THE PRIMACY OF THE ROMAN SEE.
Hitherto we have treated of those ecclesiastical orders which existed in
the government of the ancient Church, but which afterwards, in process
of time, being corrupted and gradually more and more perverted, now in
the Papal Church merely retain their names, while in reality they are
nothing but masks. And this we have done, that by the comparison the
pious reader might judge what sort of a Church the Romanists have, for
the sake of which they represent us as guilty of schism, because we have
separated from it. But the head and summit of the whole establishment,
that is, the primacy of the Roman see, by which they endeavour to prove
that the Catholic Church is exclusively theirs, we have not yet touched
on; because it originated neither in the institution of Christ nor in
the usage of the ancient Church, as did the other offices, which we have
shown were handed down from antiquity, but since, through the corruption
of the times, have degenerated, and even assumed altogether a new form.
And yet they endeavour to persuade the world, that the principal and
almost only bond of the unity of the Church is adherence to the see of
Rome, and perseverance in obedience to it. This is the foundation on
which they principally rest, when they wish to deny us all claim to the
Church, and to arrogate it to themselves; that they retain the head, on
which the unity of the Church depends, and without which it must be torn
asunder and crumble to pieces. For their notion is, that the Church is
like a mutilated and headless body, unless it be subject to the Roman
see as its head. Therefore, when they dispute respecting their
hierarchy, they always commence with this axiom, that the Roman pontiff,
as the vicar of Christ, who is Head of the Church, presides over the
universal Church in his stead, and that the Church cannot be well
constituted, unless that see holds the primacy above all others.
Wherefore it is necessary to discuss this subject also, that nothing
belonging to the good government of the Church may be omitted.
II. Let the question, therefore, be stated thus: Whether it be necessary
to the true system of what they call the hierarchy or government of the
Church, that one see should have the preëminence above all the rest in
dignity and power, so as to be the head of the whole body. Now, we
subject the Church to very unreasonable laws, if we impose this
necessity upon it without the word of God. Therefore, if our adversaries
wish to gain their cause, it is necessary for them, in the first place,
to show that this economy was instituted by Christ. For this purpose
they allege the high-priesthood ordained in the law, and the supreme
jurisdiction of the high-priest which God appointed at Jerusalem. But it
is easy to give an answer to this, or, indeed, various answers, if they
would not be satisfied with one. In the first place, there is no reason
for extending to the whole world what was useful in a single nation; on
the contrary, the case of a single nation and that of the whole world
are widely different. Because the Jews were surrounded on all sides with
idolaters, God, in order to prevent their being distracted by a variety
of religions, fixed the seat of his worship in the centre of the
country, and there he set over them one principal priest, to whom they
were all to be subject, for the better preservation of unity among them.
Now, when the true religion has been diffused over the whole world, who
does not perceive it to be utterly absurd to assign the government of
the east and west to one man? It is just as if it were contended, that
the whole world ought to be governed by one magistrate, because there is
only one in a small district. But there is another reason why this ought
not to be made a precedent for imitation. Every one knows that the
Jewish high-priest was a type of Christ: now that the priesthood has
been transferred, that right must also be transferred. To whom, then, is
it transferred? Certainly not to the pope, as he impudently presumes to
boast, when he assumes this title to himself; but to Christ, who
exercises that office alone without vicar or successor, and resigns the
honour to no other. For this priesthood, which was prefigured in the
law, consists not only in preaching or doctrine, but in the propitiation
of God, which Christ effected in his death, and in that intercession
which he is now making with the Father.
