13.
"We bear," says St. Siricius, another Pope (A.D. 385), "the burden of all who are laden; yea, rather the blessed Apostle Peter beareth them in us, who, as we trust, in all things protects and defends us the heirs of his government."[160:3] And he in turn is confirmed by St. Optatus. "You cannot deny your knowledge," says the latter to Parmenian, the Donatist, "that, in the city Rome, on Peter first hath an Episcopal See been conferred, in which Peter sat, the head of all the Apostles, . . . in which one See unity might be preserved by all, lest the other Apostles should support their respective Sees; in order that he might be at once a schismatic and a sinner, who against that one See (singularem) placed a second. Therefore that one See (unicam), which is the first of the Church's prerogatives, Peter filled first; to whom succeeded Linus; to Linus, Clement; to Clement, &c., &c. . . . to Damasus, Siricius, who at this day is associated with us (socius), together with whom the whole world is in accordance with us, in the one bond of communion, by the intercourse of letters of peace."[161:1]
Another Pope: "Diligently and congruously do ye consult the arcana of the Apostolical dignity," says St. Innocent to the Council of Milevis (A.D. 417), "the dignity of him on whom, beside those things which are without, falls the care of all the Churches; following the form of the ancient rule, which you know, as well as I, has been preserved always by the whole world."[161:2] Here the Pope appeals, as it were, to the Rule of Vincentius; while St. Augustine bears witness that he did not outstep his Prerogative, for, giving an account of this and another letter, he says, "He [the Pope] answered us as to all these matters as it was religious and becoming in the Bishop of the Apostolic See."[161:3]
Another Pope: "We have especial anxiety about all persons," says St. Celestine (A.D. 425), to the Illyrian Bishops, "on whom, in the holy Apostle Peter, Christ conferred the necessity of making all men our care, when He gave him the Keys of opening and shutting." And St. Prosper, his contemporary, confirms him, when he calls Rome "the seat of Peter, which, being made to the world the head of pastoral honour, possesses by religion what it does not possess by arms;" and Vincent of Lerins, when he calls the Pope "the head of the world."[161:4]
14.
Another Pope: "Blessed Peter," says St. Leo (A.D. 440, &c.), "hath not deserted the helm of the Church which he had assumed. . . His power lives and his authority is pre-eminent in his See."[162:1] "That immoveableness, which, from the Rock Christ, he, when made a rock, received, has been communicated also to his heirs."[162:2] And as St. Athanasius and the Eusebians, by their contemporary testimonies, confirm St. Julius; and St. Jerome, St. Basil; and Ambrosiaster, St. Damasus; and St. Optatus, St. Siricius; and St. Augustine, St. Innocent; and St. Prosper and Vincent, St. Celestine; so do St. Peter Chrysologus, and the Council of Chalcedon confirm St. Leo. "Blessed Peter," says Chrysologus, "who lives and presides in his own See, supplies truth of faith to those who seek it."[162:3] And the Ecumenical Council of Chalcedon, addressing St. Leo respecting Dioscorus, Bishop of Alexandria: "He extends his madness even against him to whom the custody of the vineyard has been committed by the Saviour, that is, against thy Apostolical holiness."[162:4] But the instance of St. Leo will occur again in a later Chapter.
15.
The acts of the fourth century speak as strongly as its words. We may content ourselves here with Barrow's admissions:—
"The Pope's power," he says, "was much amplified by the importunity of persons condemned or extruded from their places, whether upon just accounts, or wrongfully, and by faction; for they, finding no other more hopeful place of refuge and redress, did often apply to him: for what will not men do, whither will not they go in straits? Thus did Marcion go to Rome, and sue for admission to communion there. So Fortunatus and Felicissimus in St. Cyprian, being condemned in Afric, did fly to Rome for shelter; of which absurdity St. Cyprian doth so complain. So likewise Martianus and Basilides in St. Cyprian, being outed of their Sees for having lapsed from the Christian profession, did fly to Stephen for succour, to be restored. So Maximus, the Cynic, went to Rome, to get a confirmation of his election at Constantinople. So Marcellus, being rejected for heterodoxy, went thither to get attestation to his orthodoxy, of which St. Basil complaineth. So Apiarus, being condemned in Afric for his crimes, did appeal to Rome. And, on the other side, Athanasius being with great partiality condemned by the Synod of Tyre; Paulus and other bishops being extruded from their sees for orthodoxy; St. Chrysostom being condemned and expelled by Theophilus and his complices; Flavianus being deposed by Dioscorus and the Ephesine synod; Theodoret being condemned by the same; did cry out for help to Rome. Chelidonius, Bishop of Besançon, being deposed by Hilarius of Arles for crime, did fly to Pope Leo."
Again: "Our adversaries do oppose some instances of popes meddling in the constitution of bishops; as, Pope Leo I. saith, that Anatolius did 'by the favour of his assent obtain the bishopric of Constantinople.' The same Pope is alleged as having confirmed Maximus of Antioch. The same doth write to the Bishop of Thessalonica, his vicar, that he should 'confirm the elections of bishops by his authority.' He also confirmed Donatus, an African bishop:—'We will that Donatus preside over the Lord's flock, upon condition that he remember to send us an account of his faith.' . . Pope Damasus did confirm the ordination of Peter Alexandrinus."