him alluding to his new name Ioan. 21. and shewing the reason thereof And I saye vnto thee that thou art Peter and vpon this rocke vvil I build my Church and the gates of hel shal not preuaile against it And to thee I wil geue the Keies of the kingdome of heauen And whatsoeuer thou shalt bind vpon the earth it shal be bound also in the heauens And vvhatsoeuer thou shalt loose vpon the earth it shal s be loosed also in the heauens By these wordes both the promise of Christ was fufilled aÌ„d the reason of the promise was also declared concerning the new name which was before spoken of Neither do our aduersaries denie these points as I suppose But the Catholiques reason farther vpon this place in this wise The name of Peter which is deriued of a rock or of a stone was no soner geuen to Simon but also a new promise was made Math. 16. that vpoÌ„ this Rocke Christ would builde his Church Now the Catholikes doe say that Peter himself is here called this rock and that Christ promised to build his Church vpoÌ„ him And because the building of Christes church varieth not after his Gospel once planted but is alwaies like it self the Catholikes beleue and teach that when S. Peter died aâ— other did succeede in his place vpon whom Christes militant Church might be still so builded as it had been once builded vpoÌ„ S. Peter And for as much as the Bishop of Rome succedeth S. Peter the Catholikes most constantly affirme that the Bishop of Rome who liueth for the time is the rocke which coÌ„fesseth euermore Christes true faith vpon which confession of the See of Rome as vpoÌ„ a most sure Rock Christes Church is built The ProtestaÌ„ts being at a point to denie this later assertion must nedes affirme that Peter himselfe is not called this Rock but rather that either Christ alone or the faith which Peter confesseth is only called this rocke This seÌ„se is imperfit but not false So that they wil haue these wordes vpon this rocke I wil build my Church to be onely thus meant vpon this faith and confession of thine wherein thou hast said to mee thou art Christ the sonne of the liuing God vpon this Rocke which I am or vpon this strong faith which is confessed of me I wil build my Church and whersoeuer this faith is there say thei is the rocke vpon which Christ buildeth his Church The Catholikes replie that although the faith and confessioÌ„ of Christes Godhead be in deede a most strong rocke whereupon the Church is built yet that is not al which Christ meaneth at this time For these wordes Thou art Peter and vpon this rocke I wil build my Church haue a respect vnto three diuers times to the time past because they are spoken to him who was promised to be called Peter to the present time because they are spoken to him who now confesseth Christes Godhead to the time to come because they are spoken to him to whom Christ saith he wil geue the keies of the kingdome of heauen and vpon whom he wil hereafter build his Church which thing he performed when he said Peter louest thou me more theÌ„ these Ioan. 21. â—eede my sheep For Christes sheepe â—re Christes Church And to be made â—he shepheard of them is to haue Christes Church built vpon him And â—o be Peter is to be this Rocke Solemus videre pastores sedere â—upra petram inde commissa â—ibi pecora custodire We are woÌ„t saith S. Augustine to see shepheards sit vpon a rocke August in Io. tract 46. and theÌ„ce to keepe the sheepe commited to their charge Thus we see how wel the Metaphore of the Rocke dooth agree with the Metaphore of feeding sheepe Therefore these wordes vpon this rocke I vvil build my Church are perfectly fulfilled when it is saide to Peter who is this Roke feede my sheepe Now wheras this PropositioÌ„ Thou art Peter and vpon this rocke I will build my Church is thus qualified with the person to whom it is spokeÌ„ and with the diuersitie of three seueral times The sense of the protestaÌ„ts lacketh three coÌ„ditions of fovver to take one part of these foure away from all the other conditions whereunto it belongeth and to say that the confession of Peter alone is the rocke whereupon Christ wil build his church and thereby to denie Peter him selfe who maketh that confession to be this rocke and to diuide the confession from the promise going before which first of all wrought the effect thereof and from the last fulfilling which ensued after it is in deede a truthe for so muche as is affirmed therein but in respect of that which is denied it is a maine falshood The vvhole sense But the Catholiques geuing the whole sense of Christes woordes as they ought and not diminisshing any parte thereof doe teache that this Rocke vvhere vpon Christ built his Church is S. Peter not barely and nakedly considered but with â—spect of the promise past of the preâ—nt confession and of the auctoritie â—f feeding Christes sheepe which then â—as to come And so no maÌ„ be he neuer so faithâ—ul is this rocke whereupon Christ â—ath built his Church except he be â—awfully called to succede in the authoâ—itie and pastoral office of S. Peter This thing then remaineth to be proâ—ed in his due place The Catholiques teache also Ioan. 2â— that â—t was said to Peter alone feede my sheepe And seeing no particular â—locke was named it must needes be meant that the whole flocke which for the time liued on the earth was committed to Peter euen aboue all other according as he loued Christ more then other And for as much as the order of gouerning Christes Church which himself appoiÌ„ted may not afterward be changed by mans inuention it insueth that alwayes one chief shepheard must be made who may feede the whole militant flock of Christes sheepe in earth aboue al other pastours as Peter onâ—â— did feede them aboue al concerning the principal power which he receiued of Christ Hereunto the Protestantes replie that Peter alone was not made the shephead of Christes flocke aboue alâ— others but that in him Christ spake to al the Apostles The Catholiques demaund why theâ— Peter alone is spoken vnto and willed to feed Christes sheepe in the presence of certaine other Apostles to none of whom Christ speaketh any thing therof at this time The Protestants answere that euery Apostle was made a pastour no lesse theÌ„ Peter Caluin and Beza in Ioan. cap. 21. But that he was namely spoken vnto at this time as one who had lost his office of Apostleship by denying his Master and therefore as he denied thrise so he was commauÌ„ded thrise to â—â—d Christes sheep to th' end he should â—ow that his fault is now forgeuen and â—â—t he is restored to his Apostleship â—aine so that he may feede Christes â—â—eep as wel as Andrew or Iohn and
denying the work to be theirs as he saith of Dionysi the Ariopagite aÌ„d of S. ChrisostoÌ„â— Liturgy etâ—aet Another shift is â—o alleage the priuate opinion of some one agaiÌ„t the coÌ„sent of the rest or to say that the fathers liued when the tyme begaÌ„ to be corrupted and wheÌ„ al other thiÌ„gs faile their plain doctrin and assertioÌ„s of the faith are illuded with a like figuratiue speache If in dede the fathers made for theÌ„ they wold not thus shift their hands of the fathers but the moe they could haue and the better they agreed aÌ„d the plainer thei spake the better thei shuld be welcome Wel seiÌ„g the ProstestaÌ„ts although falslly yet coÌ„moÌ„ly doe alleage the old fathers The allegation of Fathers suffiseth not and we also do alleage them most plentifully hereof it wil follow that neither the only allegatioÌ„ of theÌ„ is so able to end a coÌ„trouersy that the simple and vnlerned may be sure of the truthe For which cause we must ioyne to the former marks TraditioÌ„ and practise the tradition and practise of Gods Churche which being in euery mans eyes and eares caÌ„ neuer deceaue him We thinck saith Chrysostome the tradition of the Churche to be worthy of belefe In 7. Thessalon Hom. 4. Is it a tradion Ask no farther This mark so euidently maketh for vs that the Protestants are constrayned vtterly to deny all credit vnto it for by this rule they are inexcusable who deny either the popes supremacy which euer was so vniuersally practised or the Sacrifice of the masse or any like matter which was and is