III. There is no reason, therefore, why they should confine us to this
example, as if it were a law perpetually binding, whereas we see it was
only of temporary duration. From the New Testament they have nothing to
adduce in support of their opinion, but that it was said to one, “Thou
art Peter; and upon this rock I will build my Church.”[862] Again:
“Peter, lovest thou me? Feed my sheep.”[863] But to render these proofs
substantial, it is necessary for them first to show that he who is
commanded to feed the flock of Christ, is invested with authority over
all Churches, and that binding and loosing are no other than governing
the whole world. But as Peter had received the command from the Lord to
feed the Church, so he exhorts all other presbyters to do the same.[864]
Hence it is easy to infer, that this charge of Christ conferred nothing
peculiar upon Peter beyond others, or that Peter communicated equally to
others the right which he had received. But, not to dispute to no
purpose, we have in another place, from the mouth of Christ himself, a
clear explanation of what he intends by _binding_ and _loosing_, namely,
“remitting and retaining sins.”[865] The manner of _binding_ and
_loosing_ is shown by the whole tenor of Scripture, and particularly by
Paul, when he says that the ministers of the gospel have received a
commission to reconcile men to God,[866] and that they have authority to
inflict punishment on those who shall reject this favour.[867]
IV. How grossly they pervert those passages which make mention of
binding and loosing, I have hinted before, and shall hereafter have to
state more at large. At present it is worth while to see what they can
extract from that celebrated answer of Christ to Peter. He promised him
“the keys of the kingdom of heaven.” He said, “Whatsoever thou shalt
bind on earth, shall be bound in heaven.”[868] If we can agree
respecting the word _keys_, and the manner of _binding_, all dispute
will immediately cease. For the pope himself will readily relinquish the
charge committed to the apostles, which, being full of labour and
trouble, would deprive him of his pleasures without yielding him any
profit. Since it is the doctrine of the gospel that opens heaven to us,
it is beautifully expressed by the metaphorical appellation of
_keys_.—There is no other way in which men are _bound_ and _loosed_,
than when some are reconciled to God by faith, and others are more
firmly bound by their unbelief. If the pope assumed nothing but this to
himself, I am persuaded there is no man who would either envy him or
contend with him.—But this succession being laborious, and by no means
lucrative, and, therefore, not at all satisfactory to the pope, hence
arises a controversy on the meaning of Christ’s promise to Peter.
Therefore I infer from the subject itself, that it only denotes the
dignity of the apostolic office, which cannot be separated from the
burden of it. For if the definition which I have given be admitted,—and
it cannot without the greatest effrontery be rejected,—then here is
nothing given to Peter that was not also common to his colleagues;
because otherwise there would not only be a personal injury done to
them, but the majesty of the doctrine would be diminished. This our
adversaries strenuously oppose. But what does it avail them to strike
upon this rock? For they can never prove, but that as the preaching of
the same gospel was enjoined upon all the apostles, so they were all
equally armed with the power of binding and loosing. They allege that
Christ, when he promised to give the keys to Peter, constituted him head
of the universal Church. But what he there promised to one, he in
another passage confers upon all the rest together, and delivers it, as
it were, into their hands.[869] If the same power, which had been
promised to one, was granted to all, in what respect is he superior to
his colleagues? His preëminence, they say, consists in this—that he
receives separately by himself, as well as in common with them, that
which is only given to the others in common. What if I reply, with
Cyprian and Augustine, that Christ did this, not to prefer one man
before others, but to display the unity of the Church? For this is the
language of Cyprian: “That in the person of one man God gave the keys to
them all, to signify the unity of them all; that, therefore, the rest
were, the same as Peter, endued with an equal participation both of
honour and of power; but that Christ commences with one, to show that
the Church is one.” Augustine says, “If there had not been in Peter a
mysterious representation of the Church, the Lord would not have said to
him, I will give thee the keys; for if this was said to Peter alone, the
Church possesses them not; but if the Church has the keys, Peter, when
he received them, must have represented the whole Church.” And in
another place: “When a question was put to them all, Peter alone
answers, Thou art the Christ; and to him Christ says, I will give thee
the keys, as if the power of binding and loosing had been conferred upon
him alone; whereas he made that answer on behalf of all, and received
this power in common with all, as sustaining the character of unity. He
is mentioned, therefore, one for all, because there is unity in all.”
