Anti-Mortonus or An apology in defence of the Church of Rome. Against the grand imposture of Doctor Thomas Morton, Bishop of Durham. Whereto is added in the chapter XXXIII. An answere to his late sermon printed, and preached before His Maiesty in the cathedrall church of the same citty..

SECT. V. Priuiledges granted to other of the Apostles, and not to S. Peter, obiected by Doctor Morton.

TO the former obiections you adde others, concerning some priuiledges granted to other Apostles, and not to S. Peter; which I will briefly touch. The first is(c); Peter gaue not sentence in the Apostolicall Synod, but Iames in his presence. This is an vntruth, and such I haue proued it to be.

The second(e): Peter leaned not on Christs brest, as Iohn did. True; but Christ made Peter the foundation of his Church, and Pastor of his flock; a far greater dignity, then to leane on his brest, and which implies Iohns subiection to him.

The third is(f): Peter solicited Iohn to aske a question of score∣cy. He did so: but how ill aduised you are, to obiect this a∣gainst Peters Primacy, the Fathers will informe you. Cas∣siodorus(g): Surely our Lord preferred Peter before Iohn, and be∣stowing the Princedome on Peter did not therfore withdraw his af∣fection from the disciple whom he loued. He gaue to Peter the keyes of the kingdome of heauen, that he might open and shut heauen: to Iohn he gaue a facility of opening vnto vs the secrets of his brest. To Peter he gaue the charge and gouerment of his Church: to Iohn the care and custody of his Mother. Peter durst not aske of our Lord, who was to betray him: Iohn at Peters instance asked confidently what the Prince of the Apostles durst not in quire. S. Chrysostome(h): Why doth Iohn mention his leaning on Christs brest? Not without cause; but to shew the confidence of Peter after his deniall: for he that

durst not then aske, but did is by another, after the charge of his bre∣thren was giuen to him committeth is not to another, but himselfe asketh the Maister; and Iohn is silens. He speakes and shewes his loue to Iohn &c. For when Christ had communicated great matters to Peter, and giuen him charge of the whole world, he being desirous to haue Iohn for his partner, and colleague, said; And this man, what? And as he not daring to aske at the last supper, did it by Iohn; so now doth he the like for Iohn, thinking that he was desirous to aske, but durst not. And againe(i): Marke how this same Iohn that lately made such demands, after wholly yelds the primacy to Peter, and pre∣fers him in all things before himselfe. S. Hierome(k); Among the twelue Apostles one is chosen, that a Head being appointed, occasion of Schisme might be taken away. And declaring(l) why the dig∣nity of Head was not giuen to Iohn, but to Peter, he yel∣deth this reason, because Peter was the elder, and lest if Christ had bestowed that dignity on a yong man, whom he loued, he might seeme to minister occasion of enuie to the rest. That famous Empe∣ror Leo surnamed The wise, hauing declared(m) that Christ male Peter Prince of pastors, and required of him the care of fee∣ding his flock, as a returne of his loue, addeth: Peter knowing that to be a great Princedome, and how great strength it requireth, seing Iohn following whom Iesus greatly loued, said; And this man, what? wilt thou haue me to be placed as Head ouer the disciples, what then dost thou commaund him to doe? Our Lord answered, as it were chec∣king Peter: So I will haue him to remayne, till I come: what's that to thee? follow thou me, that is, follow me with this pastorall staffe: and as whiles I was with you, I did keepe you watching ouer you, as a Fa∣ther, & as your Head & Mayster: so be thou in my place, & follow me with thy Princedome and power, confirming thy brethren; for I will haue thee to be in my place: from whence it is, that Peter remayneth till this very day following Christ in his Successor. Theophilact(n): Our Sauiour speaking to Peter, sayth: I deliuer into thy hands the preaching of my Ghospell and the whole world &c. I lead thee forth, to gouerne the world. And againe(o): The gouerment of the sheep is committed to Peter: and not only that; but he asketh, and is made a mediator for him, that was best beloued. So these Fathers. And if it be lawfull to compare sacred things to prophane, we may in this liken Christ, & these two Apostles, to Alexan∣der,

