A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome. Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.

A TREATISE AGAINST THE NECESSARY DEPEN∣dance vpon that one head of ROME, and the present re∣conciliation to that CHVRCH.

TRACT. I.

MATTH. 16.18.

Vpon this Rocke will I build my Church.

WE haue been wandring some∣times in strange-paths like Noes doue out of the Arke, and found no resting place, neither among the Iewes, nor Graecians, nor Mahu∣metans; the first working vpon Scripture, the second by Reason, the third, by neither Scripture nor Rea∣son but by meere crueltie: We are at the last come to our Rocke whereon wee may safely builde and repose our soules.

They all confesse there is a Rocke, but haue not yet found it, and though all oppose this, yet can they not show

any other: the Iewes say, there is one to come, but cannot tell when he will come: the Gentiles by the light of rea∣son haue prepared the way in foure points; for so much light they haue as will condemne them for denying CHRIST.

[unspec 1] First, they doe acknowledge one, onely wise, and euer∣liuing God, though in policy hee suffered them to erre in pluralities.

[unspec 2] Secondly, that God infused into man that euerliuing sparke, the immortalitie of the soule, which is knowne

• By the desire of perfect knowledge which here can∣not be had.
• By the capacitie of the soule, which nothing will sa∣tisfie but that which is infinite.
• By the extraordinary feare of iudgement, in guiltie consciences, which is a diuine Iudge.
• By the desire of immortalitie, which being generall is naturall, and therefore cannot be frustrate.
• By Heroicall spirits which aspire higher then a bodi∣ly desire can doe, and that by the very thought of immortalitie.
• If a beast could thinke of reason, a beast were reaso∣nable, if of immortalitie, immortall, and there∣fore by these we may gather that the soule is im∣mortall.

[unspec 3] Thirdly, Pudor himinis, & timor numinis, The shame of man, and the feare of God made them confesse, that hee created the soule in farre better estate then now it is: Their Sacrifices show it, and their ordinarie Queries: why are the feete so ready to runne at the command of the soule, and the affections so slow when reason commands them? whe∣ther the soule hath more reason to complaine of the body or the body of the soule? but they conclude that Beasts keepe their kinde better then their Masters.

[unspec 4] Fourthly, hence some of them haue inferred that it can∣not be but God hath prouided some meanes for restoring man to happinesse againe. Their ceremonies and expia∣tions

aime at it,* 1.1 and therefore excellently speakes Au∣gustine, De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit: That great Philosopher Porphi∣rius, and that great aduersary of the Christian Faith vnder Dioclesian doth confesse, he could not finde it discouered in any sect of Philosophers, nor amongst the Indians by the Gymnosophists, nor amongst the Caldeans. No Saint Augustine, nor euer shall, vntill they come to Ego sum via, vita & veritas; Via Regia, via sacra: Abraham came out of Chaldea, so must they out of their Sects, before they come to these two things set downe in the Text.

• The Foundation, The Rocke.
• The Building, The Church.

* 1.2 The Rocke imports first a foundation, and the surest, vpon which the rest of the grunsels, are layd: what this Rocke is, poynts to the premises, to that Rocke which Pe∣ter discouered before, and layd hold on, that rocke which flesh & blood had not reuealed vnto him, but the father, in the 17. verse. As thou art Peter, which signfies a Rocke, so vpon this Rocke, which thou hast discouered,* 1.3 will I build my Church: So saith Hillary, Super hanc confessionis petram Ecclesiae aedificatio est: So Ambrose, Fundamentum Ecclesiae si∣des est: So Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vp∣on faith and confession: So Augustine, Super hanc pe∣tram quam confessus es, edificabo Ecclesiam meam, And in an∣other place, De verb. Dom. And in his Retractations he con∣fesseth, that he hath expounded it of Peter in some places, & recals it. Christ the son of the liuing God is the ground, besides which none other can bee layd: Or that Christ is the sonne of the liuing God, is the first ground of truth, whereupon the Church is built vp in faith, and know∣ledge of that rocke which is permanent, wee say, the first ground and principle of Christianity, whereupon the rest of the gruncels and articles of Christian faith are layd, and out of which the other are deriued.

The Logicians make a question which is the first prin∣ciple

in reason, whether one or many? but this is the first in faith and the very rocke of all.* 1.4 In the 17. of Luke ver. 6. The kingdome of God is compared to a seede, The least of all seedes, and to one graine of that seede; for as our ar∣ticles are not many: so are they contained in one which is the first, and that this is mole minimum, but virtute maxi∣mum, it is cleere, for in it as a seede the rest are contained.

If then we be settled in our hearts: There is a possibility of rest, and a facility of beleeuing the rest that followes.

If that man Christ was the image of his father, by whom all things were made, he might easily preserue his mothers virginity, and so be borne of a virgin.

If we beleeue that this man was true God, then we may as easily beleeue that he was able to suffer the Iewes to cru∣cifie, kill, bury his body, and raise it vp againe by the pow∣er of his diuinity; if Christ by whom all things were made of nothing, bee able to gouerne, then is he able to rectifie and restore all by the resurrection of the body to eternall life.

This was first reuealed by the Angell at his conception. He shall be called the sonne of the most high.* 1.5

2. Installed the Head of the Church at his Baptisme, This ground was first reuealed,* 1.6 not by an Angell, but by his owne father, Matth. 3.17. and when Iohn Baptist was to beare witnesse,* 1.7 Ioh. 1.34. I saw and beare record that this is the sonne of God.

3. When hee was about to goe out of the world at his transfiguration,* 1.8 This is my beloued sonne, heare him: This is the ground of all, that the beloued Disciple makes so much of in his Epistle,* 1.9 1. Ioh. 4.15 Whosoeuer confesses that Iesus is the sonne of God, in him dwelleth God: and 1. Ioh. 5.5. Who is hee that ouercomes the world,* 1.10 but he that beleeueth that Iesus is the sonne of God: he hath gotten heere this very seed and ground of all.

4. Heere the rocke is reuealed to Peter from heauen, expressed by Peters confession: Therefore they that belee∣ued Christ did first lay holde on this.

Nathanael in the first of Iohn,* 1.11 Rabbi thou art the sonne of God. The Centurion at his death, in the 27. of Matthew;* 1.12 Doubtlesse this is the sonne of God: Therefore this is the first sparke of Christian faith that fals into the heart.

5. Did Christ tell Peter, this Rocke? Let vs then see vpon what rocke Peter built, for hee was a master-builder. Looke the last Catholique Epistle, the first Chapter,* 1.13 and the foureteenth verse. Seeing I know the time of my departure is at hand, I must lay downe this my Tabernacle, euen as our Lord Iesus Christ hath shewed me. * 1.14 I will endeauour therefore alwaeyes, that I may bee able to haue remembrance of these things after my departing. How endeauour?* 1.15 Verse 16 For wee follow not deceiueable fables: with our eyes wee saw his Maiesty. For verse 17.* 1.16 hee receiued honour and glory of his father, when a voice came from him:* 1.17 This is my beloued sonne in whom I am well pleased: This voice we heard in the eighteenth, when it came from heauen, being with him in the holy Mount: This hee confirmed by the Prophets: * 1.18 The sure word of the Prophets: Though as a light in a darke place, not so manifestly shining as afterwards. And that he may confirme this confirming authority of the Pro∣phets, verse 20.21. hee sayes,* 1.19 It was an inspiration from the holy Ghost: and therefore Peter had beene ouerseene, that if Christ had poynted to Peter in these words, Super hanc petram, if Peter poynted not the Church to the successors of Rome: super hanc petram: especially knowing of his de∣parture, taking his fare-well, making his last Catholique Epistle, he poynts onely to this rocke that Christ is the Sonne of God.

6. That other master-builder so soone as euer the scales fell from his eyes,* 1.20 straight-way hee preached Christ in the Synagogue. That he was the sonne of God.

7. The Eunuch receiued Baptisme, and all exacted at his hands was the confession of this poynt.* 1.21 I beleeue that Ie∣sus Christ is the Sonne of God: Did Philip teach him, that he and his Queene of Aethiopia must goe after to Rome, as before to Ierusalem? I thinke hee troubled his head with

no such points: so still this is the first ground whereupon the rest are built, and therefore no maruell though Sathan hath so malitiously from this day opposed this poynt.

[unspec 1] From the beginning did the gates of hell oppose it,Mat. 4.3.* 1.22 So soone as euer Sathan enters, hee begins; If thou be the Sonne of God: [unspec 2] At his death, The houre and power of dark∣nesse, Math. 27.* 1.23 Sathan did then set his instruments against that Rocke: If thou be the Sonne of God come downe from the Crosse, and we will beleeue thee. [unspec 3] After the Ascension the most generall and pestilent heresie that euer was of Arrianisme opposed this ground, Sathan well knowes so long as the Church is firmely built vpon this, the gates of hell shall not preuaile against it.

Now as the graine of mustard-seede groweth, so must we proceede from faith to knowledge, vnaduised they are that would haue vs prescribe a scantling of Faith and know∣ledge, as if eyther more were needlesse, or lesse damnable: but God in wisedome thought it meet to prescribe no such certainety, and that for two reasons.

