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
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
learned then he is of a contrary mind Let no man deceaue himselfe and say I do pennance secretly I do it in the sight of God God who Aug. 50. bom bom 49. pardoneth me knoweth I doe it in my hart Then without cause was it sayd Those things which you loose on earth shall be loosed in heauen Then without cause were the keyes giuen to the Church of God Do we frustrate the Ghospell Do we euacuate the word of Matth. 18. v. 18. c. 26. v. 19. Christ As though all these thinges were in vaine if by God alone without the help and ministery of the Priest our sinnes could be remitted For as the Commandment our Sauiour gaue to his Apostles to baptize saying Goe teach all Nations baptizing them c. had beene wholy in vaine if all men were not bound to receaue the Sacrament Matth. 28. â— 19. of Baptisme if any entrance to Christianity any badge or cognizance of a Christian could be obtained without this lauer and regeneration of water and the holy Ghost Againe as the authority he gaue them to preach were to little purpose if men not sufficiently instructed Marc. 16. v. 15. were not obliged thereby to giue eare to his word so idle and in vaine were the commission he granted to his Apostles to retaine and forgiue sinnes if all who offended after Baptisme be not tyed to submit and make knowne their offences vnto them which for two seuerall reasons they are bound to do 6. The first is mentioned by Boetius If thou desire the Boetius de Consola l. 1. prosa 4. help of thy Phisitian it is requisite thou discouer thy disease But as many as are swollen with the impostume of sinne ought to seeke remedy for the recouery of their soules Therefore it is necessary they lay open their soares to the spirituall Phisitians appointed for their cure The second reason is because Priests are made by the vertue of this Commission not only Phisitians but spirituall Iudges also to vnderstand the quality and haynousnes of our crymes to know what medicinable peÌ„nance they should apply to discerne what sinnes are to be remitted and Arist 8. Polit. what retained Now seeing Aristotle teacheth and naturall reason approueth it to be true That it is impossible for them to iudge discreetly who haue no knowledge of the case all that are entangled with the snares of sin must giue notice of them to the Priests tribunall whome God hath placed in iudgment-seat to pronounce in his person sentence of absolution 7. And least any should gainesay with Caluin this Nazi ora ad Ciues timore perculsos Hier. epad Helio Aug. l. 20. de ciu Dei cap. 9. Apoc. 20. iudiciall power graunted to Priests besides the words of Christ which clearely conuince it the authority of the Fathers maketh it vndenyable S. Greg. NazianzeÌ„ auerreth That the law of Christ hath subiected Princes to his Throne and Empyre S. Hierome sayth That Priests hauing the keyes of the kingdome of heauen iudge as it were before the day of iudgment S. Augustine vpon these wordes of the Apocalips I saw seates and those that sate vpon them and iudgment was giuen vnto them writeth thus This may not be thought to be spoken of the last iudgment but by the seates are meant the Rulers thrones of the Church and the Persons themselues by whome they are gouerned And for the iudgment giuen them it cannot be better explained then in these words Whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer yee loose on earth shall be loosed in Heauen 8. Hence we inferre the exact enumeration of all Sparks p. 329. 330. 331. grieuous crimes the third point M. Sparkes impugneth For as they that haue many strifs in law to be determined by the examination and sentence of the Iudge ought to vnfold them al in particuler to receaue his iudgment and verdict of them so they that are burdened with sundry faults which be offences and iniuryes committed against God if they will come to an attonement with him they must make them all knowne to such as are ordained to reconcile them to his fauour to such as participate to vse S. Gregoryes words the principality of Diuine iudgment Greg. ho. 26. in Eâ—ang who in place of God may detaine sinnes to some release them to others When a souldiour hath receaued many woundes in warre it is not inough to tell his Surgeon or Phisitian in generall manner that he is wounded but he must shew Aug. serm 66. de tem the seuerall woundes and dangers of them or els no wise