Epistle from Babylon, was not then belike at Rome.

Furthermore, histories do recorde that Peter was at Pontus. v. yeares, and at Antioche. 7. yeares. How could he then be. 25. yeares at Rome? Finally, where our aduersary alledgyng out of Ado, sayth that S. Peter was there. 25. yeares, vntil the last yeare of Nero: how can that stand, whē S. Paule suffering vnder Nero, was put to death the same day twelue moneth, that is a whole yeare after Peter. &c. But especially how agreeth this with Scripture, that Christ should make Peter an Apostle vniuersall to walke in all the world: ite per vniuersum orbem. Item, Eritis mihi testes vsque ad fines terræ. &c. And our Papistes would needes make hym a sittyng Byshop, & intitule him to Rome. How accorde these: Apostolus and Episcopus: ire and sedere: Omnes gentes, and Roma together?

And thus haue I resolued the first vntruth of that Popish demonstration aboue rehearsed, Page. 14. wherin they thincke to proue, that as Peter, although he was not called vniuersall Apostle, yet was the head of the whole Church: so the Pope might and hath had after him the charge of the whole Church, although he was not called vniuersall Byshop in the old tyme, &c.

MarginaliaThe second vntruth of the argument aboue mentioned.Now followeth the second vntruth to be touched in the same argument, which is, that because Peter was the head of the Church: so therfore the Pope must also be the head of the Church, and was, albeit he was not called vniuerall bishop a long time. But this we do deny, yea the matter denyeth it selfe, by their owne position, for being graunted by them, that the title of vniuersall Byshop was not receaued at Rome, but refused to the tyme of Gregory: then must it necessarily be graunted, that the Byshops of Rome before S. Gregory, had not the charge of the whole Church, neither could be admitted by that reason to be heades of the Church. For somuch as there can be no head, but which is vniuersall to the whole body. Neither cā any haue charge of the whole, but he must needes be vniuersall to all and singular partes of that, wherof he hath the charge. As in sciences, whosoeuer hath knowledge and cunnyng in all the seuen liberall sciences, and all the partes therof parteinyng to liberall knowledge, is sayd to be an vniuersall learned man: so in office, to whomsoeuer the publicke charge of all Churches doth appertaine, how is he not to be called byshop vniuersall? Now if before S. Gregories tyme, the name of vniuersall Byshop, was repealed in Rome: how thē can þ^e name be refused, & the definition of the name be admitted? Or els let our aduersaries tell vs how they define an vniuersall Byshop, seing this word Byshop is properly the name of office, wherto is annexed charge. MarginaliaWhat is an vniuersall Byshop.Wherfore if a Bishop be he, which hath charge of all the soules in his Dioces commited to him, and must render a count for them all: then whose charge extendeth to all and singulare churches, and must render a count for euery Christen soule within the whole world: to him can not be denied the name of an vniuersall Byshop, hauyng the office of an vniuersall Byshop. Or if he be not an vniuersall Byshop, he can not then haue the charge of the whole, that is, of all and singulare Churches of Christ. For such is the rule of true definition. MarginaliaRegula definitionis.Cui cónuenit definitio, eidem conuenit definitum, et contra. Cui adimitur definitio, eidē et definitū adimitur. MarginaliaCui conuernit definitīo & definitum.Although this word vniuersall, in the Greeke writers, signifieth that, which we in our vulgare English tonge call catholique: yet I suppose our aduersaries here will not take vniuersall in that sense. For after that meanyng, as we doe not deny that the Bishops of Rome may be vniuersall Byshops: so neither can they deny but other Byshops also may be as vniuersall, that is, as catholique as they. MarginaliaVniuersall defined by three things tyme place, & persō.But such as more distinctly and scholelike discusse this matter, define vniuersall or catholique by three thinges: to witte, by tyme, place, and person. So that whatsoeuer extendeth it selfe to all places, and to all persons, that is properly vniuersall or catholique. And contrariwise, what thing is to be called vniuersall or catholique, reacheth to all those three aforesayd, cōprehendyng all places, tymes, and persons, and extendeth it selfe of his owne nature to the same, or els it is not to be called properly vniuersall or catholike. MarginaliaThree thinges commōly called catholique or vniuersall.And thus three thinges there be, which most commonly we call catholike or vniuersall: that is, the Church which is called the catholike church: fayth, which is called the catholike faith: A man, whom also we call a man catholike, because these three of their owne nature and disposition (no contrary obstacle lettyng) extende them selues so to all, that no tyme, place, nor person is excluded. Which three conditions if they altogether cōcurre in the charge of the bishop of Rome, then is it an vniuersal charge, and he an vniuersall Byshop: If not, then is his charge neither vniuersall, nor he the head of the Churche, nor yet vniuersall Byshop. MarginaliaTo haue vniuersall charge to be head of the vniuersall Church and to be vniuersall Byshop are al coincidēt together.For how these three can be seperated, I can not see, except the aduersary part do proue it more euident-ly, then yet they haue done.