1 To stirre vp our sluggish nature, To forget that is be∣hind, and endeauonr to that which is before:* 1.24 It is perfectio via∣toris, the perfection of a traueller still to goe on: what need we goe to Church? I know the summe of all: beleeue in Christ Iesus, &c. Such sluggards shall neuer grow rich in grace, that good corne shall neuer prosper in their hearts, because they are so ouer-growne with thornes and thistles.

2 Because God would not limit his mercies: As it plea∣seth him to saue infants without any knowledge, so also to saue some in all degrees of knowledge, ioyning wisedome & mercy in proportioning somthing to the Times & ages wherein men liue, some to the place where, some to the capacities of the persons themselues: God exacts not so much knowledge of the woman of Samaria, as of Nicode∣mus, Iohn the 3. Art thou a Doctor in Israell? nor so much of them that dwell in the middest of Spaine as of them in the heart of England, nor of those that liued in the time of su∣perstition, as of vs that are in the Sunshine of the Gospell:

It is a sure rule if wee hold the foundation sure, and con∣forme our liues and affections thereafter, the ignorance of other branches shall neuer condemne vs, except it be wilfull or affected ignorance.

1 Wilfull ignorance in such as eyther contemn, or neg∣lect the meanes of further knowledge, or such as in doubt∣full cases will venter without aduice, and then say, I meant no hurt.

2 Affected ignorance when wee suffer our affections to blinde our vnderstanding,* 1.25 like Demetrius that perswaded the crafts-men not to heare the Apostles, because they li∣ued in a profitable trade. But simple ignorance in a well meaning Christian is eyther passed ouer in mercy, or more knowledge reuealed in time, as the Prophet in the Psalms: To him that ordereth his conuersation aright,* 1.26 will I show the sal∣uation of God: Cornelius, Acts 10.4. Thy prayers and almes-deedes, The two wings of deuotion flye vp to heauen toge∣ther: for as it is in supplication, Forgiue vs as wee forgiue, so in almes, Giue vs as we giue them: rather then Cornelius shal want knowledge for saluation, God will send Peter from Ioppa.

If any man doubt, let him begin with the feare of the Lord, and practise those grounds he knowes well, and then by degrees learne to goe on and build vpon them, as in Hebr. 6.13.* 1.27 beeing the doctrine of the beginning of Iesus Christ: Let vs goe on and pray to God that we may lay the foundation safely and surely, that in Faith and charity wee may be knit altogether in the body of Christ.

TRACT. II.

WEE haue in the former exercise found the Rocke whereon wee may safely build: vpon this Rocke must the maine grunsels bee laide, such principles of Christianity, and Articles of Faith, as bee expressed in Scripture in the plainest places, after compiled by the Church into a little body, or short forme, such as Ire∣naeus

first sets downe, as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches, as if all Christians had but one soule, and one mouth: In Germany, France, East and West Europe and Asia, and in all places of the world. As there is but one Sun to euery nature, so there is but one Faith to euery Christi∣an: hee that is most powerfull in speech can say no more, and they that are most simple meane no lesse.

Tertullian expresseth another thing to the same effect, Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede, more fully designing the persons in Trinity against Arrius; An∣no 333.

These ancient knowen verities being agreed vpon of all Churches long before these distractions: Let vnstable mindes, that finde their soules wauering in Religion giue attention,* 1.28 for such I make inquirie, as Paul 1. Corin. 9.22. Became all things to all men: So we wil doubt with the doubt∣full, stand vpon indifferent ground, looke on both sides with a single eye, that we may the better discerne the true way of a Christian resolution.

Be wee sure then to hold the foundation, and to build vpon these truths which all Churches in all ages haue a∣greed vpon. Heere take we footing as vpon firme ground and looke a little about vs, before we resolue where to light.

These parts of the Church within our view doe each of them becken vs to their side: The Church of Rome bids vs returne to our olde mother, as onely true Catholike: The Brownist cries come to our congregation, we are euen iump as it was in the Apostles time: nay to ours (sayes the Ana∣baptist:) Lo heere is Christ, lo there: It is the plea of e∣uery Church.

But of all, the Church of Rome cries loudest, and if her challenge be true, it stands vs in hand to listen to it, for it concernes vs as much as euerlasting life is worth: Extra Ecclesiam Romanam non est salus: Without the Church of Rome is no saluation.

Yet she must pardon vs though we make a pause, and do not presently make it an article of our Faith, because wee finde it not in any of our ancient Creeds, nor in any plaine text of Scripture in any translation, theirs or ours: what chymicall witts may extract thence, wee will not now dis∣pute: A Catholicke Church wee finde, but a Romish Ca∣tholike Church we find not; That all Christians haue such necessary dependance vpon any place, or person, Rome, or Bishop of Rome, and vnder such a penalty of eternall damnation.

It seemes then, this is the Rocke, without which all o∣ther articles will not saue vs: and yet the auncient Church hath forgotten to put it in any of her Creedes: It is not in the Apostles Creede, Irenaeus hath left it out of his, Tertul∣lian out of his, the Nycene theirs, Athanasius out of his, And Peter out of his Catholicke Epistle,* 1.29 when at the time of his departure out of this life, hee tooke his last farwell of the Church.

First one Church we acknowledge built vpon Christ the sonne of God,* 1.30 fully described in the 4 of the Ephesians by one Body, one Spirit, one Lord, one Faith, one Baptisme, one Father.

1 One body, because a Church is nothing else but a so∣ciety of beleeuers called out of the rest of the world by the word of God, and though it run as the Sea through many Countries, and thence receiues many names like the seuen Churches of Asia, yet it is but one body.

2 It followes One spirit that doth animate and informe the members of the same, as the soule, or spirit of a man knits vp the members into one body.

3 This professeth One Lord Christ which makes it a Christian Church.

4 Yet the very naming of Christ Iesus our Lord is not sufficient to proue a Christian Church, vnlesse we embrace that Faith which Christ doth publish, one Faith, not in e∣uery branch of diuinity, that neuer was nor will be, but the grundsels laid vpon the true foundation.

5 Yet wee are but Catechumenists, as it were in the Church porch, till we be admitted by the doore of Bap∣tisme.

6 In which Baptisme we are made the Adopted Chil∣dren of One Father, vpon which the Apostle concludes: one God and Father of all must needes make a Church.

Secondly, this Church we beleeue to be Catholike, that is, vniuersall, not because it is spread ouer the face of the vniuersall world, but because it is not limited to any place, or nation, as the lewish Church was, much lesse to the suc∣cession of any person, but it is scattered and dispersed without bounds. So as still it hath a power and dispositi∣on to bee more and more vniuersally spread; That's the sence of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to Zacharies Prophe∣sie: That Ierusalem should be inhabited without walls.* 1.31

But for the Romane Church so famous in the Apostles time, that Saint Paul in the first to the Romans, doth glory so much in it;

Admit the memory of the Apostle Peter caused the Church to honour his successors, and to giue the Patriarke of that Sea priority before all other.

Admit that Church hauing beene purged by fiery per∣secutions, and crowned with Martyrdome vnder the Hea∣then Emperors, was therefore more reuerenced of succee∣ding Churches in other ages:

Admit the seate of the Empire, the renowne of the Cit∣tie, the excellent choice they made of wise and learned Bi∣shops, got them such credit amongst remote Churches that amidst their distractions which were amongest the Greekes, many there were that would haue recourse to Rome, as to arbitrators for aduice and iudgement:

What is all this to the saluation of my soule in these daies? What warrant haue I to rent my selfe from this Church, wherein by Gods prouidence I am borne, and whereof I am borne againe a member? Or what reason haue they to exact this new article at my hands, whereof I finde no mention amongst the old?

I dispute not the point in this place, onely let mee put the case of a lay mans resolution.

I am by Gods prouidence borne and Christned, brought vp and Catechized in the Church of England: The quaere is no more but this: Whether I be bound in Conscience to become a Romish Catholique, and to bee reconciled to the present Church of Rome, as now it standeth in paine of eternall condemnation?

This is the very point that draweth so many from vs, to whom I propound fiue Quaeries or demands, which in the iudgement of indifferent men may seeme reasonable.

1 First, I demand some cleere euidence or firm ground to build vpon, that this is my duety, and vpon so great a penalty: to thrust my selfe into such an action without suf∣ficient warrant, I should not onely condemne my selfe of rashnesse; but incurre offence against God in the 14. to the Romanes;* 1.32 What euery Man doth doubtingly is sinne to him that doth it, Quod dubitas ne feceris; A greater matter is a greater sinne, a greater then this cannot bee vnder the Sunne; I desire therefore some cleere warrant for my re∣solution.

The first testimony that is offered is the Testimony of the Church, that is of the Church of Rome, for shee tels vs that shee alone is the true Catholike Church, out of which there is no saluation: where∣upon it followes that such as will be saued must be re∣conciled to her: This wee verily beleeue that the Church of Rome saith so, and hath so said a long time.

