Leo the great sayth amongst the most blessed Apostles there was in similitudine honoris discretio quaedam potestatis a certayne distinction or difference of power in the lykenes or equalitie of honour although the election of them all was a lyke yet it was graunted to one vt caeteris praemineret that is to say that he should haue autoritie ouer the rest whereof he yeildeth a reason in an other place to the end sayth he that from him he meaneth S. Peter as from a certayne head our Lord might power his giftes vpon the whole body and that whosoeuer should be so bold as to depart from the solidity of Peter he might vnderstand him selfe to be no way partaker of the deuine mistery vpon these reasons I say vpon the warrant of our sauiours owne woords the most learned fathers of the Church both Greekes and Latins do acknowledge the same to be buylt vpon S. Peter consequētly teach him to be head of the Churche as of the Greekes Origen S. Athanasius S. Epiphanius S. Basil surnamed the great S. Gregorius Nazianzen S. Cirillus S. Chrisostome Psellus alledged by Theodoretus and Theophilactus and of the Latins S. Ambrose S. Augustin Maximus S. Leo the great S. Hilary and to omit dyuers others the great general councel of Chalcedon held by 630. Fathers Latins and Greekes aboue 1100. yeres agoe in which councel S. Peter is cauled Petra crepido Ecclesiae the rock toppe of the Churche Yet I think no man can be so simple as to ymagin that these Fathers affirming the Church to be buylt vpon S. Peter denied our sauiour Christ to be the first principal foundation therof of whome the blessed Apostle worthely sayth that no man can lay any other foundation then that which is layed already Iesus Christ which place our aduersaries are wont to obiect against this our Catholyk doctrin whereas they may learne not only in the Fathers but also in the scriptures themselues that there are dyuers foundations of the Churche though some be more principal then other our sauiour Christ the first and cheefe ground-work of the whole buylding as also in a Kingdome or common welth there are diuers heads though subordinate one to an other all subiect to one head all which may be called foundations in the polityke buylding because the same leaneth and resteth vpon them and is sustayned by them though not by all alyke or in equal degree To this purpose wee read in the Apocalipse that the walles of the citty that is to say the Church are sayd to haue twelue foundations in them the names of the 12. Apostles of the lambe and agayne in saynt Paule to the Ephesians you are sayth he Citizens of saynts domesticals of God buylt vpon the foūdations of the Apostles and Prophets Therfore S. Augustyn sayth that our sauiour may as wel be cauled fundamentum fundamentorum the foundatiō of foundations a Pastor Pastorū Sanstus Sanctorū the shepherd of sheperds or holly of hollies the reason wherof S. Basil geueth notably for the explication of this matter Though Peter sayth he be a rock yet he is not a rock as Christ is for Christ is the true vnmouable rock of himselfe Peter is vnmouable by Christ the rock for Iesus doth communicat imparte his dignityes not depriuing himselfe of them but retaining them himselfe yet bestowing them vpon others he is the light yet he sayth you are the light he is the Priest yet he maketh Priests he is the rock and made a rock thus far saynt Basil. The same teacheth S. Leo very elegantly explicating the words of our sauiour Tu es Petrus and speaking in our sauiours person thus Thow art Peter that is to say although I am the inuiolable rock the corner stone which vniteth both syds of the buylding the foundation besyds the which no mā can lay any other yet thow art also a rock because thow art consolidat hardened by my strength to the end that those things which ar proper vnto me by my owne power may be to the cōmon with mee by participation Hereby it appeareth that although our sauiour Christ be the cheefe and principal foundation that is to say the head of his churche yet by buylding the same vpon S. Peter he made him also the foundation or head therof next after himselfe and as there are dyuers other heads vnder S. Peter who in respect of theyr subiects may be truly cauled are heads and yet in respect of S. Peter are subiects euen so S. Peter in respect of all the whole church may properly be cauled and truly is the head therof though he be subordinat subiect to Christ as all the rest are both to Christ and him and therfore S. Leo in the place aforesayd sayth that there ar in the people of God many priests and many Pastors all whome Peter doth properly gouerne though Christ do principally gouerne therin Thus much for the first proofe wherein I haue ben more large then I determined and therefore I wil be breefer in the other two The second place wherevpon I ground the supremacy of S. Peter is the words of our sauiour following the former in S. Mathew videlicet I wil geeue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bynd vpon earth it shal be bound also in heauen and whatsoeuer thou shalt loose vpon earth it shal be loosed also in heauen By the keyes is signified preheminent power and authority wherevpon grew the commō custume of deliuering to princes the keyes of townes and fortresses when the people therin yeild and submit themselues to their absolute wil power and in the scriptures the woord clauis that is to say a key is often vsed in the same sence as in the Apocalipse to signify the preheminent authority of our sauiour it is sayd of him habet clauens Dauid he hath the key of Dauid and the Prophet Isayas speaking of the supreme ecclesiastical power of a high Priest in the old law I wil geue sayth he the key of Dauid vpon his shoulder and therfore although some of the doctors say sometymes that all the Apostles receiued the keyes hauing respect to some effects thereof yet it is manifest that they receiued not the same in such ample manner and with such prerogatiue as S. Peter to which purpose it is to be noted that albeit our sauiour gaue to all his Apostles authority to remit and retayne sinnes yet he made no mention of geuing the keyes to any but to S. Peter in which respect Optatus Mileuitanus sayth solus Petrus claues accepit only Peter receiued the keyes and Origen vpon the same words of our sauiour doth note that because it behoued that P. Seter should haue aliquid maius some what more then the other Apostles therfore Christ sayd vnto him I