generally receaued in the Church But because many questions arise in the Church TraditioÌ„ doth not suffise in cases rather depending of subtill points in diuinity then of euident custome and practise if sodainly some lerned men deny such An article of the faith which before was not commonly preached of as that the holy ghost proceedeth from the Son or any like seing here tradition faileth and the preachers are diuided Generall Councels Math. 18. Act. 15. the Church hath vsed the meane of Generall Councells wherein the bishops of many countries meeting together after sufficient debating do publish the one part to be reputed hereticall Whereby all men doe clerly know what to follow and what to auoide Such a Councel gathered together of late at TreÌ„t published that to be the true faith which we defend aÌ„d the contaary to be hereticall So that this marck is wholy ours But for as much as it is very hurtful Councels do not suffise for so many bishops to leaue their cures so oft as any such question is moued and also because their meeting is many tymes stayed by the occasion of battel or of pestilence or els for lacke of their safeconduct out of whose countries or by whose countries or into whose country thei shuld passe and specially because wheÌ„ they are come together force aÌ„d violeÌ„ce may be vsed as it was doÌ„ at the secoÌ„d Ephesine couÌ„cel Leo epist 24.25.26 and at AriminuÌ„ it is necessary to haue some other more spedy certain and profitable way in the Church wherby heresies may be soner staied and Gods people more quickly instructed in the truthe In respect of which consyderations Christ hath most notably prouided One high iudge that one chiefe pastour and high bishop S. Peter shuld be set by himself ouer the whole flock in earth to confirm his brethern Ioan. 21. Luc. 22. and to fede them Of whose faith by praying for it he hath assured vs. In S. Peters chaire the bishop of Rome sitteth who is wel knowen to haue geueÌ„ publike senteÌ„ce against the Protestants for our faith and Churche neither can the Protestants denie vs the assurance of this mark The which mark because it is of most weighty importance as being the easiest waie of al to find out the truthe and which serueth in all cases without any exception I haue made this treatise to declare that it is no lesse true euen according to Gods woorde then it is profitable and nedefull in all wise mens vnderstanding Here I might make an ende but that the Protestants affirme the lawfull preaching of Gods woorde and the lawfull administration of the SacrameÌ„ts to be the thing wherby they will be tried as though we nede not a new iudge to know what these terms doe meane For what call you lawful preaching or administring PreachiÌ„g and Sacraments That saie you which is according to Gods woorde Very well Are we not now come againe to the first beginning of our talk what call yee Gods woorde haue I not proued whatsoeuer it be that it is much more with vs then with you Adde hereunto seing those are most lawful preachers who are most like vnto the Apostles Psal 18. Rom. 10. whose sound went into al the earth and their words into the ends of the world wee are more like vnto theÌ„ who within these nine hundred yeeres by our preaching haue conuerted Bohem Saxonie Friseland Prussia Liuonia Denmark and diuerse other couÌ„tries then you who in the same tyme liued so vnder a bushel that noman aliue could heare you once pepe Again our Sacraments being moe in number by fiue then yours were administred in the face of the world euen as the Apostles did administer them in IerusaleÌ„ Corinth Rome and in such other cities and places whereas you hadde not one Church or knowen howse of praier in the whole earth Persecution The persecution say you of the Romish Antichrist oppressed vs which mark also you alleage for the truth of your congregation What masters Antichristes persecution shall dure but three yeres and a half Dan. 7. Apoc. 13. And is the Pope Antichrist whose persecution as you say hath dured these nine hundred yeres Math. 16. Hel gates shal not preuaile against the true Churche And yet is your congregation the true Churche against which you confesse Antichrist so to haue preuailed that for many huÌ„dred yeres no man could tel whether any such Church were in the earth or no Surely hel gates preuailed not against vs any one momeÌ„t Not to faile in persecution although our Church hath ben assalted with al kinds of trouble therefore this mark that is to say to stand safe and souÌ„d against hel gates is a token that ours is the true Churche For it is not persecution but the conquering and preuailing against persecution which is the true mark of Gods Churche But seing I promised to proue our Churche the more true Vve are persecuted euen by your own Marks let vs graunt that Church to be true which is persecuted yet I say that you rather haue persecuted vs theÌ„ we haue persecuted you For I pray you Syr when the child who liued in one howse with his louing mother as you did once in the same Catholik Churche with vs goeth afterward out of the house and saith his mother is a strong hoore
was in dede an increase of outward Sacraments and Cerimonies in diuerse ages But there was no change â—t all of the solemne and publike Saâ—rifice Genes 14. For albeit Melchisedech â—rought foorth his vnbloody oblation and blessed Abraham yet it was don â—o shew afore hand after what sorte Christ should make sacrifice in his supper and not to abrogate the order and kinde of bloody Sacrifices Gene. 4.8 17. for they continued still as Abel hadde begun with them Likewise the Altars remained in vse as Noe had erected theÌ„ Circuncision was kepte with the law And the law with the Temple of Salomon So that from the beginning of the world til Christ there was increasing of Ceremonies but no taking away no changing no newe making or altering of the publike sacrifice For the change thereof is of such importance that God would his owne Son to take flesh for the working of such a weighty matter to theÌ„d al meÌ„ should vnderstand that God reserueth to his owne self the appointment of the Religion wherwith he wil be serued And the Religion as I shewed before consisteth chiefly in the publike sacrifice and priesthood Heb. 7. Psal 109. Christ therefore being a priest after the order of Melchisedech when he had proued his commission froÌ„ God the Father by diuerse notable miracles Math. 26. in his last supper toke bread and wine accordingly as Melchisedech had foresheweÌ„ in a figure He blessed brake Genes 14. and gaue saying take eate this is my body which is geuen for you Luc. 22. doe or make this thing for the remeÌ„brance of me Facite By which woordes the Apostles and their successours in priesthod haue commissioÌ„ to make of bread and wine the bodie and blood of Christ euen till the worldes end Hiero. ad HeliodoruÌ„ 1. Cor. 11. This then is the publike and externall sacrifice of the new testament Ireneus li. 4. c. 32. August in Psal 33. Con. 1. De ciuit Dei li. 17. c. 20 Cont. aduers legis lib. 1. c. 18. the which Sacrifice saith S. Augustine is now spread in the whole circuit of the earth and it is come in place saith he of al the sacrifices of the old testament and is the Sacrifice of the Churche And all the world doth know that both the Greek and Latin Church hath euer vsed this blessed mystery as the Sacrifice prophecied of by Malachy and belonging peculiarly to the Christian peple gathered out of all nations Malac. 