and his two friends, Craterus and Ephestion. Craterus loued Alexander as a King, looking to his publike affayres, and honor: Ephestion loued his person, diligently procu∣ring his health, and priuat well-doing: whereupon Ale∣xander was wont to say, that Craterus loued the King; and E∣phestion loued Alexander. So we may say, that Iohn loued Christ, more then any other of the Apostles did, as the cause of his virginity, and author of his chast loue: but Pe∣ter loued him, as the Prince of Pastors, more then any other euer did. And in reward of this their loue, Christ loued Iohn, as a Virgin, that had dedicated his body and soule to him alone, and commended to him, as to a Virgin, the cu∣stody of his Virgin Mother: but he loued Peter in regard of his flock, which was to be fed, and gouerned vpon earth: & in that respect, made him Vniuersall Pastor and Gouernor therof: which was a greater dignity, then to leane on Christs brest, or to be the guardian of his Mother.

The fourth obiection is(p): Paul reprehended Peter to his face before all. This you had vrged before(q) as a principall Argument, to disproue S. Peters superiority ouer S. Paul; but as vnfortunatly as the rest: for this reprehension was not of superiority, but of charity, as that of Iethro(r) to Mo∣yses; that of Ioab to king Dauid(s); and of S. Bernard to Pope Eugenius(t): all which, as they stand well with the superiority of the persons reproued, to their reprouers; so doth this with the superiority of Peter, to Paul: yea the Fa∣thers are so farre from arguing from hence any equality of Iurisdiction betweene these two Apostles, that diuers of them assume it, as an Argument, to proue that when there is iust occasion, inferiors may with due charity and humili∣ty reprehend their Superiors. Paul (sayth Chrysostome(x) reproues, & Peter heares, to the end that whiles the Mayster reproued holds his peace, the schollers may learne to change their opinion. S. Augustine:(y) That which was done of S. Paul profitably, by the liberty of charity, Peter tooke in good part, by holy and benigne god∣linesse of humility: and therby gaue a more rare and holy example to posterity, if at any tyme they do amisse, not to disdaine reproofe from their inferiors, then Paul did in teaching the meaner to resist the grea∣ter

with brotherly charity, for the defence of truth. And S. Grego∣ry(z) noteth, that Peter as he was chief in the Apostellship, so he shewed himselfe to be chief in humility. All which discouereth your ignorance, in saying(a), that with all like circumstances of opposition, in true tenor of morality, one can hardly reprehend an∣other, vnlesse he be his equall. If you had bene as skilfull in Diuinity, as you are diligent in laying hold of any shad∣dow of occasion, to carpe at S. Peters authority; you would haue knowne the lesson which S. Thomas and all Diuines with him,(b) teach, that there are two kinds of correction; the one of iustice, the other of charity: the first belongeth only to Superiors, in respect of their subiects: the second, to all men: for as charity bindes vs to loue all, so it binds vs in due circumstances to vse fraternall correction to all, euen Su∣periors: and so Paul did to Peter. Finally so certaine it is, that all antiquity belieued S. Peter to be Superior in au∣thority to S. Paul, that (as S. Hierome(c) noteth) blasphe∣mous Porphyrius taxed S. Paul of petulancy, and pride, in reprehending his Superior: and that some to free him from that note, thought it was not Peter the Apostle whom he reprehended, but another of the Disciples, called Cephas.

But you reply(d) out of our interlineary Glosse, that Paul reprehended Peter, tanquam par, as being his equall. You mi∣stake: for that note is not in the interlineary, but in the glosse of Lyra, and (as Gratian hath declared(e) is to be vnderstood of parity in the Apostleship, and in purity of lyfe, and conuersation, not of Ecclesiasticall power, and iu∣risdiction: in which sense, S. Augustine(f) writeth of S. Cy∣prian, that he was equall to S. Peter in his Martyrdome, but inferior in power.

