In fine, where should we seek for the doctrine of the Roman church, but at Rome, or from Rome itself? where these doctrines are heterodoxies.

XVII. We shall not therefore have a distinct regard to the opinion of these semi-Romanists; nor consider them otherwise, than to confirm that part of truth which they hold, and to confute that part of error which they embrace; allowing, at least in word and semblance, more power to the pope than we can admit as due to him. Our discourse shall be levelled at him as such as he pretendeth himself to be, or as assuming to himself the forementioned powers and prerogatives.

§ XVIII. Of such vast pretences we have reason to require sufficient grounds. He that demandeth assent to such important assertions, ought to produce clear proofs of them he that claimeth so mighty power, should be able to make out a good title to it; for, "No man may take this" (more than pontifical) "honour to himself, but he that is called by God, as was Aaron." "They are worthily to be blamed, who tumultuously and disorderly fall upon curbing or restraining those who by no law are subject to them."+

We cannot well be justified from a stupid easiness, in admitting such a lieutenancy to our Lord, if we do not see exhibited to us manifest and certain patents assuring its commission to us.

pretender, upon slight or no ground. Their boldly claiming such a power, their having sometime usurped such a power, will not excuse them or us. Nor will precarious assumptions, or subtle distinctions, or blind traditions, or loose conjectures, serve for probations in such a

case.

XIX. Such demands they cannot wholly balk: wherefore for satisfaction to them, not finding any better plea, they hook in St. Peter; affirming that on him by our Lord there was instated a primacy over his brethren, all the apostles and the disciples of our Lord, importing all the authority which they claim; and that from him this primacy was devolved by succession to the bishops of Rome, by right indefectible for all future ages. Which plea of theirs doth involve these main suppositions:

1. That St. Peter had a primacy over the apostles.

II. That St. Peter's primacy with its rights and prerogatives was not personal, but derivable to his successors.

III. That St. Peter was bishop of Rome.

IV. That St. Peter did continue bishop of Rome, after his translation, and was so at his decease.

V. That the bishops of Rome (according to God's institution, and by original right derived thence) should have an universal supremacy and jurisdiction over the Christian church.

VI. That in fact the Roman bishops continually from St. Peter's time have enjoyed and exercised this sovereign power.

VII. That this power is indefectible and unalterable.

The truth and certainty of these propositions we shall in order discuss; so that it may competently appear, whether those who disclaim these pretences are (as they are charged) guilty of heresy and schism; or they rather are liable to the imputations of arrogancy and impiety who do obtrude and urge them.

*Nemo sibi et professor et testis est.-Tertul. v. 1, adv. Marc. None can be both a claimer and a witness for himself.

MATT. X. 2.-Now the names of the twelve apostles were these; the first, Simon, who is called Peter.*

AMONG the modern controversies there is scarce any of greater consequence than that about universal supremacy, which the bishop of Rome claimeth over the Christian church; the assertion whereof on his side dependeth upon divers suppositions; namely these:

I. That St. Peter by our Lord's appointment had a primacy, implying a sovereignty of authority and jurisdiction over the apostles.

the primacy of St. Peter; endeavouring to shew what primacy he was capable of, or might enjoy; what he could not pretend to, nor did possess.

SUPPOSITION I.

The first supposition of those who claim universal jurisdiction to the pope over the church is, That St. Peter had a primacy over the apostles.

sors.

III. That St. Peter was bishop of Rome.

IV. That St. Peter did continue bishop of Rome after his translation, and was so at his decease.

V. That hence of right to the bishops of Rome, as St. Peter's successors, an universal jurisdiction over the whole church of Christ doth appertain. VI. That in fact the said bishops continually from St. Peter's time have enjoyed and exercised this power.

VII. That this power is indefectible; such as by no means can be forfeited or fail.

In order to the discussion and resolution of the first point, I shall treat upon

* Πρῶτος Σίμον.

are,

1. A primacy of worth, or personal excellency.

2. A primacy of reputation and es

teem.

3. A primacy of order, or bare dignity and precedence.

4. A primacy of power or jursidiction.

To each of these what title St. Peter might have, let us in order examine.