2 The next Quaere is then; whether the Testimony of the Church of Rome in this case concerning her selfe be sufficient? Go vp as high as they will, so long as shee hath made this challenge, I demand whether her testimony be sufficient? I answer, out of doubt it is not: In the fifth of Iohn, vers. 31. If Christ should beare witnesse of himselfe,* 1.33 his witnesse were not true: that is, not sufficient: Though after chap. 8.14. he professes, that though hee should beare wit∣nesse

of himselfe, yet his witnes were true, because ver. 16. I am not alone, but I and the Father that sent me: Take him sin∣gle as in the first place by the way of concession, that he wil deale with the Iewes vpon indifferent termes. I hope then the testimony of Christ concerning himselfe, was as suffi∣cient in it selfe, and to the Iewes, as the testimony of the Church of Rome can be eyther in it selfe, or vnto vs. Let it not therefore seeme vnreasonable, if beside the testimo∣ny of the Church wee desire further euidence; for heere she standeth for her selfe against all Churches in Christen∣dome.

3 Other testimony beside the Church and Scripture they pretend none, for Traditions are referred to the Church, and the Creeds to the Scripture: To the Scrip∣ture then of necessity she must come in this point.

4 Our next demand is, whether it is expressely there, or drawne out by Tract of consequent: mentioned it is not, neither in the originall, nor in the vulgar, nor in the Rhe∣mish, nor in any of their owne translations.

5 If by consequent it bee extracted, my next Quaere is; whether I am bound vnder paine of damnation to beleeue euery poynt that may be drawne out of Scripture by consequence of arguments, wee stumble not at immediate consequents, as such as these: The Trinity is not named in so many letters; but the Scripture implieth euery per∣son to be God in seuerall places, and elsewhere auerreth that there is but one God: this is easily put together: But are wee to beleeue that which by long tract of consequent may be gathered? Then none but great wits can be saued, our weake vnderstanding is not able to fetch euery con∣clusion from the right ground.

Hence let vs make three degrees of diuine positions:

1 Some are Articles, as Christ the Sonne of God was crucified.

2 Some as Conclusions, as that children are capable of Baptisme, but not of the Lords Supper.

3 Some are taken as Opinions, and problemes of Diuini∣tie:

As that Angels doe more solemnely attend in person at holy exercises: That Saints shall haue some personall knowledge one of another,* 1.34 as Moses and Elias had in the mount. Now as fixed starres seeme to twinckle, because they are further remote, and cannot so stedily be discerned by our weake eyes: so our vnderstandings are more vnsta∣ble, and our beleefe more vncertaine in points deduced by many sequels, and farre fetcht consequents. These bring narrow issue, let vs see what degree of euidence they bring, and accordingly frame our Faith.

That I cannot be saued except I be subiect to the Bishop of Rome as head of the Church.

He must pretend then a title from Christ as he is Vicar: for spirituall matters it is euident that Christ while he liued on earth, was the visible head: for Temporalls himselfe concludes, Who made me a Iudge? My kingdome is not of this world, therefore so farre as he medleth with kingdomes, he cannot claime that from Christ: It is confessed, that while Christ was on earth, hee was the visible head of the whole Church, so as no soule could bee without necessary depen∣dance on him; but whether at his departure he committed the supremacy to any man on earth: If hee did, whether in whole or part: to whom, whether to the Apostles in gene∣rall equally, or to one aboue the rest, and who that was?

1 Their point is, that Christ left it to Peter alone, & to no other Apostle in that degree: This is cleer out of Scrip∣ture, That the rest of the Apostles, as Apostles, are equall, but as Bishop he aboue them: note that, a Bishop aboue an Apostle, Linus aboue the Euangelist Iohn, who liued in his time.

2 Admitte the Supremacy in Peter, whether it died with him as the Apostleship did, or left it to his successors:

The difference is, they put the rest out of special fauor, They might haue as great power, but it was for terme of life: Peter had it for him, and his successors for euer: But this must be cleered, that Peter had power to leaue it to his successors, and none but he. If this be not proued, why not

Iohns successors, in the Churches of Asia, or of Iames in Ierusalem, or any of the Apostles in other places, as well as he to his.

The reason is, Though Peter by vertue of his fiery tongue, was able to gouerne the whole Church in his daies being but small, yet hee knew the charge in time would grow so great, and the circuit so large, that Peters spirit had neede be doubled vpon those that should succeed him. If he had one clouen tongue, his successors neede to haue twelue: so we might say of the least of his successors, A greater then Peter is heere.

Peter was not alone, during his life, there were the ele∣uen Apostles,* 1.35 and Paul as great an Apostle as himselfe as Bellarmine confesses, and greater, because hee writ more then Peter, hee planted more Churches then Peter: he la∣boured more aboundantly then they all, for hee preached from Ierusalem,* 1.36 round about to Illiricum, as Hierome auou∣ches, from the redde Sea to the great Ocean, so farre as there is any land.* 1.37 And that all the charge of Peter and Paul and all that the rest had, should lye vpon the shoulders of one Pope, and yet neuer a clouen tongue to his head: Sure say That a greater then Peter is heere.

Bellarmine proued well from the election of Matthias in the first of the Acts,* 1.38 that the Apostles were not chosen by Peter, and Paul was, Galathians the first, Paul an Apostle, not of men, nor by men, but by Iesus Christ: Those that came in after the death of Christ, Matthias and Paul were not: but all the Apostles successors must now deriue their power from the Pope, Therefore a greater then Peter is heere.

3 Admit while the body of the Church carried any proportion to a visible head, as in the Apostles time it might, and some time after, for auoyding of factions, a Monarchicall gouernment might stand, but when it is so dispersed, that amongst the Antipodes, for ought we know may be Christians, that such a burthen of gouernment should rest vpon the shoulders of any one mortall wight, it is strange.

It must be cleered out of the booke of God, for the Testimony of their Church in her owne case is silent: That Peter did not impart his supremacy to diuers, in diuers Churches which he planted, but wholly com∣mitted it to one, in one place.

4 If to one, we must know where that one is, Certitu∣dine fidei, else wee are neuer a whit the neerer. Whether Peter left it amongst the lewes till they fell, being himselfe the Preacher of the Circumcision. If not, because hee saw they would reuolt, why not at Antioch, a Church of his owne planting? Paul had as much to doe at Rome as he: Antioch had the Primacy,* 1.39 for they were first called Chri∣stians at Antioch, and it was a famous Patriarchall Church: Why not Marke the Euangelist, Peters Disciple, who writ the Gospell from his mouth in that famous Church of A∣lexandria?

It is cleere then that Rome and no other Church doth enioy that Bishop who succeeds Peter in that great office. But now wherein a lay man may receiue satisfaction, the Scripture is silent: It is not found in our Creede; The te∣stimony of the Church is laid by in this point.

Bellarmine saies,* 1.40 that the Bishop of Rome alone doth succeede Peter in the Supremacie, is not found in Scrip∣ture, but to be beleeued vpon tradition. I thought wee should returne thither againe, it is hard that they will not spare their own testimony in their own case: Seeing Christ did spare it in his case, I hope we may be saued without it.

5 Admit this could be cleared, yet that Church doth not agree who was Bishop, Linus, or Clemens, or Cletus, after three Popes at once, Benet the ninth, Siluester the third, and Iohn. Then two in a schisme betwixt Vrban and Clement: The first in Italy, the second in France: after that three againe, hard to iudge who was the true one: Such vn∣certainties must there needs bee when Religion depends vpon any mans person in this troublesome world.

6 Admit it can be demonstrated to my conscience, that this Pope is lawfully chosen, and vndoubtedly succeedes

Bishop Linus, and Peter by a lineall succession of true Popes for 500 yeares, without any materiall interruption: yet neuer the neerer except they doe succeede as well in Faith and doctrine, as in place and person; else they could not exclude vs from the Church, for we show personall succes∣sion, as well as they. Cranmer consecrated Barlo, Scony and Couerdale. These consecrated Parker, Parker other Bi∣shops: these made Priests; euery Act of Priesthood ratifi∣ed by their owne Canons is Ʋalide factum, though not Licite. Quis enim Catholicorum ignor at ordinatos ab Episcopo haeretico verê esse ordinatos: That those that are ordained Priests of an haereticall Bishop are truely ordained, no Ca∣tholike is ignorant: So they exclude vs as heretiques, as not embracing their doctrine: so by their owne rule they grant that the Church and the Bishop of Rome must suc∣ceede Peter as well in Faith and Doctrine, as in time and place, else wee are not bound in conscience to cleaue to them: you see by how many sequels and degrees of con∣sequent, they must proceede before it be cleered to my conscience that I am bound to be reconciled to the church of Rome, as now it stands vnder paine of eternall condem∣nation.

If therefore they faile in any of these demonstrations we must faile them: These sixe Articles wee must passe be∣fore the maine point be concluded.

Let vs repeat them that we forget them not.

• 1 We must beleeue certitudine fidei, with the certainty of Faith:
• 2 That Christ left his supremacie to Peter, and to his successors onely.
• 3 That Peter bequeathed it to one in one Church, and not to diuers.
• 4 That this one was the Bishop of Rome, and no other.
• 5 That this Pope that now is, did succeede him in this Church.
• 6 That hee and his Church doe continue succession of Faith and doctrine, as well as in person and place.