V. But this declaration, “Thou art Peter, and upon this rock I will
build my Church,”[870] they say, is no where to be found addressed to
any other. As if in this passage Christ affirmed any thing respecting
Peter, different from what Paul, and even Peter himself, asserts,
respecting all Christians. For Paul makes “Christ the chief
corner-stone,” upon which they are built who “grow unto a holy temple in
the Lord.”[871] And Peter enjoins us to be “as lively stones,” who,
being founded on that “corner-stone, elect and precious,”[872] are by
this connection at once united to our God and to each other. This
belongs to Peter, they say, above the rest, because it is expressly
attributed to him in particular. I readily allow Peter the honour of
being placed among the first in the structure of the Church, or, if they
insist upon it, the very first of all the faithful; but I will not
permit them to infer from this that he possessed a primacy over the
rest. For what kind of reasoning is this: he excels the rest in ardour
of zeal, in doctrine, in magnanimity; therefore he possesses authority
over them? As though we might not with greater plausibility conclude
that Andrew was superior to Peter, because he preceded him in time, and
introduced him to Christ;[873] but this I pass over. I am willing that
Peter should have the precedence, but there is a great difference
between the honour of preceding others, and authority over them. We see
that the apostles generally paid this deference to Peter, that he used
to speak first in their assembly, and took the lead in proposing,
exhorting, and admonishing; but we read not a word of his power.
VI. We are not yet, however, come to that question; I only mean at
present to show, that they have no solid argument, when they wish to
erect an empire over the universal church upon no other foundation than
the name of Peter. For those antiquated fooleries with which they
endeavoured at first to impose on the world, are not worthy of a
relation, much less of a refutation—that the Church was founded on
Peter, because it is said, “Upon this rock I will build my Church.”[874]
They allege in their defence, that it has been so explained by some of
the fathers. But when this is contradicted by the whole tenor of
Scripture, what avails it to set up their authority in opposition to
God? And why do we dispute about the meaning of those words, as though
they were ambiguous or obscure? whereas nothing can be expressed with
greater clearness or precision. Peter, in his own name and that of his
brethren, had confessed that Christ was “the Son of God.”[875] Upon this
rock Christ builds his Church, because it is the only foundation, as
Paul says, “other” than which “can no man lay.”[876] Nor do I reject the
authority of the fathers in this case, from a want of testimonies in
their writings to support what I maintain, if I were inclined to adduce
them. But as I have observed, I am unwilling to be unnecessarily tedious
to my readers in arguing so clear a subject; especially as it has been
long ago discussed with sufficient copiousness and care by other writers
on our side of the question.
VII. Yet, in fact, we can obtain no better decision of this point than
from the Scripture itself, if we compare all the places where it shows
what office and power Peter held among the apostles, how he conducted
himself, and in what manner he was received by them. On an examination
of the whole, we shall only find that he was one of the twelve, equal to
the rest, their companion, not their master. He proposes to the assembly
indeed, if there be any thing to be done, and delivers his opinion on
what is necessary to be done; but he hears the observations of others,
and not only gives them the opportunity of speaking their sentiments,
but leaves them to decide, and when they have determined, he follows and
obeys.[877] When he writes to pastors, he does not command them with
authority like a superior; but makes them his colleagues, and exhorts
them with a courteousness which is usual among equals.[878] When he is
accused for having associated with the Gentiles, though this is an
unjust accusation, yet he answers it, and vindicates himself.[879]
Commanded by his colleagues to go with John to Samaria, he refuses
not.[880] The apostles, by sending him, declared that they did not
consider him as their superior. By his compliance and undertaking the
commission intrusted to him, he confessed that he was a colleague with
them, but had no authority over them. If none of these facts had
remained upon record, yet the Epistle to the Galatians might alone
easily remove every doubt; where Paul devotes nearly two whole chapters
to the sole purpose of showing that he was equal to Peter in the dignity
of the apostleship. Hence he relates that he went to Peter, not to
profess subjection to him, but to testify to all the harmony of their
doctrine; and that Peter required no such thing as submission, but gave
him the right hand of fellowship, that they might labour together in the
vineyard of the Lord; that no less grace had been conferred upon him
among the Gentiles, than upon Peter among the Jews; and lastly, that
when Peter acted with some degree of unfaithfulness, he was reproved by
him, and stood corrected by the reproof.[881] All these things fully
prove, either that there was an equality between Paul and Peter, or at
least that Peter had no more power over the rest than they had over him.