1. Now to thinck that Luter and Caluin haue power to alter and abrogate this publike sacrifice called now the Masse it is to thinck that Luther and Caluin are the same toward Christe which Christ was toward Moyses For that is it which Christ meaneth saying False Christes Math. 24 False Prophets and false Christes shal arise Verily because some shall come who wil arrogate that to them selues which no creature caÌ„ do besyde Christ the Son of God whose proper office and honour it is to be of power to change the state and order of the publike priesthood and sacrifice in Gods Church Idolatries They then are Idolatours who supposing Luther and Caluin to be able to abrogate the former sacrifice and maner of seruice and to sette vp a new foorm of publike prayer do therein make them to be fellowes with Christ himselfe But certainly they are false brethern and false Christes And whereas the Protestants pretend that Luâ—â—er and â—aluin do all things according to Gods Worde to omit now that the one of them techeth cleane contrarie doctrine to the other they are so much the more to be abhorred for as Christe in verie truthe in chaunging the Law fulfilled the old figures and the old prophecies eueÌ„ so they taking Christes power vpoÌ„ them pretend falsly by changing ReligioÌ„ Math. 5. to haue their doings figured and prophecied of in the Gospell But if there can be but one Christ and he can be but once borne and died but once be ye assured these men haue no power to abrogate the Masse or to take away the keye of our auncient Religion If any man say that our Masse is not that in deede which we saie it is I answere that as we neuer reade the Iewish Priestes to haue erred concerning the substaunce of theire publique Sacrifice because all the people Exod. 23. were bound to frequent it by Gods own commandement so it is much lesse possible that the vniuersall Churche of Christ should erre in that publike act wherein Christ himself saith S. Cyprian is the Sacrifice Li. 2. epi. 3 in Sacrificio quod Christus est Math. 28. No no masters Antichrists yee may be Christ ye can not be He is with his Apostles aÌ„d their successours the bishops al dayes vntil the worlds end This being so reason would that all nouelties layed a syde men should return to the old faith and Church again Wherevnto if I am so bolde as to exhort you M. D. Parker before al other I trust you wil not take it in euil part For as my exhortation commeth of my wel wishing to your worship so I consyder no Ecclesiasticall person in al our Country is able to doe more good in that behalf then you Consyder then for Gods loue in whose chaire you sitte consyder whence the first Bisshop came who satte there yea â—â—rther consyder what all your predeâ—ssours taught only one excepted of whome all good and zealons men must â—eedes be ashamed Cranmer as who at the enâ—ing into his bishoprike was wilfullie â—orsworn to the Pope of Rome It appereth so by his Catechism And afâ—erward changed his religion from Luâ—heranisme to the Sacramentary hereâ—ie And a little before his death for a â—ew houres of temporall life sold his â—oore faith twise a day Neither was he otherwise a witâ—esse of your doctrine then that despeâ—ation made him pretend to suffer that for religion which he must needes suffer though he had changed his religion That one desperat man then excepted who seemeth to haue ben of no religioÌ„ â—l your predecessours were of our faith What speake I of your predecessours Al â—he bishops of the realme yea al of the whole world were of the same belefe with vs as it may right wel appere for â—hat all the Catholikes in the world coÌ„municated with S. Gregorie as witâ— the best man the greatest Doctour the highest Bisshop that liued in those daies Beda in histor eccle Gentis An glorum Now S. Gregorie sent S. Augustine to our Auncestours froÌ„ whosâ— time till the chaÌ„ge which began a late all Christian men are knowen to hauâ— beleued and professed that which we doe presently defend If this holy felowship be not that Catholike and Apostolik Church which iâ— al times and couÌ„tries professed Christes Gospel then goe into the desert after Wiclef and Hus goe into the corners and priuie inmoste places of the house after the poore men of Lions
cuncti claues regni coelorum accipiaÌ„t ex aequo super eos Ecclesiae fortitudo solidetur tameÌ„ propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Albeit the self same thing in an other place be done vpon al the Apostles and al doe receiue the keyes of the kingdom of heauen and the strength of the Church be fastened equally vpoÌ„ them yet therefore one is chosen among twelue that a head being made the occasion of schisme may be taken away Three things are to be noted in this sentence First that the Church is so built vpon Peter the Rocke that in the same place where it is built vpon Peter the like is not done vppon the other Apostles Secondly the Church is equally fouÌ„ded vpon al the Apostles in an other place Ioan. 20. to witte when they are sent of Christ as Christ was sent of his Father to bind or to loose and so foorth Ioan. 20. Thirdly one is chosen head of the twelue to th' intent schisme may be auoided A man may say if al be equal The obiection and ansvvere How is one head This shall be more fully answered hereafter I say for this time Al twelue as touching the office of the Apostlesship were equal and all were Rockes and heades of the whole Church But being considered as particular Bisshops and Pastours wherby they had particular authority to teach some here and some there as now Bisshops doe euery man in his own diocese so one was their head How can it els be that S. Hierome shuld agree with himself al be equal and one is the head Can the head be equal with the other meÌ„bers Or is it not highest of al aÌ„d chief of al We must theÌ„ say that alare equal in the office of theÌ„ apostleship but Peter was otherwise appointed the chief Apostle and head in the Bisshoplie power whiche euery Apostle had beside the Apostolike office as it shal appeare hereafter In the mean time it is certain that S. Hierom writeth Hieron aduersus Iouin li. 2 Propterea inter duodecim vnus eligitur vt capite constituto schismatis occasio tollatur Therefore among the twelue one is chosen to th' end a head being appointed the occasion of schism may be taken away And that there S. Hierome speaketh not of the Apostles owne choise but of Christes own choosing it appeareth euidentlie when he saith afterwarde that the good manâ—er Christ would not prefer S. Iohn before S. Peter Lib. 1. aduers leuiÌ„ least he should cause so yong a man to be enuied at Neither did it suffise that during the Apostles time onely such a Rocke and head should be appointed for so muche as the Churche of God neyther ended in their time And their successours in their Bisshoply autoritie hauing without al controuersie lesse assurance of grace then they had and being also farre more in nuÌ„ber had more need then the Apostles of a head and of a perpetual Rocke among them wherunto they might leane So that Leo the great hath most iust cause to say of S. Peter In Aniuers assumpt serm 3. Super hoc Saxum hanc soliditatem sortitudineÌ„ aeternuÌ„ construam teÌ„pluÌ„ Ecclesiae meae coelo inserenda sublimitas in huius firmitate consurget Vpon this stone this soundnes and strength I wil build an euerlasting temple and the heigth of my Church which is to be graffed in heauen shall rise in the strength of this Rock S. Augustine affirmeth in many places that S. Peter did represent the whole Churche according to whiche sense he writeth thus Epist 165. Petro totius Ecclesiae figuram gereÌ„ti Dominus ait super hanc petram aedificabo Ecclesiam meam Our Lord sayth vnto Peter bearing the figure of the whole Churche Vppon this Rock I wil build my Churche So that he geueth this cause why this muche is sayed to Peter verely because Peter beareth the figure of the vvhole Church But how commeth it to passe that Peter doth bear the figure of the whole Churche Surely because he is the head and Rocke of the whole For euerie prince doth beare the figure and as it were the generall person of his subiectes and of them who are committed to his Charge For that they all are as it were gathered togeather and vnited in him alone And this to be the true meaning of S. Augustine In Ioan. tract 124 it appeareth euidentlie by his own wordes Ecclesiae Petrus Apostolus propter Apostolatus sui primatum gerebat figurata generalitate personaÌ„ Peter the Apostle by a generalitie which was figured did hear the person of the Church by reasoÌ„ of the primacy of his Apostleship Peter did beare the person of the Churche not as menne cary burthens on their backs but by a figured generalitie that is to say as a general officer For he doth beare their persons not naturallie but figuratiuely To witte by interpretation of the Law and