Surgeon will venter to apply his plaisters or vndertake to cure them euen so it is not sufficient for such as are wounded in Soule with diuers deadly sinnes to complaine in generall that they are grieuous sinners but they must particulerly specify the number quality and haynousnes of euery mortall crime that their spirituall Phisitian may thereby discerne what holsome salue whatsatisfactory pennance what good counsell and aduise he should minister vnto them And therfore S. Gregory Nyssen sayth That as in corporall infirmityes there are sundry kindes of Nyss epist ad Episco Mytil S. Tho. in Supplem ad 3. p. q. â— art 2. medicines according to the diuersity of diseases so whereas in the disease of the soule there is great variety of affections sundry sorts of medicinable cures ought to be adhibited The reason heereof S. Thomas alleadgeth because one disease is more dangerous by the contagion of another and that medicine which is holesome to that may be noyson to this kind of infirmity So that by the approued doctrin of both these learned writers euery penitent ought to make a particuler rehearsall of all haynous faults euen of such as be secret and hidden To which the same S. Gregory vehemently Nyss orat in muliereÌ„ peccatrie Audacter inquit osteÌ„de illi quaesunt recondita animi arcana taÌ„quam oeculta vulnera medico retege Hier. super Mat. cap. 16. exhorteth in another place that thereby the Priest may be perfectly acquainted with the whole state of their soules vnderstand the manifold varietyes of their spirituall diseases For as S. Hierome sayth Then the Bishop or Priest knoweth who is to be bound and who is to be loosed when he heareth the variety of sinnes 9. And this manner of confessing all particuler offences is that which Christ commanded which the figures of the old Testament betokned which the Apostles meÌ„tioned which in al succeeding ages hath byn deuoutly obserued in the Church of God Touching Christs commandment I haue already shewed that it is impossible for Priests to pronounce iudiciall sentence impossible to apply soueraigne medicines impossible to know what they should loose what retaine and consequently this Commission bootles vnles the Penitent were bound distinctly to name his sinnes vnto him Concerning the figures I let passe the confession God exacted of Adam of
Zuarez teach as well by preseruing her from sinne by his preuenting grace before she were touched with any infection as by cleansing her after she was once defiled As a man may be saued out of a dangerous pit eyther by warning giuen before or succour yielded after his fall 6. Our Blessed Lady reioyced in God her Sauiour she was the Queene of his chosen flocke redeemed by him by speciall preuention that she might not sinne not by subuention after her ruine Some peraduenture more curious in reading then iudicious or cunning in expounding the Fathers will vrge out of S. Augustine Nullus redimitur nisi is qui verè per peccatum fuerit antea captiuus No man is redeemed but he that hath serued vnder the yoke of sinne Which because the good Angells neuer did our Sauiour Christ who merited grace glory to them is not properly sayd to haue redeemed them No more can he be sayd to eÌ„sranchise our Blessed Lady if she were neuer subiect to the bondage of sinne I answere it is true that he who is redeemed must haue beene first captiued either in himselfe or in the roote and origen from whence he springeth The good Angells were neither of these wayes euer inwrapped ad Rom. 3. v. 23. in the bandes of iniquity but the Virgin Mary howbeit she neuer sinned neither actually or originally in her selfe yet she truely proceeded from that roote or Hest. c. 15. vers 13. In Lege princeps §. de legibus Gen. 34. v. 16. v. 19. Aug. l. de natura gratia cap. 36. Cyp. ser de natiuitat Christi Amb. ser 22. in Psal 118. virgo per gratiaÌ„ ab onmi integra labe peccati Nissen ho. 13. in CaÌ„tic. Ansel l. de concep virg l. de exâ—ellen virg c. 3. Bonauent in 3. sent d. 3. Richard Victor â—an 39. Cant. 4. Iob. c. 6. v. 2. of spring in her parents from whence she should haue drawn by naturall propagation the corruption of sin had she not beene miraculously preserued and after this manner most perfectly redeemed had she not been by a singular prerogatiue exempted from that generall senteÌ„ce of S. Paul All haue sinned and need the glory of God Had she not beene priuiledged by God as Hester was by Assuerus when he spake vnto her Non