I would to God his Royall Maiesty would also vnderstand for whose worthy satisfaction I haue diligently laboured to decide this question THE TENTH CONTROVERSY DEMONSTRATETH The Primacy of S. Peter against D. Bilson and D. Reynoldes CHAP. I. ARISTOTLE the chiefe and Prince Arist â— 3. polit â— 5. 6. 7 of Philosophers assigneth three seuerall manners of gouerning a Common-Wealth For eyther many of the meaner sort beare sway or some few of the Nobility or only one as absolute Soueraigne If many it is called Democracy if few Aristocracy if one a Monarchy The first is often ruined with the tumults and garboyles of the vnconstant and diuersly-headed multitude The second commonly deuided with the strifes and factions of the ambitious Peeres The third as it is lesse subiect S. Thom. de regim principum l. 1. cap. 1. 23. â— to diuision so most conuenient as S. Thomas learnedly noteth to order guide and keepe many in peace and vnity the finall scope to which all gouernments should be directed and all rulers ayme 2. Whereupon Plato Aristotle Isocrates and diuers other affirme in peace in warre in managing al affaires Plato in polit Arist l. 3. polit c. 11. 12. l. 4. cap. 2. Isocrates oratione 3. this to be the most diuine forme of a Common-Wealth where one most singular man hath the supreme power and administration of things which both God and Nature confirmeth For in the mystery of the most holy Trinity there is the Father from whom the Sonne and the Holy Ghost who from the Father and the Sonne as from one only origen or beginning proceedeth They euery way equall in properties distinct in Persons three are only one in ouer-ruling and disposing all things Amongst the immortall spirits and quires of Angels there is one illuminated by God who giueth light to the rest In the Heauens there is one first moueable by which the inferiour orbes and planets are moued One Sunne from whence the light of the Stars is borrowed and influence of the signes in the Zodiacke determined In earthly thinges in this little world of man there is one hart from which the arteryes and vitall spirits one braine from whence the sinewes one lyuer from which the veines channels of bloud haue their head or of-spring in euery element there is one predominate quality Amongst the birdes the Eagle among the beasts the Lyon among the fishes the Whale doth also dominier In Trees Cyprian tract do Idolorum â—anitate Hearbes and Plants in Townes Villages Families priuate Houses the like head-ship or Monarchy might be shewed if it were not too long for my professed breuity in so much as S. Cyprian writeth The very Bees haue their guide and captaine whome they follow Apo. 2â— 2. Cant. 6. 3. Mat. 13. v. 38. 41. Ioan. 10. 16. Luc. 10. 34. 1. Tim. 3. â—â— 3. Now sith the Church of Christ militant vpon earth is a perfect yet spirituall Common-wealth sith it is An holy Citty A campe well ordered and established by the wisest Captaine Gouernour and Law-maker that euer was Who doubteth but that he placed in it the most worthy Regiment of all others that Monarchicall preheminence which in all his other creatures so perfectly raigneth especially for that he resembleth it to A kingdome to A sheepefold to An Inne to An House in which one King one Pastour one Host one Maister beareth sway For that it ought to be correspondent to the ancient Mat. 16. 18. 19. Synagogue in which one High-priest answerable to the celestiall hierarchies and orders of Angels among whom one Seraphim is chief And who was this visible Monarch this Ministeriall head of the Church vnder Christ but S. Peter To whom our Sauiour said Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuaile against it And I will giue to thee the Keyes of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth it shall be bound also in the Heauens and whatsoeuer thou shall loose in Earth it shall be loosed also in the Heauens In which seÌ„tence foure rare prerogatiues are promised vnto Peter and by euery one of them his supereminent dignity aboue the rest of the Apostles manifestly declared 4. For first he calleth him Rocke by which Metaphore he doth insinuate that he as a Rocke or Stone vnmoueable Amb. ser 47. Orig. hom 5. in Exod. saith S. Ambrose vpholdeth the whole weight and fabrike of Christian worke That he saith Origen is the great foundation or most solide stone vpon which Christ builded his Church Secondly he addeth To thee I will giue the Keyes of the Kingdome of Heauen by which words is signified all power to enact or repeale Lawes sommon or confirme Councels appoint or displace offices consecrate or degrade Bishops all power and authority which is requisite for the rule gouernment or instruction of the Church For euen as when the keyes of a Citty are giuen vp to the Magistrate the administration and rule of the State is surrendred into Greg. l. 4. epi. 32. Luc. 11. 52. Apoc. 1. v. 18. his hands so now when the Keyes of the kingdome of Heauen are imparted to Peter The whole charge and principality of the Church as S. Gregory writeth is committed vnto him And whereas there be two sorts of Keyes the Key of knowledge to teach and instruct of which S. Luke You haue taken away the Key of knowledge and the Key of authority and iurisdiction to guide and gouerne whereof S. Iohn speaketh I haue the Keyes of death and of Hell and Esay I will giue the Key of the house of Dauid vpon his shoulder Both these Keyes were here delegated vnto Peter by Isa 21. v. 22. It was vsuall amongst the Hebrewes to giue power and authority by the Keyes vid. Azor. Insti mor. p. 2. c. 9. the one he had the Chaire of infallible doctrine to decide all controuersies and define all matters of faith by the other the scepter of Ecclesiasticall gouernment to rule order correct and