And this, as I have already observed, is the professed object of Paul—to
prevent his being considered as inferior in his apostolic character to
Peter or John, who were his colleagues, not his masters.
VIII. But though I grant them what they require respecting Peter, by
admitting that he was the chief of the apostles, and superior in dignity
to all the others, yet there is no reason why they should convert a
particular instance into a universal rule, and make what was done but
once a perpetual precedent; for the cases are widely different. There
was one chief among the apostles; doubtless because they were few in
number. If there be one president over twelve men, will it therefore
follow that there ought to be but one president over a hundred thousand
men? That twelve should have one among them to preside over the rest, is
no wonder. For this is consistent with nature, and the common sense of
mankind requires, that in every assembly, even though they are all equal
in power, yet there should be one to act as moderator, by whom the
others should be regulated. There is no court, council, parliament, or
assembly of any description, which has not its president or chairman. So
there would be no absurdity, if we acknowledged that the apostles gave
this preëminence to Peter. But that which obtains among a small company
is not immediately to be applied to the whole world, to the government
of which no one man is sufficient. But the whole economy of nature, they
say, teaches us, that there ought to be one supreme head over all. And
in proof of this they adduce the example of cranes and bees, which
always choose for themselves one leader, and no more. I admit the
examples which they produce; but do bees collect together from all parts
of the world to choose one king? Each king is content with his own hive.
So, among cranes, every flock has its own leader. What will they prove
from this, but that every Church ought to have its own bishop? Next they
call us to consider examples from civil governments. They quote an
observation from Homer, that it is not good to have many governors, with
similar passages of other profane writers in commendation of monarchy.
The answer is easy; for monarchy is not praised by Ulysses in Homer, or
by any others, from an opinion that one king ought to govern the whole
world. Their meaning is, that one kingdom does not admit of two kings,
and that no prince can bear a partner in his throne.
IX. But supposing it to be, as they contend, good and useful that the
whole world should be comprehended in one monarchy, which, however, is a
monstrous absurdity; but if this were admitted, I should not, therefore,
grant the same system to be applicable to the government of the Church.
For the Church has Christ for its sole Head, under whose sovereignty we
are all united together, according to that order and form of government
which he himself has prescribed. They offer a gross insult to Christ,
therefore, when they assign the preëminence over the universal Church to
one man, under the pretence that it may not be destitute of a head. For
“Christ is the head; from whom the whole body, fitly joined together,
and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the
body.”[882] We see how he places all men, without exception, in the
_body_, reserving to Christ alone the honour and name of _head_. We see
how he assigns to all the members respectively a certain measure, and a
determinate and limited function; so that the perfection of grace, as
well as the supreme power of government, resides in Christ alone. I am
aware of their usual cavil in evasion of this argument—that Christ is
properly styled the sole Head, because he alone governs by his own
authority and in his own name, but that this is no reason why there may
not be under him another _ministerial head_, as their phrase is, to act
as his vicegerent on earth. But they gain nothing by this cavil, except
they first prove that this ministry was ordained by Christ. For the
apostle teaches, that all the subordinate ministration is distributed
among the members, but that the power proceeds from that one heavenly
Head.[883] Or, if they wish me to speak in plainer terms, since the
Scripture declares Christ to be the Head, and ascribes this honour to
him alone, it ought not to be transferred to any other, except to one
whom Christ himself has appointed his representative. But such an
appointment is not only nowhere to be found, but may be abundantly
refuted by various passages.