wil geue thee the keyes of the kingdome of heauen and Origen addeth further that there was no smalle differēce betwyxt the Apostles commission to bynd and loose and the commission of S. Peter which he affirmeth to be more ample because sayth he non erant in tanta perfectione sicut Petrus they were not in such perfection as Peter and therfore S. Leo sayth that the authority or power to bynd and loose was geuen Petro prae caeteris to Peter aboue the rest of the Apostles and the reason is for that he being their head and they subordinat to him he receiued the same for him selfe and them and they held it as from him vnder him though they had it also by Christs commissiō as wel as hee which S. Augustin teacheth clearly when he sayth that the keyes of the kingdome of heauen were geuen to S. Peter because he represented the whole church of which representatiō he yeildeth the reason adding immediatly Propter apostolatus sui primatum or as he sayth in an other place propter primatum quem in discipulis habuit by reason of the supremacy he had ouer the rest of the Apostles geuing to vnderstand therby that the keyes being geuen to S. Peter as head of the Apostles and consequently as head of the Church they were geuen also to the Apostles and to the whole Church for what is geuen to the king as king the same is geuen to the common wealth and from him or by him as head therof is communicated imparted to the whole body For this cause S. Chrisostome treating of the promis that our sauiour made to S. Peter to buyld his Churche vpō him and to geue him the keyes of the kingdome of heauen affirmeth that he made him head or gouuernour of the whole world Thus much for the second proof The third and last shal be the commission and charge that our sauiour gaue particularly to S. Peter to feed his sheep wherby he made him general Pastor ouer his whole flock whereof Eusebius Emissenus sayth thus first Christ comitted vnto him his lambs then his sheepe because he made him not only a pastor or shepherd but also the pastor of Pastors Therefore Peter feedeth the lambes he feedeth the sheepe he feedeth the young ones their dammes he gouerneth the subiects their prelats so that he is Pastor of all for besydes lambes sheepe there is nothing in the Church This is more euident in the Greeke wherein the gospel of S. Ihon was written then in our latin translation for where as we haue 3. tymes pasce that is to say feed the greeke hath in the second place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only signify to feed but also to gouerne and rule wherby the Euangelist signifyed that Christ gaue to S. Peter commission not only to feed his flock with preaching and teaching but also to exercyse all pastoral authority ouer them that is to say to rule and gouern them in which sence the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the holy Scriptures as in S. Mathew and Micheas the Prophet where it is sayd of Bethlem there shal come foorth of thee a caeptayne that shal gouern my people Israel and in the Apocalipse he shal rule them in an yron rod and againe in the Psalm thow shalt gouerne or rule theym in a rod of yron in which places as also in dyuers others of the scripture to lyke purpose the greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same sence our lord saith in the Prophet that the great Monark Cirus should be his Pastor because he should gouern and rule his people and Homer oftentymes cauleth king Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king or Pastor of this people for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and therfore S. Augustin expounding those words feede my sheep sayth that Christ recommended his sheepe to S. Peter pascendas id est docendas regendasque to be fed that is to say to be taught and gouerned Theophilactus also vpō the same place witnesseth that Christ gaue to S. Peter praesecturam ouium totius mundi the gouernment of the sheepe of the whole world and S. Chrisostome treating of those words of our sauiour sayth that he would haue S. Peter to be endewed with authority and farre to excel the other Apostles and agayne expounding the same words otherwhere he sayth that Christ spake vnto him only because he was the mouth head of the Apostles and committed vnto him curam fratrum suorum the charge of his brethren and a litle after that Christ gaue him the charge of the whole world which he also affirmeth in an other place of the vniuersal Churche saying that the supremacy and gouernment of the Churche throughout the whole world was geuen him by Christ. I wil conclude with S. Leo whereas saith he the power of bynding and loosing was geuen to Peter aboue the rest of the Apostles the care charge of feeding the sheepe of Christ was more specially committed to him to whome whosoeuer shal thinck the principality or supremacy is to be denied he cannot by any meanes diminish his dignity but being puft vp with the spirit of his owne pryde he casts him selfe head-long to hel Thus thow