chastise all the members of Christs mysticall body Thirdly he subioyneth Whatsoeuer thou shalt binde vpon earth it shall be bound also in the heauens Fourthly whatsoeuer thou shalt loose on earth it shall be loosed also in the heauens that is whatsoeuer punishment thou shalt inflict either of excoÌ„munication suspension interdiction or degradation or whatsoeuer other spirituall Censure for he speaketh without restriction the same shall be ratified by Almighty God whatsoeuer of these thou shalt release the same shall be released in the heauens aboue Vpon which words Origen obserueth no small Orig. tract 6. in Math. difference betweene Peter and the rest of the Apostles because to them the Keyes of one heauen were giuen to Peter of many Whereupon he inferreth they had not authority in such perfection as Peter to bind and loose in all the heauens 5. Our Aduersaryes not doubting of the highest soueraignty M. Reyn-in his CoÌ„ference with M. Hart c. 2. diuis 1. M. Bils in his booke of Christian subiection par 1. fol. 62. 63. Reyn. ibi diuis 2. which by these singular priuiledges are betokened apply some to Christ some to all the Apostles but none peculiar to Peter alone For the first prerogatiue both M. Reynoldes and M. Bilson attribute vnto Christ affirming either him to be the Rocke vpon which the Church is built or the fayth which Peter pronounced of him and not Peter pronouncing the same The second the third and fourth Reynolds extendeth to all the Apostles because to them all the Keyes of the Kingdome of Heauen were giuen the power of binding and loosing and not only to Peter Silly men who see not how they crosse themselues in their owne answeres For our Sauiour speaking of one matter to one person in one and the same sentence to whomesoeuer he made the first promise to him he made the rest Therefore if he promised the Keyes to all the Apostles vpon them all he promised to build his Church and not vpon Christ Or if he promised to build his Church vpon himselfe to himselfe he promised the keyes of the Kingdome of heauen to himselfe he promised all power of binding loosing which had beene as impertinent to our Sauiours discourse as dissonant from truth For Christ had all that power before euen from the first houre he began to plante his Church he already enioyed those priuiledges not giuen by himselfe as the iurisdiction heere mentioned but imparted by his Father from whome he was sent 6. Againe as those answeres encounter one another The words of Christ import some extraordinary fauour to S Peter alone so they offer violence to the Text ech of them depriuing Peter of that soueraigne dignity which the whole passage of the place conueyeth vnto him For the wordes of Christ are purposly addressed to the person of Peter his name is only changed at this tyme and not any of the other Apostles he is called Rocke and none of the rest he only speaketh and professeth Christ to be the Sonne of the liuing God our Sauiour only nameth him and continually vseth the singular number yea he addeth the name of his Father to distinguish him not only from the Apostles in generall but also from the other Simon And shall not all these particiculer descriptions denote something in Peter more then in the rest If we appeale to the Greeke to the Hebrew especially to the Syriacke text in which Fabri in diction Syro-caldaicolero in c. 2. ad Gala â— language our Sauiour vttered this whole discourse it so euidently sheweth the very first promise to haue beene made to Peter and not to Christ as nothing can be more cleere For he speaking in Syriacke sayd vnto Peter Thou art Cephas and vpon this Cephas will I build my Church where the same word Cephas signifying as Guido Fabritius and S. Hierome testify a Rocke or Stone is vsed in both places And the Greeke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though different in termination signify the same Wherefore as if Christ speaking in English had imposed vnto Simon the name of a Rocke therupon had sayd Thou art a Rocke and vpon this Rocke will I build my church there would haue beene no doubt but that he had builded his Church vpon Simon the Rocke so neither in this present speaking the same in Syrtacke 7. M. Reynolds not able to resist confesseth at length Rain c. 2. diuis 1. pag. 24. that Fabritius translateth Cephas a Rocke But Fabritius sayth he sheweth further that Cephas signifyeth a Stone also And in the page immediatly following he addeth Cephas in Greeke is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English signifyeth a Stone Whereupon he counteth this a fit traÌ„slation of the former Syriacke wordes Thou art a Stone and vpon this Stone will I build my Church And what is this but to graunt the substance of the thing and wrangle about wordes For whether Peter were tearmed Rocke or Stone as long as he was that stone that singular stone which after Christ vpholdeth the frame of the militant Church of which the Apostles were part he was the fundamentall Cyr. l. 2. in Ioan c. 2. Cyâ— ep ad Quintum Tertul. l. de praescript Epipha in Ancorato Amb ser 47. Nazianz orat de moder ser Basil l. 2. in Eunomium Aug. in Psal conâ— partem Donati Bils part 1. pag. 62. Stone vpon which both they and all others were built And seeing the foundation is the same to a house which a head to a body he was the head of the whole body of the Church 8. The Fathers generally fortify the same S. Cyril writeth that Christ called Peter by the name of Rocke because on him as on a stedfast rocke or stone immoueable he was to build his Church S. Cyprian sayth Christ chose Peter vpon whome he builded his Church Tertullian tearmeth him Ecclesiae Petram The Rocke or foundation of the Church Reade the like in Epiphanius S. Ambrose S. Gregory Nazianzen S. Basil and S. Augustine of whome M. Bilson most wrongfully and slaunderously writeth That Peter is the Rocke on which the Church is built S. Augustine and others do plainely deny But what if S. Augustine deny it not plainely What if he deny it not at all What if he plainely auouch it and that in diuers places Will you euer giue credit againe to M. Bilsons writings Therfore he vpon the Psalmes sayth O Church that is O Peter because vpon this Rocke wâ—ll I build my Church Read the like vpon the 69. Psalme in his Sermons Our Lord named Peter the foundation of his Church therfore the Church rightly honoured this foundation vpon which the height of the Ecclesiasticall edifice is raysed Againe Only Peter August conc 2. in Psal 30. in Psal 69. Et ser 15. de Sanct. ser 29. qui est 5. de S. Petro Paulo Aug. l. 1. Retract cap. 21. Bils â—