X. Paul gives us a lively description of the church on various
occasions, but without making any mention of its having one head upon
earth. On the contrary, from the description which he gives, we may
rather infer that such a notion is foreign from the institution of
Christ. Christ, at his ascension, withdrew from us his visible presence;
nevertheless “he ascended that he might fill all things.”[884] He is
still, therefore, present, and will always continue present with the
Church. With a view to show us the manner in which he manifests himself,
Paul calls our attention to the offices which he employs. There is “one
Lord,” he says, “in you all. But unto every one of us is given grace
according to the measure of the gift of Christ. And he gave some,
apostles; and some, evangelists; and some, pastors and teachers.”[885]
Why does he not say, that he has appointed one to preside over all as
his vicegerent? For his subject absolutely required it, and it ought by
no means to have been omitted, if it had been true. “Christ,” he says,
“is present with us.” How? “By the ministry of men whom he has appointed
to the government of the Church.” Why not rather, “By the ministerial
head, to whom he has delegated his authority?” He mentions a unity; but
it is in God, and in the faith of Christ. He attributes nothing to men
but a common ministry, and to every individual his particular share. In
that commendation of unity, after having said, “There is one body, one
Spirit, one hope of your calling, one Lord, one faith, one
baptism,”[886] why has he not likewise immediately added, “one supreme
pontiff to preserve the Church in unity?” For if it had been true,
nothing could have been more proper. Let that passage be duly
considered. There is no doubt that he intends there a representation of
the sacred and spiritual government of the Church, which has since
received the name of _hierarchy_. Monarchy among ministers, or the
government of one over all the rest, he not only does not mention, but
indicates that there is no such thing. There is no doubt also that he
meant to express the nature of the union, by which the faithful are
connected with Christ their Head. Now, he not only makes no mention of
any ministerial head, but attributes to every one of the members a
particular operation, according to the measure of grace distributed to
each. Nor is there any foundation for their far-fetched argument from a
comparison of the heavenly and earthly hierarchy; for, in judging of the
former, it is not safe to go beyond the discoveries of the Scripture,
and in constituting the latter, it is not right to follow any other
model than that which the Lord himself has delineated in his word.
XI. Now, though I should make them another concession, which they will
never obtain from judicious persons, that the primacy of the Church was
established in Peter, and to be continued by a perpetual succession, how
will they prove that its seat was fixed at Rome, so that whoever is
bishop of that city must preside over the whole world? By what right do
they restrict to one place this dignity, which was conferred without the
mention of any place? Peter, they say, lived and died at Rome. What
shall we say of Christ himself? Was it not at Jerusalem that he
exercised the office of a bishop while he lived, and fulfilled the
priestly office by his death? The Prince of pastors, the supreme Bishop,
the Head of the Church, could not obtain this honour for the place where
he lived and died; how then could Peter, who was far inferior to him?
Are not these follies worse than puerile? Christ gave the honour of
primacy to Peter; Peter settled at Rome; therefore he fixed the seat of
the primacy in that city. For the same reason the ancient Israelites
ought to have fixed the seat of their primacy in the desert, because it
was there that Moses, their chief teacher, and the prince of their
prophets, exercised his ministry, and died.
XII. Let us see how wretchedly they reason. Peter, they say, had the
preëminence among the apostles. Therefore, the Church in which he
settled ought to have this privilege. But where was he first stationed?
They reply, at Antioch. Then I infer that the Church of Antioch is
justly entitled to the primacy. They confess that it was originally the
first, but allege that Peter, on his removal from it, transferred the
honour which was attached to him to Rome. For there is an epistle of
Pope Marcellus to the presbyters of Antioch, in which he says, “The see
of Peter was at first among you, but at the command of the Lord was
afterwards removed to this city.” So the Church of Antioch, which was
originally the first, has given place to the see of Rome. But I ask, By
what oracle did that wise pope know that the Lord had commanded this?