But you make a digression(g) to tell vs, of a notorious pre∣rogatiue, which our Popes challenge to themselues in their bookes of priuiledges authorized by themselues for their owne licenciousnesse, saying: None presumeth to reprehend the Pope, except only in case he depart from the fayth: no, not although otherwise he draw innume∣rable multitudes with himselfe into Hell. Of which priuiledge they can giue no other ground, then their falsly pretended plenitude of Pa∣pall power: whereupon it is, that their Glosse affirmeth, that in dispo∣sing

of Prebends, and such acts, there is none that dare say to the Pepe, Syr, why do you so? These are your words, from which you take occasion to rayle lustily against the Pope. And I aske you, Syr why do you so? For you cannot but remember, that in your hatefull libell, set forth many yeares since vnder the title of, A discouery of Romish doctrine in the case of conspiracy & rebellion, you proposed this very obiection, and that a lear∣ned Antagonist of yours(h) in his Treatise tending to mitiga∣tion, against the seditious writings of Thomas Morton Minister, told you(i), that many yeares before that tyme the same obie∣ction had bene set forth in print, by Syr Francis Hastings, in his Watchword, and defence therof, and stoutly auouched by Mathew Sutcliffe Minister, his Aduocate and Proctor of that defence: and that the same obiection was confuted at large by the Warn word, and so many lyes, falshoods, and fraudes discouered therin, that the said Mathew Sutcliffe in his Reply intituled, A full and round answere, thought good to let it passe roundly, without any answere at all: & ther∣fore your said Antagonist told you (as with reason he might) that he greatly marueyled, with what conscience, or if not conscience, with what forehead at least, you could at that tyme write and print things, that you did know, or might haue knowne, to be merely false, and forged. Is not this (sayth he) a signe of obstinate wilfulnesse, & that neither God, nor truth is sought for by you, but only to maintaine a part or faction, with what slight or falshood soeuer? Hauing giuen you this ad∣monition, though he remit you, or rather the reader to the Warnword for a larger satisfaction, yet he also briefly answe∣reth(k) shewing, 1. Your grosse ignorance in ascribing that Canon to Pope Boniface, wheras it is gathered by Gratian, out of the sayings of S. Boniface an Englishman, that was Archbishop of Ments in Germany, and a holy Martyr. 2. Your fraud, in setting downe the words of the Canon cor∣ruptly, both in Latin, and English, as by leauing out the beginning which sheweth the drift of the Canon; and the end which containeth a reason of all that is said; and cutting of other words in the middest, to couer the pious meaning of S. Boniface. 3. Your falshood in leauing out, and altering

some words, and corruptly translating others, with a heape of falsities, as he rightly calleth them(l). Wherefore if he had iust cause to marueile, with what conscience or forehead you could then repeate an obiection so fully answered before; farre greater cause haue I to maruayle now, that after he hath againe giuen you this second answere, and so fully discouered your fraud, you are not ashamed yet againe to reiterate the same obiection, without taking any notice of those errors, & wilfull falsities, which that answerer laid to your charge. To him, and to the Warnword, I remit the reader.

But because the glosse affirmeth the Pope to haue pleni∣tude of power in disposing of Prebends, and that none ought therin to say vnto him, why do you so? You call this, the height of all desperate presumption in the Popes, to make themselues incontroulable in their mischiefes. A bold censure. Kings haue fullnesse of power to dispose of the temporall offices of their kingdomes, and none ought to say vnto them, Why do you so? Will you therfore tell them, that this their authority is the height of all desperate presumption to make themselues incon∣troulable in their mischiefes? No; why then do you giue it that name, and censure in the Popes? You might haue done well, to aske S. Bernards opinion: He would haue told you(m), that the plenitude of power is by a singular prerogatiue gi∣uen to the See Apostolike: That he which resisteth this power, resisteth the ordination of God: that he hath power, if he iudge it profitable, to erect new Bishoprickes, where formerly they were not; and of those that are in being, to put downe some and set vp others, as reason shall dictate vnto him; so that he may lawfully of Bishops, make Arch∣bishops; and contrariwise, if it shall seeme necessary: He can summon from the furthest partes of the earth, whatsoeuer Ecclesiasticall per∣sons of neuer so high degree, and compell them to appeare before him, and this, not once, or twice, but as often as he shall find it expedient. This is the power which the glosse speaketh of: you call it the Height of all desperate presumption, wherby the Popes make themselues incontroulable in their mischiefes. S. Bernard holds it to be a power giuen him by Christ, and that whosoeuer re∣fisteth it (as you doe) resists the ordinance of God. Whether

is it fit, that Christian men should belieue S. Bernard, or you? especially since you acknowledg him to be a Saint, which he cold not be, if he had erred in fayth: nor will any wise man thinke, that in this point he was of any other be∣liefe, then all the holy Fathers of Gods Church were, whose doctrine he knew, and vnderstood better then you do.