1. As for the first of these (a primacy of worth, or merit, as some of the ancients call it), we may well grant it to St. Peter, admitting that probably he did exceed the rest of his brethren in personal endowments and capacities (both natural and moral), qualifying him for the discharge of the apostolical office in an eminent manner; particularly that in quickness of apprehension, in boldness of spirit, in readiness of speech, in char

ity to our Lord, and zeal for his service, in resolution, activity, and industry he was transcendent, may seem to appear by the tenor of the evangelical and apostolical histories; in the which we may observe him upon all occasions ready to speak first, and to make himself the mouth, as the fathers speak, of the apostles, in all deliberations nimble at propounding his advice, in all undertakings forward to make the onset; being navrayov Oɛquòs, always hot and eager, always prompt and vigorous, as St. Chrysostom often affirmeth concerning him: these things are apparent in his demeanour, and it may not be amiss to set down some instances.*

When our Lord, observing the different apprehensions men had concerning him, asked the apostles, "But whom say ye that I am?" up starteth he, ord zai лgolaμbávεra, "he skippeth forth, and preventeth the rest," crying, Thou art the Christ, the Son of the living God." The other apostles were not ignorant of the point; for they at their conversion did take Jesus for the Messias, which (even according to the common notion of the Jews) did imply his being the Son of God; Nathanael (that is, St. Bartholomew, as is supposed) had in terms confessed it; the whole company, upon seeing our Lord walk on the sea, had avowed it; St. Peter before that in the name of them all had said, 'Hueis nяlorúzαμεν, καὶ ἐγνώκαμεν, We have believed, and have known, that thou art the Christ, the Son of the living God. They therefore had the same faith, but he, from a special alacrity of spirit, and expedition in utterance, was more forward to declare it; "He was more hot," saith St. Gre

* Ενπερίστροφος γὰρ ἀεί πως ἦν ἄνθρωπος, κεκεντρωμένος οὐ μετρίως εἰς τὴν ἐπὶ τὸ ὁρᾶσαι καὶ εἰπεῖν o0vuíav.-Cyrill. in Joh. xxi. 15. He was a very active and stirring man, exceedingly spurred on with much promptness and alacrity in doing and speaking. HavrαXOD εÚρLOKETαL ȧrò яálov opμv.-Chrys. in Joh. Or. xii. (13, 24.) Aià RáνTwv Kai Ev Táσiv Thν avτhv supαívε Oeppornra.-Chrys. tom. v. Or. 59.

Licet cæteri apostoli sciant, Petrus tamen respondet pro cæteris.-Ambr. in Luc. lib. vi. cap. 9.

Matt. xvi. 15, 16. John i. 42, 46; Matt. 50; Matt. xiv. 33.

gory Nazianzen, "than the rest at acknowledging Christ."*

When our Saviour walked on the sea, who but he had the faith and the courage to venture on the waters towards him?4 When our Lord was apprehended by the soldiers, presently up was his spirit, and out went his sword in defence of him.

When our Lord predicted, that upon his coming into trouble all the disciples would be offended, and desert him, he was ready to say, Though all men shall be offended because of thee, yet will I never be offended; and, Though I should die with thee, yet will I not deny thee; such was his natural courage and confidence.

When our Lord was discoursing about his passion, he suddenly must be advising in the case, and urging him to spare himself; upon which St. Chrysostom biddeth us to "consider, not that his answer was unadvised, but that it came from a genuine and fervent affection."+

And at the transfiguration, he fell to proposing about making an abode there, not knowing what he said; so brisk was he in imagination and speech.

Upon the good woman's report that our Lord was risen from the dead, he first ran to the sepulchre,' and so (as St. Paul implieth) did obtain the first sight of our Lord after the resurrection; such was his zeal and activity upon all occasions.

At the consultation about supplying the place of Judas, he rose up, proposed, and pressed the matter.

At the convention of the apostles and elders about resolving the debate concerning observance of Mosaical institutions, he first rose up, and declared his sense.

In the promulgation of the gospel, and defence thereof before the Jewish rulers,

* Θερμότερος τῶν ἄλλων εἰσ ἐπίγνωσιν Χριστοῦ. Greg. Naz. Or. 34.

† Μὴ τοῦτο ἐξετάσωμεν, ὅτι ἀπερίσκεπτος ἡ ἀπό κρισις· ἀλλ' ὅτι γνησίου πόθου ἦν καὶ ζέοντος.—Tom. v. Or. 59.

† Καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκαι-1 Cor. xv. 5. And that he appeared to Cephas, after • John xviii. 10.

that to the twelve.

d Matt. xiv. 28.

f Matt. xxvi. 33, 35; John xiii. 37. Matt. xvi. 22.

* Μὴ εἰδὼς ὅ λέγει.—Mark ix. 6. Luke ix. 33; xxiv.; xii. 34;

xxvi. 63; John i. • John vi. 69.

J Acts i. 15.

John xx. 3. *Acts xv. 7.