For if this cause is to be decided on the footing of right, it is
necessary for them to answer, whether this privilege be personal, or
real, or mixed. It must be one of these. If they affirm it to be
personal, then it has nothing to do with the place. If they allege it to
be real, then when it has once been given to a place, it cannot be taken
away from it by the death or removal of the person. It remains,
therefore, for them to declare it to be mixed; and then it will not be
sufficiently simple to consider the place, unless there be an agreement
also with respect to the person. Let them choose which they will, I
shall immediately conclude, and will easily prove, that the assumption
of the primacy by the see of Rome is without any foundation.
XIII. Let us suppose the case, however, that the primacy was, as they
pretend, transferred from Antioch to Rome. Why did not Antioch retain
the second place? For, if Rome has the preëminence of all other sees,
because Peter presided there till the close of his life, to what city
shall the second place be assigned, but to that which was his first see?
How came Alexandria, then, to have the precedence of Antioch? Is it
reasonable that the Church of a mere disciple should be superior to the
see of Peter? If honour be due to every Church according to the dignity
of its founder, what shall we say of the other Churches? Paul mentions
three apostles, “who seemed to be pillars, James, Peter, and John.”[887]
If the first place be given to the see of Rome, in honour of Peter, are
not the second and third places due to Ephesus and Jerusalem, the sees
of John and James? But among the patriarchates, Jerusalem had the last
place; Ephesus could not be allowed even the farthest corner. Other
Churches also, as well those which were founded by Paul, as those over
which the other apostles presided, were left without any distinction.
The see of Mark, who was only one of the disciples, obtained the honour.
Either let them confess that this was a preposterous arrangement, or let
them concede to us, that it is not a perpetual rule, that every Church
should be entitled to the degree of honour which was enjoyed by its
founder.
XIV. All that they say of the settlement of Peter in the Church of Rome
appears to me of very questionable authority. The statement of Eusebius,
that he presided there twenty-five years, may be refuted without any
difficulty. For it appears, from the first and second chapter to the
Galatians, that about twenty years after the death of Christ, he was at
Jerusalem, and that from thence he went to Antioch, where he remained
for some time, but it is not certain how long. Gregory says seven years,
and Eusebius twenty-five. But from the death of Christ to the end of the
reign of Nero, under whom they affirm Peter to have been slain, there
were only thirty-seven years. For our Lord suffered in the eighteenth
year of the reign of Tiberius. If we deduct twenty years, during which,
according to the testimony of Paul, Peter dwelt at Jerusalem, there will
remain only seventeen years, which must now be divided between those two
bishoprics. If he continued long at Antioch, he could not have resided
at Rome, except for a very short time. This point is susceptible of
still clearer proof. Paul wrote his Epistle to the Romans on a journey
when he was going to Jerusalem,[888] where he was seized, and from
whence he was sent to Rome. It is probable, therefore, that this Epistle
was written four years before his arrival at Rome. Yet it contains no
mention of Peter; which ought on no account to have been omitted, if he
had presided over that Church. And in the conclusion, where he recites a
long catalogue of pious persons to whom he sends his salutations, where,
in short, he enumerates all that were known to him, he still says not a
word of Peter.[889] It is unnecessary to use any long or laboured
arguments with persons of sound judgment; for the case itself, and the
whole argument of the Epistle proclaims, that if Peter had been at Rome,
he ought not to have been omitted.