seest good reader that our doctrin of the supremacy of S. Peter is no nouelty of our inuention but the vniform and constant opinion of the most learned and anciēt Fathers of the Churche grounded vpon the scriptures in which respect we fynd in all the sayd auncient Docctors most eminent and excellent tytles of superioritie and praerogatiue attributed to S. Peter who in S. Hilary is cauled the blessed porter of heauen in S. Augustin the first or cheef of the Apostles in Eusebius the greatest of the Apostles and maister of the warfare of God in Epiphanius the captayn of the Disciples in S. Ciril Prince and head of the Apostles in S. Ambrose the Vicar that Christ left vs of his loue and to omit others for breuityes sake in S. Chrysostome the toppe or head of the congregation of the Apostles an vnconsumable rock the vnmoueable top of the buylding and lastly the pastor and head of the Churche THAT THE SVCCESSORS OF S. Peeter to wit the Bishops of Rome succeed him in the supremacy of the Churche CHAP. IX AND for as much as it is euident that our sauiour Christ gaue not this authority to S. Peeter for his owne particular benefit but for the general good of his Churche nor for his owne dayes only but during the tyme of the Churche militāt to the end that so long as their should be any sheep in his fold so long ther should be an vniuersal Pastor to feed and gouerne them and that his Churche which is a visible body
to make others of the â—emples of the Idols which saint Gregory ordayned shuld â—e donne with casting holy water therin buylding altars â—nd placing relikes of saynts commaunding further that â—easts should be celebrated in the dayes of the dedication of â—he sayd Churches in the natiuity of the martyrs whose â—elykes should be kept there besyds that he appoynted saynt Augustin to be Metropolitan of England and sent him holy vessels and vestiments for altars and Priests and relyckes of the Apostels and martyrs and granted him the vse of the pal ad sola missarum solemnia agenda only for the celebration of solemne masses and further gaue him order to ordayne 12. Bishops vnder himself and to make another Metropolitan at Yorke who when those parts should be coÌ„uerted should haue as many vnder him and be himself after saynt Augustins dayes dependant only vpon the sea Apostolyk and receiue the Pal from the same furthermore saynt Augustin caused King Edelbert to buyld a Church from the ground in honour of the blessed Apostles S. Peter S. Paule and a monastery not farre from Canturbury whereof the first Abbot called Peter was of so holy a lyfe that after his death it was testified from heauen by a continual light that appeared ouer his tombe Also King Edelbert caused S. Paules Church to be buylt in London and another in Rochester dedicated to S. Andrew the Apostle Hereto may be added the exercise of the Popes autority not only in the dayes of King Edelbert but also after in the raygne of other Christian Kings vntil the tyme that saynt Bede ended his history Pope Boniface sent the Pal to Iustus fourth Archbishop of Canturbury after saynt Augustin Honorius the Pope sent also the Pal to Honorius that succeded Iustus and to Paulinus Archbishop of York ordayning at the request of King Edwin and his wyfe that the longer liuer of them should consecrate a successor to the orher that should dy first to excuse so long a Iourney as to Rome The two Kings Oswy and Egbert the one of Northumberland and the other of kent sent Wigard to Rome to be made Primat when both the seas of Canturbury and Yorke were vacant and Wigard dying there Pope Vitalianus made Theodore a grecian primat in his steede Wilfrid Byshop of Yorke being twys vniustly expelled from his Bishoprik appealed both tymes to Rome first to Pope Agatho and after to Pope Iohn and being cleared by their sentences was restored to his Bishoprik and heer I wil ad a woord or two concerning the exceeding great zeale and deuotion of the Saxon Kinges to the sea Apostolyke in those dayes King Oswy determined to goe to Rome in Pilgrimage and had donne it yf death had not preuented him King Ceadwald weÌ„t thether to be baptysed dyed there King Hun his successor after he had raygned 37. yeares weÌ„t thether also in Pilgrimage as many sayth saynt Bede in those dayes both of the layty and clergy as wel women as men were wont to doe King Coenred did the lyke had in his company the sonne of Sigher King of the east Saxons and both of them entred into religion in Rome about the yeare of our Lord 709. not past 22. yeares before S. Bede ended his history which was almost 900. yeres a goe wherto may be added out of later historiographers the lyke examples of the extraordinary deuotion and obedience of our English Kings vnto the sea Apostolyke in â—uery age vntil after the conquest King Inas shortly after S. Bedes tyme about the yeare of our Lord 740. went to Rome and made his Kingdome tributary to the Pope ordayning the Peter pence the lyke did also afterwards Offa the King of the Mercians in the yeare of our Lord .775 Etheluolph King of England went to Rome in Pilgrimage about the yeare of our Lord 847. and made that part of England which his father Egbert had conquered tributary also to the Bishop of Rome King Edward being threatned with excommunication by Pope Iohn the teÌ„th for that he was carelesse to prouide the English Church of Bishops caused Pleimund the Bishop of Canterbury to make many and after to goe to Rome to purge him selfe of his negligence about the yeare of our Lord 920. King Edgar obtayned of Pope Iohn the 13. with licence to giue certayne liuings of secular Priests to Monkes about the yeare of our Lord .965 Canutus King of England went to Rome in Pilgrimage about the yeare