Vntill these be all made cleere as an article of our Faith, I hope they will giue vs leaue to serue and worship our God, according to that Christian liberty which God hath giuen in a Church professing his Gospell.

TRACT. III.

REturne wee then to our first conclusion that for such gruncels as are immediately to be laid vpon the rocke: that is matters of saluation, and principles of Faith, wee must receiue them vndoubtedly, & distinguish them from all other positions that are thrust vpon vs, as necessary to be beleeued by the same degree of Faith: And to receiue them vpon examination according to the authority of the propounder, and according to that degree of euidence by which they are proued.

Hold on the foundation, and let vs conforme our affe∣ctions and liues, and build further to perfection of grace, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then as it is, Psalm. 50. and the last. To him that ordereth his conuersation aright, I will show the salua∣tion of God.

TRACT. IIII.

GIue me leaue a little, because I doe not much trouble you with questions, to examine this point for their sakes that be vnstable, or desire the same, the rather because this is the very ground of their resolution, and if this faile, all failes.

That the supremacy was in Christ while hee liued vpon earth, it is agreed: but whether at his departure he confer∣red the same vpon Peter, and in that degree which they challenge, is the first maine point?

And for this they pitch vpon foure maine texts.

• 1 Super hanc Petram, Mat. 16.18.* 1.41
• 2 Tibi Dabo claues: That key of Dauid which Christ

• had, which openeth when no man shutteth, and soutteth when no man openeth.
• 3 Pasce oues, Ioh 21.15. Before it was promised, there exhibited: To be chiefe Pastor: To feede the Lambs, that is, the Laity: To feede the sheepe, that is, Rule and Go∣uerne the Clergie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yea the Apostles themselues, if they be sheepe of Christ, Peter must be their shepheard.
• 4 I haue praied for thee: Tu autem conuersus confirma fra∣tres, Luke. 22.32. That is, confirme the rest of the Apostles, they were his brethren.

These 4 are like foure pillars, whereupon Peters supre∣macy is built: presently, if Peter had it, the Pope hath it: but admit this: yet we finde many doubts which must be clee∣red, and many blocks which must be remoued before my conscience finde a cleere euidence to come ouer to them vnder such a penalty as eternall condemnation.

For my Text, the point of difference is, what Christ meant by the Rocke?

• 1 Whether the Person of Peter as they affirme:
• 2 Or the Faith of Christ which Peter professed.

Thou art the Sonne of God, or Christ apprehen∣ded by that Faith.

Do them no wrong: t'is agreed that Christ is the Primitiue foundation, but the secondary foundation is Peters per∣son, not as a priuate person, but as the head of the Church:

That it should be Peter, not Christ, or the Faith of Christ there are foure colours.

1 Hanc by Grammer must be referred to that which is Tues Petrus, &c.

2 Because Petrus and Petra are all one in the tongue wherein Christ spake; Cepbas, therefore hee meant the same thing.

3 Not aedifico, nor aedificani, but aedificabo: As if Christ had built his Apostle vpon himselfe already: But Peter is called Sathanas after and denied Christ: ô but after the re∣surrection it is built vpon Peter, and therefore Aedificabo.

4 He would neuer haue said, Tu es Petrus, and then In∣ferred, super hanc, why does hee say with an asseueration, Ego dico tibi?

These are prety colours to looke vpon at the first, but these are not wadded, they will not hold, but shed if they be well handled.

What if we say with S^t. Augustine:* 1.42 Super hanc petram quam confessus es, super hanc petram quam cognouisti, dicens: Tu es filius deiviui, aedificato ecclesiam meam, id est meipsum filium dei viui aedificabo ecclesiam meam. Vpon this Rocke which thou hast acknowledged, vpon this Rocke which thou hast known saying, Thou art the sonne of the liuing God, I will build my Church: that is my selfe, the sonne of the liuing God will I build my Church: Is not this good gram∣mer.

What if wee say with S. Ambrose,* 1.43 Super istam aedificabo Ecclesiam meam! hoc est, in hac catholicae fidei confessione, fides ergo ecclesiae fundamentum est. Vpon this Rocke will I build my Church, that is, in the confession of this Catholicke Faith, therefore Faith is the foundation of the Church; hath not Hanc a good reference to the premises?

What if I say with Hilary? Vna haec est foelix fidei petra,* 1.44 Petri ore confessa, tu es filius Dei vini, super hanc igitur confes∣sionis petram, Ecclesiae aedificatio est. Haec fides Ecclesiae funda∣mentum est. This alone is the most happy rocke of faith, confessed by the mouth of Peter, thou art the sonne of the liuing God, vpon this rocke of confession is the building of the Church; this faith is the foundation of the Church: to the same purpose you finde, Cyrill de Trinit. 4.* 1.45 Chrysost. 55. hom. sup. Matth. Beda vpon Iohn the 21. These fathers will defend Grammer well enough for hanc: but let vs adde one of their owne,* 1.46 Lyra who they say for interpreting Scripture had not his match, and the interlineall glosse. Cusanus and the glosse vpon Gratian, Petrus de Aliaco Chancellor of Paris, though a Cardinall, though he name Peter, yet goes with vs.

2. It is all one word Cephas: but Bellarmine, and Augu∣stine,

and the rest are deceiued, because they did not vnder∣stand the Syriake tongue: but the Euangelist distinguishes betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To make a difference betwixt Peters faith and his person, to distin∣guish the Rocke that he confessed from himselfe? Bellar∣mines saies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a stone, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Attickes is a stone; but why doth the Enangelist alter the dialect in the same sentence? nay, the vulgar translation which they preferre before the Greeke, is not super hunc; but super hanc.

For edificabo: The Church was not then built, but a few grunsels layd, and verily loosely too, but hee was to build a great Church to the end of the world: neither was Peter perfectly layd himselfe; for in generall wee may say with Augustine,* 1.47 Domus Dei credendo fundatur, sperando eri∣gitur, diligendo perficitur. The house of God by beleeuing is founded, by hoping is erected, and by louing is perfe∣cted: he was not yet finished, or else to what end was this speech, wee hoped that this man should haue redeemed Israel.

4. Tu es Petrus, why Peters name comes in? this it is, thou art Peter and hast made a confession like thy name: a good allusion to Peters, Christ the Rocke, Peter a liuing stone: & so for hanc, and for theidentity of the word, & the Tense Aedificabo, and tu es Petrus, that leads the sentence: Our interpretation and of the ancient Church may well stand.

Vpon this rocke which thou hast presently confessed will I build my Church, though it bee but begunne, yet I will builde my Church vpon my selfe, apprehended by faith: and as thou, answerable to thy name, hast layde a firme foundation in confessing, so shalt thou bee a liuing stone built vpon me.* 1.48

1. That our interpretation is the truest, it appeares not onely by the analogy of the Text, by the fit allusion to Pe∣ters name, by the exact distinction of Petrus and Petra: both in the originall and vulgar.

2. But secondly by the practise of Peter, and the rest in building according to the prescription of Christ. In the second of Peter and the first: A voyce from heauen, saying,* 1.49 this is my beloued sonne, Paul in the ninth of the Acts, when the scales fell from his eyes preached straight-way, That Christ is the sonne of God:* 1.50 Philip baptizing the Eunuch in the eighth of the Acts, the Eunuch confesses that Iesus Christ is the sonne of God: Nathanael first apprehended this in the first of Iohn the fourth, Rabbi thou art the Sonne of God.* 1.51

3. It is vnlikely that Christ would build vpon that per∣son who within 4. verses is described by the name of Sa∣than, and that Peter should not bee puffed vp, Matthew ioynes both the stories together; to shew that to the first Church, how vnlikely it was that this person should bee a foundation, and to distinguish the frailty of the person from the foundation of faith.

4. It is agreed then that Christ is the maine foundation, The Rocke euer expresseth the maine foundation: There∣fore Christ, not Peter.

TRACT. V.

BVt they call vs to the Testimony of the Church for in∣terpretation. Yet they might spare vs in this. For if the Church did challenge this supremacy from the beginning, as they maintaine it: That Church in this case is no indif∣ferent witnesse: but the ancient Church is cleere from gi∣uing Peter any such power.

The Fathers haue three conceits of the Text.

1. Some, and those of the best giue that sence which we in the pages before haue layd open: For other foundation can no man lay, saue that which is layd,* 1.52 which is Iesus Christ.

2. Some doe meane Peter by the Rocke, but as the rest of the Apostles, according to that in the Reuelation:* 1.53 The twelue foundations and the names of the twelue, Ephes. the 2.

The foundation of Prophets and Apostles: And hee one amongst the twelue.

Origen vpon Matthew,* 1.54 Is it but onely of Peter? shall the gates of hell onely be against Peter? If Tibi dabo claues, to thee I will giue the keyes belong to all, why not this? Hie∣rom ad Marcellum:* 1.55 Petrus super quem Dominus fundauit Ec∣clesiam, but how doth he repeate it? Ad Iouin: Idem etiam dicitur de omnibus Apostolis, & firmitas Ecclesiae stabilitur aequa∣liter super omnes: Let them purge out Aequaliter and Super omnes, or else let Ierom alone.