Apostles tyme who florished not six hundred whole years before Gregory not fiue hundred before Leo. Whereupon the worthy Authour of the fornamed Apology citeth Caluin Musculus D. Whitguift D. Couell affirming amongst the Apostles themselues there was one chiefe who had chiefe authority ouer the rest And D. Couell approueth that saying of Hierom Among the twelue one was chosen that a chiefe or head being appointed occasion of dissention might be preuented 20. Now let vs examine what M. Reynoldes and M. Bilson oppose against vs and these their Sect-mates They produce S. Hilary S. Ambrose S. Chrysostome and others interpreting the Rocke whereupon the Church is built to be the fayth which Peter confessed of Christ. I graunt they apply the Rocke to Peters fayth but therein they imply the person of Peter For they meane not it should be built on that fayth separate from Peter but vpon Peter confessing it or vpon his fayth and confession as proceeding from him which is all one in effect maketh nothing against vs. Then they obiect That Peter and Paul gaue the right handes of fellowship ech to other That the rest of the Apostles as S. Cyprian writeth were the selfe same that Peter was endued with like fellowship of honour and power I answere Foure things are to be considered in the Apostles 1. Their Apostolicall dignity 2. Their power of preaching 3. Their order of Priesthood 4. Their power of regiment or iurisdiction I confesse then the Apostles were all fellowes equall in Apostleship equall in authority of preaching equall in Priesthood for they could all equally consecrate the Body and bloud of Christ but they were not equall in regiment not equall in iurisdiction because the Iurisdiction of the rest was subiect to Peters theirs vniuersall and absolute ouer others Peters ouer others and Leo Epict. 84. ad Anastas Episc c. 11. them themselues Which S. Leo insinuated saying Among the BB. Apostles in the likenes and equality of honour there was a certaine difference of power And whereas the election of all was equall yet to one it was giuen to be preheâ—â—inent aboue the rest 21. But M. Reynoldes vrgeth The Apostles which were Reyn. c. 4. diuis 3. fol. 1â—7â— Act. 8. v. 14. Act. 11. v. 3. at Hierusalem sent Peter and Iohn to the people of Samaria The Apostles and Brethren that were in Iury called Peter to an account when he had preached to Cornelius Therefore he was not head of the rest I answere there be foure sorts of missions or sendings The one by naturall propagation as the tree sendeth forth her branches the branches their leaues or by inward procession as the Father and the Sonne sent the holy Ghost the third person in Trinity The second is by authority or command as the Lord sendeth his vassall the maister his seruant which supposeth inferiority or subiection The third is by lot suffrage or election as many fellowes of a house or parteners of an incorporation send one of their companions Iosue 22. v. 13. which argueth equality The fourth is by aduise and humble intreaty as the people of the Iewes sent Phinees the high Priest to the sonnes of Ruben and Gad. And as the Counsell may aduise the King to vndertake some heroicall enterprize for the good of the Common-wealth which importeth superiority in him that is sent 22. And thus S. Peter by intreaty was sent to the See Lorin in Act. 11. vers 2. people of Samaria and he of curtesy or charity rather did giue an account afterward why he preached to the Gentils by telling the vision he receaued of Gods diuine pleasure therein to instruct such of the Apostles as doubted whether the time were yet expedient to admit the Gentils or free them that were addmitted from the burden of the law if at least they were the Apostles as S. Chrysostom and Hugo teacheth who reasoned heereof Or he gaue Chrys Hugo in hunc loc Epiphan haeres 28. that account to free himselfe from the calumniation of his enemies and scandall of the Iewes if it were as Epiphauius thinketh Cerinthus the Arch-heretike who stirred vp the people to expostulate that matter with him both wayes he might of great humility and singular charity deliuer what he did and be sent as he was without any abasement to the Primacy of his Apostleship 23. To the other obiections that Peter was reprehended Bils par pag. 69. Calu. l. 4â— Inst c. 6. §. 7. Tertul. in praescript cap. 23. by Paul that Paul was appointed the Apostle of the Gentils Peter of the Iewes therefore not superiour to Paul or in dignity aboue him I answere the thing for which Peter was reprehended and resisted by S. Paul was an errour of fact not of fayth It was as Tertullian sayth Conuersationis vitium non praedicationis a fault of conuersation not of preaching And it is lawfull for the inferiour vpon iust cause with modesty and reuerence to correct his Superiour as S. Augustine declareth by this reprehension S. Paul the later Apostle vsed to S. Peter Secondly I reply to the second branch of this obiection The diuision which was made betweene S. Peter and S. Paul of assigning the Iewes to one and Gentils to the other was no diuision or limitation of Iurisdiction but a distribution only of Prouinces for the more commodious preaching of the Ghospell And therefore as S. Paul was not restrained heereby from intermedling with the Iewes whom the acts of the Apostles report as the worthy Bellar. l. 1. de Rom. Pont. c. 16. Carninall Bellarmine diligently quoteth euery where to haue entred their Synagogues and to haue preached vnto them So S. Peter by his particuler regard and care of the Iewes was no way abridged from his generall charge and care of Gentils neither did he heereupon preach only in Iury or in the Prouinces adioyning not Baron in annal an Christ. 44. 45. in Syria Bithynia Pontus Galatia Cappadocia but as vniuersall Pastour he planted the fayth sent preachers ordayned Priestes consecrated Bishopes in the vniuersall Church So he placed S. Marke at Alexandria Euodius at Antioch Iason at Thessalonia at Rauenna Apollinaris at Capua Rufus Euprepius at Verona at Naples Aspernates Prochorus at Nicomedia So as many Ecclesiasticall histories Metaphrastes apud SuriuÌ„ die 29. â—umj record he appointed Sixtus in France Martiall and Eucherius in Germany Torquatns in Spaine Marcianus Berillus and Philippus in Sicily diuers in Italy where he raysed his seate which be as all Cosmagraphers describe the CouÌ„tryes of Gentils 24. And Innocentius concludeth that S. Peter sent ministers Inno. primus in ep 1. ad Decennium of the word and Sacramentes throughout all the west the north throughout all Asia and the Ilands that lye betweene He to whome Christ committed the charge of all his sheep tooke care to prouide food for all his pastorall solicitude reached euen to the vttermost partes of the world Enioy therefore