XV. Paul was afterwards brought as a prisoner to Rome. Luke says that he
was received by the brethren, but says nothing of Peter.[890] From that
city Paul wrote to several Churches. In some of these epistles he
introduces salutations, in the names of certain brethren who were with
him; but they contain not a single word implying that Peter was there at
that time. Who will think it credible that, if he had been there, Paul
could have passed him over in total silence? Moreover, in his Epistle to
the Philippians, after having said that he had no one who discovered
such sincere concern respecting the work of the Lord as Timothy, he
complains that “all seek their own.”[891] And to Timothy himself he
makes yet a heavier complaint: “At my first answer no man stood with me,
but all men forsook me.”[892] Where was Peter then? For if they say that
he was at Rome, how deep is the ignominy which Paul fixes upon him, that
he was a deserter of the gospel? For he is speaking of the faithful,
because he adds his prayer, “that it may not be laid to their charge.”
How long, then, and at what time, did Peter hold that see? It will be
said, it is the uniform opinion of ancient writers, that he governed
that Church till his death. But those writers themselves are not agreed
who was his successor. Some say it was Linus; and others, Clement. They
likewise relate many absurd and fabulous stories respecting the
disputation held between him and Simon Magus. And Augustine, when
treating of superstitions, acknowledges that the custom, which obtained
at Rome, of not fasting on the day on which Peter gained the victory
over Simon Magus, arose from an opinion entertained without any
sufficient authority. In the last place, the transactions of that age
are so perplexed by a variety of representations, that we must not give
implicit credit to every thing that is recorded. Yet, in consequence of
this agreement of the ancient writers, I will not dispute his having
died at Rome; but that he was bishop there, and especially for any
considerable time, is what I cannot be persuaded to believe. Nor am I
anxious respecting this point, because Paul testifies that the
apostleship of Peter particularly belonged to the Jews, and that his own
was directed to us. To add our confirmation, therefore, to the compact
which they established between themselves, or rather to admit the
validity of the ordinance of the Holy Spirit, it becomes us rather to
look up to the apostleship of Paul than to that of Peter. For their
different provinces were allotted to them by the Holy Spirit, who sent
Peter to the Jews, and Paul to us. The Romanists, therefore, may seek
for their primacy elsewhere, but not in the word of God, which affords
not the least foundation for it.
XVI. Let us now proceed to show, that our adversaries have no more
reason for boasting of the authority of the ancient Church than of the
testimony of the word of God. For when they bring forward this
principle, that the unity of the Church cannot be preserved, unless it
have one supreme head upon earth, to whom all the members should be
subject, and that, therefore, the Lord gave the primacy to Peter, and
afterwards by right of succession, to the see of Rome, that it might
remain there to the end of time,—they also assert that this has been the
usage from the beginning. Now, as they grossly pervert various
testimonies, I would first make this preliminary remark. I do not deny
that the ancient writers uniformly give great honour to the Roman
Church, and speak of it in respectful terms. This I consider as arising
principally from three causes. In the first place, that opinion which, I
know not how, had been received, that it had been founded and settled by
the ministry of Peter, operated very powerfully to gain it credit and
authority, and, therefore, among the Western churches it was called _the
Apostolic See_. In the second place, because it was the capital of the
empire; and on this account it is probable that it contained men
superior in learning and prudence, skill and experience, to those of any
other place; due regard was paid to this circumstance, that the glory of
the city and other far more excellent gifts of God might not appear to
be undervalued. In the third place, while the Eastern and Greek
Churches, and even those in Africa, were agitated by numerous
dissensions of opinion among themselves, the Church of Rome was more
peaceable and less disturbed. Hence it happened, that pious and holy
bishops, on being expelled from their sees, frequently resorted thither,
as to an asylum or port of safety. For as the people of Europe have less
subtlety and activity of mind than the inhabitants of Asia and Africa,
so they are not so volatile or desirous of novelty. It considerably
increased the authority of the Church of Rome, therefore, that in those
uncertain times it was not so much agitated as the other Churches, and
was more tenacious of the doctrine which it had once received than all
the rest, as we shall presently show more at large. On account of these
three causes, I say, it was held in more than common respect, and
received many honourable testimonies from ancient writers.