not by real extension of his body to be made so big as to vphold al thir bodies Generalitas figurata S. Augustine calleth that a figured generalitie when it is not ordinarilie and naturallie made but when the lawe doth impute and take it so to be For the Lawe interpreteth and expoundeth the chiefe officer of a common weal to bear the person of the self coÌ„mon weal. And therupon the head being present for the coÌ„mon weals behalfe the law worketh as if the common weale it selfe were present when the head alone is present What was theÌ„ Peters office The primacy of the Apostleship He was first and chiefe propter Apostolatus sui primatum Propter and for the primacie of his Apostleship he signified all his flock in him self alone so that he tooke the keies for al and was the general Rocke for euery other particular Rocke and for that primacie of his he bare the figure of the Churche To shew yet farther the force of this reason the Reader must consyder that first Peter is said to be the Rocke and therein to beare the person of the Church figurata generalitate which is to say as if he were in deede the general or the whole mystical bodie of the Church which yet he is not but is only the officer thereof Secondarily a reason is geuen why Peter should signifie or beare the figure of the whole Church more then any other And the cause is propter Apostolatus sui primatum for the primacie of his Apostleship that is to say because he is chiefe If this cause were not found in S. Augustine the Protestants might haue some pretense to say as they doe verelie that Peter was not in deede the rock nor head but onlie that he is called so to signifie that the whole Church is built vpon Christ But now Peter doth not signifie the Church to be built vpon Christ as Peter is a man nor as he is a faithful maÌ„ nor as he
is an Apostle but as he is the primate of the Apostles propter Apostolatus sui primatum for the primacie of his Apostleship If he be not Primate in deede he doth not signifie that which S. Augustine teacheth For all mystical significatioÌ„s in Gods word be built vpon a real truthe Gen. 8. Noë by offering cleane beasts vpon the altar did signifie the death of Christ Therefore in deede Noë did offer vppon the altar Let it be taught to be a feined thing that Noë did offer those beasts and that dede of his can not be a figure of Christes death For that which is not reallie true is the figure of nothing Therefore seing the primacie of Peter is the cause why he beareth the person of the Church and why he hath the Church built vpon him it is not only true that Peter is the primate of the Apostles and therby of the whole Church Note but also he is at the least in the order of nature first the primate before he doth beare the figure of the Church For as if a man do beare the person of Glocester in the Parleament because he is Burges of that Citie it is most necessarilie true that he is first Burges before he doe so beare that person euen so if Peter beare the figure of the Church because he is the primate he is surelie the primate before he beare the general person of the Church WheÌ„ I say he is primate before I meane not in time but in course and order of nature For first Peter is considered as made primate and then we afterward consider that vpoÌ„ his primacy the person of the Church is layed although both things be done at once Seing then Peter could not beare this general person but only for those whose officer and primate he was it is euident In Ioan. Tract 12â— that by this reason of S. Augustine Peter was the general officer of the whole militant Church euen of S. Iohn and of S. Iames also in such respect as he toke the keies for them Not yet the keies of their Apostleshippe which they tooke for them selues but the keies of the chiefe pastoral office Ion. 21. within which the Apostles also were coÌ„teined in that respect as they were shepe aÌ„d of that one flock in earth which was wholy committed to Peter Thus haue we many reasons whie S. Peter aboue al others was the rocke 1. the excellency of his faith 2 the excellency of his glorie 3. the vnity of the Church built vppon him being one 4. the signifying of Christ to be the one euerlasting shepherd 5. the eschuing of schismes 6. the receauing of Ecclesiastical power for the whole Church Which reasons if they be deepeâ— pondered 7. they proue not only that he was once the Rocke but that also an other like him must still be the Rocke whose excellent faith may direct the faithfull whose glorie maie cause the Churche to be gloriouse whose vnitie maie kepe the flocke one and kepe away schismes and signifie stil the vnitie of one euerlasting head and one mysticall bodie whose generall office may receaue power to be distributed to euerie other member in the outward ministerie of the Church as euery one hath neede thereof for the building vp of the Church of God Ephes 4. For the building of the Church vpoÌ„ this rock which S. Peter is goeth still â—â—rward as it once began sithens al the â—uilding is not yet ended but is euerie â—ay a working Endeuour once M. Ieâ—el to answer these reasons of the Fathers and the lack of reason in your syde shal straight appere Words you can â—atch together as other hereticks haue â—lon before you but the examining of â—n authority with the reason thereof doth straight confound you The Authorities alleaged by M. Iewel to proue that S. Peter was not this Rock proue against himself that S. Peter was this rock although they proue that there was an other kind of rock also besyde him which thing we deny not The VII Chap. Ievvel The old Catholike Fathers haue writen and pronounced not any mortal man as Peter was but Christ himself the Sonne of God to be this Rocke Sander There are two parts of this proposition the one that Christ is this Rock Which we graunt to be most true and how it is true we shall see hereafter The other part of M. Iewels assertion is that no mortal maÌ„ as Peter was is this rock This part I say he neither proueth nor is able to proue For I shewed before that aboue twenty auncient Fathers haue taught and haue confirmed it by reason that Peter was this rock But let vs heare M. Iewel speake for him self Ievvel In locis veteris Testam Gregorius Nyssenus saith Thou art Peter And vpon rhis Rock I wil build my Church He meaneth the confession of Christ For he had said before thou art Christ the Sonne of the liuing God Sander It is not here said that Peter was not this Rocke which was the chiefe thing that M. Iewel ought to haue proued Yea I say farther it is not here said that Christ was this Rocke which was the other part of â— Iewels assertion But only Nysseâ—us saith that Christ meaneth to build â—is church vpoÌ„ the coÌ„fessioÌ„ which Peter â—ade of hiÌ„ And verely I beleue so to But Christ meaneth not to build his Church vpon the confession without al â—espect of S. Peter but vpon the conâ—ession which Peter had and alwaies should make whiles in feeding Christes flock he should alwaies teache theÌ„â—he true faith of Iesus Christ So that â—f the confession of S. Peter be this rock then S. Peter who maketh it is much more this rock For no mans act of confessing can be greater then himself is sithens it cometh from his soule aÌ„d hart as froÌ„ a certein spring or fouÌ„taine where God hath planted the grace thereof Such Arguments then M. Iewel bringeth to proue his fond assertion as if he should say there commeth Eloquence from the man but the man is not eloquent For he woulde proue that S. Peter who maketh the confession is not the Rock because his confession which commeth from him is the Rock Whereas it is no lesse true thâ— if Peters confession be the Rock Peter himselfe is also much more the Rocke then it is true that if a mans Oratiâ—â— be eloquent himself also is eloquent For the vertue which either the oration or the confession hath was before in the man himself and proceded from him Ievvel lib. 2. de Trinit So saith S. Hilarie Haec eâ— vna foelix fidei petra quam Petrus ore suo confessus est This is that only blessed Rock of faith that Peter confessed vvith his mouth Sander When shal we haue honest dealing in you M. Iewel Did you not promise to proue that the Rock spoken of in these words Vpon this Rock wil I build my Church was Christ and not Peter But S. Hilarie speaketh not