of our Lord 1024. S. Edward King of England hauing made a vow to goe to Rome procured the same to be commuted by Pope Leo the nynth into the buylding of a monastery of S. Peter he also confirmed the payment of the yearly tribute to the sea Apostolyke about the yeare of our Lord 1060. which was not past 5. yeares before the conquest after the which there were no lesse notable examples of this matter King Henry the second who by Pope Adrian was first intituled Lord of Ireland sent legats to Rome to craue pardon of Pope Alexander for the murder committed by his occasion vpon saint Thomas of Canterbury where vpon two Cardinals were sent into England before whome the King lyke a publike penitent a priuat person submitted himselfe to the Ecclesiastical discipline in a publik assembly of the cleargy and nobility When King Richard the first was kept prisoner by Frederick the Emperour his mother wrote to Celestinus the Pope calling him the successor of Peter and the Vicar of Christ quem Dominus constituit super gentes regno in omni plenitudius potestatis whome our Lord had placed ouer nations and Kingdomes in all fulnesse of power and willed him to vse the spiritual sword against the Emperour as Alexander his predecessor had donne against Frederick his Father whome he did excommunicate King Iohn being excommunicated by the Pope was not absolued before he tooke his crowne of froÌ„ his owne head and deliuered it to Pandulfus the Popes legat promising for himselfe and his heyres that they should neuer receiue it afterwards but from the Bishop of Rome I omit others of later tyme seing no maÌ„ I think doubteth but that all the successors of King Iohn liued in the communion and obedience of the Roman Church paying the old yearely tribute called the Peter peÌ„ce vntil the tyme of King Henry the 8. her maiestyes father who being maried to his brother Arthurs widdow by dispeÌ„sation of the sea Apostolyke continued many yeares after in the obedience therof and in defence of the autority of the sayd sea wrote a learned book agaynst Luther for the which the honorable title of defender of the fayth was giuen him by Pope Leo which tytle her maiesty also vseth at this day so that no man can deny that our country was conuerted by S. Gregory to the Roman fayth or that it hath continued therin vntil K.
and cauled him Cephas to signify the same the which word Cephas is interpreted Petrus in our Latin translation and Peter in English for where as the Euangelist himselfe expoundeth Cephas by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke saying quod interpretatur Petús that is to say which is interpreted a rock the Latin translator saith quod interpretatur Petrus which is interpreted Peter meaning therby also a rock or a man that metaphorically was a rock for other wyse he geueth not the true sence of Cephas nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agayne in this sentence tu es Petrus super hanc Petram thow art Peter and vpon this rock c. these words super hanc Petram do playnly expound Petrus to signify a rock for that the pronoun this can not haue so proper relation to any other word as to the next antecedent which is Petrus so that the sence must needs be thus thou art a rock and vpon this rock I wil buyld my Church Here also may be considered the correspondence that the words of our sauiour to S. Peter haue with S. Peters words to him for when our sauiour asked his Apostles quem me esse dicitis who say you that I am he asked not what they called his name but what they sayd was his quality dignity and therfore saynt Peter answered not thou art Iesus which was the name that was geuen him at his circumsision but thou art Messias that is to say the anoynted or as we commonly say Christ the sonne of the liuing God which our sauiour recompensed not by telling him his name which was Simon but by giuing him another name and such a one as signified the office qualitie and dignitie that he bestowed vpon him and therfore he sayd vnto him thou art Cephas or Petrus that is to say a rock or Peter and vpon this rock I wil buyld my Churche which saynt Leo expresly noteth saying in the person of Christ to S. Peter thus as my father hath made knowen vnto thee my diuinity euen so I make knowne to thee thy excellency that thou art Peter that is to say a rock c. and S. Hierome expounding the same words of our sauiour and speaking also in his person sayth thus because thow Symon hast sayd to mee thou art Christ the sonne of God I also say to thee not with a vayne or Idle speeche that hath no operation or effect but quia meum dixisse fecisse est because my saying is a doing or a making therfore I say vnto thee thow art Peter or a rock and vpon this rock I wil buyld my Churche thus farre S. Hierom signifieng that Christ both made him a rock and cauled him a rock which yet he declareth more playnly in that which he addeth immediatly as Christ sayth he being himselfe the light granted to his disciples that they should be cauled the light of the world ita Simoni qui credebat in Pertam Christum petri largitus est nomen so to Simon who beleued in Christ the rock he gaue the name of a rock for yf we expound not Petri so the similitude is to no purpose and therfore it followeth immediatly and according to the metaphor of a rock it is truly sayd to him I wil buyld my Churche vpon thee here yow see S. Hierome vnderstandeth Petrum Petram that is to say Peter a rock to be all one and so doth S. Ambrose expounding tu es Petrus thow art Peter he is cauled saith he a rock because he first layd the foundation of fayth amongst the gentils and lyke an vnmoueable stone doth hold vp or susteyn the frame and weight of the whole Christian woork This may be