And thus much to the obiection of our aduersaries, arguyng thus: that as S. Peter being not called vniuersall Apostle, yet was the head of the vniuersall Church: So the Pope although he was not first called vniuersall Byshop, had and might haue the charge of the whole Churche, and was the vniuersall head of the same. The whiche obiection conteinyng (as is sayd) a double vntruth, our aduersaryes yet notwithstanding doe busie them selues greatly to fortifie, by sundrye testimonies and allegations patched out of old and auncient Doctours, but specially out of Theodoritus, Irenæus, Ambrose, and Austen: MarginaliaIreneas 3. cap. 3 Amb. de doct. gent. lib. 2. ca. 6. Augusti. Epist. 162.prouyng by them, that the sea of Rome hauyng the preeminence and principallitie, hath beene honoured aboue all other Churches. Wherupon the sayd aduersary before minded, groundeth this consequent.

MarginaliaArgumēt of the papistes.Irenæus, Ambrose, Austen, and Theodoritus affirme that the Church of Rome is the chief of all other Churches.

Ergo, the Byshop and head of that Church is chief and head ouer aChurches.

MarginaliaAunswere.But this consequent is to be denyed, for that the excellencie of the church or place doth not alwayes argue the excellencie of the minister or Byshop, nor yet necessarily doth cause the same. MarginaliaPreheminence of a Church estemed after a double cōsideration.For in matters of the Churche whiche are spirituall, all preeminence standeth vpon spirituall and inward giftes, (spiritualia enim spirtualibus comparantur) as fayth, pietie, learnyng and godly knowledge, zeale and feruencie in the holy Ghost, vnitie of doctrine, &c. which giftes many tymes maye excell in a Church, where the minister or Byshop is inferiour to byshops or ministers of other churches. As the most famous schole in a Realme hath not alway the most famous scholemaister, neither doth make him therby most excellent in learning aboue all other. So if our aduersaries do meane by this preeminence of the Churche of Rome, such inward giftes of doctrine, fayth, vnitie and peace of Religion: then say I, the excellencie hereof doth not infer or argue the excellencie of the Byshop. And thus concerning the principallitie of the Church of Rome, commended at that tyme of the Doctours, it may be true, & so well expounded one way. And thus do I graunt the antecedent of this argument, and deny the consequent. MarginaliaObiection. Outwarde preeminece belongeth to outward kyngdomes not to the Church of Christe.But here will our aduersaries peraduenture replye agayne and say, that the principallitie of the Churche of Rome, whiche is commended by the Doctours, is not ment here so much by inward giftes & induments belongyng to a Christian church, as by outward authoritie and dominatiō ouer other Churches, wherto is to be aunswered. MarginaliaThe first aūswere to the obiection.First, what necessitie is there, or where did our Papistes learne, to bryng into the spirituall Church of Christ, this outward forme of ciuile regiment and policie? that as the Romaine Emperours in tyme past gouerned ouer all the world, so the Romaine Bishop must haue his monarchie vpon the vniuersall Clergy, to make all other Churches to stoupe vnder hys subiection. And where thē be the wordes of our Sauiour: Vos autē non sic: MarginaliaNon sic. saith Christ Quod sie. sayth the Pope.If they holde their affirmatiue, quod sic? Where then is Christes negatiue, non sic, MarginaliaObiection.if they say, there must needes be distinction of degrees in the Churche, and in this distinction of degrees, superioritie must necessarily be graunted for the outward discipline of the Church, for directyng matters, for quietyng of schismes, for settyng orders, for commensing of conuocations and Councels, as neede shall require, &c? MarginaliaAunswereAgaynst this superioritie we stand not, and therfore we yeld to our superiour power, MarginaliaSuperioiti in the Churche.kyngs, and Princes our due obedience, and to our lawfull gouernours vnder God of both regimentes, Ecclesiasticall and temporall. MarginaliaDistinctions of degrees in the Churche.Also in the Ecclesiasticall state, we take not away the distinction of ordinary degrees, such as by the Scripture be appointed, or by the primitiue Church allowed. As Patriarches, or Archbishops, Byshops, Ministers, and Deacons, for of these foure we especiallye read as chief. MarginaliaDiuersitie of dignitie in degrees.In which foure degrees as we graunt diuersitie of office, so we admitte in the same also, diuersitie of dignitie: neither denying that which is due to eche degree, neither yet mainteining the ambition of any singular person. For as we geue to the minister place aboue the Deacon, to the Byshop aboue the minister, to the Archbyshop aboue the Byshop: so we see no cause of inequallitie, why one minister should be aboue an other minister: One Byshop in his degree aboue an other Byshop to deale in his Dioces: or one Archbishop aboue an other Archbishop. MarginaliaOrder kept in the Churche, & what true order is.And this is to keepe an order duely & truly in the Church, accordyng to the true nature and definition of order by the authoritie of August.li. De ciuit. Dei. MarginaliaAug. de civit. Dei. lib. 19. ca. 13.
Order definedWhere he thus defineth that which we call order: Ordo, est parium dispariúmq; rerum sua cuique loca tribuens dispositio. Order (sayth he) is a discretion or dispositiō geuen to all thinges, according as they are matches, or not matches, proporcionally to euery one his owne right and proper place.