Sander It is but reason trulie that Peter be builded vpon Christ and that we also beleue But for asmuch as we are in the metaphore of building doth not reason teache vs that when we haue layed in the foundation of a house a mightie great stone that the next which we laye vpon it should be also a verie great one yea after the lowest the very greatest of all Doth any wise man hauing laid in the foundation a stone of twentie cubittes place next vpon it a stone of one or two ynches If not so by all proportion the second stone shal be the greatest that can be gotten next vnto the first Dan. 7. Christ is so great a stone that he hath filled the whole earth I ask of M. Iewel who shal be next vnto Christ Mie verdit is that in respect of the militant Church which is dayly a building on the earth S. Peter is the next stone Because God who geueth his benefits most freelie voutsafed first of all men to graunt S. Peter this grace Ioan. 21. to be the Pastour of his flocke Matth. 10 and the porter of his kingdom next vnto himself Saint Peter being the next stone in building of the Church vnto Christ is therefore a Rocke because he is built immediatlie vppon the Rocke For in a bodie compacted together euerie thing partaketh most intierlie the nature of that wherevnto it is next ioyned Note good Reader that we speake 〈◊〉 the whole Church which hath 〈◊〉 the beginning of the worlde but onely of that portion which liueth on the earth for the time For thereof onely Peter and his successours are the Rocks whereas Christ is the Rocke of Rockes which vphouldeth the whole Church and al the rocks that euer haue ben or shal be in the Church from the beginning of the worlde to the ende thereof Ievvel Al these Fathers be plaine Sander Against you for as none of them denie Peter to be this Rocke which thing you haue denied so many affirme that the confession of S. Peter and his faith is the Rock whereof Christ spake And yet seeng the faith of S. Peter is no greater then himselfe is if his faith be the Rock him selfe is also the Rock Ievvel In 16. Matth. None is so plaine as Origen he is the Rock vvhosoeuer is the disciple of Christ Sander In the 3. Chap. This kind of sense is not literal as I shewed before But admit it were literal yet seeng S. Peter is the disciple yea the chef disciple of Christ as S. Mathew saith Primus SimoÌ„ qui dicitur Petrus Simon is the first Matth. 10 who is called Peter surely M. Iewel by your confession Peter next vnto Christ is the chief Rock A man would thinke you were frantike when you denying a mortal man as Peter was to be this Rock yet afterward proued that euery mortal man who is Christes Disciple is the Rocke Ievvel Vppon such a Rock al Ecclesiastical learning is built as Origen saith Sander But S. Peter is such a rock therefore vppon S. Peter al Ecclesiastical learning is built Who could wissh such an aduersarie as M. Iewel is who proueth altogether against himself Ievvel If thou think that the vvhol Church is built only vpoÌ„ Peter vvhat then vvilt thou say of Iohn the sonne of the thunder Metth. 1â— and of euery of the Apostles saith origen Sander Maister Iewel left out in his English this woorde illum Petrum A vvord left out If thou thincke the whole Churche to be onelie built vppon that Peter to witte that Rocke of stone what wilt thou saie of Iohn and of euerie of the Apostles Origen saith Peter is a Rocke which thing Maister Iewel denieth But he is not only a Rocke and that we graunt But Maister Iewel saith no mortal man but Christ himself is this rocke therefore I aske him what he saith of S. Iohn and of al the Apostles Was not Saint Iohn a mortal man wo to this cause M. Iewel whereof you are become the patrone God kepe me from such an aduocate who shall nede none other euidence against him to lese my cause withal besides his owne words You saie the old Fathers haue writen not anie mortal man but Christ himselfe the Sonne of God to be this Rock Ex ore tuo te iudico serue nequam But S. Iohn and S. Peter and euerie one of the Apostles is called here this rock whereof being named in the sixtenth of S. Matthew we dispute and yet no Apostle is Christ the Son of God therefore some mortal man is this Rocke besyde Christ the Sonne of God Ievvel Shall we dare to saie that the gates of hell shall not preuaile onlie against Peter or are the keyes of the kingdome of heauen geuen only vnto Peter saith Origen Sander It is inowgh that the gates of hell shall least of all preuaile against Peter And he hath chefelie the keyes of heauen For as S. Peter of all the Apostles first confessed in the name of the whole Churche August in Ioan. tractat 124. so al that confesse after him and by him for all were in him as in their primate and chiefe pastour enioye both his confession and his reward That as he was sette ouer al the Church for euer so others for their parte were called into parte of the care To conclude this matter M. Iewel should haue proued that S. Peter is not the Rocke wherevpon Christ promised to build his Churche But he hath not done it neither was he able to bring any one syllable out of the holie scriptures nor anie one saying out of the Doctours which denied Peter to be this Rocke But he only hath ministred matter to me for the prouf of the contrarie assertion The conclusion of the former discourse and the order of the other which followeth The VIII Chap. HItherto it hath bene proued by moste euident reasons of Gods promise of the circumstance and of the conference of the holy scriptures of the authoritie of the Fathers and of the special reasons which moued them to thinck and write so and last of all by the refutation of M. Iewels own words that Saint Peter with such qualities and conditions as Christ indued him withal is this rock wherevpon the Church was built And because looke what kinde of building the Churche was once ê“mised to haue that must still continue seing the Churche doth still tarie the same howse of God there must be alwaies some one mortal man like vnto Peter who being first made a rock by election may afterward by Gods reuelation stil confesse the faith for the whol Church when so euer he is demaunded or consulted what is to be thought and beleued in maters belonging to Christian religion If then there must be some one such Rock vpon whose authoritie the faithfull menne may grounde them selues it is not possible that it should be any other manne besides the Bisshoppe of Rome First because he
preaching of his own sensible doctrine according to his manhod euen after the same rate Deut. 18. as Moyses did whiles he liued Now in consyderation that Christ would forsake this world concerning his visible conuersation and that he would goe in his manhood to raigne in heauen gloriously ouer the glorious part of his Church he instituted an other particular Rock and shepheard Ioan. 21. who by the outward preaching and confessing of his faith might for his life tyme stay the militant Church of God in a right belefe as Abraham or Moyses had don whiles they liued Matth. 16 This particular militant Rocke was S. Peter for the tyme. But when he died he left behind him still a particular militant Church I call it particular in respect of the vniuersall Church which for euer was and shal be therfore some mortal man ought still to be in the earth who may so vphold the militant Church by the assurance of his faith and confessioÌ„ as S. Peter did once vphold the same who likewise may stil so confirm his brethern as S. Peter was once willed to confirm them Matth. 