the bodie plainely so distinguished by S. Austen vt esset ille caput that Christ might be the head Peter shall I say the body nay not so much as the bodie but figuram corporis portaret saies S. Austen that hee might carry the figure or resemblance of the bodie And is gerere personam now and gestare figuram all one thinke you because of Tullies Offices Yet you cry out against the Bishop for fraudulent dealing and superscribe your boxe A Discouerie of his absurdities falsities lyes you blame him for lame quotation of places Indeed he is as compendious in quoting the Fathers as you are ambitious in citing your owne Supplement and as talkatiue and full of circumstance as any pies-nest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for quoting of places against the light of conscience was there euer any wretch so taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the very manner as you are in the construction of gerere personam which S. Austen expounds by gestare figuram or portare figuram you would faine extend to boundlesse iurisdiction And if gerere and gestare were graunted you to be all one is there no difference betweene figure and persona as persona is put for maiestas reip will you put figura in that sense too You imagine the Church to carrie S. Peter no doubt as a beast carryeth the rider and some of you haue allegorized it so from Balaam and his asse to the Pope and your Church Here you see the Church doth not beare S. Peter but S. Peter beares the figure of the bodie that is of the Church And where you thinke the Supremacie that you attribute to your Pope was grounded vpon the infallibilitie of his iudgement in faith and from thence proceeded that same Pasce oues meas S. Austen tels you farther to correct that opinion that the ground of his commission was the strength of his loue in these words Proinde vt oues commendaret quid illi priùs dicit ne illi tanquam alteri commendaret Petre amas me Et respondet Amo c. Confirmat trinitatem vt consolidet vnitatem that is Therefore that hee might commend his sheepe vnto him what first does hee say vnto him that he might not commend them to him as to another man Peter louest thou me And he answereth I loue thee c. He confirmes trinitie to establish vnitie So as euery where vnitie and loue is aimed at which is the bond that couples Christ and his Church which Church as I tell you Peter representeth here no otherwise then a proxie doth him that he stands to be admitted for But you doating vpon the priuiledges of your earthly God blot out loue to bring in power and for that which S. Austen said a little before vt essent duo in carne vnâ your Canonists haue not shamed to turne it thus vt essent duo in sede vnâ as if Christ and the Pope had one Consistoire This is the agreement between you and S. Austen here § 7. You againe cite S. Austen in his commentarie vpon the 108. Psalme Were you disposed trow you to doe your selfe a shrewd turne For from whence could you receiue a greater blow Yet here againe I must tell you that your citation is wrong Cuius ecclesiae say you as quoting S. Austen ille agnoscitur gessisse personam meaning of Peter But S. Austen sayes not so First not gessisse but gestasse is S. Austens See you now that I distinguished these two not without cause before For neither did you I am sure without cause here change them You know that gerere is of farre more force then gestare in these matters so as gerere remp is as much as regere remp gestare not And if S. Austen had said gessisse personam yet see I pray you with what qualification Not simply gessisse but in figurâ gessisse personam ecclesiae which you cut out as if in figurâ were no words or words of no sense or sense but not to your tooth This is your honest dealing that cry out against falshood Call you this arguing in figurâ against your betters And would you read that to the Corinthians or suffer to bee read suppose in your Colledge hall at Rome where as we in our Colledges here read the Bible at our ordinary meales so Father Parsons made the schollers to reade the booke of Titles and of claimes to Kingdomes if your Seculars haue said true and men say that you boast of Father Parsons his spirit would you suffer I say to be read Omnia contingebant illis and no more for omnia in figurâ contingebant illis specially if the controuersie were how omnia contingebant illis as here the controuersie was about gerere personam and in what sense But let vs heare S. Austen Sicut quaedam dicuntur quae ad Apostolum Petrum propriè pertinere videantur nec tamen habent illustrem intellectum nisi cùm referuntur ad ecclesiam cuius ille agnoscitur in sigurâ gestâsse personam propter primatum quem in discipulis habuit sicut est Tibi dabo claues regni coelorum siqua huiusmodi ita Iudas personam quodam modo sustinet inimicorum Christi Iudaeorum qui tunc oderant Christum c. As some things are said which may seeme properly to belong to the Apostle Peter and yet make no cleare sense but when they are referred to the Church whereof he is knowne to haue represented the person figuratiuely for the cheifedome which he had among the disciples as that is for one To thee I will giue the keyes of the kingdome of heauen and if there bee any like so Iudas sustaines after a manner the person of the Iewes Christs enemies who both then hated Christ c. Here is somewhat that you catch at but more that we may retort vpon you You catch verie greedily at propter primatum quem in discipulis habuit which we neuer doubt but S. Peter had a place of some priority in the quire Apostolike And it may be for that our Sauiour the rather chose him to represent his Church More zealous then the rest more auncient then the rest whether to figure the faith or the eternity of the Church the one in this world the other in the next or for what endowment else of his you can deuise For some no doubt And if it be secret is it therefore none will you call Christ to account for euerie thing and vnlesse wee can answer for him will you condemne him Why not some other as well as Peter say you if it were onely a matter of representation As if I might not say the like Why not some other as well as Peter preferred to be the cheife magistrate It was free you will say to our Sauiours choice and but one could be to sway a monarchie he chose Peter And may not I say the same But one could be to figure
Apostle not virtually as you would haue it the whole quire or Colledge of them Our Sauiour was not so poore as to haue but one Apostle saies Irenaeus l. 3. against them that thought Paul was the onely man So farre off was Peter then that scarce he was thought to be one of the number Indeede twelue as I shewed you before for great cause But concerning Peter vnus Apostolus saies S. Austen but one Apostle As for the prime we graunt you as you haue beene often told and to content you the more more then in one regard of primacie An excellent flower he was in that garland what would you els But that this primacie was distinct from your supposed magistracie or maiestie Ecclesiasticall as you would inferre out of gerere personam heare what followes S. Austen hauing recounted the three former degrees of Peters condition he proceedes to a fourth neither coincident with the rest nor yet containing any such principalitie as you talke of but meerely affoarded him of our Sauiours free bountie in regard to his excellent worth among his fellowes Sed quando ei dictum est Tibi dabo claues regni coelorum Quodcunque ligaueris super terram erit ligatum in coelis quodcunque solues super terram erit solutum in coelis vniuersam significabat ecclesiam saies S. Austen he stood for the Church it was said to him in the person of the Church not as chiefe Magistrate not as primus Apostolus the first wheele in the clocke but in a sense distinct from the former three degrees therefore he saies Sed quando yet happily the rather for his aforesaid worthines our Sauiour put this part vpon him honoured him with representation of his Catholike Church made him to signifie Ecclesiam vniuersam S. Austens words but onely to signifie it that not as an Apostle but in a fourth consideration which helps you nothing rather spoiles you of all § 18. That which followes is pregnant but I must be sparing though you may thinke we are afraid to enlarge quotations Besides it hath beene brought totidem verbis before out of his 13. serm de verb. Dom secundum Matth. the Father hauing recorded it in two seuerall places so farre he was from retracting it That Petrus à petrâ sicut Christianus à Christo and not è contrà that our boast should not be in men but in the liuing God And yet in truth more plainely in this place which may serue if any thing to open their eyes that dare build vpon a man as the foundation of their Church though it were Peter himselfe that I say not how vnworthy creatures now in his Roome Ideo quippe ait Dominus Super hanc petram aedificabo Ecclesiam meam quia dixerat Petrus Tu es Christus filius dei viui Super hanc ergo inquit petram quam confessus es aedificabo Ecclesiam meam Petra enim erat Christus super quod fundamentum ipse etiam aedificatus est Petrus Fundamentum quippe aliud nemo potest ponere praeter id quod positum est quod est Christus Iesus That is For therfore saith our Lord Vpon this rocke I will build my Church because Peter had said Thou art Christ the Sonne of the liuing God I will therefore build saies he my Church vpon this rocke which thou hast confessed For the rocke was Christ vpon which foundation euen Peter himselfe was faine to be built For another foundation can no man lay besides that which is laid which is Iesus Christ Then Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro id est potestatem ligandi soluendique peccata How so Quod enim est per proprietatem in Christo ecclesia hoc est per significationem Petrus in petrâ qua significatione intelligitur Christus petra Petrus ecclesia Haec igitur ecclesia quam significabat Petrus c. that is to say The Church which is founded in Christ receiued of him the keyes of the kingdome of heauen in Peter that is the power of binding and loosing sinnes For that which properly the Church is in Christ the very same by signification is Peter in the rocke By which signification Christ is vnderstood to be the rock Peter to be the Church This Church therefore which Peter signified c. I say nothing of signification whereof enough before and euery line in S. Austen is fraught with it But is not this strange that Peter whome they euery where aduance for the head S. Austen should still take for the bodie In the person of the bodie of the multitude of the faithfull did our Sauiour heape those priuiledges vpon Peter And whereas some of you are not ashamed to vrge Sequere me for a document of his primacie as if it were Sequere me in gubernatione ecclesiae a strange probleme of desperate pleaders euen there Peter differs not from the communitie but still stands for a figure of the bodie Heare S. Austen Vniuersitati dicitur Sequere me pro quâ vniuersitate passus est Christus It is saide to the whole multitude Follow me for which whole multitude Christ suffered For to construe Follow me in so ambitious a sense that is be Lord as I am Lord be Regent as I am Regent Christian people will soone abhorre though meanely instructed who know we are to follow our Sauiour Christ by imitation of his vertues not by affectation of his place and Peter to follow him no otherwise then we Peter euen as Paul for the agreement of his spirit with them both is not nice to call vs to the imitation of himselfe but yet subordinately to Christ Bee ye followers of me euen as I am of Christ 1. Cor. 11. 