But what saies Cyprian?* 1.56 Qui Cathedram Petri tenet, super quam aedificata est Ecclesia in Ecclesia se esse confidit: The chair of Peter then, and onely Peter? This strikes at the very root, if this was the conceit of the Church in Cyprians time, it's more then time wee were reconciled: but where is it? what edition? where was this printed? not in Cullen, not Basil, not Paris, not at Antwerpe by Crinitus; not at Lions, nor at Rome by Manutius: It is confessed that it was neuer found in Cyprian, till Pamelius a Canon of Bruges found it in a Manuscript in the Abbie of Cambron. So haue they printed the same at Antwerpe by one Stellius, de simplicitate Praelatorum, and is not this simple dealing?

2 The third sort lay Peter for the foundation amongst the rest, yet before the rest, as the first in order. If there be twelue foundations, one must be first: but Priority in or∣der, and Superiority in power doe differ much. It is one thing in Parliament to be as Speaker, another as Prince; Pe∣ter was the first that commonly spake; and Christ directs his speech to Peter before the rest, saith Ockham.

• 1 Eyther because he was the most ancient in yeares.
• 2 Or because hee was one of the most familiar with Christ, noted in the Scripture with Iames & Iohn.

These three Peter, Iames and Iohn were admitted to aske questions, Matth. 18.21. At the raising of Iayrus daughter, Luk. 8.51. At the transfiguration, Mat. 17.1. At his passion, Mat. 26.36. and of these Peter was the foreman.

But Peter first made the confession, therefore must bee

first laid vpon the foundation, Reuel. 21.19.* 1.57

Cyprian in his foresaid Tractate saies: Erant vti{que} & cae∣teri Apostoli quod suit Petrus Pari consortio praediti & honoris, & Potestatis, sed exordium ab vnitate profisciscitur. The same honour, and the same power in the rest:* 1.58 Peter he propoun∣ded the matter in the election of Matthias, and after much disputation in the Councell at Ierusalem,* 1.59 Peter made the first speech, but Iames gaue the finall sentence, to which all agreed:* 1.60 To the same purpose Hierom against Iouinian in his Epistles doth significantly speak, for my part I cannot find a Father alleaged by them, who fals not vpon one of these three points.

• 1 Either that Christ is the rocke here meant and dis∣couered by Peters confession.
• 2 Or that Peter is here laid with the rest equally.
• 3 Or that Peter is before the rest in Priority of or∣der, all this comes not neere the home.

TRACT. VI.

THe second Text is, Tibi Dabo claues, where Obserue that the maine grunsels of that Church are vpon such places which are full of Metaphors: As Purgatory is kind∣led out of that of the 1 Corin. 3. Wood, Hay, and Stubble,* 1.61 and confirmed by the Metaphor of the Minister, Iayler, and Prison, out of which they cannot come vntill they pay the vttermost farthing.

So the supremacy is founded vpon the Metaphor of the Rocke and keyes: wee may climbe vp by a Me∣taphor well tentered higher then the boughes will well endure:

1 Tibi Dabo Claues, Aedificabo, & Dabo: A promise here is made of that after was performed.

2 By Keyes is expressed the chiefe authority in the Church: It is fetcht from Esay 22.22.* 1.62 spoken to Eliakim to be steward in the steed of Shebne: The key of the house of Dauid will I lay vpon his shoulder, so hee shall open, and no man

shall shut, and hee shall shut, and no man shall open: This key Christ had as the Master,* 1.63 in the third of the Reuelation, and this say they, committed he to Peter. As the Master Christ had it, so he commits it to the Apostles as stewards, 1 Corin. 4.1.* 1.64 Let euery one so thinke of vs, as the Ministers of Christ, and Stewards: so the same word is vsed in Luke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a faithfull Steward But Tibi now is Vobis? True,* 1.65 it was first promised to Peter vpon his confession, but if the same be performed after to all, that is heere pro∣mised to Peter,* 1.66 is not the point then at an end?

1 What is more in Key then a Metaphor of binding and loosing, two metaphors, one to explane another: yes Caiet an and Stapleton say there's more in keyes then bin∣ding and loosing: we leaue them to Bellarmine, hee con∣futes Caietan in that, by the generall consent of Fathers.

What can the keyes doe but open and shut? We shut men out of heauen by sinne, by the Grace of the Gospell they are admitted.

So by sinne we are bound, and bound ouer to eternall condemnation in the chaines of darkenesse: By the Gos∣pell we are loosed from sinne to the glorious liberty of the Sonnes of God.

• 1 In the keyes then the power is promised.
• 2 The function is declared: so saith the Catechisme vpon the Councell of Trent challenge them, therfore vp∣on their Oath:

Sacram Scripturam nunquam nisi iuxta vnanimem consen∣sum Patrum accipiam aut interpretabor: This Scripture be∣ing taken according to common consent, and interpreta∣tion of the Fathers, as the Bull of Oath made by Pope Pius the fourth, and annexed to the Councell of Trent doth witnesse, all shall be well at length.

2 What is heere promised to Peter, that is not giuen to all, Iohn, the 20. and the 23. verse, Sicut me pater: As my Father hath sent me, so send I you: A larger commission can∣not bee giuen in plaine words, much lesse in a metaphor, Then sicut me Pater misit. The Father sent mee to open

heauen to the penitent, so send I you: The Father sent me to preach liberty to the captiues, and to them that are bound,* 1.67 the opening of the prison, so send I you, Whose sinnes ye re∣mitte they are remitted, and whose sinnes ye retaine they are re∣tained.

• If this power were giuen by breathing, Christ breathed no more vpon Peter then on the rest, for ought we know.
• If the Apostles were made Bishops by laying clouen tongues on their heads, we finde no more vpon Peter then the rest.
• If the Apostles be the twelue foundations, wee finde not Peter greater then the rest.
• If twelue precious stones in the Reuelation, the first is esteemed no more precious, vnlesse in our estimation.

Bellarmine vrged by Caluin:* 1.68 How Scripture still giueth the chiefe power to the Apostles equally without prefer∣ring Peter before the rest, yeeldeth the Bucklers: Summa potestas ecclesiastica non solum data est Petrosed etiam alijs Apo∣stolis: Omnes poterant dicere Instantia mea quotidiana & solici∣tudo omnium Ecclesiarum: fuit enim in illis Ecclesiae primordijs necessarium ad fidem toto orbe terrarum celeritèr disseminan∣dam, vt primis praedicatoribus & Ecclesiae fundatoribus summa potestas concederetur: Mortuis autem Apostolis, Apostolica authoritas insola petrisuccessione permansit: Is it come to this? that their labour was alike: that they were all equally the chiefe Preachers: that they were all in the same degree founders of the Church, and the disseminators of the Ca∣tholique Faith? The streame of the texts, and the current of Antiquity interpreting the same, hath driuen him to that Ingenuity.

What doe wee contending about Peters supremacy a∣mongst these texts? Wee had thought hee would haue fetched it from Peter, Peter neuer had it, search it then from Linus or Clement, he that succeeded Peter; we do not know who it was.

1 Obserue they vrge it as Ius Diuinum, and perswade weakelings that of Conscience vnder paine of condemna∣tion we acknowledge our selues members of that Vniuer∣sall Bishop, and that out of Scripture: Scripture doth not once mention him, much lesse giue any preheminence to him aboue the rest.

2 Bellarmine belabors al the texts, Super banc petram. Tibi dabo claues, &c. as if still Peter had something more then the rest: he hath spun such a thred in this point, that no spi∣ders thred is more subtill: Peter had the grant, but neuer to enioy it one houre; It was to begin in his successors, but after his death. So they must haue it from Peter, else not Iure diuino, else not as the Vicar of Christ, or from him: yet Peter neuer had it himselfe.

Somewhat there was which was giuen to Peter in these Texts, but to begin after his death, and after the death of all the rest: It is worth examining, for wee neuer came to the maine point till now: Goe on with these texts which they presse, but you shall finde this to be the issue of all.

TRACT. VII.

IOHN. 21.16.

Feede my sheepe.

LEt vs handle this text occasionally, hauing the last Tearme propounded the maine point: The Quere whereupon the resolution of mindes vnresolued in Religi∣on do depend: to wit, whether a man stand bound in con∣science to forsake this present Church, in which we are bap∣tized and Catechized to bee reconciled to the Church of Rome vnder paine of eternal condemnation: so they pro∣pound it to their disciples.

Concerning which, I haue made these demands.

1 Wee demand some cleere euidence for our Consci∣ence, else it were not onely rashnesse, but a great sinne in so great a matter: that the Church of Rome is the onely Church wherein is saluation.

2 Whereas to this testimony of the Church, that is, of Rome, for other they will acknowledge none, that shee a∣lone is the onely true Catholicke Church, we take excep∣tion in this point to her testimony in her owne cause: for if Christ were content to lay by his testimony, let it seeme a reasonable demand.