23. Al Christians are brethern among themselues but al bishops are brethern in a nigher degree of holy gouernment The Rocke therefore which shall strengthen both al the Christians and namely al the bishops must continew so long as there are either bishoppes or ChristiaÌ„s in the earth The same reason is also fouÌ„d in the name of a pastor For as the flocke of shepe continueth after S. Peters death euen so must such an other pastour as S. Peter was be made who may stil fede and rule the flock of Christ wherevpon S. Chrysostom saith Lib. 2. de Sacerdot Christus sanguinem fudit vt pecudes eas acquireret quarum curam tum Petro tum Petri Successoribus committebat Christ hath shed his blood to gette vnto him those shepe the cure of whome he did committe both to Peter Peters successours and to the successours of Peter In that verie place it was were S. Chrysostom said that Peter being indowed LoÌ„gè praecellere with authority passed the other Apostles a great waie As therefore Peter in the authoritie of feeding passed the other Apostles so must the successours of Peter passe a great way the successors of the other Apostles which are al Bisshops For now Chrysostome confesseth that the same care is committed to the successours of Peter which was committed to Peter himself Serm 2 in aniuers assumpt With S. Chrysostom Pope Leo agreeeth saying Soliditas illius fidei quae in ApostoloruÌ„ priÌ„cipe est laudata perpetua est Et sicut permanet ê™ in Christo Petrus credidit ita permanet quod in Petro Christus instituit The streÌ„gth of that faith which was praised in the prince of th' Apostles is euerlasting And as that remaineth which Peter beleued in Christ that is to say the Godhed of Christ so doth that remain which Christ instituted in Peter that is to say a sure rock which may alwaies coÌ„fesse the true faith of Christ. And Leo shewing afterward how that remaineth which was ordeined in S. Peter Ibidem he saith In sede Petri sua viuit potestas excellit authoritas In the seat of Peter his power liueth his authoritie exelleth Therefore the authoritie of S. Peter is an ordinarie power which hath an ordinary succession in Christes Church These reasons are so plaine so stroÌ„g so true so forceable that I muse what vnderstanding what wit or sense they haue who graunting Peter to haue ben the rock wherevpon the Churche was built for the time which thing they must needs graunt vnlesse they will denie the expresse word of God aÌ„d the perpetual consent of all the Fathers yet will not graunt that an other like Rocke shoulde be substituted after S. Peter Verely seing the reason of S. Peters confession Vbi eadem ratio ideÌ„ iuâ— and of his power is such as agreeth to an ordinary office of the Churche the office also of S. Peters being a rock of streÌ„gthning his brethren and of feediÌ„g Christes sheep is an ordinary office which hath aÌ„d must coÌ„tinue so loÌ„g as there is a Militant house of God in earth and so long as either any brethern are who may be confirmed or any shepe who nede to be fed And verily if S. Peter haue no successours in his pastorall office what meane a li. 3. c. 3. Irenaeus b lib. 2. de schismate Optatus and c Ep. 165. S. Augustine by name to reckon vp such successours of S. Peter as had liued til euery of their age and tyme. Moreouer whereas noman exceptiÌ„g the cases of necessity may rightly preache to them to whom he is not sent Rom. 10. if as euerie particular pastour hath as S. Cyprian teacheth a portion of the flocke assigned to his gouerment lib. 1. ep 3 for which he shal be accoÌ„ptable vnto our Lord so there be not some general pastour alwaies in the Churche who beside his particular charge may send others to preache vnto them which are not yet conuerted and who when they are conuerted may erect new Churches and plant new bishoprikes in those parties as S. Gregorie did in England if there be not some Beda li. 1. c. 23. 27. Tit. 1. who maie as Paule saieth correct the things which lack and also controll other Bisshoppes when they are negligent and who may excommunicate euen those Christians which liue in no particular diocese but being conuersant among the Iewes or painims do there teache false doctrine and thence do write hereticall bookes or treatises if I say there be not some general pastours who may sommon all other Bisshoppes to Generall or prouinciall Councels and maie change the former positiue lawes of the Churche when either necessititie or charitie requireth it and who maie either make two Bisshoppes where one was before or vnite two into one Greg. li. 2. epist 31. 35. or commit the cure of any See or chaire vacant to the next bishop and so in all cases may prouide for the benefite of Christes flock it will come to passe that the house of God shall not be so well prouided for as other meane States and coÌ„mon weales are But if there be a power in Gods Churche whereby all the former cases maie be well prouided for seing it is clere that the Apostolike power is ended it must nedes be the high pastoral power of S. Peter which shall procure these affaires And consequently the high pastoral office of S. Peter is an ordinary office which ceased not with his own death but is tranferred to his Successours as it shal farther appere in the next chapiter sauing one That the ordinarie authority of S. Peters primacy belongeâ—h to one Bisshop alone The XIIII Chap. SAint Peter had not only the same power of binding and loosing committed to him alone which was geuen in common to all the Apostles but also
he as the head of all Bishops had it specified to him before they had it For whereas their authority is shewed to haue ben geuen in the eighteÌ„th chapiter of S. Matthew Matth. 18. and in the twenteth of S. Ihon Ioan. 20. the authority of S. Peter is described and promised in the sixtenth of S. Matthew Matth. 16 and it depended of the promise of Christ wherin he said thou shalt be called Peter or the rock the which promise was made as it appereth in S. Ihon not only before the Apostles were chosen Ioan. 1. but also before they were called to be the Disciples of Christ Ad iubaianum In consideration whereof S. Cyprian might boldly say Petro primus Dominus super quem aedificauit Ecclesiam vnde vnitatis originem instituit ostendit potestatem istam dedit vt id solueretur in terris quod ille soluisset Our Lord did first geue vnto Peter vpon whome he built his Church and from whome he did institute and shew the original or beginning of vnity this power that what soeuer he did loose it should be loosed in the earth Notevvel When one hath first that right and power alone which afterward others haue if there be any ordinary power of that thing at al it must nedes be in him who hath it first Ordinary Order For whereas all ordinary power dependeth chefelie of order and whereas in order nothing can be before that which is first First one seing S. Peter had first of all the right of the keyes of the kingdom of heaueÌ„ in himself alone Matth. 16. and seing the power of the keyes that is to saie of forgeuing and of reteining synnes is ordinarily in the Church it caÌ„not be otherwise but that ordinary power was first in S. Peter alone Augustin in Ioan Tract 124. If the pordinary power of binding aÌ„d loosing be once in one pastour alone it must stil coÌ„tinue coÌ„cerniÌ„g that degree in one alone if it shal at the least remaine stil the same power For if it be geuen to many and be equal in them al it is not now the same which was promised and geuen first to Peter alone Monarchie aristocratie democratie but an other kinde of power euen as the gouernment of one prince differreth in kind froÌ„ the gouernment which is equally common either to manie or to the whole people Seing it is cleere that the Apostles had the same power ouer the sheep which S. Peter had coÌ„cerning the exercise of all manner of binding loosing Ioan. 20. preaching and baptising and yet their autoritie could not be the ordinarie power which is in the Church because they were manie wheras the ordinary power was ê“mised before to one alone it doth insue Mat. 16. that they had their authority delegated aÌ„d specially appointed to them extraordinarily The Apostles povver vvas delegated for their liues only Therefore although they fed the flock of Christ as wel as S. Peter yet they did it by delegatioÌ„ and by special coÌ„missioÌ„ wheras S. Peter alone was the ordinarie chiefe shepheard according to whose patern there must still be some one appointed to feed Christes whole flock No man is at this day that which the Apostles were No man is able to write vs an other Gospel or to increase the Canonical Epistles or to warrant that he receiued the first fruits of the holy Ghost Rom. 8. as the Apostles did That authority died with them and came to none other after them aÌ„d consequentlie it was not ordinarie but onely was committed to a few during their owne liues But the ordinary authoritie of this highe administration beganne in one alone and therefore it must continew still in one alone There must be still one Rock Matth. 