XVII. But when our adversaries wish to make this a reason for ascribing
to that Church the primacy and sovereign power over other Churches, they
run, as I have already observed, into a gross error. To make this the
more evident, I will first briefly show what the ancient writers thought
respecting this unity, on which our opponents so urgently insist.
Jerome, writing to Nepotian, after having enumerated many examples of
unity, at length descends to the hierarchy of the Church. “Every
Church,” he says, “has its distinct bishop, archpresbyter, and
archdeacon, and all the order of the Church depends upon its governors.”
This is the language of a Roman priest, recommending unity in the order
of the Church. Why does he not mention that all Churches are connected
together under one head, as by a common bond? Nothing would have been
more in favour of his argument; nor can it be pretended that he omitted
it for want of recollection; he would most readily have mentioned it, if
the fact had permitted him. It is beyond all doubt, therefore, that he
saw this to be the true kind of unity, which is most excellently
described by Cyprian in the following passage: “There is only one
bishopric, of which every bishop holds an integral part; and there is
but one Church, which is widely extended into a multitude by the
offspring of its fertility. As the sun has many rays, but only one
light; as a tree has many branches, but only one trunk, fixed on a firm
root; and as many rivers issue from one spring, and notwithstanding the
number of the streams in which its overflowing abundance is diffused,
yet the unity of the source remains the same;—so also the Church,
illuminated with the light of the Lord, extends its rays over the whole
earth, yet it is one and the same light which is universally diffused,
nor is the unity of the body destroyed. It stretches its branches, it
pours out its ample streams, all over the world; yet there is but one
root, and one source.” Again: “The spouse of Christ cannot be corrupted;
she acknowledges one Master, and preserves her fidelity to him
inviolate.” We see how he attributes the universal bishopric, which
comprehends the whole Church, to Christ alone, and says that integral
portions of it are confided to all those who discharge the episcopal
office under this head. Where is the primacy of the see of Rome, if the
universal bishopric be vested in Christ alone, and every bishop hold an
integral portion of it? My object, in these quotations, has been, to
convince the reader, by the way, that this principle, which the
Romanists assume as an admitted and indubitable maxim, namely, that the
unity of the Church requires the supremacy of some earthly head, was
altogether unknown to the ancients.
Footnote 862:
Matt. xvi. 18.
Footnote 863:
John xxi. 16.
Footnote 864:
1 Peter v. 2.
Footnote 865:
John xx. 23.
Footnote 866:
2 Cor. v. 18.
Footnote 867:
2 Cor. x. 6.
Footnote 868:
Matt. xvi. 19.
Footnote 869:
Matt. xviii. 18. John xx. 23.
Footnote 870:
Matt. xvi. 18.
Footnote 871:
Eph. ii. 21, 22.
Footnote 872:
1 Peter ii. 4, 5.
Footnote 873:
John i. 40-42.
Footnote 874:
Matt. xvi. 18.
Footnote 875:
Matt. xvi. 16.
Footnote 876:
1 Cor. iii. 11.
Footnote 877:
Acts xv. 6-29.
Footnote 878:
1 Peter v. 1.
Footnote 879:
Acts xi. 2, &c.
Footnote 880:
Acts viii. 14, 15.
Footnote 881:
Gal. i. 2.
Footnote 882:
Eph. iv. 15, 16.
Footnote 883:
Eph. i. 22; iv. 15; v. 23. Col. i. 18; ii. 10.
Footnote 884:
Eph. iv. 10.
Footnote 885:
Eph. iv. 5-7, 11.
Footnote 886:
Eph. iv. 4, 5.
Footnote 887:
Gal. ii. 9.
Footnote 888:
Rom. xv. 25.
Footnote 889:
Rom. xvi.
Footnote 890:
Acts xxviii. 15.
Footnote 891:
Phil. ii. 20, 21.
Footnote 892:
2 Tim. iv. 16.