The same Hesychius calls Andrew "the first-born of the apostolic chair, the first settled pillar of the church, the Peter before Peter, the foundation of the foundation, the first-fruits of the beginning," &c.*

Chrysostom says of John, that "he was a pillar of the churches through the world, he that had the keys of the kingdom of heaven."t But their eulogies of Paul are still more numerous and hyperbolical. Take the following from Chrysostom :

"Paul was the ringleader and guardian of the chair of all the saints." "He was the tongue, the teacher, the apostle of the world." "He had the whole world committed into his hands, and took care thereof, and had committed to him all men dwelling upon the earth." 66 He was the light of the churches, the foundation of faith, the pillar and ground of truth." "He had the patronage of the world committed into his hands." "He was better than all men, greater than the apostles, and surpassing them all." Nothing was more bright, nothing more illustrious than he. None was greater than he, yea, none equal to him."‡ We leave papists to reconcile these characters of Paul with those which they claim for Peter.

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6. Fifthly. Paul is joined with Peter by the fathers, as possessing the same character, as they apply to him the same titles. But surely Paul possessed no supremacy over the apostles, and if he did, this would destroy that of Peter.

Cyril calls Peter and Paul Οι της εκκλησίας προσταται ; Augustine, Ambrose or Maximus, call them princes of the churches. The popes Adrian and Agatho, in their general synods, call them "the ringleading apostles."¶

We will now particularly examine the several prominent titles from which Romanists infer the supremacy of Peter.

7. The first that we shall mention is head of the church, a title which they uniformly ascribe to the pope. To this we reply, that this title belongs only to Christ, and to him alone the Scripture applies it, Eph. i, 22, and iv, 15.

8. The popes have assumed to themselves the name apostolic, and their flatterers ascribe it to them. The Rhemists say (note on Eph. iv, 11) that the papal dignity is a continual apostleship.

The names bishop and presbyter in the apostolic age were common to all ministers, while the name apostle was confined to those peculiarly such. There are some traces, however, of the use of the word in designating those who held the first place among their equals, whether in rank or merit and esteem. We collect this much from Theodoret, where he says, "The same persons were anciently called promiscuously both bishops and presbyters, whilst those who are now called bishops were called apostles. But shortly after, the name apostles. was appropriated to such only as were apostles indeed; and then the

Idem, Cod. 269.

+ Chrys. in John i, 1.

† Ο των αγίων κόρου κορυφαίος και προστατης.-Chrys. in Rom. xvi, 24.

Ὁ της οικουμένης Αποστολος.-Id. in 1 Cor. ix, 2.

Ἡ γλώττα της οικουμένης, το φως των εκκλησιων, ὁ θεμελιος της πίστεως, ὁ στυλος και έδραιωμα της αληθειας.--Id., &c. See Barrow, pp. 117, 118.

Cyr. Cat. 6.

| Ecclesiarum principes.-Aug. de Sanct. 27.

¶ Kopvoαιoι ATоσrokov.-P. Agatho in 6 Syn. Act iv, p. 35. P. Adrian in 7 Syn. Act ii, p. 554. Barrow, p. 119.

name bishop was given to those who before were called apostles.' Thus he says, "Epaphroditus was the apostle of the Philippians, and Titus the apostle of the Cretans, and Timothy the apostle of the Asiatics." And this is repeated in several other places of his writings. Theodoret flourished A. D. 424.

The author under the name of Ambrose asserts that all bishops were called apostles at first.‡ And Amalarius cites another passage out of the same author, which is the following: "They who are now called bishops were originally called apostles; but the holy apostles being dead, they who were ordained after them to govern the churches could not arrive to the excellence of those first; nor had they the testimony of miracles, but were in many other respects inferior to them. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." Ambrose flourished in A. D. 374.