1. And so absurd is this argument for Peters Monarchy from Sequere me that S. Austen in his commentarie vpon the 62. Psalme construes Sequere me by vade post me follow me by get thee behind me His words are Redi post me Satanas non enim sapis quae Dei sunt sed quae hominum Then Quia antecedere me vis redi post me vt sequaris me vt iam sequens Christum diceret Agglutinata est anima mea post te Because thou wilt needs goe before me get thee rather behind me that so thou maiest follow me Though it be true also that Sequere me was a common word with our Sauiour and spoken both to S. Matthew when he called him to the Apostleship from the receipt of custome Matth. 9. and to him that preferred to goe and burie his father before the following of his Master Matth. 8. And if Peter obeyed the Sequere with the first of these two in performing his ministerie his successors with the second while they leaue Christ to snatch at a mortuarie § 19. I am afraid of giuing the Reader a surfet in a case so euident but yet I must not omit this one passage that followes in
Christ loues vs lesse in the state of miserie then he wil doe vs one day in the kingdome of glorie We also lesse loue the view of truth and of the face of God whiles we are as we are because we neither haue it yet nor know it as we shall doe This life therefore of ours is signified by Iohn who loued Christ lesse and therefore waits for his comming til the other life may be reuealed and the loue of it perfited as it should be in vs but the same Iohn was more loued of Christ because that life makes vs blessed which in him was instanced or figured Then Nemo tamen istos insignes Apostolos separet Yet let no man seuer these two excellent Apostles So then as one figures so the other figures as the one represents so the other represents and represents onely Iohn was not hereby installed Monarch of heauen no nor yet free denison thereof by actuall possession It was long after that that S. Iohn went to heauē No more was Peter then of earth or any earthly prerogatiue for they must not be separated but as one so the other Nemo separet saith S. Austen Et in eo saith the same Father quod significabat Petrus ambo erant in eo quod significabat Iohannes ambo futuri erant significando sequebatur iste manebat ille c. That is Both in that life which Peter signified they were both of them and in that which Iohn signified they were both of them to be He followed this staied for signification sake c. Doe you see that if Peter be a Monarch of the Church Iohn must needes be too which is a thing impossible For in eo quod significabat Petrus ambo erant saith S. Austen That is In that which Peter signified they were both of them In whome yet it follows plainer Nec ipsi soli Peter and Iohn forenamed sed vniuersa hoc facit sancta Ecclesia sponsa Christi ab istis tentationibus eruenda in illa foelicitate seruanda Neither Peter onely Iohn that is two of the Apostles but the whole Church of God the spouse of Christ doth the very same auoiding the tentation which is here present creeping on to the saluation which is laide vp for vs in heauen Quas duas vitas Petrus Iohannes figurauerunt as before significabant so now figurauerunt singuli singulas c. That is Which two liues Peter and Iohn figured the one the one the other the other c. Lastly Omnibus igitur sanctis ad Christi corpus inseparabiliter pertinentibus propter huius vitae procellosissimae gubernaculum ad liganda soluenda peccata claues regni coelorum primus Apostolorum Petrus accepit ijsdemque omnibus sanctis propter vitae illius secretissimae quietissimum sinum super pectus Christi Iohannes Euangelista discubuit Quoniam nec iste solus sed vniuersa Ecclesia nec ille in principio c. That is In lieu therefore of all the Saints of Christ which are inseparably grafted into his mysticall bodie as concerning their steerage the direction of their course in this most troublesome and tempestuous world the prime Apostle Peter receiued the Keies of the kingdome of heauen for the binding and loosing of their offences And againe in lieu of all the same Saints with respect to that most quiet either bosome of secresie or harborough of blisse the Euangelist Iohn leaned vpon the breast of our blessed Sauiour Because neither he alone but the whole Church nor the other in the beginning c. § 20. Against this I know what Mr. F. T. will say for he sayes no more then out of the mouth of his best masters As Iohn really so Peter really as the one lay vpon our Sauiours breast and it was no fiction so the other receiued the keies of heauens kingdome and it was more then a bare representation Who doubts but S. Peter receiued the keies as well as Iohn leaned on Christs bosome But Peter receiued the keies in the person of the Church militant because our Lord would honour vnitie Iohn rested and repasted himselfe on his sacred bosome as a figure of the triumphant to shadow out vnto vs the estate of glory and blissefull immortalitie Each did as wee read they did but with a drift to intimate some farther thing vnto vs. Non tibi sed vnitati may we say to S. Peter and Non tibi sed aeteruitati may we say to S. Iohn Omnibus Sanctis ad Christi corpus pertinentibus saies S. Austen And Quoniam nec iste solus nec ille solus sed vniuersa Ecclesia In this stands the answer that both Peter receiued and receiued for himselfe for he had a part in the keyes as well as others wee denie it not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portionally and particularly not wholly and entirely saue onely as hee stood in the Churches roome to grace vnitie And this prooues no vniuersall authoritie As not Iohn in the triumphant as not Iudas in the malignant so neither Peter in the militant But so much may suffice to haue spoken herof § 21. THE last place of S. Austen that is cited for this purpose is that which I first began with de Agone Christ c. 30. which because this hobby-horse cryes out vpon the Bishop so for alleadging fraudulently and lamely as hath bin said I will keepe my promise to report it euen at large Though in the 20. chapter of that booke before we come to the place that is now to bee scanned S. Austen sufficiently shewes what he meanes by his wonted phrase of gerere personam Where he doubts not to say speaking of the head in a mans bodie wherin all the senses are lodged and recollected that Caput ipsius animae quodam modo personam sustinet not as if the head did rule the soule which were very vnreasonable as they would make Peter to bee gouernour of the Church they care not how but happily for resembling the invisible soule in visible forme most liuely and most apparantly euen as Peter did the Church one for many And so it followes in S. Austen Ibi enim omnes sensus apparent But speake we to the 30. chapter which is the thing in question Intreating there how the Church ought to shew compassion to her children conuerting by repentance he thus saies Non enim sine causâ inter omnes Apostolos huius ecclesiae catholicae personam sustinet Petrus That is For not without cause doth Peter among all the Apostles sustaine the person of this Catholicke Church Huic enim ecclesiae Claues regni coelorum datae sunt For to this Church the keies of the Kingdome of heauen were giuen Which latter FOR is not to show that Peter was chosen to beare the person of the Church non sine causâ not without cause as he had said before but to prooue what hee had supposed that Peter
What then though the same in another place be done vpon all that is the Church is said to be built vpon all the Apostles and all to receiue the Keyes of the kingdome of heauen and the strength of the Church to be equally grounded vpon them all Yet indeede one is chosen among the twelue that a Head beeing appointed occasion of schisme might be cut off Is this no cooling card to the other authoritie For you that tell vs of dice I may doe well to speake to you in a sutable metaphore and not abhorring from your trade As the Philosophers say the braine in a mans bodie tempers the heat of the heart beneath so doe not the words precedent allay the force of these latter which yet the Cardinall onely set before vs For the threefold equalitie which S. Hierome before ascribed to all the Apostles one of their equall interest in the foundation another in the keyes of the kingdome of heauen and the third which is reiterated for deeper impression of bearing the whole strength or stresse of the Church leaues onely now this sense of caput that Peter was chosen to haue such a kind of Headship that is of prioritie among the twelue as should not derogate from paritie and yet exclude schisme or garboyle or confusion Which is the primacie of order that we haue often told you of and you would faine diuert to a primacie of Maiestie I could not answer your fallacie in a directer fashion yet I know you haue replies as that caput in the last place addes great force to super quem fundata est in the first Which we remit to the iudgement of the indifferent Reader whether so many equalities yeelded to the Apostles in the words afore doe not rather force vs to construe caput as hath beene sayd not derogating from the equality of their power in the keyes nor from bearing the groundworke of the Church ioyntly that is as you construe it from beeing gouernours thereof Besides that Caput is onely a borrowed word and signifies primum or the first in that kinde which we grant to Peter with all readines and lastly tempered with such a modest clause to keepe out schisme or disorder onely § 9. You say there is more daunger of schisme nowe then among the twelue For they were confirmed by speciall grace we not so And therefore they were not so likely to runne into schisme for which they should haue a head As though Paul and Barnabas were not running into a schisme a paroxysme at least that is the first grudging of the other ague as though when Peter confirmed his brethren tu confirma Luk. 22. 