pro te sed pro omnibus haec Lex constituta est Not for thee but for all this Law was enacted To which purpose Vlpianus sayth The Prince is not subiect to his owne Lawes and the Empresse although she be subiect yet the Prince graunteth her the same priuiledges himself enioyeth The Mother of God was the Queen the Lady the Empresse of the world to whome as her Sonne imparted that vnmatchable fauour to be free from the common malediction imposed vpon women In dolo reparies In dolour and griefe shalt thou bring forth thy children to be free from the vniuersall decree inflicted vpon all both men women In puluerem reuerteris Thou shalt returne into dust so likewise from the generall and absolute sentence of the Apostle All haue sinned c. 7. Therefore S. Augustine reckoning vp all the Patriarkes Prophets and iust persons to haue beene stayned with the blemish of some venial fault excepteth alwayes our Blessed Lady Of whome sayth he for the honour of our Lord when we talke of sinnes I will haue no question With whome S. Cyprian S. Ambrose Gregory Nissen S. Anselme S. Bonauenture and Richardus Victorinus agree who attribute vnto her that saying of the Canticles Thou art wholy beautifyed my beloued and there is no spot or blemish in thee No spot no blemish of sinne suffering notwithstanding many dolorous griefes she abounded with great satisfaction treasured vp in the store-house of the Church 8. Iob abounded with the like affirming of himself I would to God my sinnes by which I haue prouoked the wrath of God and the calamity which I suffer were waighed in a ballance like the sand of the sea this would seeme more heauy S. Mary Magdalen Colos 1. v. 24. the Apostles sundry Martyrs and other holy persons haue abounded with the like Especially S. Paul who writeth thus I accomplish those thinges that want of the Passions of Christ in my flesh for his body which is the Church Fulke in c. â— ad Colos sect 4. And what was this which was wanting to the sufferings of Christ Was there any defect in his PassioÌ„ No. Was this suffering then of the Apostle only as M. Fulke answereth for the glory of God and confirmation of the Church in fayth of the Ghospell No. It was also as th wordes enforce to fullfill the plenitude of Christs and his members passions for the benefit of the Church and behoofe of others to Aug. in Psal 6â— whome they be communicated For as Christ our head withall his elect make one mysticall common and publicke body so his sufferings with the afflictions of his members concurre to make vp as S. Augustine sayth one common and publique weale one generall and publicke treasure To which when we add we accomplish with S. Paul Aug. ibid. Orig hom 10. 24. in Num. that which is wanting to the Passions of Christ and for the debt of sinne according to our meane ability to speake with the same S. Augustine we pay that we owe. Which Origen also taught long before him and strengthned with some testimonyes of holy Writ 9. Touching the second point that this common treasure of penall afflictions is dispensable vnto others by them to whome God hath committed the gouernement Matth. 18. of his Church is likewise plaine by those wordes of Christ Whatsoeuer yee shall loose vpon earth shall be loosed in heauen And principally by those he vsed to S. Peter Matth. 16. Whatsoeuer thou shalt loose in earth shal be loosed also in the heauens which being generally spoken without restriction are not only to be expounded of all spirituall power to forgiue sinnes in the holy Sacraments by application of Christs merits but also to release punishment out of the Sacrament by dispensing his owne and his Saints satisfactions 1. Cor. 2. Theodoret vpon this place Cyp. ep 13. 14. 15. Tertul. l. ad Martyr Concil 1. Nicaen can â—1 Thus S. Paul graunted Indulgence to the incestuous Corinthian of his deserued punishment whome at the intercession as Theodoret writeth of Timothy and Titus he pardoned in the person of Christ Thus the Bishops of the Primitiue Church gaue many pardons and Iudulgences to sundry Penitents by the mediation of Confessours or designed Mattyrs of which S. Cyprian and Tertullian make mention Thus the first Councell of Nice appointed mercy and Indulgence to be vsed to such as perfectly repented wheras others should performe and expect their whole tyme of pennance All these pardons and many morâ— which S. Gregory the a Tho. in 4. sent dis 20. q. 1 art 3. Great b Abbas Vrspergen in chron Fulke in c.