If shee aske how long we take exception to her testimo∣ny? we answer, iust so long as she hath made the same chal¦lenge as she doth, and no longer.

3 Since other testimony there is none besides the Church, and Scripture, which they do pretend. I demand whether this point, that shee is the onely Church wherein saluation may be found, be there expressed, or by tract of consequent?

Not expressely.

4 Because a man is not bound to beleeue euery thing, that by consequent is drawne out of Scripture: I demand some cleere consequent, for according to the degrees of euidence must we frame our Faith.

Now this consequent is so farre fetched, that before they can perswade a mans conscience that hee is bound to ioyne with them, and become subiect to the Bishop of that Sea, he must of necessity demonstrate these 5. points.

1 That Christ beeing the visible head of his whole Church, so as without his Church there was no saluation, they must proue that he left this to his Apostle Peter aboue the rest.

2 That this power giuen to Peter did not die with him, as the Apostleship did with the rest, but continued in his successors.

3 That Peter at his death did not impart it vnto many after him, though it was a great charge, and like to grow farre greater, but heaped it all vpon one, and that that one was the Bishop of Rome.

4 That this Bishop who doth now raigne is not onely lawfully chosen, but doth vndoubtedly succeede Peter in a direct succession for these fifteene hundred yeeres, and a∣boue

without any materiall interruption.

5 This proued, wee are neuer the neerer by their owne rule, except it appeare, that this Pope and present Church of Rome doth succeed Peter, and his Church, as well in Faith and Doctrine, as place and person, for they doe not exclude vs for want of succession, our Records are true and cleere; but as heretickes for not obeying their Faith: Therefore if they doe not obey the Faith of Peter, all the former points are to no purpose.

Let me therefore make a motiue vnto him who is vnset∣ed in his resolution, that hee would rest his soule where it is, & content himselfe with the plaine text of Christ and his Apostles agreed vpon, till these fiue points be made cleere to his Conscience, and before that I hope his soule shall be in Abrahams bosome.

Now that Christ left this power to Peter alone aboue the rest, which is the maine foundation, which if it faile, the whole building must needs fall: It is laid vpon foure pillars, in foure texts which are repeated before.

For the first I haue proued that Rocke not to be Peters person as the head of the Church, but that which Peter dis∣couered by confession, The Sonne of the liuing God: and that Christ named Peter alluding to the signification of his name, for that hee made a firme confession answerable to his name, and should therefore be as a liuing stone vpon that Rocke: Blessed art thou Simon Bar-iona, for flesh and bloud hath not reuealed this to thee: This wee haue proued by the Analogy of place, by exact difference obserued betweene Petrus and Petra, our originall, and their vulgar; by the practise of Peter and the rest in building vpon this Rooke, and by interpretation of Augustine, Ambrose, Hillary, Cyrill, Chrysostome, Bede, or else by Lyra, the interlineall glosse, Cusanus, Petrus de Aliaco, &c.

For Tibidabo claues: that there is no more power meant in the Metaphor of the keyes promised to Peter then is after expressed in binding and loosing, Bellarmine himselfe hath vndertaken it against Caittan and Stapleton: whatsoe∣uer

Christ did promise to Peter in Matthew, is giuen to the rest in Iohn, In sicut misit me Pater sic mitto vos: As large a Commission, and in as plaine termes, as may bee: As my Father sent mee, Esay 61. To preach liberty to the Captiues and them that are bound, the opening of the pri∣son, so send I you, therefore whose sinnes ye remit, they are remitted, and whose sinnes ye retaine, they are re¦tained.

• If there were power giuen by breathing, where Christ breathed on all alike:
• If in the sending of clouen tongues no more sate on Peters head then on the rest:
• If as one of the twelue foundations Peter is no bigger then the rest:
• If amongst the twelue precious stones he be no more precious then the rest, vnlesse in our estima∣tion, Saphire as good as lasper, then we may safe∣ly as yet determine against them that lay such snares on men soules concerning their saluation.

For Orabo pro te and confirma fratres,* 1.69 vpon examination we haue found no preheminence giuen to Peter at all, sa∣uing onely in the occasion which mooued Christ to speake particularly to Peter, a prophecy of his denying of Christ in the 34 verse: for Christ prayed for the rest as wel as for Peter, in Iohn the 17. Father sanctifie them in thy trueth:* 1.70 Now if Christ praied more for Peter, it was not for his dig∣nity, but because he was in greater danger, Christ tels him what neede there is that he should pray for him.

Confirma fratres: He meanes all Christians to whom he preaches and writes, as in the 2. of Peter 1. & 10. If we will therefore haue Christ to meane his fellow Apostles: doth not Paul confirme Peter more then euer Peter did Paul.

4 Text. But Pasce Oues meas,* 1.71 is the place they lay the most weight on: and it demonstrates three things faith Bellar∣mine.

1 That it is directed to Peter alone, by name Si∣mon

Ioanna, and Diligis me plus his? His excluding the rest, and repeated three times.

2 Pasce, not onely to feede, but also to gouerne, expressed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It hath a third signification: To eat: It is well that Bellarmine leaues out that, for Baronius against Segnorius of Venice, an holy Father, v∣ses it for Kill and eate.* 1.72

3 Oues meas: theres the Lambs, that's the Laity, The little sheepe, the Cleargy; and the strong sheepe the Apostles: Heretickes deny this diuision, saith Bellar∣mine, Nobis autem exploratum certum{que} est omnes omni∣no Christianos, etiam Apostolos ipsos Petro tanquam oui∣culas commendari cum ei dicitur, Pasce Oues meas, with all Christians, and the Apostles themselues commen∣ded to his cure: Then Peter, and Peter alone must be the sole ordinary Pastor of the Church of Christ.

1 True it is that this is spoken to Peter, and onely to him, and that three times: The reason is, because hee was singular in denying Christ, and denying three times: and if the place be rightly waighed, it is rather a stay of his weake∣nesse, then a note of his greatnesse: Ominous it is that the Pope relieth most vpon those places which are grounded vpon Peters deniall.

2 For Pasce, heeres no commission granted, but a com∣mandement imposed to looke to his office as a good Pa∣stor, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is giuen as wel to the Elders of the church, as Peter:* 1.73 If that be of weight, make vs all Popes.

3 For the argument, Oues meas, That the Apostles are Christs sheepe, therefore Peter must be their Pastor, is as much as if in the Gospell of Marke,* 1.74 They must preach the Gospell to euery Creature, Ergo, preach the Gospell to Peter, The argument is all one, let it goe.

Ferus vpon the Acts,* 1.75 where Peter is to put in his Apolo∣gy for going to the Gentiles; saies, Ecclesia sponsa Christ, & Domina Domus suae, Petrus autem seruus est & minister: The Church hath power ouer her seruants, etiam penitus eijcere: so it was of old, but now Peters successors will not be ruled

by the Church, ac si domini essent & non serui Ideo iusto Iudi∣cio Dei, ab omnibus contemnuntur: That because they wil be Lords and not ministers, therefore they are despised: Ho∣nest Ferus.

When I read how Bellarmine makes a Catalogue of Pe∣ters prerogatiues in eight long Chapters, and in euery one finds a mystery of supremacy: In his name Cephas, in wal∣king vpon the Sea: In his double draught of fish, in his first Sermon, and first miracle: In Pauls resisting of him, at Ierusalem, and the rest. I see a wise man may be ouerseene sometimes. If arguments went by tale, and not by weight, I could reckon vp Pauls praerogatiues, and Peters infirmi∣ties, would out number Bellarmines arguments, but you would deeme me very idle to stand vpon it.

Peters prerogatiues were, To be a worthy vessell, to car∣ry Gods name: That he was first in the ranke, where there was a Priority of Order, without superiority of power, be∣cause hee was the most auncient in yeeres, and one of the most familiar with Christ, as Occam giues the reason, but what's this to the purpose?

To summe vp the other two famous places of Scripture: For Orabo pro te, & Confirma fratres: It is for the daunger, and not the dignitie, and being in the more danger, hee might learne to confirme his brethren in the like: This vp∣on examination found to be past ouer.

But for Pasce cues meas: it is largely demonstrated in 3. conclusions.

That it is not spoken to Peter as a note of greatnesse, but as a stay of weakenesse: 2 That it is no commission, but a command: 3 That therefore the Apostles may as well preach to Peter, as Peter to them by the rule of other Scrip∣tures: whence is inferred the iudgement of Ferus vpon that Church, an honest iudgement of an vsurping Church, notwithstanding all the prerogatiues of Peter, numbred by Bellarmine more by tale, then weight, from whence they draw both argument and pretence of their greatnesse:

After all the foure olde pillars of Popery are throwne

downe by the hands of Fathers and Reason: wee haue dis∣couered the two new euasions of Bellarmine and Sta∣pleton.

In that by a rule receiued, we prooue that which agrees to one, agrees to all, and that if they were equall in gouer∣ning the people, then equall amongst themselues.