But not contenting your selfe with censuring, & con∣demning Popes, you carpe at the holy Martyr S. Boniface, (whom all Germany reuerenceth as their Apostle) for teaching, that albeit the Pope shold by his scandalous life draw in∣numerable multitudes with him into hell, yet no man may presume to correct him (to wit iuridically by punishing or deposing him, for that is the sense in which S. Boniface speaketh) vnlesse he also depart from the fayth. But you consider not the wrong which by thus carping at the Pope, you offer to all Chri∣stian Princes: for dare you say, that if an Emperor, a King or any other absolute Prince be of so scandalous a life, that by his example he lead thousands with him into Hell, he may therefore be deposed? Wherfore since you will hold it to be good doctrine, that albeit a temporall Prince, yea or many Princes liuing at the same tyme, shold by their vicious liues, draw thousands with them into hell, none of them may therefore be corrected iuridically; why do you carpe at vs for defending the same of the Pope, who is but one at once?

Your fifth obiection is(n); S. Paul alone writ to the Ro∣mans, not S. Peter. True; for when S. Peter writ his Epistles, he was at Rome, and had conuerted many of the Romans to Christ, and planted the Church among them, before S. Paul came theither, or writ his epistle to them. Againe S. Peter writ his epistles to all the faythfull, and in regard therof you intitle them, Generall Epistles, and we, Catholike Epistles, a title, which is not giuen to those of S. Paul.

Your sixth Obiection is(o): It was not sayd of Peters ship as it was of that wherein S. Paul was, God hath giuen vnto thee all them that sayle with thee: and except those (to wit the Mari∣ners) remaine in the Ship, you cannot be saued. Among 28. fa∣mous priuiledges, which Bellarmine(p) sheweth to haue

bene granted to S. Peter, and not to S. Paul, nor to any o∣ther of the Apostles, you are content to conceale them all without making any mention of them, vnlesse it be of two or three, to carpe at them, as here you doe at his ship, post∣posing it to that, in which S. Paul sailed, because in a dan∣gerous tempest, God preserued the liues of all that were in the ship, for his sake. But in this, your dealing is no better, then in the rest: for the holy Doctors take the ship of Pe∣ter to be a type of the Catholike Church, out of which none can be saued eternally: which they say not of the ship, in which Paul sayled. When Christ saw two ships standing by the lake of Genezareth, going into the one, ship(q) that was Simons, and sitting, he taught the multitude out of the ship; it was not without mystery, that of those two ships, Christ made choyce of Peters only to teach the people out of it: for (as S. Hilary sayth)(r) the Church is the ship, in which the word of life is placed, and preached, and which they that are out of it, cannot vnderstand, but lye like sand barren and vnprofitable: and the pre∣aching of Gods word out of the ship of Simon in particu∣cular, signifies, that Christ dwelleth in that society, which keepes the fayth and communion of Peter, and makes his See the pastorall chayre, from whence by Peter and his successors, he teacheth the doctrine of his Ghospell. Our Lord (sayth S. Ambrose)(s) goeth only into that ship of the Church, of which Peter is Mayster, our Lord saying, Vpon this rock I will bu∣ild my Church. And then he addeth, that the Church of Pe∣ter is the Arke of Nōe, to shew that out of his Church none can be saued. Which Doctrine S. Hierome likewise deli∣uereth, comparing the Roman Church to the Arke of Nōe, out of which whosoeuer is, shall perish at the coming of the floud. Moreouer howbeit other ships be tossed, yet (sayth S. Am∣brose) Peters ship is not tossed: in her wisdome sayleth, perfidious∣nesse is absent,(t) fayth fauoureth: for how cold that ship be tossed, of which he is Gouernor, that is the strength of the Church? And S. Bernard(u): The sea is the world; the ships, the Churches: From whence it is, that Peter walking on the waters like our Lord, shewed himselfe to be the only Vicar of Christ, which was not to gouerne one nation, but all; for many waters are many people: and therfore wheras