32. they had the lesse vse of him as their head against a schisme And though the will of God be to confirme some here yet not without meanes neither at first to rectifie them nor afterward to continue them in their good course to the ende Of which meanes this might be one of which S. Hierome speakes Was any man more confirmed then S. Paul rapt into the third heauen c. yet he struggles with his nature least preaching to others he should be a reprobate himselfe So here Besides that this schisme which our Sauiour preuented by appointing an Head as S. Hierome saies might be schisma populorum not Apostolorum and therefore he saies vt occasio schismat is tolleretur that the Christian people seeing who was eminent in the Colledge of the Apostles might not euery one rashly set vp their principall and so fall into schisme § 10. But at least we neede a Head now a daies as much as they As if we haue not our Head in our manifold regiments Dedit quosdam pastores Eph. 4. Obedite praepositis Hebr. 13. Terribilis sicut castrorum acies ordinata and so forth Is there no Head but of an vniuersall Bishop yea theirs was of order onely and to shun confusion ours of power and commands subiection Besides Kings and Princes which God hath giuen to our times as to feede his Church and to giue them milke which very milke is Discipline so to bring home wanderers from the high waies and the hedges to the feast of the great King that 's to suppresse schismes as S. Austen often but namely contra Gaudent l. 1. c. 25. § 11. For where you tell vs that Princes may cause these schismes themselues and so contemning spirituall censure and proceedings must either be hampered with another coerciue power extending to bodies and to estates or els all runne to nothing and the Church be cleane extinguished you bewray your spirit sufficiently and a man may read your drifts in your forehead which at another time you would so faine couer and smooth ouer Sermo tuus indicat te may be our speech to the Pseudo-Peter as was once to the true Doe you thinke then that S. Hierome would giue this leaue to Priests or the Prince of Priests as you would haue him to bind Kings in materiall chaynes and to load their Senators with such iron fetters as no metaphore hath mollified to vse such other violence as commonly goes herewith Though of you I lesse wonder if you giue them iron in their chaynes to whome you haue giuen it in their crownes as Clement to Charles if Platina say true in Clem. 7. But to S. Hierome How then does he construe these words of Dauid Against thee onely haue I sinned to haue been spoken in that sense because Dauid was a King and not to be proceeded against by any temporall punishment or coactiue hand of a mortall man How does he say in his Epistle to Heliodore de obitu Nepotiani that a King rules men against their wills a Bishop no farther then they will themselues They subdue by feare these are giuen vs for seruice and many the like How does Basil vpon the 37. Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he knew his power as he bore his name A King is subiect to no iudge How does Chrysostome professe so often that he can goe no further then words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheard though he be yet he may not fling a stone at a wolfe but rate him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again in his 2. de Sacerd. c. 2. 3. at large againe in the Homil. which is not extant in Greeke but in Latin onely Cum ageretur de expulsione S. Iohannis Statis omnes non ferro sed fide deuincti Tom. 5. And in Act. Apost hom 3. in Morali the people to the Minister are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not subiect to him or in his hands but hauing their obedience free in their owne power Againe in the same place within a fewe lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates rule by feare so doe not these viz. the Ministers And yet more frankly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There things are caried by order and by appointment here
did beare the Churches person since the keyes are too great a depositum for Peter to be receiued in his owne name but in the Churches And so much he had deliuered before vpon the 108. Psalm I will not now trouble the Reader to repeat it Onely this may bee remembred that there he saies Tibi dabo claues is among those sayings which howsoeuer videntur pertinere ad Petrum non tamen habent illustrem intellectum nisi cum referuntur ad ecclesiam c. which howsoeuer they may seeme to belong to Peter yet cannot clearely be construed but when they are referred to the Church This there But now in this place he addes another example to shew that Peter did beare the Churches person and not his owne As when Pasce oues is said to him Et cum ei dicitur ad omnes dicitur Amas me Pasce oues meas Where I cannot demaund without some passion what can bee said more pregnantly to the Bishops purpose that Pasce oues was not said to Peter onely when S. Austen makes it common to all all of the ranke at least and vouches it as an instance that Peter did beare the person of the Church and not his own only in diuers things that passed vpon him Me thinks vpon the alledging but of thus much out of S. Aust if truly if in his sense the question should be at an end Yet because this man cries out against maimed allegations I will keepe promise as I said to set downe so much of S. Austens text as no man comming after shall neede more and that by the way it may be seene whether this fellow can clip a text or no for his aduātage leaue out that which is too hoat for him to meddle with practising that impudently at the very same time which he traduces the Bishop for most wrongfully Thus then S. Austen Debet ergò Ecclesia Catholica correctis pietate firmatis filijs libenter ignoscere cùm ipsi Petro personam eius gestanti cùm in mari titubâsset cùm Dominum carnaliter à passione reuocâsset cùm aurem serui gladio praecidisset cùm ipsum Dominum ter negâsset cùm in simulationem posteà superstitiosam lapsus esset videamus veniam esse concessam eumque correctum atque firmatum vsque ad dominicae passionis gloriam pervenisse That is to say The Church Catholicke therfore ought to pardon her children amending their faults and established in godlines sith we see pardon affoarded to Peter himselfe sustaining the person of the church both after that he had wauered in the sea carnally dehorted our Sauiour frō suffering and with a sword cut off the high Priests seruants eare and finally fallen into his superstitious hypocrisie yet pardon I say affoarded him notwithstanding all these faults in so much as amended now and confirmed he came in the ende to partake of the glorie of our Sauiours suffering Here is nothing against vs for ought I can perceiue vnlesse Peter to haue come to the glorie of our Lords suffering may seeme to any to make against vs. Which yet I hope they will not construe as if Peter had died for the sinnes of the world and so equalled our Sauiours glorie Wicked though they are yet not so wicked as to diuide that praise between Christ and Peter Howsoeuer S. Austen in his tractat vpon S. Iohn 123. makes this to be one of S. Peters errors to haue offered to die for Christ in all hast pro liberatore liberandus c. Wherein he might seeme to haue aspired to a glorie more then our Sauiours that he dying to saue the world Peter should die for him that died for the world which is a point aboue the other But howsoeuer they magnifie Peters authoritie I hope they will attribute to him no such vertue as this although he may seeme I say to haue said as much himselfe when time was by S. Austens collection but rather repent with him repenting as afterwards we know he changed his minde and no doubt cried out as Iob doth his eyes beeing opened and his weaknes discouered I bewaile my selfe in dust and ashes I haue said once but I will say it no more As for the wordes of S. Austen that Peter attained to the honour of our Lords suffering it is a storie in Eusebius worth the considering how for the exceeding honour that he bare to his Master though he were nailed to a crosse of wood like his yet he refused to dic with his head vpward Which we may beleeue the rather because we read euen in heathen stories of that time of diuers that were crucified with their heads downeward And as Peter for humilitie begd that boone of the tormentors so it is like they were not nice to graunt it to him as the more disgracefull This was the reuerence that our Sauiours conuersation begat in his Disciples In figure where of Iob whome I named euen now to shew the authoritie that he bare in his house with semblable loue of all sides My seruants said he thought themselues happie in my presence if I smiled vpon them they did not beleeue me yea they cryed Who vvill giue vs to eate of his flesh for the vnspeakable sweetnes they found by me See S. Chrysost in his 2. Epist to Olympias Who can write of these things without melting passion To consider the strange conflict betweene our Sauiour and S. Peter a conflict of humilitie not of pride of loue not of anger like that betweene our Lord and the Baptist erst refusing to thinke himselfe worthie to baptize him Which yet in Peter is more to thinke himselfe not worthie to die like him Besides that Iohn was faine to yeild in the ende but herin Peter had his desire And which is more singular not onely the kind of strife to striue for loue but against the nature of loue which delights in likenesse that he should choose a contrarie positure of bodie to testifie his loue to his Lord and master Indeede we haue those now a daies in the Popedome that loue to beare themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarie to Christ both liuing and dying true Torti as the Bishop hath prooued them but S. Peter affected this of meere modestie which is able to make impression into a marble heart These whither not climbing and soaring in the meane time with the wings of such ambition as not I but F. T. euen now described where it is thought T should stand before F but for crookednes sake not onely to controll Kings and Countries with their Vniuersall dominion but to challenge as much power as Christ himselfe the Head of the Church And yet they make as if it were doubtfull whether Anti-Christ be come yea or no whether he sit in the Church of God shewing himselfe for God or no. But we haue strayed out of the way by occasion of