That since there was no visible head for sixty years, but all Apostles were alike: It cannot be, that the dignity of Peter can be aboue the rest, for feare it be prou'd, that the Bishop of Rome is aboue Peter, & so it seemes he is, when his Scarlet Church is about him.

That being no more out of the worde feeding, but that which is giuen to an ordinary Presbyter in the Acts: By the confession of Bellarmine, the same Episcopall and per∣petuall office, with full iurisdiction beeing giuen to the rest of the Apostles as well as to Peter: The rest making Bishops as well as he, and the same multitude of successors, If not more then he, first these three issues being discouered.

1 That they are forced like children to runne to their mother, and yet

2 They cannot finde so much as once Peter to Father them for his owne;

3 And therefore Bellarmine giues ouer Scripture, and since his authority will not settle a seely minde, that lookes not to the by-waies and labyrinths of questions, but to the marke of his saluation set before him: conclude therefore, we may bee sau'd without reconciliation to this present Church of Rome.

These be all the colours which they can alleadge out of Scripture; Bellarmine gathers all before him, & addes to the heape, as I haue faithfully deliuered vnto you: how sandy a foundation it is to set such a building of that weight, I hope an indifferent mind may see: so sandy, as the latter & wiser sort considering how weake they are in this point, which must hold or all falls; being ouerpressed by Reasons, and the current of the Fathers; concerning these foure places of Scripture: giue vp the old pillers of Popery which haue

stood too long in the Church, and haue sought out two new euasions.

• 1 The first deuised by Stapleton.
• 2 The second taken vp by Bellarmine,* 1.76 but found first in Caietanes opuscula, which when wee haue examined, we will take our leaue of this point.

TRACT. VIII.

IT is now agreed that the Apostles are equall, euery one had supremacy ouer all:* 1.77 Summa potestas Ecclesiastica non solum data est Petro sed etiam alijs Apostolis: fuit enim in illis Ecclesiae primordijs necessarium vt primis praedicatoribus & Ec∣clesiae fundatoribus summa potestas concederetur.* 1.78 The chiefe authority to them, as to the first Preachers and founders of the Church, and in the fourth booke he spends the whole three and twentyeth chapter to this purpose: what stirre hath heere beene?

Stapleton saies, all are equall in respect of the people,* 1.79 but not among themselues: How can that be? Quae conueniunt vni tertio conueniunt inter se, A mathematicall principle: if they be equal'd in gouerning the people, then in that of∣fice they are equall among themselues. Then Peter is not aboue them in gouerning the Church: but was it in regard of their persons? It is strange that they should gouerne the Church without a guide, that could not gouerne them∣selues: In Timothy, If a Priest cannot rule his owne house, how can he gouerne the Church of God? So,* 1.80 if they would not go∣uerne themselues, how order the Church? Admit an Apo∣stle should haue deserued censure for personall faults: had Peter power to excommunicate him, and not to suspend him from his office? power to remoue him from receiuing of the Sacrament, and not from the Ministration of it to o∣thers? power to cut him off from being of the Church, and no power to suspend him from being gouernour ouer the Church? This is an idle conceit, I find it propounded, but I thinke it is not relied vpon.

That which indeed is stood vpon and the very maine is∣sue of the whole question es that Bellarmine pitcheth vpon, deuised by some latter schoolemen a little before.

That the Apostles were all equall during their liues, Mortuis autem Apostolis, summa potest as in solo Petri succes∣sore permansit: The Apostles for terme of life had as much authority as Peter, but Peter as an ordinary Pastor for his successors, and that by vertue of this Text, Pasce Oues, Peter as Pastor, they as Delegates: hee ordinary, they out of speciall grace, so as all their successors shall heereafter depend vpon Peters successors, and deriue their power from them.

Where note by the way, that the visible Church of Christ from the Ascension into heauen till the death of the Apostles, which was aboue sixty yeares, The Church I say had no one visible head, all the Apostles were alike, all su∣preame Gouernors, and euer after though the circuit were farre greater, and the people in the Church farre more vn∣ruly, yet it shall haue but one to gouerne all, and he some∣times but a silly one God wott; yet shall his charge bee greater, his dignity more excellent, and his command more absolute then euer Peters was, for Peter had many peeres euery whit as good as himselfe.

But let vs follow the point: This onely was Peters pri∣uiledge aboue his fellowes, That authority which hee had in common with the rest during their liues, he might as the ordinary Pastor of the Church conferre it wholly vpon his successor of Rome, so might no other.

What all that authority wholly? Ile be carefull for doing them any wrong: Not their Apostolicall autho∣rity, but all their Episcopall and Pastorall authority which is to be perpetually in the Church by vertue of this Pasce.

Popes doe not challenge to bee called immediately of Christ Apostles: to haue seene Christ in the flesh as the Apostles did: to worke miracles, to be free from error in preachings and writings, as the Apostles were, sauing in

their seate when they haue the Church about them.

That which is pastorall is perpetuall, Peter is a Pastour by vertue of this Text Pasce. Therefore he may conferre this authority vpon his successours: so haue you their mea∣ning, let vs follow it.

It is a sure rule, Species aequè participatur in Indiuiduis that which agrees to a man, as a man, agrees to euery man, Quod conuenit homini vt homo, singulis hominibus: pastori vt pastor, singulis pastoribus. Now that which is sayd heere to Peter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feede my sheepe is sayd to the Pres∣byters in the Acts of the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.81 To feede the Church, yea but they meane not that Peter is as an ordinary Pastor: then somewhat must be added to this Text: Its not pasce oues meas will carry it: It must bee pasce prae caeteris, or pasce pastores. Either feede before the rest: or feede them that feede: else pascere Ecclesiam is as much as pascere oues: if not more.

Heere is nothing singular in this text, but the singular number, thrice repeating of it, alluding to the thrice de∣nying of Christ, which will not be for their credit to stand vpon: for it is noted by an Ancient, and let vs not forget it: to be rather a stay of his weaknesse, then a note of his great∣nesse.

But let vs follow their conceit without Scripture: Peter was cheefe Pastor of the whole Church, therefore had power as Pastor to leaue that power to his successours.

Were not the rest of the Apostles Pastours as well as Peter? had not they this power as well as hee, I meane not Apostolicall, but Episcopall and Pastorall which is perpe∣tuall?

Heare what Bellarmine hath ingenuously deliuered from the consent of the ancient:* 1.82 Sicut me misit pater factos esse his Christiverbis Apostolos Christs vicartos, immò ipsum Christi officium & aut horitatem accepisse: en Apostolica autho∣ritate contineri omnem potestatem ecclesiasticam: sicut me misit pater siquidem misit filium summa potestate praeditum. That they are all the Vicars of Christ: that they haue all the of∣fice

and authority of Christ himselfe: hauing alledged the fathers to this end hee inferres thus, Vbi vides idem dari A∣postolis per illa verba ego mitto vos quod Petro fuit promissum, per illatibi dabo claues, & postea exhibitum per illa, pasce oues meas, id est, iurisdictionem plenissimam etiam exteriorem. Bel∣larmine concludes that, that full and outward iurisdiction, that was promised to Peter in the keyes, and exhibited to him in his pasce, was also giuen to all the Apostles in their generall Commission, Sicut me misit, iam sumus ergo pares. These Texts that we haue troubled you withall, leaue them equall, why may not then the rest of the Apostles make their successours in other Churches aswell as Peter at Rome? and if we may credit Ecclesiasticall writers so they did. Iames left Simeon to succeed him at Ierusalem, Simeon left Iustus, Iustus left Zacheus, and so along: Iohn left Poly∣carpus in Smyrna, as Tertullian auouches; Paul left Timothy at Ephesus, Titus in Creete, Dionysius at Athens, as Euse∣bius: All this they confesse: Where are we now?

Wee are come to a narrower issue, so narrow that it crowdes the supremacy in peeces: for how can the succes∣sours of Paul, of Iohn, and of the rest depend vpon Rome? They fetch it from the other Apostles; They immediately from Christ, as you haue heard, Sicut me misit, Bellarmine sayes, It is a prerogatiue which is not found in Scripture, but in other authors, as in Iohannes de Turrecremata: Peter was made Bishop by Christ, and Peter made all the rest of the Bishops: why? Alioquienim cum omnes Apostoli pluri∣mos Episcopos in varijs locis constituerint, si Apostoli ipsi non sint facti Episcopi à Petro, certè maxima pars Episcoporum non de∣ducet originem suam à Petro. If not the Apostles, then not the greatest part of Bishops take their originall from Peter: then we are vndone.

Bellarmine makes an obiection: If Peter made Iudas Bi∣shop, our answer is, Iudas was no Bishop: no? In the Acts, Let another man take his Bishopricke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thats but praefecturam. Did he make Iohn Bishop, the Disciple whom Iesus loued? did he make Paul Bishop, who does so glory

that his authority came not of men or by men?* 1.83 Then comes in Bellarmine, In Apostolica authoritate contineri omnem potesta∣tem Ecclesiasticam, sicut me misit. In good time now the Popedome is conteined in the Apostleship: had Campian got vs at such a vantage, how he would haue gloryed with his spectatum admissi risum teneatis amici: I do protest I haue beaten my braine to reconcile them in this point, and I cannot, I would gladly haue a sentence of a Father that Pe∣ter made Paul Bishop, or Iohn, or any of the Apostles.