O Peter enioy thy primacy and rare preheminence glory in thy dignity graunted thee by Christ and be alwayes vigilant ouer his flocke Raigne O supreme Pastour raigne thou still as head vnder him as leader of his campe as Prince of his people and that which now thou canst not performe by thy self discharge at least by thy successor the Pope of Rome in whose care and vigilancy the exercise of thy function still continueth as the subsequent Treatise shall declare THE ELEVENTH CONTROVERSY VPHOLDETH The Popes Supremay against D. Bilson and D. Reynoldes CHAP. I. MASTER BILSON treading the sleps of his fore-father Caluin requireth Bils par 1. p. 10 4. of vs to proue three things before we install the Pope in his Pontificall Sea First You must shew saith he That Peter was Supreme Gouernour of all the Church Next that this dignity was not proper to Peters Person but common to Peters Successour c. Lastly you must shew which of Peters Chaires must haue Bilson ibi Peters Priuiledge that is why Rome rather then Antioch or as Caluin vrgeth rather then Ierusalem where Christ died Caluin l. 4. â—nst c. 6. § 21. and yielded vp as it were the visible head-ship of his Church I am content to obserue this method and satisfie him in these three points The first I haue already demonstrated in the precedent Treatise the second and third I am now to declare 2. Touching the second the wordes which Christ spake the reasons which moued him to impart a Supremacy to Peter do consequently conuince it be deuolued to his Successour The words of Christ are these Thou art Peter vpon this Rocke will I build my Church c. My Church Mat. 16. saith he not a patt or portion of his Church not that part only which florished in Peters daies but all his whole Church which euer was since Christ his time or euer shall be vntill the end of the world But this could not be Chrysost Demonstr quod Christus fit Deus Ioan 21. built vpon Peter in his owne person he being deceased so many yeares agoe therefore it must be builded vpon some other insteed of Peter and so as Iohn Chrysostome eloquently discourseth still continue In like manner when our Sauiour said to Peter Pasce oues meas Feede my Sheepe did he not command him to feed all his Sheepe did he not lay a charge vpon him which he should neuer forgoe Chiefly seeing the office of a Pastour is an ordinary and perpetuall office and as long as there are any Sheepe to be fed so long there ought to be some Pastour to feed them which because Peter performed not in his owne person these many hundred yeares there must needes be some other to execute it in his roome in respect of whom S. Peter may be still said to accomplish his duty and feed the Sheepe entrusted to his charge Whereupon Ieo sâ—r 2. de sua assumpt S. Leo writeth of Peter In whom the care of all Pastours with the custody of the Sheepe committed vnto him still perseuereth and whose worthy dignity in his vnworthy Successour faileth not In the Councell of Calcedon when an Epistle of Leo the Pope Concil Calcedon act 2. act 3. was read all the Fathers cried out that Peter spake by the mouth of Leo. And when sentence was pronounced against Dioscorus the Patriarch of Alexandria the whole Councell deliuered that Leo endued with the authority of Peter the Apostle deposed Dioscorus 3. Whereby it is euident that the Pastorall priuiledge granted to Peter was not restrayned to him but extended to others not giuen him as a priuate but as a publike person and therefore still to continue to them that succeed I presume you are not ignorant that a King being a publike person still continueth that he is said in the Law neuer to dy and the dignities granted to him are common to all the heyres and inheritours of Stow in his Chronicle in the yeare of our Lord 1521. pag. 865. his crowne As the thrice worthy Title of Defender of the Faith giuen to King Henry the eight by Leo the tenth Pope of that name for writing against Luther descended to king Edward passed to Queene Mary and Queene Elizabeth and now perseuereth in our most potent and dreadfull Soueraigne King Iames. The honour likewise M. Bilson enioyeth of being Prelate of the Garter is annexed to his Sea and deriued to him from his Predecessors The same is seene not only in Titles and Prerogatiues of honour but in priuiledges also of power imparted to Citties Dukedoms Common-wealths or publike Magistrates both Ecclesiasticall and Temporall who as they neuer faile so neither the honours dignities and prerogatiues they once enioy Such was the Primacy communicated vnto Peter not personall but publike Chrysolog in epist aâ— Eutyâ—h Read S. Aug. in Psal 44. vpon those words For thy Fathers Sonnes are born to thee that is For Apostls Bishops succeding in their roome not proper to him but common to his Successours in whom he euen now suruiueth speaketh and feedeth the Sheepe of Christ with the food of heauenly doctrine as S. Peter Chrysologus Bishop of Rauenna declareth writing thus in his daies Blessed Peter who liueth and gouerneth in his owne proper seat deliuereth the verity of faith to them that seeke it 4. The reasons which caused our blessed Redeemer to aduance Peter to this soueraigne dignity were all for the behoofe and benefit of the Church First to preuent schismes Secondly to appease dissensions Thirdly to settle it in peace Fourthly to endow it with a most perfect forme of a Common-wealth All which enforce that it was not a priuate grace annexed to Peters person but a publike priuiledge conueyed to his Successours For if these things be now as behoofull and necessary to the Church as then why should she not still enioy them Is Christ become lesse carefull of his Church then heretofore Or hath this faultlesse Virgin the pure Spouse of our Lord committed any fault by which she should be depriued of the benefit he bestowed vpon her If she be the same well ordered Campe how is she disappointed of her guide and Captaine If the same Ship how sayleth she without a Pilot If the same body how is she separated from her Head How is she become so prodigious a monster as to haue a visible body with an inuisible head because if none succeeded Peter the visible body of the Church hath had this long time no other then Christ Titus Liuius The Protestants will haue the church first gouerned by Christ alone next by the Apostles then by al Bishops after by Kings and Free stats wheÌ„ they were conuerted to the faith by Queen Elizabeth a woman by King Edward a Child Dan. 2. Luc. 1. her inuisible head 5. If none succeeded Peter the whole state of the Church is altered and changed changed from a Monarchy to Aristocracy from the administration of one