vpon vs in your num 27. and num 29. with an ouer-plus of valour that the Fathers alleadged doe not onely teach in expresse words that S. Peter did not loose his Apostleship by his fall but doe withall acknowledge a certaine increase thereof and preheminent authoritie ouer the rest of the Apostles what increase could there be if he was made their Head and gouernour before and not onely theirs but the whole worlds Was it so that more notice was taken thereof For I see not what actuall exaltation could accrew Therefore you doe well to expound your selfe by saying that he was made more eminent then before Yet if you will goe thus farre Arnobius would teach you to maintaine that which you call increase in a more literall sense For that which before was promised Peter was now giuen and exhibited and so plus redditum quà m sublatum as Arnobius speakes Yet no more to Peter then to all the rest as Matth. 28. 19. and Ioh. 20. 23. To all as much as to Peter was giuen Saue onely as the Bishop excellently distinguishes the res or the substance to all the solemnitie to Peter with demand of loue and triple acknowledgement Ioh. 21. 15. As for the place out of Matthew if you compare the coherence you shall see if our Sauiour made any Pope he made more then one without all question For who is the Pope but he to whome the power of Christ is communicated Now he saies thus All power is giuen me both in heauen and in earth And what then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe YOV therefore and teach not Goe THOV therefore This power therefore of Christ is communicated to them all by vertue of this therefore as much as he thought good to communicate it at all Either many Popes then that you must giue vs or we you none This by the way That Cyrill of Ierusalem calls Peter princeps Apostolorum excellontissimus I haue answered you before to the word princeps in Cyrill of Alexandria a man of more authoritie then he of Ierusalem as one Sea exceedes the t'other who writ what hee writ when he was yong saies S. Hierome But the Greeke is otherwise then you quote First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the most verticall Therefore many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many vertices that is either heads or crownes of heads more eminent thē heads What if Peter among these excelled Euen the Sunne is sometime more verticall then another yet he acquires no authoritie among the starres though more opportunitie to worke vpon our bodies So Peter to edifie with the rest that excelled But if you stand vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil saies of Athanasius Wee runne to thee or to thy persection so he styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the vertex of the whole world And Cyrill of Alexandria will tell you that secular Princes are the heights of the earth and so the Scripture Mich. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom God treads vpon not your Pope Againe Amos 4. Calcans altitudines God treads vpon the altitudes of the earth that is Kings by Cyrills interpretation What is Peters altitude to this altitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word that S. Cyrill vses whome you alleadge is no more then was giuen to S. Paul in the Acts and that by vnpartiall iudges of primacie I meane such as went by meere obseruation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call him or the prime man of the sect of the Nazarites that is of the Christian Church not onely of the twelue To the place of Opratus Solus accepit claues caeteris communicandas Onely Peter receiued the Keyes to be imparted to others What more to our purpose what lesse to yours Does not this confirme all that we haue said before and ouerthrow you Onely Peter tooke them as an instance of vnitie as a pledge of the body as you haue often heard out of S. Austen before but neither in his owne name nor to be kept by him or swaied by him but communicandas caeteris to be imparted to the rest and made common to all Eucherius wittily Peter receiued the keyes but Paul was rapt to the third heauen How could that be if he had not the keyes And Clemens in Eusebius before quoted lib. 2. cap. 1. saies generally of the three that they cōmunicated it to others what they had heard of Christ These were Peter Iames and Iohn But that was doctrine that Clemens spake of yet the like no doubt holds in the Keyes after a sort at least de possibili without any disparagement to the communitie of the Apostles § 51. Chrysostomes authoritie mooues lesse then any other who in his Commentaries vpon S. Iohn at that very place where of all the strife is viz. Pasce oues meas saies that Iohn as well as Peter receiued the gouernment of the whole world from Christ which is enough to ouerthrow Peters monarchie euen when Chrysoft shall say that he was made gouernour of the whole world by pasce oues meas For how can that now be speciall to Peter I could affoard you better places out of Chrysostome my selfe as that Christ gaue power to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry all afore him This no doubt would serue the Popes turne right finely to tosse the ball whither he list to raigne and to ruffle in the Church at his pleasure But is any so madde as to thinke that Chrysostome meant any such thing And yet suppose he did he saies the same of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epist ad Coloss id est cap. 4. v. 9. adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as Paul thought good For that you bring out of his 2. booke de Sacerdot you should haue specified the chapter and we would haue closed with you better In the Greeke I finde nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which before out of S. Cyrill in the very superlatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the same chap. he saies which is the first of that booke that Christ committed his flocke by Pasce oues meas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Peter and them after him And least you thinke he meanes onely the Popes he applies it to himselfe not yet so much as Bishop but onely called to single priesthood that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppose you like a Peter i. be set ouer all the substance of Gods house And farther he saies he is to doe those things which Peter if he did should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. goe beyond the rest of the Apostles Doe you see then how all the prerogatiue of Peter is built vpon his practise and good desert not absolutely cleauing to him and his Nay no more saies Chrysost then extends to euery good Pastor I might contemne your Latine now to which nothing is answerable in the Greeke Yet suppose it were so as you
blacke and in white as you would say he hath recommended to vs the Scriptures Adde Hilarie in Psal 118. Octon Nun. Vt qui nocte egressus lucernam antefert quò pedem inferat contuetur atque ad singulos gressus lumine praeeunte sollicitus ita vnusquisque nostrum manens in se verbum dei in omnes operum processus tanquam lucernam praetendit And againe Vt eâ in omnem progressum cuiuscunque operationis vtamur Yea not onely operationis but cum aut agimus aut cogitamus aut loquimur And lastly Ad omnem animae nostrae pedem The summe is As a man will not set foote to ground in a darke night but hee will haue a candle borne before him so Gods word must be the direction to all our deeds yea deedes words and thoughts S. Chrysostome I graunt obserues in a cértaine place that it is a signe that God is not so well pleased with vs as of old because now he writes to vs rather then speakes and confers as he was wont Mittit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam alienioribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tom. 5. And yet Orlandine the Iesuite in his Historia societatis Iesu lib. 1. num 27. saies of Ignatius their founder that he quamvis nulla extarent sacrarum monumenta ac testimonia literarum tamen fidei dogmata tenere rectè posset tradere c. Hee could deliuer points of faith though there were no Scripture well enough Doe you see the Iesuites drift to ease vs of Scripture by all meanes they can and they care not how either by dreaming of such a perfection and entirenes with God as needs no Scripture as hee said of Ignatius which is their pride or taking away that verie remaining token of Gods loue and manner of communicating himselfe vnto vs which is by writing as S. Chrysostome had said and argues nothing but their detestable crueltie and regardlesse behauiour towards the soules of Christian people But let vs heare you farther § 27. You say That Christ gaue no commaundement of writing No more hee doth of fasting perhaps of feeding our parents of waging warre for our countrie not literally not expressely but yet insinuatiuely and intentionally euen of lifting vp our enemies beast out of the ditch Wherof none is prescribed totidem verbis in our Sauiours doctrine yet all of force issuing and flowing from the same The word Honour in the 5. Commaundement how much doth it comprehend sustenance seruices reuerence c. So Preach the Gospel Predicate euerie way vijs modis by writing too by printing and publishing though long since deuised S. Gregory saith vpon the 9. of Ezech. as I take it that our Sauiour appeared with a writers Inke-horne at his backe cum atramentario adrenes because though hee writ nothing himselfe whilest he liued yet when his backe was turned and after his ascension into heauen the Apostles did for him by his appointment no doubt Yet to S. Iohn in the Reu. the spirit saith directly Scribe write Hee is bidden to write And if no prophecy S. Peter telling vs. 2. Pet. 1. 