The onely colour I finde that Peter, Iames, and Iohn made Iames the lesse Bishop of Ierusalem, as Eusebius and others doe record: not Bishop, but Bishop of Ierusalem, giuing him an especiall care of that Church, Iames was Bi∣shop before saies Bellarmine: Its included in his Apostolike power. A Bishop may be a Bishop, though hee be design'd to no place: nay though he be an heretique, capable of no place, yet he may ordaine: Quis enim Catholicorum ignorat Ordinatos ab haereticis verè esse Ordinatos, quando Ordinator haeretieus verè Episcopus fuerat & adhuc erat saltem quantum ad Caracterem.

Is it possible any indifferent minde should beleeue it? that the Euangelist S^t. Iohn, that Eagle of the new Testa∣ment could not ordaine Polycarpus or any in the Churches of Asia without Peters leaue? or that Paul could not or∣daine Timothy vnlesse he had power from Peter?

This is the last refuge.

If it will not hold: Maxima pars Episcoporum non dedu∣cet originem suam a Petro. The greater part of Bishops haue not their originall from Peter, Then the Church of Rome is not that onely Church, but there may be saluation without it.

So the question is at an end.

TRACT. Vlt.

THese issues and desperate distinctions are forced from them,* 1.84 Quia passim docent veteres Romanam Ecclesiam esse matrem omnium Ecclesiarum, ab ea omnes Episcopos habu∣isse

consecrationem & dignitatem suam, quod non esset verum; nistin eo sensu, quod Petrus qui Episcopus fuit Romanus omnes Apostolos, omnesque alios Episcopos ordinauit: because it is the mother Church it is therefore so: you see them driuen to this issue.

2 It is conceited that Christ intends nothing in Peter aboue his fellowes, but onely that the successors of Rome may be great; who are not once mentioned or prophecied of in Scripture: Cyrus prophecyed by name; should not the holy Ghost neyther by Peter, nor any other, giue vs some inkling of him vnder whose wings alone we must seek saluation? except wee will haue him mentioned vnder the title of Antichrist, wee haue it not: The Church of Rome is spoken of by Paul, hee glories as if it were his Church in the first chapter to the Romanes:* 1.85 Peter doth not so much as once name it, vnlesse they will haue it vnder the name of Babilon.

3 Bellarmine doth ingenuously giue ouer Scripture in the entrance to the first booke, and the three and twentith chapter, diuiding it from the rest, Hactenus quae ex diuinis li∣teris colliguntur, addemus nunc quae ex varijs authoribus de∣cerpsimus: A man will hardly hazard his estate vpon so nice a difference without maxim, bookcase, or any autho∣rity in Law: and should wee relye our soules vpon so nar∣row, so new and so perplexed a Diuine?

In this great point as we are directed so let vs looke vp∣on that place in the Corinthians:* 1.86 That no man presume a∣boue that which is written: and then we shall find that in the Ephesians:* 1.87 Now therefore wee are no more strangers, and for∣reiners (or heretiques) but Citizens with the Saints, and of the houshold of God, and are built vpon the foundation of Apostles and Prophets, Iesus Christ himselfe being the head corner stone. Let this bee euer our hold, and wee shall neuer fall. And to conclude, let vs goe on euen with our aduersaries, so farre as they leade vs in the right way, but if they carry vs into vnknowne tractes, and dangerous passages: let vs there protest a separation from them, and then we shal shew

our selues to be right Protestants indeed: Let vs looke also with a vigilant eye, as some religious men did after corrup∣tion grew thicke vpon that Church, and then wee shall see that wee cannot communicate with her in this point and others which she professes and practises, without shipwrack of conscience: which corruptions, if we should reckon, they would swell beyond the proportion of our present proiect: which, if a simple man cannot behold when he is assaulted by the Bishop of that Sea for present reconciliation: let him ingenuously plead ignorance, rather then yeeld, and tell him plainely he knowes him not: and that his mind is bent to know God and himselfe, if he haue any reference to God, hee will acknowledge him in his due place: In the meane time we pray for diuine knowledge out of the scrip∣tures, that the beames of that celestiall light may double her reflection vpon our hearts, and so warme our affections with the loue of the Truth, that wee may bring forth the fruits of it in a Christian Life: Amen.

Deo Trino & vni Gloria.

FINIS.

Notes

• * 1.1

  De ciuit. lib. 10.32.
• * 1.2

  Verse 17.
• * 1.3

  Lib. 6. de Trinit. Lib. 61 9. in Luc. Hom. 55. in Matth. Vlt. Tract. in Ioh. Serm. 3. de verb. Retra. 1.21.
• * 1.4

  Lue 17.6.
• * 1.5

  Luc. 1.32.
• * 1.6

  Mat. 3.17.
• * 1.7

  Ioh. 1.34.
• * 1.8

  Mat. 17.5.
• * 1.9

  1 Ioh. 4.15.
• * 1.10

  1 Ioh. 5.5.
• * 1.11

  Ioh. 1.49.
• * 1.12

  Mat. 27.54
• * 1.13

  2 Pet. 1.14.
• * 1.14

  Verse 15.Verse 15.
• * 1.15

  Verse 16.
• * 1.16

  Verse 17.
• * 1.17

  Verse 18.
• * 1.18

  Verse 19.
• * 1.19

  Verse 20.21
• * 1.20

  Act. 9.20.
• * 1.21

  Act. 8.37.
• * 1.22

  Mat: 4:3.
• * 1.23

  Mat: 27:40.
• * 1.24

  Philip: 3:13
• * 1.25

  Act: 19:25.
• * 1.26

  Psal: 50. vlt
• * 1.27

  Hebr: 6.1.3.
• * 1.28

  1 Cor. 9.22.
• * 1.29

  2 Pet. 1.13.
• * 1.30

  Eph. 4.4.
• * 1.31

  Zach. 2.4.
• * 1.32

  Rom. 14.23.
• * 1.33

  Iob. 5.31.
• * 1.34

  Matt. 17.
• * 1.35

  Bel. l. 1. c. 21
• * 1.36

  Rom. 15.19.
• * 1.37

  Amos. c. 5.
• * 1.38

  De Pont. 4.23.
• * 1.39

  Act. 11.27.
• * 1.40

  Bel. 2. de Rep. c. 12.
• * 1.41

  Matt. 10. verse 19.
• * 1.42

  Aug. de ver. Dom. Secū: Mat. ser 13
• * 1.43

  Ambr. in 2. cap. ep. Ephes. v. 20
• * 1.44

  Hill: de Trin: 2.6.
• * 1.45

  Cyrill. Chri∣sost. Beda.
• * 1.46

  Lyra. gloss. Interlin. Cu∣sanus gloss. in Grat. Aliaco.
• * 1.47

  Aug. de ve. Apost. Ser. 22.
• * 1.48

  1 Pet. 2.4.
• * 1.49

  2 Pet. 1.14.17. Acts 9.20.
• * 1.50

  Acts 8.37.
• * 1.51

  Ioh. 1.49.
• * 1.52

  1 Cor. 3.11.
• * 1.53

  Reu. 21.14. Ephes. 2.20.
• * 1.54

  In Mat. 16
• * 1.55

  Hierom ad Marc. Ad Iouin.
• * 1.56

  Cyp de Sim∣plic. praela∣torum.
• * 1.57

  Reu. 21.19.
• * 1.58

  Act. 1.15.
• * 1.59

  Acts 15.7.
• * 1.60

  Vers. 22. Hierō. cont. Iou: lib: 1. Leo ep. 84.
• * 1.61

  1 Cor. 3.12.
• * 1.62

  Esay 22.22
• * 1.63

  Reuel. 3.7.
• * 1.64

  1 Corin. 4.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.66

  Luk. 12.42.
• * 1.67

  Esa. 61.1.
• * 1.68

  Cal. lib. 4. Instit. c. 6. Sect. 1. Bell. de Rom. pont. l. 1. c. 9.2. Cor. 11.28
• * 1.69

  Luk. 22.32.
• * 1.70

  Ioh. 17.11.
• * 1.71

  Galat. 2.11.
• * 1.72

  Acts 10.13
• * 1.73

  Acts 20 28
• * 1.74

  Mar. 16.15
• * 1.75

  Fer. in Act. 11.
• * 1.76

  Stap. cont. 3 qu. 1. Art. 1. Tom. 1. Tract. 1 c. 3
• * 1.77

  Bellar. de Rom. P. l. 1. c. 6.
• * 1.78

  Lib. 4. c. 23.
• * 1.79

  Stap. contr. 3. q. 1. ar. 5.
• * 1.80

  1 Tim. 3.5.
• * 1.81

  Act. 20.28
• * 1.82

  Lib. 4.24.
• * 1.83

  Galat. 1.1
• * 1.84

  Bel lib. 1.23 de R. P.
• * 1.85

  Rom. 1.4.
• * 1.86

  1. Cor. 4.6.
• * 1.87

  Eph. 2.19.