All metropolitans were called anciently apostolici apostolic, which was then no peculiar title of the Church of Rome. So Alcuin tells us, "When the bishop of a city died, another is chosen from the clergy or people; they draw up an instrument, and come to the APOSTOLIC with the elected person, that he might consecrate him their bishop."|| By the apostolic he means not the pope, but the primate or metropolitan of every province, who had the right of consecration put into his hands by the ecclesiastical usage which obtained in the fourth century. And Petrus de Marco, the learned archbishop of Paris, allows that this was the use of the word in the sixth century, in the time of Gregorius Imonensis, who was made bishop about the year 572. But this title was afterward appropriated to the pope. But the use of it proves nothing in favour of his supremacy, any more than for the supremacy of every archbishop.

Those churches are properly apostolic which held the apostolic faith, and imitate their example. So an ancient bishop of Rome said, "Wo is me, if I preach not the truth of the Lord which the apostles preached."** How can the pope be an apostle, or have apostolic authority, seeing he preaches none? Neither can he show his calling from Christ, as the apostles did; because he challenges the apostolic office by tradition or succession from Peter, and not by command from Christ, he can by no means be counted an apostle, or his office an apostleship. For the apostles ordained only evangelists and pastors; they had no authority to constitute new apostles.

9. Roman Catholics maintain that the pope is bishop of the apostolic see, called, in ecclesiastical style, sedes apostolica, and cathedra apostolica. To this we reply, that all the great sees, as Jerusalem, Anti

*Theod. Com. in 1 Tim. iii, 1.

+ Id. Com. in Phil. i, 1, and ii, 25.

Amb. Com. in Eph. iv. Apostoli Episcopi Sunt. Id. in Gal. i, 1.

Qui nunc episcopi nominantur, illi tunc apostoli dicebantur, &c.-Amalar. de Offic. Eccles., lib. ii, c. 13.

Cum episcopus civitatis fuerit defunctus, eligitur alius a clero seu populo, fitque decretum ab illis, et veniunt ad apostolicum cum suo electo, ut eis consecret episcopum. -Alcuinus, de Divin. Offic., c. 36.

¶ Petrus de Marco de Concord. Sacerd. et Imper. Tom. ii, lib. vi, c. 3, sec. 3, p. 67. ** Væ mihi est, si veritatem Domini mei, quam apostoli prædicarunt, prædicare neglexero.-P. Agatho ad Constant.

och, Alexandria, Ephesus, Ancyra, Corinth, Thessalonica, Philippi, &c., were called sedes apostolicæ, apostolic seats. But the bishops of none of them pretended to supremacy.

Indeed, the title seems to be attached to the sees of all bishops in general, as deriving their original and counting their succession from the apostles. "The Catholic Church," says Augustine, "is propagated and diffused over all the world by the apostolical sees, and the succession of bishops in them."* Sidonius Apollinaris uses the same expression in speaking of a private French bishop, who sat forty-five years in his apostolical chair.t

The second Nicene Council speaks of those who "occupy the room of the apostolic thrones of the eastern diocess." Siricius, bishop of Rome, decrees thus: "Without the knowledge of the apostolic see, that is, of the primate, let no one dare to ordain."§

So Tertullian, in his Prescriptions, speaks of the seats of the apostles, existing at Corinth. Philippi, &c.||

The bishop of Rome was, therefore, in the early ages no more apostolic than the other bishops of his times.

10. They say the bishop of Rome is Peter's successor, and on this they ground his supremacy. But all bishops were styled successors of the apostles in the ages immediately succeeding the apostolic age. So Cyprian, Firmilian, and the bishops in the Council of Carthage, call themselves. Jerome speaks in the same style: "Wheresoever a bishop is, whether at Rome or Engubium, at Constantinople or at Rhegium, at Alexandria or at Tanis, they are all of equal merit; their priesthood is the same; they are all successors to the apostles.' "** And both he and Augustine apply the forty-fourth Psalm to the bishops, as sons of the apostles, and princes and fathers of the church.††

It could be easily shown that every true minister of Christ is a successor of the apostles.