confirmed out of saynt Basil who sayth Petrus dixerat tu es filius deiviui vicissim audierat se esse Petram Peter sayd thou art the sonne of God and heard agayne that he him selfe was a rock which according to our Latin and English translation of the scripture is not trew if Petrus and Peter do not signify a rock and thus wee see that Petrus being spoken in the scriptures of S. Peter and especially in those words of our sauiour Tu es Petrus doth signify a rock no lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke or cepha in the Hebrew which in our Latin translatiō is interpreted Petrus in our English Peter In this respect Tertulian in K. Lucius tyme cauleth S. Peter aedificandae ecclesiae Petram the rock where vpon the Church was to be buylt Origen in the same age for he was borne about the tyme of King Lucius his conuersion or within fyue or six yeres after tearmeth him magnū illud ecclesiae fundamentum Petram solidissimam super quam Christus fundauit Ecclesiam that is to say the great foundation of the Churche and the most solid or stedfast rock where-vpon Christ founded his Churche S. Cypriā who florished also within 40. or 50. yeres after the conuersion of K. Lucius hauing rehearsed these words of our sauiour thow art Peter c. concludeth thus super illum vnum adificat ecclesiam suam ills pascendas mandat oue◠suas that is to say vpon him beiug one he buyldeth his Churche and to him he commendeth his sheep to be fed and after declaring the cause therof and the reason why our sauiour made him cheese or head of his Apostles though they were otherwyse equal with him in honour and power of the Apostleship yet sayth he to manifest vnity he cōstituted one chayre and so disposed by his autority that vnity should haue beginning from one and a litle after Primatus Petro datur vt vna Ecclesia Christs Cathedra vna monstretur the supremacy is geuen to Peter that the Churche of Christ may be shewed to be one and one chayre wherby he signifieth that our sauiour to conserue vnity aswel amongst his Apostles as also in his whole Church and to auoyd the occasion of schisme which ordinarily ryseth of pluralitie of heads ordeyned and appoynted one head ouer all to wit S. Peter the which reason ys also obserued by Optatus Miliuitanus and other most learned and auncient fathers who acknowledge neuerthelesse an equalitie of Apostolical autoritie in all the Apostles which I note here the rather for that our aduersaries are wont to obiect the same agaynst the supremacy of S. Peter as though the one did contradict or ouerthrowe the other whereas they may learne of saynt Hierome that although all the Apostles receiued the Keyes of the Kingdome of heauen yea and that the strength of the Churche was established vpon them equaly that is to say aswel vpon one of them as vpon an other though not in lyke degree vpon euery one yet sayth he one was chosen amongst twelue to the end that a head being appoynted all occasion of schisme may be taken away and S.
matter passed and euidently see the supreme autoritie of the Bishops of Rome in those dayes it is to be considered that there hauing been from the tyme of the Apostles a different manner of keeping Easter in the Churche of Rome and the Churches of the lesser Asia the Romans keeping it alwayes vpon the sunday according to the tradition of the Apostles S. Peter and saynt Paule they of Asia obseruing the tyme and custome of the Iewes pretending the example and tradition of S. Iohn the Euangelist Pius the first of that name Bishop of Rome desyring to reduce all the Churche to vniformity made a decree that the feast of Easter should be celebrated only vpō sunday but for that the Churches of Asia made great dificulty to leaue their tradition as wel Pius as Anicetus Soter and Eleutherius forbore for peace and quietnesse sake to compel them by Ecclesiastical censures to the obseruation therof but afterwards Victor who succeeded Eleutherius noting that not only those which inclyned to keep the ceremonies of the old law were much confirmed therby in their opinion but also some in Rome namely one Blastus sought to introduce that custome there and Iudaysme withall cauled a councel of the Bishops of Italy neere adioyning and not only caused other councels to be assembled in France but also directed his commaundements to the Bishops of the east to do the lyke namely to Theophilus Bishop of Caesarea as that S. Bede reporteth in these words victor the Pope Bishop of the citty of Rome dixerit authoritatem that is to say directed a commaundement to Theophilus Byshop of Caesarea and Palaestina that it should be determined how the easter should be celebrated there where our Lord the sauiour of the world conuersed Therfore perceptae qutoritate the authority or commaundement being receiued Theophilus assembled Bishops not only out of his owne prouince but also out of diuers other cuntryes and when they were come togeather in great numbers Theophilus protulit autoritatem ad se missam Papae Victoris Theophilus shewed the autority or commaundment that Pope Victor had sent him declared quid sibi operis fuisset iniunctum what was enioyned him to do c. herein by the way I wish to be noted how the Bishop of Rome in those dayes that is to say in the tyme of Lucius exercised his autority in calling of councels both of the Byshops of the Latin or west Church also of the east seing Theophilus Byshop of Palaestina assembled the prelats not only of his owne prouince but also of diuers other by vertue of the commission geuen him by Pope Victor But to proceed yt being determined by all those coūcels that the feast of Easter should be kept on the sunday according to the custome of the Romā Churche Victor the Pope renewed the