par pag. 63. Reyn. in his conf c. 2. diuis 1. 1. Cor. 3. among the Apostles deserued to heare Thou art Peter and vpon this Rocke will I build my Church worthy truly who to the people which were to be builded in the house of God might be a stone for their foundation a pillar for their stay a keye to open the gates of the kingdome of heauen M. Bilson may say as some Protestants are wont that S. Augustin reuersed these things in his booke of Retractations how beit he is so far from retracting that exposition as he there confirmeth it rather by the authority of S. Ambrose and at the length leaueth it to the Readers choise whether he will haue Peter or Christ the Rocke on which he builded his Church 9. But D. Bilson and D. Reynoldes with him alleadge out of S. Paul Another foundation can no man lay then that which is already layed which is Christ Iesus I answere another chiefe principall and independent foundation besides Christ no man can lay but an inferiour secondary or subordinate may be layed without danger of disgrace Basil in concione de paeniten to his vnmatchable priuiledge Because as S. Basil excellently teacheth God imparteth his dignityes not depriuing himself of them but enioying he bestoweth them He is the light and yet he sayth you are the light of the world he is a Priest Basil ibid. and he annoynteth Priests he is the Lambe and he sayth Behould I send you like lambes amongst the middest of woules he is a Rock and he maketh a Rocke and immediatly before resuting this Ephes 2. Apoc. 21. former obiection he sayth Though Peter be a Rocke yet he is not a Rocke as Christ is For Christ is the Rocke vnmoueable of himselfe Peter vnmoueable by Christ the Rocke 10. If you inferre that all the Apostles were thus tearmed Rockes and foundations of the Church I answer they were indeed in a certaine manner foundations all because they were all chosen to preach the Ghospell and plant the fayth in euery part of the world they were all immediatly instructed by Christ they had all most ample and vniuersal iurisdiction throughout the whole empyre of the Church In which respects Origen S. Ambrose S. Hilary S. Hierome and rest whome M. Bilson and Bils par 1. pag. 63. Reyn. c. 2. diuis 2. p. 37. Iohn 20. v. 23. Matth. 16. v. 19. Iohn 17. v. 9. Luc. 22. v. 3â— Iohn 16. v. â—3 Luc. 22. v. 32. Ephes 2. v. 20. Matt. 16. v. 18. Mar. vle v. 15. Ioan. 11. v. 17. Bern l. 2. de CoÌ„sider Pascere apud Haebreos idem nonnumquam est quod regere Psal 22. Dominus regit me in Hebraeo est Dominus pascit me M. Reynolds obiect confesse the keyes to be giuen to all the Apostles they acknowledge them al Rockes and Foundations of the Church yet as their authority was delegate S. Peterâ— ordinary as they had absolute power ouer others S. Peter ouer them so they had all the keyes but with dependency of Peter they were all foundations but Peter the first after Christ and maine foundation both to them to the whole Church with them Whereby he excelled the rest of his fellow Apostles in prehemineÌ„ce of power in preheminence of Fayth in preheminence of dignity And therfore whatsoeuer priuiledge in any of these kinds is attributed in holy Write to all the Apostles togeather with Peter the same is imparted againe to Peter alone in a more peculiar and speciall manner To them all power was graunted to remit sinnes Whose sins yee forgiue they are forgiuen them and whose yee retaine they are retained To Peter alone in more ample sort Whatsoeuer thou shalt bind on earth shal be bound in the heauens and whatsoeuer thou shalt loose in earth shal be loosed also in the heauens For them all Christ prayed that they might be constant in fayth Not for the world do I pray but for them whome thou hast giuen me for Peter alone I haue prayed for thee that thy fayth fayle not To them all our Sauiour sayd When the spirit of truth commeth he shall teach you all truth to Peter alone Confirme strengthen thy brethren in the truth the holy Ghost shall teach Of them all it is written That we are planted vpon the foundation of the Apostles and Prophets of Peter alone Thou art Peter and vpon this Rocke will I build my Church To them all it was sayd Going into the whole world preach the Ghospell to euery Creature To Peter alone Feed my sheep What sheep sayth S. Bernard the people of this or that Citty Of this or that Kingdome My sheep quoth he To whome is it not manifest that he designed not some but assigned all Nothing is excepted where nothing is distinguished 11. Feede my sheep that is feed all that are within the compasse of my fold all that may be intituled myne whether they be Apostles Bishops people or Princes vnlesse Matt. 16. v. 18. â—â— Psal 2. Mich. â— Matth. 2. Apoc. 2. perchance their Apostolicall Episcopall or Imperiall soueraignty any way exclude them from the number of my sheep By these wordes that great reward which was promised to S. Peter in the 16. of S. Matthew is heer exhibited to him and his successors by these he is installed in his Pastorall dignity by these he is created head of the Apostles and chiefe Gouernor of the militant church as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare which importeth not only feed but feed by gouerning and ruling as may be seene in diuers other places of Scripture Likewise Euseb Emiss serm in Naâ—iuit S. Ioan. Euang our Blessed Redeemer gaue heere vnto S. Peter commission both to feed his Lambes to feed his sheep whereupon Eusebius Emissenus aboue a thousand yeares ago proposeth this conuincing argument He committed sayth he to S. Peter his Lambes and then his sheep because he made him not only a Pastour but the Pastour of Pastours Peter therfore feedeth the lambes and also the sheep He feedeth children and their Mothers he ruleth the people and their Prelates He is therefore Ioan. â—1 v. 15. the pastour of all because besides lambes and sheep there is nothing in the Church Hitherto Eusebius Also before this power was giuen to Peter Christ demanded of him Simon of Iohn â—ouest thou me more then these What caused the Sonne of God to exact more loue of Peter then of his fellow-Disciples Had not equall loue beene sufficient to equal care Why then doth he exact more But only because Chrys l. 2. de Sacerd. Ecclesiae praefectura he bequeathed vnto him a farre higher Dignity a more perfect charge ouer his floke the headship or primacy of the Church as S. Iohn Chrysostome by the force of this argument inuincibly proueth 12. Moreouer when our Sauiour repressed the in ordinate Luc. 22. v. 26. lust and desire of raigning in his Disciples a