11. At an early period of the church, the titles given to the chief ministers began to savour much of that worldly spirit which terminated in fixing the name lords, or bishops, and of finally confining the title prince, or supreme, to the bishop of Rome: we know not what terms can express it more strongly. So Optatus calls "bishops the very heads and princes of all." And there are several passages in Jerome, which, to distinguish them from secular princes, style them principes ecclesiæ, princes of the church; applying to them that prophecy of Isaiah lx, 17, which, according to his translation, is, "I will make thy princes peace, and thy bishops righteousness." Upon this last, he has this * Christianorum societas per sedes apostolorum et successiones episcoporum certâ per orbem propogatione diffunditur.-Aug. Ep. 42, ad Fratres Madurens. + Sidon., lib. vi, ep. 1, ad Sup. Tricassin.

Retinenter locum apostolicorum thronum orientalis dioceseos.-Concil. Nicen. ii,

Act 1.

Extra conscientiam sedis apostolicæ, hoc est primatis, nemo audeat ordinare.—P. Siricius, Ep. 4, c. 1.

Tertul. de Præscrip., c. 36.

Cypri. epist. 69 or 66 ad Florent. Also, ep. 42 or 45 to Cornel. And ep. 75 from Cyprian.

** Hieron. epist. 85 ad Evag. Item, in Psa. xliv, 16.

++ Aug. Com. in Psa. xliv, 16.

+ Ipsi Apices, et principes omnium Episcopi.-Optat., lib. i.

ýý Hieron. Com. in Isa. iii and v, and Tit. i.

note: "That the majesty of the Holy Scripture is to be admired, in that it calls those who were to be bishops in future ages by the name of princes." In the Greek writers they are called αρχοντες εκκλησιων, governors, or princes of the churches.†

Thus the name of prince was formerly common to all the principal pastors; but in process of time, the name was solely applied to the pope, who is called prince of the apostles, a title as unfounded in antiquity, as it is unscriptural in its application to the pope or any other clergyman.

12. All bishops and pastors, in a proper sense, are styled vicars of Christ, and had as much interest formerly in that name as he who since claims it as peculiarly his own. St. Paul claimed this dignity, 2 Cor. ii, 10, and v, 20. Indeed, pastors and ministers were called Christ's vicars in the ancient church. The author of the Questions, under the name of Augustin, says, "Every bishop, or principal pastor, is the vicar of God." Cyprian says the same in several of his epistles. "That priest properly fills the place of Christ, who imitates that which Christ did." The language of Cyprian applies to every pastor in the world, as Rigaltius, his annotator, freely owns.

The Trent fathers, who say they were inspired of the Holy Ghost, expressly say, and synodically define, "That Christ, before his ascension, left all priests his own vicars, to whom, as to presidents and judges, all mortal sins were to be confessed."T It is manifest that by sacerdotes, all bishops and priests are meant; for the decision refers to all who have the power of absolution intrusted to them, which includes all priests and bishops of every grade. This is farther confirmed by the index of the council, in which are set down the words, sacerdotes sunt vicarii Christi, referring to the fourteenth session, chapter five, just cited.

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In consequence of his vicarship, Pope Innocent IV., in the general council at Lyons, excommunicated and deposed the emperor Frederick. Seeing we are Christ's vicar on earth, and it was said to us in the person of Peter, Whatsoever ye shall bind, &c., we declare the aforesaid prince deprived of his dignity and honour; we absolve his subjects from all oaths of allegiance, and excommunicate all who show him any favour, or obey him as emperor." To the same purpose, the Trent

Catechism tells us : "As the successor of St. Peter, and the true and legitimate vicar of Jesus Christ, he, therefore, presides over the universal church, the father and governor of all the faithful.”†† Pope Alex

*Scripturæ Sanctæ admiranda majestas, quod principes futuros ecclesiæ episcopos nominavit. Hieron. Com. in Esia, 60.

+Euseb. Hist., lib. vi, c. 28. Lib. viii, c. 1, 3. Also, de Martyr. Palæst., c. 1. Origen Hom. ii, in Jer. Contr. Cel., lib. iii.

Antistitem Dei puriorem cæteris esse opportet. Est enim vicarius ejus.-Aug. Quæst., Vet. et Nov. Test., c. 127.