decree of Pius his predecessor and denounced excomunication against all the Churches of Asia that would not cōforme them-selues therto which though some holy and learned Bishops amongst other Irenaeus thought to bee rigorously done and not with such consideratiō as it seemed to them the peace of the Church required yet none of them nor any of the schismatykes themselues took any exception to his autority as though he had donne more then he might do which no dout they would haue done yf he had exceeded the limits of his power therfore Eusebius sayth that Irenaeus did admonish him that he would not cut of from the body of the whole Church so many Churches for obseruing a tradition vsed amongst them according to an old custome and Nicephorus testifieth that they aduised him vt benignius statueret that should determine therof with more benignity and myldnes wherin wee see Pope Victors authoritie and power to excommunicat all other Bishops sufficiently acknowledged though there was question of the iustnesse of the cause and conueniency of the fact neuerthelesse yt appeared afterwards by the determination of the whole Churche of God yea of the greatest part of the Asian Churches themselues that Victor had reason in that which he did for as Nicephorus testifieth not only Asia did at lēgth yeild therin but also vbique terrarum in orbe decretum est it was decreed through out the world that the feast of Easter should be celebrated vpō the sunday in so much that those which would not yeild therto were held for heretykes cauled quarta decimani for so they are accounted and termed by Nicephorus saynt Augustin Epiphanius Philastrius and the councels of Antioch and Laodicea and to conclude this poynt yt shal not be impertinent to the matter in hād to consider how this controuersy about the keeping of easter ended many yeares after in England betwyxt the English Byshops mayntayning the custome of Rome and the Scottish that were Schismatykes and obserued the custome of Asia which venerable Bede recounteth saying that Bishop Colman with his Scotish elergy being assembled in Northumberland with Agilbert Bishop of the east Saxons his Priests Wilfred and Agathon in the presence of King Oswy after long debating the matter on both sydes Wilfred answered to Colman who relyed vpon the autority of Anatholius and Columba his predecessors although quoth he Columba was a holy man yet could he not be perferred before Peter the most blessed Prince of the Apostles to whome our Lord sayd thou art Peter and vpon this rock I wil buyld my Churche hel gates shal not preuayle against it and to thee I wil geue the Keyes of the Kingdome of heauen when Wilfrid had sayd this King Oswy who had ben brought vp by the Scots and infected with their schisme asked Colman wheather he could proue that so great autority was geuen to Columba and Colman answered no and do you on both syds sayth the King grant without controuersy that this was sayd principally to Peter and that the Keyes of the Kingdome of heauen were geuen him by our Lord and both parts answered yea nay then quoth the King merily I assure yow I wil not in any thing contradict that porter but as farre as my knowledge and power shal extend I wil obey his commaundments least perhaps when I shal come to heauen and haue him my enemy that keepeth the keyes no man wil open me the gates The King hauing sayd thus all that were present both litle and great sayth saynt Bede allowed therof and yeilded to receiue the Catholyke custome of keeping Easter on the sunday Thus wee see this great controuersy ended also in England neere a thousand yeres agoe by the autority of the sea Apostolyke so that to returne to Pope Victor wee may truly say he had the victory or rather that saynt Peeter by him and his successors vanquished all such as opposed themselues to this traditiō of the Roman Churche Seing then in the tyme of K. Lucius the Bishops of Rome both claymed and exercised supreme authority ouer all
lambe of God and in the first general councel of Nice held by aboue 300. Fathers situm in sacra mensa agnum illum Dei tollentem peccata mundi incruente a sacerdotibus in molatum the lambe of God placed vpon the holy table the which lambe taketh away the sumes of the world and is vnbloodily sacrificed by the priests wherto may iustly be added the doctrin of all the Fathers that this sacrifice is propitiatory for the liuing and for the dead grounded no dout vpon the woords of our sauiour himselfe in his first institution and oblation therof when he said to his Apostles representing the whole Church this is my body which is geuen pro vobis for you that is to say for remission of your sinnes and more playnly in oblation of the cup this is my blood which is shed pro vobis or as saynt Math. sayth pro multis in remissioneÌ„ peccatorum for you for many to the remission of sinnes for this cause saynt Iames the Apostle in his liturgy saith offermius â—â—bi wee offer to thee o Lord the vnbloody sacrifice for our sinnes and the ignorance of the people and saynt Martial the most ancient martyr who as I haue sayd liued with the Apostles affirmeth that by the remedy of this sacrifice lyfe is to be geuen vs death to be eschewed and S. Denis a foresaid cauleth it salutarem bostiam the host or sacrifice that geueth health or saluation S. Athanasius sayth that the oblation of the vnbloody host is propitiatio a propitiation or remission of sinnes Origin cauleth it the only commemoration which makes God mercyful to men S. Cyprian termeth it medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates a medicin burnt sacrifice for the healing of infirmityes and the purging of sinnes S. Ambrose speaking of the Eucharist sayth that Christ offreth him selfe therin quasi sacerdos vt peccata nostra dimittat as a priest that he may forgeue our sinnes S. Augustin considering that all the sacrifices of the old law were figures of this sacrifice as he often affirmeth that amongst infinit others there were some that were called hostiae pro peccato sacrifices for remission of sinne By the sacrifices saith he that were offred for sinnes this one of ours is signified wherein is true remission of sinne and to ad somewhat more hereto concerning the custome of Gods Churche to offer this sacrifice also as propitiatory for the dead S. Iames the Apostle in his liturgy prayeth to almighty God that the sacrifice may be acceptable vnto him for remission of the peoples sinnes and for the repose of the soules of the dead also saynt Clement reacheth for a constitution of the Apostles to offer the holy Eucharist in Churches and Churchyards for the dead S. Chrisostome also often affirmeth it for a decree of the Apostles to offer sacrifice for the dead saying it was not rashly decreed by the Apostles that in the most dreadful mysteries there should be commemoration made of the dead for when the people clergy stand with their hands listed vp to heauen the reuerend sacrifice set vpon the Altar how is it possible that praying for them wee should not pacify the wrath of God towards them S. Gregory Nissen in lyke manner proueth the vtility and profit therof by the authority of the Disciples of Christ that taught deliuered the custome to the Churche as witneseth saynt Iohn Damascen who affirming it to be an Apostical tradition confirmeth the same with the testimonies of S. Athanasius and saynt Gregory Nissen Tertullian often maketh mention of oblations offred for the dead yerely in their anniuersaries aleadging it amongst dyuers other for an ancient custome and vnwritten tradition of the Churche S. Cyprian also mentioneth a constitution made before his tyme that for such as make Priests their executors or tutors to their Children no oblation or sacrifice should be offred after their death which statute he ordayned should be executed vpon one called victor that had offended against the same S. Cyril Byshop of Hierusalem hauing spoken of other parts of the sacrifice of the masse sayth then wee pray for all those that are dead beleeuing that their soules for whome the prayer of the dreadful sacrifice is offred receiue very great help therby S. Augustin sayth that according to the tradition of the ancient fathers the whole Church vseth to pray and offer the sacrifice of the blessed body and blood of Christ for those that are dead and that it is not to be douted but that they are helped thereby and in his book of confessions he signifieth that the sacrifice of our redemption that is to say the blessed body and blood of our Sauiour was offred for his mothers soule when shee was dead S. Gregory the great to declare the excellent effect of the sacrifice of the masse offred for the dead telleth of one that being taken prisoner in the warre and thought to be dead was deliuered on certayne dayes of the weeke of his chaynes and fetters which fel from him so oft as his wyfe caused the sacrifice of the masse to bee offred for his soule and of this S. Gregory taketh witnes of many of his auditors whome as he sayth he presumed did know the same The lyke also in euery respect recounteth venerable Bede our countryman in the story of England which he wrote about 800. yeares agoe of one Imma seruant to King Elbum which Imma being prisoner in the hands of his enemies and chayned could not be tyed so fast but that his chaynes fel of once a day at a certayne hower when his brother called Iunna an Abbot sayd masse for him thinking he had ben slayne and this sayth saynt Bede he thought good to put into his history for that he took it for most certayne hauing vnderstood it of credible persons that had heard the party tel it to whome yt happened To conclude this custome of offring the blessed sacrifice of the masse for the dead was inuyolably kept in the Churche of God euen from the Apostle tyme without contradition vntil Aerius an Arrian heretyke impugned the same all prayer for the dead about 360. yeres after Christ for the which he is put in the Catologue of heretykes by saynt Augustin S. Epiphanius as our aduersaryes deserue also to be for teaching and defending the same haeresy AN ANSVVERE TO THE obiections of our aduersaries out of S. Paules epistle to the Hebrewes with a declaration that the heretykes of this tyme who abolish the sacrifice of the Masse haue not the new Testament of Christ and that they are most pernitious enemies to humain kynd CHAP. XVIII BVT now our aduersaries against vs or rather against these expresse scriptures and Fathers obiect some texts and arguments of S. Paule to the Hebrewes by the which he conuinceth
hauing attempted to poyson the Queenes Ma tie and my Lord of Essex by the instigation as was surmised of one Father VValpoole a Iesuite in Siuil with the priuity consent of Father Creswel and my selfe here in Madrid I was I assure your Lordships at the first brute amased and much afflicted to heare that these good men so farre of in my conscience from such cogitations and my self no lesse were slaundered with matter so haynous odious and although I had reâ—ours presentlie to the brazen wall of our owne innocency as the Poet speaketh and the comfort of a good conscience which our Sauiour geueth his seruaÌ„ts in like cases saying to his Apostles happie are yow when men shall rayle vpon you and persecute you and speake all euil of you belying you for my sake reioyce and be glad for your reward is copious in heauen although I say I rested coÌ„forted with this consideration so