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—
he answere with Tertullian Procopius and Eucherius that some hellish spirit taking the shape of Samuel was raysed by the enchauntment of the Pythonicall woman Oh how doth he debafe Gods blessed Saints making them lesse able to heare our prayers lesse powerfull to relieue our necessityes then Diuels are to heare and obey the magicall charmes and coniuration of witches Or will he reply at last with some of the former authors that God preuenting the womans witch-crafts called vp Samuel not in such vgly shape disorderly manner with his heeles vpward as euill spirits according to the Rabbins were wont to appeare but in due order and comely fashion sooner also then she expected Oh how vngratious is he blasphemous agaynst God to thinke him more ready to preuent the desires of the Sorceresse then the earnest suits and supplications of the Iust more ready to summon vp the diuell from hell to satisfy her demaunds then reueale and lay open to his Saintes in heauen the humble requestes of their suppliants on earth Incline therfore to which part you will follow what opinion inuent what shifts frame what answers you list eyther you blaspheme the boundlesse piety and goodnes of God or you must needes confesse that he acquainteth the inheritors of his Kingdome with the prayers we addresse and dutifull seruices we performe vnto them 19. But let vs heare the cloakes they vse the pretenses they make to couer such wickednes Christ say they inuiteth vs all to him Come to me al you that Labour Mat. 1â— v. 28. are heauy loaden and I will refresh you Who doubteth that we must all repayre to Christ as to the head and ofspring from whome all goodnesse floweth we must haue recourse to him as to the Doctour of truth to the Phisitian of our soules the comforter of our griefes and only authour of our saluation as the ancient Fathers interpret that place Origen teacheth that Christ by these Orig. l. 2. cont Cels Ier. l. 2. in c. 11. Mat. Hilar. in hunc locuÌ„ Matth. Chry. hom 39. in c. 11. Mat. Aug. ser 11. de verb. Dom. Luc. 7. Mat. 8. wordes come yee all to me inuiteth all from the darkenes of errour to the new light of his doctrine he inuiteth vs according to S. Hierome from the yoake of the law to the grace of his Ghospell To the obseruation of his Commandments according to S. Hilary He inuiteth vs sayth S. Augustine from the disasters and combersome trauel of this world to refresh vs with his spirituall rest with the aboundance of his godly delights which sweetneth all bitter and distastfull thinges He inuiteth all sayth Saint Chrysostome and the same S. Augustine that are surcharged with the burden of sinnes to fly to him to be eased vnloaded and assoyled of them Not one of these expositions hinder or inhibite our repayre to Saintes neyther can vve be sayd any vvhit the lesse to come to Christ our selues when we of humility and reuerence interpose them as meanes vvith vs to obtayne these graces of him for wheras the humble Centurion came not immediatly himselfe but sent his friendes and Seniours of the Iewes to Christ yet as Saint Augustine wisely obserueth Aug. l. 2. de consen Euang. c. 20. the Scripture sayth Accessit ad eum Centurio the Centurion came to him and was farre more inward in his fauour then the proud Pharisy who went himselfe and drew so neere vnto the Altar of God Whose presumption let Miscreants follow vve rather imitate the humility of the former 20. But M. Fulke presseth out of the Epistle to Fulke sect 4. in â—â— ad Roman the Romans How shall they inuocate in whome they haue not belieued now it is vnlawfull to belieue in any but God Therefore vnlawfull to inuocate any but God I answere the Apostle there speaketh of Pagans and Infidels vvho could not truly call vpon Christ as they ought vnlesse they acknovvledged and belieued him to be their Lord and Sauiour No more can vve dutifully implore the succour of Saintes except vve belieue them to be endued vvith such grace and fauour in the sight of God as they are able to helpe vs. Which manifestly reiecteth M. Fieldes fiction of the Fathers doubtfulnesse For hovv could they doubt to vvhome they so deuoutly prayed Hovv could they inuocate vvhome they belieued not I doe not say to be Gods but to be able to obtayne or further their suites as I haue already demonstrated out of the vvord of God 21. It is vrged further Letno man seduce you willingly in the humility and Religion of Angels Where as Saint Chrysostome S. Hierome Theophilact interprete S. Paul Colos 2. 