Ille sacerdos vice Christi vere furgitur, qui id, quod Christus fecit, imitatur.-Cyp. Ep. 63, ad Cæcil. See also Ep. 55 or 59, ad Cornel. Rigalt. in loc.

Synodus a Spiritu Sancto, qui est spiritus sapientiæ et intellectus edocta declarat.-Conc. Trid., sess. 21, de Communiene, c. 1.

¶ Idem, sess. 14, de Pœnitent, c. 5. Christus a terris ascensurus ad cœlos sacerdotes sui ipsius vicarios reliquit tanquam præsides ac judices, ad quos omnia mortalia crimina deferantur.

** Cum Jesu Christi vices teneamus, &c.--Cap., ad Apostol.

†† Catechism, p. 296.

ander VI., as vicar of Christ, gave all the West Indies to the king of Spain.*

13. The name pope, from аña, father, is claimed exclusively by the bishop of Rome, and from this application of it, his supremacy is inferred.

But this name was indifferently given to all bishops, anciently, especially to those who were the most famous. Cyprian, Epiphanius, and Athanasius, were called papa, popes. Augustinet saluteth Aurelius, president of the sixth General Council of Carthage, by the name of pope. Sophronius, bishop of Jerusalem, writing to Sergius, patriarch of Constantinople, calleth him, "Most blessed and honourable pope."+ So the sixth Council of Carthage calleth Aurelius, bishop of Carthage, sanctum papam, holy pope. Eutyches, who was but a priest and an abbot, is called papa, pope. Many specimens may be seen in Bingham, who proves that every bishop was anciently called papa, or pope.

Baronius, a zealous asserter of the pope's supremacy, or monarchy, over kings and emperors, has confessed, "that anciently, every venerable presbyter was called papa. Afterward, the word papa became common to all the bishops, though more particularly given to the bishop of Rome." He farther adds, "That the name papa continued common to all the bishops for eight hundred and fifty years, till Hildebrand, in a council at Rome, held in the year 1073, decreed that there should be but one pope in the whole world."* Here we see that Hildebrand appropriates the name pope to himself and his see, which had been previously given to presbyters and bishops as well as to the bishop of Rome. And how can this name become an argument for the pope's supremacy, which was confessedly no ground of any such supremacy in other bishops, who had this name applied to them as well as the bishop of Rome? And yet our opponents reason no better when they say, "The pope being Christ's vicar, and called pope, has a supremacy over all the world," when all bishops are Christ's vicars, and were anciently called popes.

Objection. "Though the name pope be given to other bishops, yet the bishop of Rome is called pope absolutely, without any addition; but others by adding their name."-Bellarmine.

Answer. Jerome, writing to Theophilus, bishop of Alexandria, saith: "Do your endeavour, most beloved and blessed pope." Adnitere papa amantissime et beatissime.-Hieron., tom. iii.

Obj. "The bishop of Rome alone, and no other, has been called universal pope."-Bellarmine.

+ Epist. 77.

Ans. 1. The proud name, universal, in the better ages of the church, was not attributed to the bishops of Rome, but rather condemned by them; for Gregory reproveth Eulogius, bishop of Alexandria, for so * Bullar. Roman., tom. i, p. 347, Col. i, sec. 6. Papam beatissimum et papam Deo honarabilem.-Concil. Constantinop. vi, acti 11. Concil. Carth., vi, c. 4. Synod. Constantinop., sub. Flaviano. Antiquities, b. ii, c. ii, sec. 7, vol. i, p. 55. **Nomen papæ transit in dignitatis nomen, ut clerici venerandi eo nomine appella. rentur. Postea nomen illud cœpit esse peculiare episcoporum, usque enim ad annum 850. Nomen commune fuit omnibus episcopis, inde peculiariter tribui consuevisset Rom. pontifici. Gregorius, Papa III, in concilio Romæ habito, 1073, statuit, ut no. men papæ unicum esse in toto mundo, &c.—Baron. in notis ad martyrologium Rom ad diem Jan. 10, pp. 35, 36.