8. 2. ad Cor sect 3. 2. Cor. 1. v. 6. Collos 1. v. 24. Rom. 9. v. 3. Orig. hom 10. 24. in Num. 2. Cor. 8. v. 14. Leo the third c Anton 2. p. hist tit 16. cap. ◠§. 23. Vrban the second d Ludgerâ—â— ep de S. Swiberto apud Surium tom 2. Innocentius the third and others graunted were alwayes dispensed out of the publike treasure of the Church 10. Moreouer it is conformable to Gods iustice auswerable to the Communion of Saints which we professe in our Creed agreable to the mutuall intercourse between members of the same body that the wants of one be supplyed by the store of others and that there be as I say a communication of benefits not only from the head to the members but also from one member to the rest of his fellow-members After which manner not only the chiefe Magistrates and Stewards of Gods house to whom he hath giuen commission to dispense his misteryes all his goods but euery particular man may by speciall intentioÌ„ apply not his spirituall merits as M. Fulke contentiously cauilleth but his satisfactory workes with which he aboundeth to such as need them So S. Paul offered his afflictions one while for the Corinthians another while for the Colossians now he desired to dye for the Romans then to be Anathema that is A Sacrifice as Origen expoundeth it for the Iewes For this cause he exhorteth the Corinthians to contribute largely to the poore of Hierusalem saying Let in this present tyme your aboundance supply their want that their aboundance may supply your want As if he should say communicate you now vnto them the superfluity Chrysost Theod. Thom. Haymo Primas Ambros Oecum Theophil in hunc locum Fulke ibid. sect 3. of your worldly wealth that you may interchangeably receaue from them the supererogatioÌ„ of their spirituall good deeds Of their integrity of life and trust in God sayth S. Chrysostome Of their commendable patience Theodoret Of their prayers S. Thomas Of their fastings Haymo And of many other such spirituall blessings which Primasius S. Ambrose Oecumenius and Theophilact insinuate So as M. Fulkes saucines is detestable in forcing most of them to his priuate sense against their words and meaning against the text of S. Paul and this profitable exchange of spirituall fauours for temporall gifts 11. In fine King Dauid plainely acknowledgeth the mutuall communication of which now I treate saying Psal 118. Psal 12â— v. 3. I am made partaker of all that feare our Lord. And speaking of the Church which he calleth Hierusalem he sayth It is built as a Citty whose participation is in it selfe that is as in a politicke Common-wealth or publike Citty there is a generall trafficke for the common good of all euery particuler mans necessity so in the Church or Citty of God there is a participation or communion of spiritual workes of all to one end to one publike benefite and for the behoofe of euery priuate person In our naturall body one member sayth S. Augustine speaketh in behalfe of the Aug. in Psal 30. con 1. August tract 33. in Ioan. other The foot is troden on the tongue cryeth Why doest thou hurt me And in another place The eye only seeth in the body But what Doth the eye see to it selfe alone It seeth to the hand it seeth to the foot it seeth to the rest of the members c. The hand only worketh But what Doth it worke to it selfe It worketh to the eye So the foot walketh and laboureth for the rest of the members c. The same we see in a body Politicke One Cittizen taketh paine and dischargeth the debt of his fellowcittyzen Why then in this mysticall body of the Church 1. Cor. 12. Matth. 5â— Luc. â— which S. Paul compareth to a naturall our Sauiour to a Politike body why I say may not one member suffer affliction and by satisfying the iustice of God according to his weaknes redeeme the fine of punishment which is laid vpon another Because sayth M. Fulke it is written Fulke in c. 1. ad Colos sect 4. Ezech. 18. v. 20. ad Gala. 6. v. 5. Psal 48. v. 8. The soule which sinneth euen that shall dye Euery one shall beare his owne burden And No man can redeeme his brother or giue a price to God for him A weake battery to shake the Fort of my former reasons For there is no questioÌ„ but the soule which sinneth mortally of which Ezechiel speaketh incurreth without sorrow and repentance eternal death No question but euery one shall beare his owne burden in way of merit or demerit albeit he may be holpen by others in way of satisfaction It is likewise out of doubt Basil in comment in hunc locum that no man can giue a ransome to deliuer his brother from the guilt of sinne and danger of damnation as S. Basil expoundeth that passage Neuertheles he may giue a price dedicated in the bloud of Christ to redeem him froÌ„ the punishment the fault being pardoned 12. But M. Fulke obiecteth Our Buls or Plenaryes are giuen à culpa poena Both from the fault and paine They M. Fulke in ca. â— 2. Cor. sect 4. 6. graunt a full remission of all sinnes as may be seene in the grand Iubiley of Pope Boniface the eight and in that which Leo the tenth granted to the Hospitall of S. Spiritus in Saxia Almae Vrbis I confesse such wordes may be sometyme inserted not that by the force of Pardons the guilt of sinne is released but because they alwayes require as a necessary disposition in sinners either the benefit of absolution or perfect Contrition when absolution cannot be obtained Therefore they are sayd to giue a Plenary or full remission of sinnes to pardon the fault and punishment the fault by contrition or by the Sacrament of Confession the punishment which remayneth by the Charter of Indulgence 13. Then M. Fulke excepteth against the number of M. Fulke in ca. 2. 2. ad Cor. sect 7. yeares some Pardons containe as thousands of yeares and Lents besides full remission of all sinnes I answere when any pardon expresseth many thousand yeares Indulgence they are vnderstood of the years or Lents of Pennance which by the ancient Canons of the Church were inflicted vpon sinners For whereas they assigned sometymes 7. sometymes 10. now 12. now 15. now 30. yeares punishment sometyme the mourning of the whole remnant of our Vide Burchar Epis VVorma de poenit Decret l. 19. de fornicat Decret l 17 Vbi haec probat ex Conc. Ancyran c. 15. ex poenitentiali Theod. ex Decrâ—t Eutychi Papae ex poen Romano Iob. c. 15. 1â— life for certaine enormous crimes and often 40. dayes or a Lent of Pennance for lesser sinnes How many thousand yeares and how many Lents of such due correction are they behind on the score who haue a commoÌ„ custome of sinning drinke