18. Epip haer 6. Aug. haer 39. Theod. in eum locum Conc. Lâ—o. cap. 35. â—ield lib. 3. c. 20. f. 109. 1â—0 speaketh against Simon Magus his followers who taught as certayne other Heretickes called Angelici of whome Epiphanius and S. Augustine vvriteth imitating the Platonickes since haue done that the Angels ought to be honoured as Demy-gods vvith the diuine vvorship of Latria that by them and not Christ accesse is to be made to God the Father Which horrible heresy Theodoret and the Councel of Laodicea reprehend in the place by M. Field cited agaynst vs. After which sort vve may reconcile Saint Ambrose vvith Saint Bernard whome M. Fulke Fulke in c. 2. ad Tim. sect 4. Amb. in c. 1. ad Rom. Bern. ser de Bea. Virg. quaeincipit Signum magnum after his fashion of ansvvering the Fathers vncharitably bandeth one agaynst the other For true it is vvhich Saint Ambrose auerreth vvriting agaynst the Heathens vvho vvorshipped the Starres as they the Angels To merit God we neede no suffragatour as though he vvere vnable of himselfe to ayde vs. In another sort true it is vvhich S. Bernard teacheth We neede a Mediatour to our Mediatour and who more profitable then the Blessed Virgin True that vve need no Mediatour no Intercessour in respect of Gods ability power promise benignity forvvardnesse to relieue true that vve need in regard of our ovvne imbecillity negligence indignity and base vnworthynesse 22. Our Aduersaries hauing gayned no ground by these former attempts thinke at least to driue vs 1. Tim. 2. vers 5. out of the field vvith their last assault out of S. Paul One God and one Mediatour of God and men the man Christ Iesus Therfore they contradict this holy Apostle And doe iniury Fulke in eum loc sayth M. Fulke to Christ who make any more Mediatours then he I answere that as S. Paul himselfe did nothing preiudice the honour of Christ in vsing the mediation of the liuing vpon earth so vve nothing at all in admitting the intercession of the Saints in heauen as long as vve call vpon these after the same fashion and in no other sort then he vpon them vvith a mayne difference and distinction from Christ To Christ vve say Lord S. Aug. l. 8. de Ciuit.
to no other is the guilt to be imputed especially he being as you maintaine the principall agent and they his instruments in atchieuing wickednes which if you rightly beleeued in the true God of heauen were so great an impiety as hell it self cannot breath forth a greater Neither need I alledge places of scripture they are so infinite or other testimonies the light of reason is manifest and cleere that our soueraigne God cannot sinne And that the reprobate in generall haue their wills free from the thraldom of sinne the very lawes and commandements of God and man the rewards and punishments of all common wealths the threats and persuasions so often proposed vnto them in holy Scripture do abundantly witnesse as I haue els where largly demonstrated Therfore I heere passe theÌ„ ouer with this saying of S. Augustine vvho discoursing of those reprobate who refused to come to the heauenly supper Aug. li. 83. qq q. 63. prepared for them sayth Those that wold not come ought not to attribute it to any other but only to themselues Exod. 8. 2. because vt venirent vâ—cati erat in libera voluntate being called it was in their freewill to come The scripture likewise Exod 9. 1. 2. speaking of Pharao in particular declareth his absolute freedome saying dismisse my people c. but if thou wilt not Exod. 10. 3. 4. And in the next chapter dismisse my people to sacrifice vnto me and if thou refuse and holdest them And again til when wilt thou not be subiect vnto me Dismisse my people but if thou resist wilt not c. Wherefore vnlesse a man vvill be as obstinate as Pharao was he must needs graunt that his will was free Aug. lib. de praed gr cap. 15. and not necessarily deteyned in the captiuity of sinne els as Origen vrgeth why doth god blame him saying but thou because thou wilt not dismisse my people behold I will strike all the first borne in Aegypt And S. Augustin expressely teacheth that he was not thrall to sinne but that he did freely of his owne accord rebell against the hand of God comparing him thus with Nabuchodonozor Touching their nature they were both men touching their dignity both Kings touching their cause both deteyned the captiued people of God touching their punishment both with chastisements were benignly admonished what therfore made their ends so different but that one feeling the hand of God groaned and lamented with the remembrance of his owne iniquity the other warred with his freewill against the mercifull truth of God 3. The seauenth heresie auerreth that the liberty of free-will Fulk in ca. 8. ad Rom. sect 8. is not only captiue in the reprobate but abolished also in Gods elect for these be Fulkes owne words The eternall predestination of God excludeth the merits of man and the power of his will therby to attayne to eternall life But S. Thomas S. Thom. 1. p. q. 23. â—rt 2. our Angelicall Doctour teacheth that predestination putteth nothing in the predestinate nor any way altereth the faculty of his will for it is nothing els according to him and all other Deuines but the eternal purpose and decree wherby God ordeineth and directeth some by supernaturall meanes to the attayning of euerlasting blisse which he sweetâ—ly bringeth to passe not by any phisicall motion or necessarie determination but by certaine moral inspirations callings and persuasions c. setting before them such forcible reasons and motiues so effectuall in tyme and pâ—lace so fitt with such apparant shew of honest profitable and delightsome good as he mildly draweth them without any let or hinderance to the liberty of their will leauing it to worke with the same connaturall choice and indifferency as if there were no such decree or purpose at all otherwise how are the elect counsayled exhorted encouraged and commanded in holy writ to purchase their heauenly blisse How is the kingdome of heauen proposed as a crowne as a goale as a reward to be wonne bought and gayned by their labours if they haue no power to gayne it How are they honoured and praysed who valiantly striue in this behalfe they blamed rebuked who are idle lazy vnlesse they haue free power to work attayne their saluation But of maÌ„s freedom euen in things supernaturall I haue sayd inough in the 24. 25. Controuersyes Now I follow on my way 4. From those latter heads of heresy other heretiÌ„call Fulk in ca. 8. ad Rom. sect 9. Caluin l â— institut §. 7. 28. 29. 43. l. 4 in sâ—it cap. â—7 §. 2. Fox Act and Monâ— Tom. 2. where hâ— reâ—itethand approueth these words of Tindaiiâ— positions take their beginning to wit that the elect do what they will cannot possibly be damned nor the reprobate be saued that they can neuer vtterly loose the fauour of God nor these truly enioy it For thus saith Fulke Euery christian man which is indued with faith and hope may and ought to be infallibly assured that he is iustified and shall be saued Caluin Let all the faithfull be bold safely to assure themselues that they can no more faile of the kingdome of heauen into which Christ is already entred then Christ himselfe Fox also We haue as much right to heauen as Christ hath we cannot be damned vnlesse Christ be damned nor can Christ be saued vnlesse we he saued But as touching the reprobate they according to Fulke are antecedently ordeyned to destruction by Gods immutable counsaile they are necessarily tyed to the slauery of sinne they cannot repent or beleeue therfore they haue no power at all to gayne their saluation or 2. Timoth. 2. 20. purchase the fauour of God A most pernicions and damnable assertion cleane crosse to the saying of the Apostle In a great house there are not only vessells of gold and siluer but of wood and earth and some truly vnto honour and some vnto contumelie if any therfore shall cleanse himselfe from these he shal be a vessell for honour sanctified and profitable for our Lord prepared for euery good worke Therfore the reprobate which are vessels of wrath and contumelie may purge themselues become vessels of honour vessels of election Then Cain Gen. 4. 6. was a reprobate yet he might haue returned if he would into the state of grace and fauour of the highest as appeareth by the expostulation God vsed vnto him Why art thou angry and why is thy countenance fallen By the condition he proposeth If thou do well By the promise he maketh shalt thou not receaue again By the commination or threat he addeth but if thou doest ill shall not thy sinne forthwith be present Esau was a reprobate and yet S. Augustin Aug. l. â— ad Simplic q. 2. sayth of him Esau was not willing and runned not but if he had bin willing and had runned he had arriued at the goale by the help of God who also by calling wold