21. came at any time by the will of man but the men of God spake as they were lead by the Holy Ghost then were not written prophecies neither meerely depending of the will of men and of the election of the writers but they did as men of God that is seruants of God homines Dei euen herein also obeying his will and as the spirit carried them that is enioyned them Whosoeuer therfore wrote the Scriptures had a commaundement for writing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was necessitated to write Iude the 3. ver In the 4. to the Ephes Dedit quosdam Euangelistas quosdam pastores c. Some thinke Euangelistae are scriptores sacri codicis that the Euangelists there are the pen-men of holy writ and by that differ from others there mentioned It is said dedit Christ gaue them to the Church therefore he set them on worke For no man would take this honour to himselfe Heb. 5. No wise man at least not a lesser then this and therefore this much lesse to indite Scriptures which is one of the greatest of all The place to the Ephesians Aquine and certaine others so interpret as I haue said viz. Anselme Lyra yea and Canus himselfe l. 7. Locorum which is de Sanctorum authoritate c. 3. § 28. Now to Numb 32. Of the Baptisme of infants Haue we no Scripture for that Origen you say calls it an Apostolike tradition Yea he meanes that at least though it bee of Scripture too And there are scriptae traditiones as your owne place teacheth you 2. Thessal 2. Retinete traditiones hold fast the traditions siue per sermonem siue per epistolam whether by word or by writing commended to you Therefore traditions might be both S. Austen you alleadge de Genesi ad literam lib. 10. c. 23. that the baptisme of infants were not to be beleeued vnlesse it were an Apostolike tradition That is I suppose incident to one of the two kindes aforenamed and in a word if it disagreed from the Doctrine of the Apostles We haue the figure of the Law with some aduantage on our side There the knife here the water There within eight daies here within a competent space onely And yet they are no Iewes that obserue this analogie We read of whole houses baptized by the Apostles Lydiaes Stephanaes the Taylors c. Maruaile but some infants We haue Sinite parvulos venire ad me a modell and an idea of baptisme at the least For what doth Christ in baptisme but blesse them and release them from their sinnes For hic est qui baptizat it is Christ still that baptizeth and Eph. 5. he cleanseth the Church If regnum coelorum belong to such why not baptisme which is the doore of the kingdome of heauen If they be in foedere why not in tesserâ If they be borne holy no doubt in the right that they haue to baptisme For els holines proceedeth not from the wombe corruption rather Psal 51. Eph. 2. 3. Rom. 5. In quo omnes peccauerunt c. What should I say of that Baptizantes omnes nationes Matth. 28 among whome were infants We haue diuers other grounds if this were a time to open them But these are enough to shewe that we haue more then bare president and practise for our warrant in affoarding baptisme to Infants And if S. Austen against Cresconius saith that the determination of the Church is enough to stop the mouthes of such clamorous hereticks as the Donatists were about their rebaptization though Scripture were silent because the Church abhorreth it yet prayer to Saints is of another nature neither are you the Church and much lesse the Church sine vllâ ambiguitate as he there speakes nor can you shew this descending of the practise of the church from the first times fili
hath done nothing in his Apologie in doing no more then so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had as good made no Apologie at all By the way it is pretty and worth the noting how you report the Bishops words Rex expectat in quadringentis annis c. though de quadringentis would haue fitted you better which you quote in the margent as the Bishops owne words and like enough to be so not in quadringentis But this is your Latine when you list to speake like your selfe and reforme Bishops for theirs If it be true as you say that the Fathers of the three first hundred yeares after Christ are so few and so scantie remaining to our daies you reckon but 7. or 8. though I suppose there are diuers more yet what ill luck haue you with them that can finde no footing of all your new-fangled superstition in any of their workes Not in Tertullian not in Origen not in Irena Ignace Lactance Melito Cyprian Iustine Clemens Arnobius Methodius Minutius the Cyrills Dionysius Athenagoras Theophilus c. not in Eusebius himselfe who liued there anewst and enclined to the Platonicks as did some others of the forenamed ranke Which Platonicks are thought to be somewhat fauourable to your fancie of worshipping Saints aboue the rest of the Philosophers And if the Fathers as you say write so few in an age does not this shew that the square of our faith is the Scripture not the Fathers for how if the Fathers had wrote nothing at all As of diuerse points you confesse your selfe they did not Num. 63. and Num. 66. And in the beginning of this Chapter you would make vs beleeue that the Apostles themselues had no commaundement for writing Might not the Fathers pennes much more haue stood still Yet you adde that the after-ages abounded with writers when persecution ceased and many worthy Volumes were spread abroad into the world It may well bee but as heresie is confounded many times by writing so some errours will creepe in withall and hardly can it be eschewed Abundabit scientia but abundabit iniquitas too Daniel the one our Sauiour Christ the other each of the same times of the world of the Church The Elephant oppresseth Eleazar in the fall So falshood gets some ground of truth euen in seeming to be foyled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was our Sauiours depositum which he left to the Church witnesse he in the Nicene Councell Apud Socr. lib. 1. cap. 8. not ventilation not disputation Wherein I may boldly say that truth of relligion comes in as much hazard to bee lost as our Sauiour was in the crowde and concourse at Ierusalem As in the ouerflowes of Nilus the corne feilds are the better and the fatter for it but serpents and Crocodyles come in amaine so whiles many pennes walke the originall puritie is lesse preserued It will be alwayes true which Tully saith Quò propiùs aberant à diuina progenie c. so from the Primitiue times eò acutiùs cautiùsque vena videbant recta tenebant which posteritie fayled in § 45. When you aske if we would not receiue the signe of the Crosse as proceeding from antiquitie vnles all the Fathers had stood for it why should we hold you long in suspence It is the vniforme consent of the godly Fathers that endeares the vse of that memorial to vs and had onely certaine singulars like starres in a darke night deliuered their opinion of it it should neuer haue found such entertainment at our hands for the antiquities sake And therefore you must muster a squadron of Fathers though I see it be troublesome vnto you for prayer to Saints not come in with your snatches and your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there if you will carrie it by the Fathers Where it may please you to remember that in the Conference at Hampton Court which you quoted so lately the Bishop that you now write against brought Tertullian for the Crosse and the vse therof in baptisme in immortali lauacro you haue neither author for Inuocation of Saints so auncient nor piece of an author Yet you compare this with the signe of the crosse How vnfitly § 46. The Bishops you say are giuen to teach the Church if they may erre therein the Church may be deceiued and so all is marred As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Austen doth not tell you of erring Bishops of deceiuing Bishops which the people fondly relyed vpon he in vaine recalling them and denouncing that the Bishops authority is no sanctuary to the erroneous See lib. de pastor cap. 10. Saepe hoc dicunt heretici securi sequimur Episcopos The heretikes haue this often in their mouthes 〈◊〉 are safe so long as we follow our Bishops It is a signe of heresie with S. Austen to follow the Bishops and their iudgement securely viz. without looking any further And in the 7. Chapter of the said booke hee applyes that to the Bishops of his time out of Ezek. 34. Quod errabat non reuocastis the wandring sheepe ye haue not called backe What remedy are the Bishops now against error And Si Episcopus constitutus in ecclesia catholica non bonam rationem reddit de oue quam non quaesierit errantem de grege Dei qualem rationem redditurus est haereticus viz. Episcopus qui non solùm non reuocauit ab errore sed etiam impulit in errorem Doe you see that Bishops doe not onely not bring from errour but lead into error yea thrust impell cap. 10. of the aforesaid And yet you thinke the onely antidote of Church errors lyes in the Bishops How much better S. Peter Habemus firmiorem sermonem propheticum We haue a surer testimony namely the holy Scripture not onely then the authority of any Bishops can be to preserue from error but then a voyce from heauen for of that speaks S. Peter which Satan may counterfeit and so likewise fayne himselfe a Bishop as well as change himselfe into an Angel of light Therefore S. Hilary saies that Christ would not let his Disciples beare witnes of him and yet no meane persons because he was to be approoued by other manner of witnesses namely the Law and the Prophets that is the Scriptures And S. Chrysostome Hom. 9. in cap. 3. ad Coloss Exhorting the lay-men to prouide them bookes the medicines of their soules as he calls them bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to tarrie for another Master not the Prelate himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hides many things many times from them for enuie or for vain-glory Whereas the Scripture layes all open sincerely Is this a small prerogatiue of Scriptures aboue the Doctors S. Austen also cap. 11. of the booke aforequoted after he had lodg'd his sheepe like a good pastor in the mountaines of Israel that is as he interprets it in the authority of the diuine Scriptures he thus bespeakes them Ibi pascite vt securè