16 beside and aboue all petite Rockes There must be still one shepheard Ioan. 21. besyde and aboue many petite shepheards There must be still one greater then other Luc. 22. who may be made as the yonger and for whose faith Christ hath prayed to the end he may strengthen his brethern And verily seing as S. Bernard saith there is most perfection in vnitie De consid lib. 2. and in al diuision some imperfection is included shal we thinck that Christ hath chosen to gouern his Churche in earth rather in an vnperfit then in a perfit sort Again sitheÌ„s the state of the new testament must needs be more perfit then the state of the Lawe which brought nothing to perfection Heb. 7. and yet seing in the Law the ordinary Pastour was one high Priest aÌ„d Bishop as Aaron and his sede after him hauing manie synagoges and Leuits vnder his supreme gouernmeÌ„t Num. 3. what reason can beare that the state of our visible Church should lacke also in earth one highe priest and bishop ouer manie particular parishes and dioceses Thus haue we both natural reason the exaÌ„ple of the Law and the institution of Christ for one cheefe Bishop And that this was the mind of all the auncient Fathers also it appeareth most euidentlie because they geue such a reason whie the Church was built vpon S. Peter the which reason without an extraordinarie appointement of God caÌ„ neuer agree but onlie to one shepheard who may be aboue the rest I say without an extraordinarie appointment of God for that the Apostles being manie vvhy tvvelue Apostles gouerned equally and being all equal did gouern the church in a maruelouse vnitie and concord as if thei had ben al but one man The which spirit of vnity Christ gaue them that his institution of twelue equall gouernours for the time might wel appere not to be slaunderouse or hurtful vnto his Churche For he would neuer haue sent manie with equal authoritie into the whole world except he had ben able to make them gouern with one minde spirit aÌ„d hart But seing it were stil a miraculouse thing to see twelue and much more to see manie thousand bisshops and rulers being al equal stil to gouern the whole Church in their equal authoritie without schisme as the Apostles did that Apostolike authority being only instituted for the better publishing of the faith doth now cease and one shepherd is ordinarily alone set ouer al by whose general power it may appere that Christes Churche is but one For that is the reason which S. Cyprian bringeth why Christ built his Churche vppon S. Peter Ecclesia quae vna est super vnuÌ„ qui claues eius accepit Ad Iubaianum voce DnÌ„i fundata est The church which is one was fouÌ„ded by our Lords voice vpon one who toke the keies therof De simplicitate praelatorum And againe QuaÌ„uis Apostolis omnibus c. tamen vt vnitatem manifestaret vnitatis eiusdem origineÌ„ ab vno incipienteÌ„ sua authoritate disposuit Although Christ after his resurrection geueth to al the Apostles like power and saith As my Father sent
mee Ioan. 20. and I send you take ye the holy Ghoste iâ— you doe remitte to anie man his sinnes they shal be remitted and to whom you shall retaine them they shal be reteined yet to the end he myght make vnitie manifest he disposed by his authority the original of the same Vnitie beginning froÌ„ one Note good Reader that the Church was built vpon one both that it might be one by the institution and ordinaÌ„ce of Christ and also that it might appere â—ne That it might be one Vnitatem disposuit vt vnitateÌ„ manifestae ret that is to say that all the faithful might be in this â—ife one visible flocke because they haue â—n this life one visible chief shepheard â—o whome if al obey Cyprian lib. 1. ep 3. no schismes can â—e in the Churche that it might apâ—eare one because this externall vâ—itie of one flocke vnder one shepâ—eard in this world is a signe that the â—niuersall Churche whiche was is â—nd shall be is in deed for euer one â—hrough the one shepheard Iesus Christ â—ho is alone the vniuersal shepheard whereas Peter had no more but that â—eece of the flocke coÌ„mitted vnto him whiche was in the earth whiles he liâ—ed But if Peters chiefe authoritie â—hall be now diuided into manie Bishoppes of aequall power then the Militante Churche neither is one â—isible flocke vnder one visible shepâ—eard nor it dooth not signifie that the vniuersal Church was and is and shal be one by Iesus Christ but rather it most falselie signifieth that as in earth there are thowsands of flocks all equal and al seueral Note so there are as manie Christs and as manie shepheards ouer the vniuersal Church Which significatioÌ„ seing it is impiouse aÌ„d meete for hereticks only Matt. 24. who being many and comming al in Christes name do make so many Christs as they are meÌ„ I exhorte all men who fauour the only one vniuersal head Iesus Christ to beleue and professe only one general head of thiâ— flock of his which is in earth For 〈◊〉 this militant flock is one by one militaÌ„t shepheard so is the vniuersal Church one flock and one body through Iesuâ— Christ alone the vniuersal shepheard and head Lib. 2. de schism Optatus sheweth likewise that S. Peters chaire was singularis that is to say such a one as had no fellow and why so vt in vna cathedra in qua sedit Petrus vnitas ab omnibus seruaretur ne caeteri Apostoli singulas sibi quisque defenderent vt iaÌ„ schismaticus peccator esset qui contra singularem cathedram alteram collocaret Ergo cathedra vnica quae est prima de dotibê° sedit prior Petrus Peters chaire was singularlie one to th end vnity might be kept of all men in that one chaire Vnitie kept in one chair wherin Peter sat And that the other Apostles might not chalenge euery man a chaire to himself so that he should now be a schismatik and a synner who shuld place an other chaire against the chaire which hath no fellowes Peter then satte in the onely chaire which is the chiefe dourie of those that belong to the Church Could any thing be deuised more plaine the Chaire of Peter is one singularis vnae vnica and onely and singular wherein he being formost satte to thend none other Apostle might erect a contrarie chaire to Peters chaire Whereby he meaneth not that any Apostle would so much as indeauour any such thing but it was don to thend no successour of the Apostles might take any occasion to say Mie chaire is as good as Peters For an Apostle also did sitte in my chaire For this cause I say Peter alone had the first chaire and the singular chaire which had no fellow at all S. Hierom also bringeth the selfe same reason why S. Peter alone was the head and chief of all Aduersus Iouinian lib. 1. saying Propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Therefore among twelue one is chosen that a head being made the occasion of schism might be taken away But who was that one Aetati delatum est quia Petrus senior erat ne magister bonus in Ioannem adolescentem causam praebere videretur inuidiae The age was preferred because Peter was the elder lest the good master Christ should seme to geue occasion of enuie if he had chosen the yong man Saint Iohn If then Peter was the one who was chosen and if he was chosen of Christ to take away the occasion of schisme one chiefe pastour must still continew stil to take away the occasion of schism for S. Peter was not made the Apostles head as though the Apostles themselues had ben in daunger to make a schisme it were a madnes to thinck so of those blessed vessels of God but his primacie as Leo doth record was a plat foorme for other bisshoppes Serm. 3. in anniuers assump cuÌ„ctis rectoribus Petri forma proponitur who should haue lesse grace and would haue more pride that they might vnderstand how themselues ought not to disdaine to haue one head sette ouer theÌ„ if the very Apostles had a head among them For their dedes are