10. c. 30. Euseb l. 7. hist cap. 14. Calu. lib. 1. Inst c. 11. the picture of the glorious Virgin Mary sent by Eudoxia from Hierusalem to Pulcheria the Empresse placed by her in the Temple she built at Constantinople Of thousands mentioned by Tertullian S. Gregory Nazianzen S. Chrysostome S. Augustin S. Basil Sozomenus Nicephorus Eusebius who for many profitable causes haue euer allowed the Images of Saints to be painted in Churches hanged on Altars carued in Chalices or embrodered in vestments to the open shame and rebuke of Caluin who resolutly writeth That in the first 500. yeares after Christ there were neuer any Images in Christian Churches 11. The first vtility and profit is an easy and compendious manner of instruction For that which is slowly Greg. l. 7. Ep. ep 9. l. 9. ep 9. Niss orat in Theod. instilled by other senses that which by many discourses is deliuered in wordes and with laborious study gathered out of books is all in an instant with curious delight presented to the eye by the message of the eye conueyed to the soule where through the quicknesse and viuacity Chrys orat quod vet non Test vnus fit mediator 7. Syn. act 2. 4. Greg. l. 7. Ep. 53. of that noble messenger whatsoeuer is brought the soule more liuely apprehendeth and more surely entrusteth to the store-house of the mind Which S. Gregory the great knew right well when he tearmed pictures The bookes of the vnlearned And S. Gregory Nissen when he sayd The silent picture speaketh in the wall and profiteth very muth 12. The second is to increase the loue of God and his Saints to enkindle in our harts the coales of deuotion which S. Chrysostome felt when thus he wrote I loued a picture of melted waxfull of piety S. Gregory Nissen felt the like who as it is rehearsed in the 7. Synod Was often wont to Basi orat in S. Barlaam Paulinus Ep. ad Seu. Salust orat quae incipit Falso quaeritur de natu lâ—utarch Arnol. Ferro in â—ita Caroli 8. weep looking on the Image of Abraham sacrificing his Sonne Isaac And S. Gregory our Apostle sought to stir vp the same in Secundine the Abbot to whome he sent the picture of Christ and sayd I know thou longest for our Sauiours Image that gazing on it thou mayest burne the more with the loue of thy Lord God 13. Thirdly they execute moue and with secret eloquence vehemently perswade to the imitation of their vertues whose noble acts we see depainted Which commodity not only S. Basil S. Paulinus c. but Plutarch Salust and other Heathens obserued Admirable is the history of Charles the eight King of France who ouercomming a towne in Italy was ouercome himselfe with the beauty of a yong betrothed bride And vvhen he determined to let goe the reynes to the slauish appetite of his vntamed lust in a chamber vvhere the Image of the Blessed and euer-vnspoted Virgin hanged the modest Damsell earnestly entreated him for the chastity of that pure and immaculate Mother of God which the Table represented she might reserue to her spouse her honour vnstained and bed vndefiled the King casting his eyes in an happy houre vpon that chast picture and vpon this humble suppliant was presently inspired with the heauenly guift of such vnexpected continency as leauing her vntouched yet enriched with a Princely dowry restored her her husband her parents and allies to their former liberty 14. Great was the force of this sacred Image which so luckily enfranchised so many captiues in such diuers manner captiued one in the thraldome of his owne vnbridled passion others in the bondage of a warlike coÌ„querour For a conquerour indeed he was rather then a captiue farre more renowned for the victory ouer himselfe then for the conquest of others But as chast picturs Teren. in Eunucho breed chast desires so immodest vnciuill monuments cause many vnchast and wanton motions Contrary aspects haue contrary influences which moued Aristotle Arist l. 7. Pol. 17. Xenop in Cyrâ— Damas l. 4. Orth. fi c. 17. Zenophon two memorable Philosophers to prohibite vnto children al obscene tables naked Images of their Gods 15. Fourthly they renew the daily memory of Christ and his Saints It often chanceth sayth S. Iohn Damascen when we thinke not at all of our Sauiours death by the sight of his crucifyed Image the memory of his holsome Passion is reuiued in vs. Whereof we haue a very profitable example fresh in memory In the booke written of her life c. 9. p. 57. and fit for my purpose in the life of the vertuous and holy Woman Saint Teresa of Iesus which she relateth in this manner One day going to my Oratory I saw a picture which was brought thither to be kept hauing beene borrowed against the solemnizing of a certaine feast it was of our Sauiour full of wounds and so deuout that so soone as I looked vpon it I Marke what modâ—ns the â—ight of a Picture stirred vp was exceedingly troubled to see him in that case for it represented very well what he suffered for vs I was so much grieued to thinke how vnthankefull I had beene for those woundes that me thought my hart was pierced through and I cast my selfe downe by it with great aboundance of teares beseeching him that he would once giue me strength neuer to offend him any more Thus she prayed recommended her selfe eftsoones with great deuotion to S. Mary Magdalen one while intreating her to obtaine pardon for her otherwhile crying out to Christ saying in her hart That she would neuer rise from thence vntill he graunted her request O what effects did this prayer work What darknesse did it expell What light did it infuse How cleane did it wash and purify her soule and all by the outward meanes and help of a picture Whereupon she testifyeth I verily belieue it did me good for I profited much Pag. 57. Pag. 59. Cyr. Alex l. 6. con Iulianum Salutare lignuÌ„ c. ad recordationem omnis virtutis inducis from that day forward c. and for this cause was I such a friend of pictures Miserable are they who through their owne faul depriue themselues of this benefit it appeareth very well that they loue not our Lord for if they did loue him they would be glad to behold his Image Glad to behold the holesome wood which as S. Cyrill of Alexandria sayth putteth vs in mind of all vertue 16. The fifth and last profit I will now recite is to honour them whose Images we keep For the reuerence giuen to Pictures redounds to the Originall as S. Basil affirmeth and the deuotion of our vertuous and religious King â—anatus confirmeth who tooke the Diademe he vsed to were on his head and crowned therewith an Image of Christ crucifyed which in his dayes was deuoutly reserued Henry Hun. hist Angl. l. 6. in the Church of