printed copies very ancient then in fowre manuscripts beyond exception One of the KINGS MAIESTIES Librarie a copie very faire written and withall so auncient as before the Conquest giuen by a Monke called Os-Ketel to the Monasterie of Rochester Another of Merton Colledge in Oxford Two out of the Vniuersitie of Cambridge Lastly in an other edition of Paris that retaines those words after the late Rome Copie had presumed to leaue them out by the partiall direction of Felice Peretto afterwards Sixtus Quintus pag. 44. c. Whereunto may be added because the Adioynder makes this his capitall imputation of vntruths to the Bishop that Iohannes Viguerius a Papist of chiefe note for learning and iudgement reads them iust as the Bishop quoteth them Institut ad Theolog. Christianam c. 16. § 6. v. 5. De Sacramento Ordinis 9. How the Friars vse the Fathers when they are not for their turne but especially S. Ambrose aboue all others out of Iunius his report of his owne experience of their Presses when he was at Lyons in France p. 45. 46. 10. Peter the prime but more primes then Peter p. 47. 11. The Vicars of Christ are all Ministers in their degree but specially the Bishops p. 49. 12. Peter feeds all and yet others feed him as Paul and Iames so as no superioritie follows from thence p. 51. 13. The friuelous distinction betweene sheepe and lambs hissed out by Maldonate preiudiciall to the Pope though it were receiued by Tolet and Turrian their expositions p. 50. 51. c. 14. The Leuites were subiect to the Temporall Prince and a part of Israel euen in that sense The Adioynders proofes to the contrarie are answered Arguments for the other side which he hath not answered p. 52. 53. c. Rabanus Maurus in locū praeter alios citatos in corpore Defens sic Quòd recensiti quidem Leuitae fuerint inuentusque numerus ad 22000. sed seorsim Non ob exemptionem ab obedientia sed eximietatem virtutis quam prae se ferre debent Denique 3. Reg. 11. 38. secundū 70 dantur Salomoni i. Regi saeculari Nihil ergò iuvabit ad exemptionē quòd aliàs Levitae dati sunt Aaroni vt pertendit F. T. 15. The Adioynders blasphemie confuted That Christ by his comming abridged the soueraigntie of temporall Princes That it remaines as ample still as in the old Law p. 59. c. largè 16. Kings are to feede the Church of God and Peter himselfe but to feede it Cyrus head and pastor of the Church with some likelihood that he was saued p. 63. c. 17. The Papists ascribe temporall primacie to the Pope for all the Adioynders dissembling The KINGS MAIESTIE is not so forward to challenge spirituall primacie as the Papists impute to him whatsoeuer he might p. 67. 18. English Bishops and among them the Bishop of Elie no dealer in Coactions p. 68. 19. The Swords are two and diuided in their bearers though linked in vse according to Gelasius his iudgement of that matter p. 69. 20. Princeps Caput common to others with Peter and therefore enforce not p. 70. 71. 21. The Papists not we are readie to depose Magistrates vpon conceit of their misbehauiour Their slaundering of Wickliff vpon no ground that they shew So in another matter Wickliff is censured by Petrus Lutzemburg to hold that which none els euer imputed to him though they had sifted him narrowly Witnes Alphonsus lib. 12. contrahaereses V. Purgatorium in initio Lex quaedam accusatoria Consuetudo maledicendi pricking them on without any further euidence to carpe at Wickliff NONE but CHRIST from heauen may depriue his STEVVARD by BELLARMINES owne confession p. 74. 75. 22. The Bishop said right that Peter was restored to his Apostleship p. 77. c. Adde de Magist in 4. Sent. dist 19. § Qualem autem c. ex August Saepè lapsis Sacerdotibus reddita est dignitatis potestas Et Petrus post lapsum restitutus fuit c. 23. S. Cyrill giues the preheminence ouer all to Kings p. 81. To which that might be added ex eodem Cyrill Comment in locum Micheae citat which he speakes of Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowned and dignified with the MOST SVPREAME EXCELLENCIES 24. S. Chrysostome no fauourer of Peters singular Primacie but against it directly p. 82. 25. Peter the mouth of the Apostles And what though p. 83. 26. Peter gaines the checke by asking Christ the question which the Adioynder would draw to prooue his Monarchie by p. 84. 27. Leoes authorities of Peters primacie are discussed p. 86. 28. The Law Inter claras not glossed by sundrie Lawyers and for that and other reasons iustly to be suspected if not reiected p. 88. c. 29. The not erring of the Church of Rome for a certaine season was no securitie for her perseuerance in after-times The titles giuen to her by Iustinian are common to other Churches and some greater then they p. 91. 30. Iustinians facts of more force to prooue then Patarensis his words And the Adioynders instance against this is answered p. 93. 31. Vniust assaults proceeding from authoritie are not to bee resisted but from others they may Syluerius a traytour to Iustiniau p. 94 32. Iustinian slaundered by the Adioynder of vnlearnednesse without ground His saluation likewise questioned by him very vncharitably p. 95 33. Patarensis his words imply not Syluerius his right to vniuersall iurisdiction and much lesse to the temporall which the Pope challengeth p. 96 34. Euery Minister is a Minister ouer the Church of the whole world in what sense p. 97 35. Liberatus his storie which the Adioynder quoteth hath more for the preheminence of the Emperour aboue the Pope then the Pope aboue him p. 98 CHAP. 2. 36. AThanasius flees to Iulius for aide not for iudgement As any Bishop in distresse might to him that were able to rescue p. 103 37. It was more then Pope Leo could doe to quash the Canon of the Councell of Chalcedon concerning the equalling of Constantinople with Rome The Adioynders foure reasons to the contrarie are answered p. 105 38. The Popes censures derided by godly Bishops and himselfe censured as fast when there was occasion p. 107 39. Other obiections dissolued against the Canon of Chalcedon viz. 1. the Emperour Iustinus and Iohn Bishop of Constantinople their seeking for vnion with the See of Rome 2. Tu es Petrus super hanc petram applyed to Pope Symmachus by the Easterne Bishops 3. Vigilius his presidentship in the Councel of Constantinople with Eutychius his good leaue 4. The Popes deposing of Bishops c. p. 108. c. 40. Pope Leos humble and yet bootelesse intercession to the Emperour Martian to disanull the Canon of the Councel of Chalcedon The Adioynders childish aucupium at the word intercedere p. 110. c. 41. Fowre reasons brought by the Adioynder why Pope Leo had good cause to except against the said Canon though it be
saies S. Austen speaking stil of the Luciferians but it fits but euen too wel with out stout-hearted Iesuits dum in Petro petram non intelligunt nolunt credere datas ecclesiae claues regni coelorum ipsi eas de manibus amiserunt They haue lost the keyes whilst they talke so much of them and all because they vnderstand not or will not vnderstand Petrum in petrâ that is Ecclesiam in Christo as S. Austen before expounded it in his 13. Serm. de verb. Dom. secundum Matth. that is the Church in Christ So neither Peter the petra as they would faine make him nor Peter at all but Petrus in petra that is Ecclesia in Christo or populus Christianus and fidelis in Christo the Church in Christ or the number of the faithfull as they are recollected in Christ is it to whome the keyes are here giues But F. T. and his fellows nolunt credere datas Ecclesiae claues regni coelorum will not beleeue that the keyes of the kingdome of heauen were giuen to the Church and why but quia Petrum in petrá non intelligunt they will not vnderstand the mysterie of Peter not in himselfe but in the rocke that is in Christ S. Austens prophesie their propertie at this day § 29. It followes in him yet against such as forbid second marriages Qui cum super Apostolicam doctrinam se mundiores praedicent sinomen suum vellent agnoscere mundanos se potiùs quà m mundos vocarēt Who pretending themselues cleaner farre then the Apostles doctrine are found to be cleane besides all praise of cleannes If you aske why so the reason is rendered in the next words Cogunt viduas suas vri quas nubere non premittunt Non enim prudentiores habendi sunt quà m Apostolus Paulus qui ait Malo eas nubere quà m vri They compell saies he their widowes to burne whome they forbid to marrie whereas they should not be coūted wiser then the Apostle Paul who saies I had rather they should marrie then burne But no doubt while they affect a purity aboue the Apostles doctrine they might giue themselues if so it pleased them a name more agreeable to their filthie sect The world hath not yet forgotten how roundly Bellarmine replies vpon his MAIESTIE moderately censuring their restraint of mariages which yet they would haue to be so many Sacraments that marriages before the vow indeede are Sacraments but after that sacriledges S. Austen makes it free here for all to marrie that find themselues to be in daunger of burning windowes and all and who knowes but vowed and professed widowes The rule is generall and he applies it generally without any limitation Malo eas nubere quà m vri I had rather they should marrie then burne frō which it is not to be thought he would excuse any S. Paul himselfe 1. Tim. 5. 12. though he speake of widowes that had giuen their first faith suppose as you construe it their faith and vow to remaine widowes yet afterward in the 14 he giues them leaue to marrie since they could keepe it no better I will haue younger widowes marrie Where it were hard to construe yonger widowes twice named v. 12. and 14. and one time condemned for their wantonnesse after vow desiring to marrie another time licensed to marrie as for remedie They will marrie v. 12. and S. Paul I will haue them marrie v. 14. I say it were hard to construe these two of two sundrie kinds of widows the one vowed the other not vowed whereas then the remedie were no remedie if it be not a remedie against such as made default and if Paul allowed the vowed widowes to marrie though not without checke for breaking their vow then Bellarmines sacriledge is no sacriledge but rather his doctrine sacrilegious I might shew the same out of Cyprian Austen Ierome I might shew it out of some of the auncientest Councels I might alleadge Medina obseruing as much though he ouerthrow it againe like a cow that hath giuen a good soope of milke so with the dash of his heele In contrarium est D. Thomas What maruell if Thomas be of such authoritie when some of you haue recorded that in conclusion of your famous Coūcell of Trent the Fathers cried out there as if they had done a great act vpon the name of S. Thomas ascribing the winning of the day to him Iust as Plato in his Timaeus makes the maker of the world to congratulate his owne paines in the assembly of his pettie-gods after the creation And yet some thinke that Thomas is not so firme for vowes but when they proue inconuenient he giues leaue to break them But so much of S. Aust and his authority cited out of de Agon Christ c. 30. where F. T. complaines the Bishop to haue left out so much Are these trow you the things that the Bishop left out § 30. ANOTHER testimonie conforme to that of S. Austens to shewe either the force or the extent of the commission giuen to Peter in Pasce oues meas the Bishop produced out of S. Ambrose another of the fowre Doctors of the Church of their owne registring that it may satisfie the more In ore duorum praesertim tanti testium De sacerdotali dignitate as now the title runnes though it hath runne otherwise in times past cap. 2. not as F. T. wrongly cites the first Quas oues quem gregem non solùm tunc B. suscepit Petrus sed nobiscum eas suscepit cum illo eas nos suscepimus omnes That is Which sheep and which flocke not onely Blessed Peter then receiued but both he receiued them with vs and with him we all haue receiued them As for the pregnancy of this testimonie and that it toucheth to the quicke what need we say more when we haue our aduersary confessing that this manner of speech doth indeede inforce a greater equalitie betwixt S. Peter and other Pastors then euer S. Ambrose did imagine he meanes then can subsist with their supposed primacie or Papacie of Peter But how does he answer it Forsooth they are said not to bee Ambrose his words not those at least nobiscum eas suscepit both he receiued them with vs c. And why so Because first they are contrarie to Ambrose his iudgement in other places but specially because they are not extant in the printed copies and in a word are meerely of the Bishops forging A great fault if it can be prooued if not a great slaunder as all men may see and sufficient to cracke the Adioyners credit through out the rest of his whole booke It may please the Reader then to vnderstand that of sundry editions of S. Ambrose which haue been set forth though we could not come by all to consult them yet so many are foūd to haue those words which he quarrels to be foisted as may easily shew on