each of the others hath his peculiar ship, to thee (he speakes to Eu∣genius Pope S. Peters successor) is committed that one mighty great ship made of them all, to wit the vniuersall Church of the whole world. I conclude therfore, that the ship of S. Peter is the pa∣storall Chayre, from whence the doctrine of Christ is to be learned by all, and the Arke of Nōe, out of which none can be saued; and that therfore betweene his ship, and that in which S. Paul sayled; as also betweene the priuiledges granted to the one, and to the other, there is as much diffe∣rence, as betweene the eternall saluation of all Gods elect, and the corporall lyfe of a few Mariners, and passengers, that sayled with S. Paul.

Your seauenth and principall Obiection is(x): If S. Pe∣ter had written of himselfe, as S. Paul did of himselfe, saying: I haue the care of all the Churches, this one wold haue seemed to you a firmer foundation, then the word, Rock, or any other of those Scriptures, wherby you labour to erect a Monarchy on S. Peter, and (by your con∣sequence) vpon the Pope ouer all Churches in the world. Answere. There are two kindes of solicitude, and care: one procee∣ding from the obligation of iustice, the other merely out of the zeale of Charity. The supreme care which S. Peter had both of all Churches, and of their Pastours was of obliga∣tion of iustice, because he had iurisdiction ouer them all, as being supreme Pastor ouer the whole flock of Christ: and therfore as the Pastor hath obligation of iustice to gouerne his flock, and attend to the good therof, so had S. Peter to attend to the good & gouerment of the vniuersall Church, and whatsoeuer persons therof; which function was not committed to S. Paul, nor did Christ promise to build his Church on him, as he did on S. Peter: and therfore that care he had of the vniuersall Church, proceeded from his great zeale of Gods glory, and feruorous charity, which made him trauell so much in the conuersion of soules.

Notes

• (c)

  Pag. 64.
• (e)

  Pag. 64.
• (f)

  Pag. 64.
• (g)

  L. de ami∣cit. c. Quasi diceret, be∣nefac. sint amici.
• (h)

  Hom. vlt. in Ioan.
• (i)

  Hom. 66. in Math.
• (k)

  L. 1. ad∣uers. Iouin.
• (l)

  Ibid.
• (m)

  Serm. de S. Petro.
• (n)

  Ad c. vlt. Ioan.
• (o)

  Ibid.
• (p)

  Pag. 64.
• (q)

  Pag. 61.
• (r)

  Exod. 18.14.
• (s)

  2. Reg. 19.15. & seqq.
• (t)

  L. 4. de considerat.
• (x)

  In cap. 2. ad Gal.
• (y)

  Ep. 19.
• (z)

  Hom. 18. in Ezechiel.
• (a)

  Pag. 62.
• (b)

  2.2. q. 33. art. 4.
• (c)

  Apud S. Aug. op. 11.
• (d)

  Pag. 62.
• (e)

  2. q. 7. Cap. Paulus.
• (f)

  L. 2. de bapt. c. 1.
• (g)

  Pag. 61. & 210.
• (h)

  F. Per∣sons.
• (i)

  Chap. 5. num. 54.
• (k)

  Ibid. num. 55.56.57.58.
• (l)

  Ibid. num. 57. marg.
• (m)

  Ep. 131.
• (n)

  Pag. 64. sin. 65.
• (o)

  Pag. 65.
• (p)

  Lib. 1. de Pont. c. 17.18.19.20.21.22.23.24.
• (q)

  Luc. 5.3.
• (r)

  Can. 13. in Math.
• (s)

  Serm. 11.
• (t)

  L. 5. in c. 5. Luc.
• (u)

  L. 2. de consider.
• (x)

  Pag. 65.