ad Vitalem and proposed vnto vs. We besides that outward grace and fauour of preaching belieue also an internall grace which inwardly moueth and worketh with vs. For if a way faring man should fall a sleep in a dangerous wood where he were ready to be deuoured and should be so benuÌ„med of his senses or infeebled with trauaile that he could not moue without help it were not inough for another to awake and warne him of the danger to shew him the way by which he may escape vnles he affoard him also his helping hand vnles he succour stay and ayde him to depart so it is not sufficient to heare the word of God thundred in our eares to heare the truth deliuered the examples of Christ of his Saints and followers set before our eyes vnles God himselfe vouchsafe to enlighten our vnderstanding inflame our will touch and open the Act. 1â— vers 14. stringes of our harts as he opened the hart of Lydia to attend â—o those thinges which were sayd by Paul vnles he inwardly inspire moue and cooperate with vs to imbrace the sayth which is outwardly propounded 9. In this therefore and all the former positions of Grace we dissent from the Pelagians as M. Abbot might haue seene in the selfe same places he quoted out of S. Augustine if that passion which ministred to his pen those Aug. l. â— 2. de grat Chri. peccat orig odious comparisons betweene them and vs had not dimmed his sight from discouering these manifold differences of truth from heresy He might moreouer haue read in the foresayd S. Augustine that al beit Pelagius by those ambiguous acceptions of the word Grace deluded many Bishops in the Councell of Palestine yet he neuer could how beit he endeauoured much deceaue or beguile the Roman Church that impregnable rocke against which no heresy can euer preuaile But M. Abbot vbi supra c. 1. fol. 105. 106. 107. Abbot contendeth and struggleth to proue that the RomaÌ„ Church the an cient Fathers and S. Augustine himselfe coÌ„demned Pelagius because he confessed not the habituall quality and guift of renewing grace to be necessary to euery pious and Godly deed although he acknowledged Idem folio 110. the worke of preparation to proceed from the preuenting grace and help which we and the holy Councell of Trent admit yea sayth he this grace of ours the very Heathens Aristotle and Tully allowed saying Neuer any man Arist. de mundo Cicero de natura De orum 1. q. Tuscula proued great and excellent without some diuine instinct I answer he struggleth I confesse and struggleth eagerly to heap vp falshoods and hatefull criminations not to all eadge any grounded proofes or substantiall testimonyes either against vs or that Oecumenicall and venerable Councel For albeit the Heathens acknowledged the diuine concourse or speciall influence of the supreme cause to all heroicall acts yet they still bounded and restrained it within the confines and limites of nature they neuer dreamed of any supernaturall grace of any motion or illumination bestowed vpon vs through the merits of Christ or any speciall succour or inspiration of God ordayned to the remission of sinnes iustification of our soules in this life or to our future glory and felicity in the next For although those heauenly impulses which God gaue to the Pagans were often addressed to that end as S. Augustine affirmeth of the strang mutation made in Polemo by the Aug. ep 230. Araus 2. Can. 5. 7. 15. Aug. ep 105. perswasion of Zenocrates Yet they were not acquainted heerewith they ingulfed in the lake of superstitious infidelity neuer acknowledged the extraordinary benefite of those supernaturall fauours of which we only speake Secondly how falsly we are accused to agree with the Pelagians and how mayne an opposition there is in sundry points betweene vs and them I haue already declared Thirdly that the Roman Church and Ancient Fathers censured Pelagius among the rancke of Heretikes not for his denyall of habituall but chiefly of actual grace Augu. ep 105. 107 l. degra lib. arbi c. 17. l. 1. de praedest Sanctor c. 19. l. 2. de pece merit remis c. 18. in Enchirid c. 32 de nat grat c. 32. l. 1. ad Simpl. q. â— which preuenteth and cooperateth with the consent of our will independent of the merits thereof is so euidently expressed and so often repeated not only in the second Arausican Councell but also by the Pelagians chiefe Antagonist our greatest champion S. Augustine himselfe as M. Abbots paper might haue blushed for him when he wrote the contrary For it is not inough to confesse an habitual or inhabitant grace which S. Augustine calleth the grace of remission of sinnes but we must also sayth he acknowledge a grace precedent which must dispose and prepare vs to obtaine remission styled by him Preuenting and ayding or concomitant grace the one wrought in vs without vs that is without our free consent the other in vs with vs to wit with our free consent 10. But the dust which stopped M. Abbots eyes from behoulding a truth testifyed in so many places was the cause of his mistaking of some of S. Augustines wordes calling Abbot ibid. f. 105. the grace for which he contended with Pelagius the grace whereby we are Christians and the children of God whereby we are iustifyed c. And yet he only graceth with those tearmes the former motioÌ„s or illuminations of the holy Ghost because they moue induce and disspose vs to be iust good and the children of the highest Gab. Vasq 1. 2. disp 18â— c. 1. or because they make increase in the perfection of Iustice already attayned as Gabriel Vasquez solidly interpreteth him And S. Augustine himselfe plainely insinuateth in his epistle to Sixtus a little after the middest saying No man is Aug. ep 105. deliuered and iustifyed from the euills of his transgression or preâ—aâ—ication but by the grace of Iesus Christ our Lord not only by remission of sinnes but first by inspiration of fayth it selfe and feare of God Now in what sort can we by inspired feare by inspired fayth be iustifyed in what sort can we be deliuered from our offences before our offences be forgiuen before remission of sinnes but only by them as by dispositions preparations or certaine merites of congruity to obtaine remission therefore S. Augustine taketh grace by which we are iustifyed for that which moueth or disposeth to iustification in which sense he affirmeth about the beginning of the same Epistle That fayth by some kind of merits August ibid. obtayneth remission and yet that remission is not of merit because fayth is a free guift of God and not proceeding from our selues as the Pelagians boasted of their beliefe S. Augustine also in many other his Treatises cyted aboue speaketh so expresly of preparing preuenting and ayding grace before the infusion of habituall as his wordes can beare no other