Euagrius may seeme to imply as much lib. 4. c. 40. speaking of Anastasius Bishop of Antioch where Peter first sat To which Bishop the assaults were so fiercely giuen as if his ouerthrow would haue been the Captiuitie of the right faith they are the Historians words and in him were all But he manfully withstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he remained vpon the impregnable rocke of faith Iuvenalis Bishop of Hierusalem with fiue more Bishops in Rescripto Synodico in Concil Calched ad presbyteros monachos Palestina Prouincia hauing quoted the words of the Gospel aforesaid inferres thus Super hanc confessionem roborata est ecclesia Dei Where by the way you may see what the opinion was of the Fathers of that Councell concerning those words Super hanc petram to settle the cheifedome in Rome as before you would beare vs downe though they deriue the priuiledges of it meerely from the Empire and the graunt of their auncestors Also the Bishops surmise remaines good that the Cardinall left out those other words in Cyprian as preiudiciall to his cause that Peter did not challenge to himselfe any thing insolently or arrogantly as to say he had the primacie You say he might haue said so in his full right but S. Cyprian calls it an insolent and an arrogant challenge by which you see that primacie whatsoeuer it was was not of authoritie but of meere senioritie like primùm elegit a little before euen Andrewes first resorting to our Sauiours schoole hinders not this sith there was duplex vocatio as Maldonate will shew you before quoted which the words following shew too Et obtemperari à nouellis ac posteris sibi potiùs oportere comparing Paul the later called with Peter aunciently designed to the Apostleship In one respect an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an abortiue as himselfe confesses and yet in other respects nothing short of the cheife S. Austen also though hee alter S. Cyprians words lib. 2. de bap c. 1. as is soone done in allegations of memorie yet he keeps the sense and fauours you nothing the primatus Apostolorum excellenti gratiâ praeeminens standing in dignity or qualitie let the word gratia helpe to perswade you not in authoritie Yet wee haue principes Apostolorum Paul and Peter nothing so common in your owne mens mouthes yea Cardinal Pole sayes both their Apostleships grewe into one Amborum Apostolatus in vnum coaluit lib. 3. ad Henrie 8. c. So as either no monarchie nowe or of more then one a thing meerely impossible § 4. That you quote out of S. Austen concerning Peter Peter did otherwise then the truth required yea and in so great a point as was Circumcisiō also afterward more plainly in the same num 14. that he erred would you euer write thus if you were well in your wits striuing for Peters primacie to impute errour to him and errour in faith which you know cannot be without the grand perill of the vniuersall Church As S. Gregorie sayes that all fall if vnus vniuersalis fall one in whome are all as you in your Pope euen as the moile stumbling all goes to wracke that the beast caries and the greater the beast the fouler the wrack whether it be gold or siluer or what other fraight foeuer And I pray you what does your primacie serue for vnles it be ioyned with infallibity Yet you forfeit the one here to winne the other § 5. I might likewise aske you what manner of primacy you call that which excuses not the superiour from the iust and lawfull rebuke of his inferiour but so as if S. Peter should haue refused to follow and to obey S. Paul they are your owne words num 16. he should haue done insolently Call you that a primacy specially a Popish one which must be patient of controule liable to the obedience euen of his vnderling if it will avoyd pride § 6. And therefore thought the Bishop in his vsuall modesty say as you note numb 16. videtur mens Cypriano fuisse it seemes Cyprian was of the minde it is not for diffidence Sir but as I told you Videtur and est is all one with the Philosopher saies Zimaras in his Table quoting the Commentor for it And so the Lawyers If there be fraud in videtur it is rather in Bellarmines De Pontif. Rom. l. 1. c. 9. Indicare videtur Apostolus ad Heb. 8. What that the Church triumphant is a patterne of the militant where there may be videtur but no est certenly because there is no such thing in the Apostles text You might rather haue thought of that Luke 22. 24. Quis videretur esse maior where if videretur be not better construed your primacy is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fancie § 7. I am ashamed of thus digressing but your dealing forces me I cannot forbeare yet with this I will end concerning Cyprian To your 17. numb whereas the Bishop saies Fundamentum sed non vnicum what more confonant to Scripture not Apoc. 24. as you quote it but 21. v. 14. where there are 12. specified But againe whereas he saies There is caput vnicum and therefore non sequitur à fundamento ad caput what more agreeable to sense For as for that you adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a mouth speaking bigge which Anna forbids 1. Sam. 2. 3. that as the 12. to Christ so the eleuen to Peter were enterchangeably subordinate you should shew this written humano stylo either in Scripture or in Father that we might runne and read it But though you sweat your heart out it growes not there Yet you seeme to your selfe wise when you shew the Bishop as well many heads vpon one body as many foundations of one building Videlicet say you the states of Venice so many states so many heads of that commonwealth Which first is harsh in Aristocraty to make euery gouernour a seuerall head more then the Amphisbaena hath the whole company rather and many men if you will but one head Yet this fonder that the Bishop arguing from a materiall house not a metaphoricall and from a naturall bodie not a proportionall to demonstrate what is meet to bee expected in the mysticall you shew him a politicall which is nothing to his demand § 8. NExt of S. Hierome And why might not the Bishop taxe the Cardinall for suppressing S. Hieromes words as well as before S. Cyprians As well say you the one as the other that is iust neither or neither iustly But of Cyprian we haue seene see we now of Hierome Inter duodecim vnus eligitur vt capite constituto schismatis tolleretur occasio Amongst twelue one is chosen that a Head beeing appointed occasion of schisme might be taken away lib. 1. in Iovin But in the same booke saies the Bishop Hierome thus which the Cardinall would take no notice of But thou wilt say that the Church is built vpon Peter
instances yet you shew it wrings you at the very heart to bee so met with about Maximus his authoritie when in your numb following you set him downe both in Text and Margent for a man whose head should be confounded with blowes rather then confuted with arguments So notable a champion you are at your Ismaels Logicke whose fist was against euery body and euerie bodies against his which Philo interprets to be the image of a disputer but like none so much as the Popish disputants you may say they dispute in Schola Tyranni Act. 19. from whose butcherly hands I pray God deliuer vs that euen thus declare their fingers to be itching till they may deale with vs. § 12. As for the Bishoprick of Rome ioyned or adioyned to the Bishopricke of the whole Church which you would patterne with the Diocesse and Church of Ely recommended to the gouernment of one man or the gouernment of a whole army and one company in that army entrusted to the care of the same generall and such like how vnlike are these comparisons I report me to your conscience For the gouernment of that company which is a limbe of the maine army while it remaines so is impossible to be diuided from the gouernment of the whole and so Ely Church from Ely Diocesse is not so easily separated in ordine currente as now things goe but he that hath the one must needes haue the other But your selues hold that the Bishopricke of the whole world hath beene actually diuided from the Bishopricke of Rome as namely while Peter sate at Antioch before he came to Rome to say nothing of your later Popes that lay soaking at Auenion seuenty yeares together wherupon Bellarmine graunts as you heard euen now that they may be diuided againe if occasion so require and yet hopes that God will not easily permit it by which you see your comparison halts of one foote But the maine point lyes in this That the Bishop of Ely hath no new induction to his Church of Ely more then was giuen him at first entrance vpon the entire Bishopricke and so the generall of an army hath no newe constitution ouer a part of his army after hee is admitted Generall ouer the whole Whereas you giuing to S. Peter the whole Church for his Bishopricke if afterwards he take vp his seate in Rome by a more peculiar title what doth he but extinguish his former cleane which I thinke will hold euen in Fitzherberts Law § 13. Neither say that S. Iames was Bishop of Hierusalem and yet gouernour of the whole Church with the rest of his colleagues for Iames was extraordinarie as you also confesse but shew that one man may be ordinarie Pastor of the whole Church and yet ordinarie Pastor of a part too by a second title distinct from the former or else you say nothing but palter