our instruction If then a head was set ouer the Apostles for their sakes who should be pastours afterward what extreamitie of follie is it to make S. Peter alone a head ouer them A fortiore who least of al needed a head and to leaue our weake prelats al without a head Who many of them neede not only a head but also a diligeÌ„t and a seuere head Here might I worthely fall into a commoÌ„ place and shew that according to the saying of S. Cyprian heresies haue sprong of none other cause so much Lib. 1. epistol 3. as for that one iudge hath not bene acknowledged in the steede of Christ for the tyme to whoÌ„ the whole brotherhod might obey The which saying if it be verified euen by M. Iewels and M. Nowels confession in euery particular diocese how much more is it true that the whole Churche conteining certaine thowsands of dioceses must haue one iudge for the tyme to whome the whole brotherhod should obeie to thend heresies and schismes may be auoided For if one iudge be so necessarie that one litle shere and diocese can not lack him but that whiles one parish priest disdaineth an other the diocese falleth straight into a schism â–ª can the whole Church being spread throughout the world lack the same one iudge A fortiore and yet not fall into schismes Or shall the part be prouided for and shall the whole remain without so good a prouision But this argument is begon alredie betwene M. Dorman and M. Nowel And we haue manie a day looked what M. Nowel wil answere to it Farthermore we neuer found nor shall finde one woorde or syllable in the whole new testament where it maie appeare that euer
Christ committed anie particular companie of the faithfull men who then liued to any one apostle or disciple who might be resideÌ„t with theÌ„ alone as their only Pastor The partes and meÌ„bers of Christes whol militaÌ„t flock which are now made here aÌ„d there were instituted by th'Apostolike and Ecclesiastical authoritie not surely without the special prouidence and inspiration of the holy Ghost Tit. 1. Act. 14. Leo. ep 87 but yet not immediately by Christ but through his wil by mans authoritie And therefore the bounds of any parrissh or diocese may for probable causes be changed againe by an other man Greg. li. 2 ep 31. who hath such like authoritie to change the bounds of parisshes as they had who first made them Particular flocks then are voluntarie and likewise particular pastours But one flock and one pastour is of absolute necessitie in the earth aÌ„d so doth S. Cyprian witnesse Deus vnus est Christus vnus L. ep 8. vna Ecclesia Cathedra vna super PetruÌ„ Domini voce fundata There is one God and one Christ and one Church aÌ„d one chaire fouÌ„ded vpoÌ„ Peter by our Lords voice Behold One Chaire this one chair which is fouÌ„ded vpon Peter must nedes be ment of the one pastoral preeminence which Christ him self did institute in the militant Church This mater standing so shal we say that the Church of Christ continueth in the earth or no If it doe continue shal Christes owne absolute institution continue aboue the vertuouse but yet voluntarie institution of men or shal the good and voluntarie institution of maÌ„ preuail more theÌ„ the most perfit institutioÌ„ of Christ Men made many particular flocks according as they thought most conuenient for this or that place and they did set ouer them many particular pastours somwhere a Priest and somewhere a Bishop Christe made in al but one militant flock which should consist both of Iewes and Gentils and did set ouer it Saint Peter one general shepheard And there was made euen in earth after Christes ascension one sheepcote Ioan. 21. Ioan 10. and one shepheard Shall now these many flocks and manie shepheards which men appointed coÌ„tinue stil aÌ„d shal not the one flock and the one shepherd which Christ assigned much more continue Forasmuch as a flock of sheep is one by the force of one pastor if the pastor in earth be not one the flock in earth is not one Credo vnam Ecclesiam But al meÌ„ beleue one militaÌ„t church which is the flock of Christ in earth therfore al men ought to coÌ„fesse one militaÌ„t shepheard of the same flock in earth also For although the Churche be one moe wayes then by one shepherd yet if Christ had not meant that his Churche should be one flock not only for hauing one faith one baptisme Ephes 4. or one spirit but also for hauing one shepheard he would neuer haue said There shal be made one sheepcote and one shepheard Ioan. 10. But now seing he faith I haue other sheepe which are not of this fold to wit of the Iewes synagog and I must bring those and they shal heare my voice and there shal be made one fold or flocke and one shepheard it is euident that as the Iewes and the Gentils beside the vnitie to come in heauen are one fold and one flock in this world euen so that they haue one temporal shepheard in this world beside Christe the euerlasting shepheard Which thing sith it is so is it possible that any Protestant wil be so iniuriouse to Christ as to preferre the good institution of S. Paule who planted one Church at Corinth Rom. 16. Act. 14. an other at Ephesus and the third at Athens before the absolute and perelesse institution of Christ who in the whole earth plaÌ„ted one great Church wherof he made one great shepheard vnder himself the vniuersal shepheard I see that the Protestantes talke much of Gods word but the word they speak of is writen in no Gospel They will haue many flockes and many shepheards to continue stil neither doe we denie it because it was so instituted by the Apostles but the Catholikes wil much more haue all these flocks to be only one church in earth because thei are al to be reduced vnto the obedience of one chiefe shepheard in earth which was the institution of Christ Either let the text be named where Christe did institute many parishes aÌ„d many dioceses or seing there is none such and on the other side seing we bring a plain text where it is said to one pastour Ioan. 21. feed my sheep let not the order vertuouslie taken afterward by the Apostles be so mainteined that the former appointment of the Sonne of God be thereby made voide Either let both orders take place as with the Catholikes they doe or if one of the two shal needs be disapointed let vs rather haue in al but one chiefe shepheard as Christ immediatly left the mater then to haue many and not to haue one Moreuer to what other thing doth al the whole order of the Church tend in earth but only to an vnity The vvhol gouernmeÌ„t of the militant Churche teÌ„deth to vnitie Why is one Curate in a parish set ouer many families and houses Why is one Bishop in a diocese set ouer many parishes Why is one Primate or Metropolitane in a prouince set ouer many Bishops Why are al the primates of one quarter of the world reduced vnder one Patriarch but only euermore to shew that the gouernmeÌ„t of the Church teÌ„deth by many midle vnities Ep 82. ad AnastasiuÌ„ Thessal to one supream pastoral vnity in this life WhervpoÌ„ Leo saith Magna dispositione ê“uisuÌ„ est vt esseÌ„t in singulis prouincijs singuli quoruÌ„ inter fratres haberetur prima senteÌ„tia rursus quidaÌ„ in maâ—oribus vrbibus coÌ„stituti sollicitudineÌ„ suscipereÌ„t amplioreÌ„ per quos ad vnaÌ„ Petri sedeÌ„ vniuersalis Ecclesiae cura conflueret nihil vnquam a suo capite dissideret It was ordeined with great prouidence that there should be in euery prouince one whose iudgemeÌ„t or senteÌ„ce might be chief among the brethern And again that certain being apoiÌ„ted in the greater Cities See M. Ievvel vvho hath the cure of the vniuersal Church should take greater charge by whom the cure of the vniuersal Churche might flow togeather to the one seat of Peter and that nothing might at any time dissent froÌ„ his head Lo by may primates the cure of the whole cometh to him who sitteth in S. Peters See which is at Rome Again seing al Ecclesiastical inâ—â—itutioÌ„ and gouernmeÌ„t of the Church came from Christ one way or other it must needs be Cyp. lâ—b 1. epist 3. that euery bishop hath the portioÌ„ of the flock which he gouerneth assigned to him by some order or other takeÌ„ by Christ himself But Christ by his own expres worâ— assigned not that S.