resolued my self to patience silence yet waying afterwards that as the Latyn prouerb sayth Qui tacet consentire videtur he that holds his peace seemes to consent that my sylence might not onlie turne to my further condeÌ„nation in this matter but also to the preiudice of all the good Catholyks of England against whome euery supposed fault of any one or two be it neuer so false is commonlie wrested to the reproche condemnation of all I could not forbeare to offer to all indiffereÌ„t men this necessarie defence and Apology of my innocencie in this affayre as also to addresse the same to your Lord ships hands especially for 2. causes which heer I wil expresse The one was for that it is not only conuenient in respect of your place dignitie as also of the duety I owe beare you but also importeth for the preueÌ„tion of the inconuenieÌ„ce aforesaid that I seek to satisfie your honours before all others in whose hands principally resteth the satisfastion of her Ma tie the moderation of the rigour or iniust persecution vexation which vpon this false conceyt may otherwayes be vsed against the innocents Catholyks of England which haue neyther parte nor fault therin The other is for that persuading my selfe that so fond a fiction or rather so foule vnchristian a practyse teÌ„ding to the spilling of guyltlesse blood in this acte to the slaunder of innocent people both at home abroad could not proceed from the body of a councel consisting of men so honnorable graue wise as your Lordships are presumed to be but rather froÌ„ some inferiour persons of lesse consideratioÌ„ more desyrous of garboyles to whose examinations such causes coÌ„monly are committed who may haue abused perhaps your Lordships in this behalf dazling your eyes with pretence of daungers to her Ma ties person in consideration whereof I thought my selfe bound as wel in conscience as duety to your Lordships to discouer vnto you not onely the trecherous deuises dryfts of those that contryned this infamous tragedy but also the dishonour daunger and ineuitable dommages that must needes redound to her Ma tie to your honours and to the whole state in tyme if such proceedings be permitted in which respect if those ancient senators gouernors among the Romans being heathens did think it conuenient euen for honour of theyr common wealth to chasten oftentymes most sharpely examplary certayne newe deuisers of publyk shiftes deceyptes dishonorable trecheryes vsed by theÌ„ though it were against their enemyes and in farre countreys and to the common publique benefit of theyr state as they pretended whereof many examples may be read in Liuy Halicarnasseus others S. Augustine in his book of the city of God thinketh that God gaue them so florishing a Monarchie ouer the world for this honorable kynd of proceeding in moral iustice how much more ought Christian councelours detest and punish such base vile proceedings or rather malitious and diabolical as this is whereof now I am to treate vsed against the blood of Christian subiectes at home in your owne sights to no publique benefit but rather to publique infamy and shame among all nations where it shal be knowne wherefore this a matter so worthie necessary for your L. to know remedy I hope you wil take it wel that it cometh dedicated to your selues THE AVTORS PROTESTATION of his innocency with the confutation of the fiction by the improbability of the end that was supposed to moue Squyre thereunto CHAP. 1. FIRST then for as much as my innoceÌ„cy in this matter is best knowne and most cleare vnto my selfe by the testimony of my owne coÌ„science which is to me mille testes as the law sayth no one but a thousand witnesses and would be no lesse cleare to your Lordships yf my hart were knowne as wel to you as it is to God and my selfe I think yt conuenient for the first poynt of my discharge to caul him to witnes that is the searcher of hartes raynes which manner of purgation though it may argue weaknes or want of credit in him that vseth it for as S. Chrysostome sayth an othe is a geuing of surety where mans manners haue no credit neuerthelesse it is so conforme to all lawes humayne and deuine and so confirmed by custome of all countreys and common wealthes that it cannot iustlie be refused when the party in neyther infamous for falshood nor conuict by euident testimonyes of the cryme obiected to the contrarie in which respect S. Paule sayth an othe is the end of euery controuersie for the confirmation of the truth Therfore I do here caul almightie God his Angels and Sayntes to witnesse that I am so farre from being guilty of this matter which I am charged with that I neuer saw in my lyfe for ought I know the sayd Edward Squyre nor euer had any correspondence or dealing with him by letters or any other meanes neyther yet euer conspired my self or was any way priuie to any other maÌ„nes conspiracy of the death of her Matie or of my Lord of Essex this I affirme in such sort as yf it be not true in all and in euery part I renounce all the benefit I expect of my Sauiour Iesus Christ which I would not do for all the good in the world as your Lordships may beleeue of me yf it please yow to consider that for the only respect not to offend God and my conscience I left all the peasures and commodityes of my owne countrey to lead this banished lyfe for many yeares not hauing bene any way charged whilest I was in EnglaÌ„d with matter of state or any other greater cryme then that I would not go to your Churches and prayers persuading my selfe as styl I do that I should offend God damnably therin If therfore I haue bene am contented to loose all that a man can loose lyfe excepted rather then to do an act offensiue to God and my conscience I hope no