about the Bishops answer to Maximus and bewray a manifest contradiction in your doctrine § 14. I labour to be briefe and I need not to adde any thing to the Bishops answers which you see how pregnant they are against all reproofe Onely because the Bishop is so exceedingly compendious in his Answer to the Apologie and occasion hath beene giuen me to peruse the Sermons newly quoted of S. Maximus I will set downe in a word or two mine owne obseruations out of the said Sermons lately set forth for F. T. to consider if they make not more for S. Paul then that doth for Peter which the Cardinall alleadged In his second Sermon therefore de eodem festo viz. Natali B B. Petri Pauli speaking of Paul after he had commended Peter for his great faith Cuius tanta est nihilominùs plenitudo sidei Whose fulnesse of faith is so great notwithstanding First fulnesse of faith like plenitudo spiritús which they attribute to the Pope And notwithstanding Peters as deseruing a reward no lesse thē his if there were place for deserts vnlesse you will say that Peter had engrossed all before and nothing was left for Paul though deseruing Yea he addes that our Sauiour in his prouidence chose him peculiarem quodam modo ducem a captaine of his Church in a manner singular and without fellow Erat enim tam praecipuus c. vt ad ecclesiae solatium ad firmamentum omnium credentium Christus eum vocaret è caelo Hee was so singular in his gift that to the comfort of his Church and the support of all the faithfull firmamentum credentium not inferiour to petra our Lord directly called him from heauen Lastly Vt aduerteret princeps futurus nominis Christiani that he which was to bee the prince of the name Christian that is the most eminent in all the Christian congregation might marke c. As for the third Sermon of that argument which is that from whence the words Quanti meriti are quoted whereunto the Bishop answers it followes immediately after them in the praise of Peter thus of Paul That Paul in his Apostleship how highly did he please Christ where you see meritum is counterpoized by placere indeed all one who is his owne witnesse sidelissimus sibi testis who shunning to reueale his owne praise and yet seeking to make knowne the power of his Christ wraps vp in modestie c. Alluding no doubt to those places of his Epistles wherein hee euidently challengeth equalitie with the best and reporteth such things as is wonderfull by himselfe though not tickled thereto by any priuate vain-glorie but meerly enforced by his aduersaries importunitie In the first Sermon of that argument they are ioyntly called both Paul and Peter Ecclesiarum omnium principes Princes of all the Churches and againe reuerendissimi Principes omnium Ecclesiarum the most reuerend Princes of all the Churches § 15. I omit your railing in your num 18. where you say the Bishop hath beene puzled with places and faine to trisle wrangle cogge and lye c. I account it my ill happe to be matcht with such a rakeshame that obserues no reuerence and is onely good at proouing our patience Onely my comfort is as Demosthenes is said to haue said in the like that I shall ouercome in beeing put downe and you loose in conquering in so damned an encounter The Bishop had said of the Cardinalls testimonies cited out of the fathers vnum hoc peccant omnia All the places brought for Peters primacie trip in this that they haue nothing in truth which may not straight be granted except some petty word about which I meane not to iangle And what more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could there be then this a premunition or an amulet against the errors that might arise in vnstable minds by mistaking the fathers while they vse such speaches For as Epiphanius saies that such cautions must be vsed sometimes euen towards the writings of holy Scripture least the Reader be peruerted rather then edified so in the fathers much more
called a nation saith the wise Ecclesiasticus c. 50. v. 25. and 26. Whome he professes also to hate before all the world And in Sicima not the cakeseruice performed by the dames but the next in order that Epiphanius speakes of was accomplished by the Samaritans in a place like a theater a mixt superstition and like this of the Papists But this is Ladie Aspricoll that the Adioynder meaneth of yet the name you see how ominous to delusions and fooleries euen of old Others at Minich for sooth and in Valentia of Spaine straunge feats wrought at a Priests bodie notable saies the margent that died in Aprill last For as in Madrigalls so in miracles alwaies the last mocke the vulgar most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the whores factors would faine drawe customers to her burse of bawderies And F. T. that he may be the man offers his seruice like Ticelius vnder Pope Leo whome Luther scared Nay we are all of vs gone at common Law he thinks that can shew no miracles so long together in our Church not so much as a lame dogge or a sicke cat healed in all our Congregations notwithstanding our liuely and strong faith that we are wont so much to vaunt of Thus he And specially since the Bishop grants miracles to haue beene done at S. Stephens bodie in S. Austens time the Bishop meant he would not reiect S. Austens report and yet he repelleth their idolatries about the worshipping of relliques sufficiently otherwaies for non sequitur consequentia à miraculis ad cultum witnes Bellarmine himselfe lib. 4. c. 14. de Not is Eccl. but if he graunt that miracles were done then he must either shew why they haue ceased since saith the Adioynder or at least prooue that all the Popish miracles whereof their Church boasteth are no better then spectra and diabolicall illusions A taske not so difficult perhaps but that the number is so infinite Though why should not himselfe or one of his fellowes approoue the soundnes of them rather then wee disprooue them since they bring those miracles for so many argumēts of their doughtie relligion which they call Catholike we know to be counterfeit The law of disputation beeing as I remember for the opponent to prooue the defendant to answer onely and to resist But the Adioynders discontinuance so long from the Vniuersities hath dispossessed him of these and all other good notions Neither doe I see any reason why the Bishop granting that there were miracles don in S. Austens time should be bound to acknowledge their continuance till now or shew a reason of their ceasing as the Adioynder would faine charge vpon him vnlesse they likewise prooue that those miracles beginning with the Apostles time cōtinued in the Church without any intermission from the primitiue till S. Austens daies which as yet they haue not done For Bellarmine attempting it Lib. 4. cap. 14. de Notis Eccl. is both otherwise at a losse and failes most grossely in the second hundreth of yeares In all which time he hath but one miracle viz. that of the Christiā souldiers vnder Marcus Aurelius obtaining raine at the instance of their prayers after a long and great drought Which some would doubt whether to call a miracle or no a mirandum rather or if it be miracle yet we want not diuers such nor I thinke no Church vnder heauen according to that of S. Iames 5. 16. The prayer of a righteous man auaileth much How much more whō so many are combined together And yet Bellar. calling it miracula in the plurall number as it were many miracles presently addes De quo vide c. falling into the singular number with shame enough like him that would call for his men Iohn hauing but one in all and yet making shew of great attendance Well omitting Bellarmine who makes it a miracle if our relligion last any thing long which God be thanked he hath not liued to see extinguished S. Austen thus deliuers his opinion of miracles de ciuit Dei lib. 22. cap. 8. the verie place which the Adioynder quoteth Quisquis adhuc prodigia vt credat inquirit magnum ipse prodigium est quia mundo credente non credit That is Whosoeuer calls for miracles in these dayes himselfe is a great monster that beleeues not when the world round about him hath beleeued Meaning that after the confirmation of Christs doctrine by signes miracles such as we read of in the new Testament Heb. 2. 4. we are to seeke no further but to rest in that which being taught vs once or brought vs once as S. Iud◠saies that is confirmed once for good and all needs no other daily demonstrations What saies the Scripture Signes are for the infidels not for the beleeuers 1. Cor. 14. If faith were currant therefore in the Church of Rome they would call for no miracles to commend it And the same S. Austen again Tract 13. in Ioh. insults ouer the Donatists and their pretending to doe miracles and calls them mirabiliarij or miracle-mongers by contempt De vnitate also Eccles c. 16. he reiects not the Donatists onely and their miracles but such as are said to be done in the Catholike Church from hauing any force to demonstrate the Church as the Adioynder would Non ideò manifestatur Ecclesia saith hee quia haec talia miracula in ea fiunt The doing of miracles though they be true miracles is no note of the Church This is a flint that Bellarmine mumps at and cannot get downe with any chewing To which finally may be added another testimonie of the same S. Austen contra Faust Manich. lib. 12. c. 45. where he preferres the prophecies that went of Christ in Scripture before miracles though neuer so illustrious as which are more subiect to cauillation then Scripture Oracles His words are Etsi attestabantur miracula doctrinae Apostolicae attamen non defuissent sicut etiam nunc adhuc quidam mussitant qui magicae potentiae cuncta illa tribuerent nisi talis eorum cogitatio contestatione prophetica vinceretur Magicis enim artibus longè antequam nascerentur prophetas sibi constituere à quibus praenunciarentur nemo vtique diceret That is Although there were miracles which bare witnes to the truth of the Apostles doctrine yet there would haue been some as there are also now who would haue ascribed those things to certaine Magicall arts or feates vnlesse that wicked surmise of theirs had been beaten and battered downe with the testimonies of the holy Prophets for no man could say though disposed to cauill that Christ by Magicke could appoint himselfe certaine Prophets long before hee was borne who should foretell of him c. S. Chrysostome sayes euidently in 1. ad Cor. cap. 2. hom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles are forbidden in these dayes or miracles are at a stay now choose you whether for the authoritie is pregnant against you both waies And he affirmes that the