S. Ambrose, that the Glory of the Gospel of Christ might the better appear, compareth it with the power, and puissance of the Empire of Rome, which then overreached a great part of the world. One said, Romanos rerum Dominos. S. Ambrose saith,1 R•ma principatum & Caput obtinet Nationum. Rome hath the Empire and sovereignty of all Nations. Thus he seemeth to compare the Church, with the City: the power of the Gospel, with the power of the Empire: the Sceptre of the Cross, with the Sceptres of the Prince: and the Glory of the one side, with the Glory of the other. Although Rome were glorious for the Empire, yet was she much more glorious for the Gospel. The Emperor there with his power subdued Nations: but the Gospel of Christ subdued the Emperor. Constantinus, Theodosius, Ualentinianus, and other Emperors of Rome, with all their power confessed them selves to be subjects unto Christ. And S. Ambrose writeth unto Valentinian the Emperour,2 Quid honorificentius, quàm ut Imperator dicatur Filius Ecclesiae? What can be more honourable, then that the Emperor be called a child of the Church? This was the whole, and only meaning of S. Ambrose. And in that sense S. Augustine saithe,3 Ostendatur mihi Romae in honore tanto Templum Rom• li, in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur, nisi ille defunctus pro nobis? Sumus enim Christiani, non Petriani. Show me the Temple of Romulus in Rome, in so great honour, as I will show you there the memory of Peter. And who is honoured in Peter, but he that died for us? For we are Christian men, and not Peters men. ⟨p. 248⟩So likewise Chrysostom,4 Contigit primùm Antiochiae Discipulos appellari Christianos. Hoc autem Civitatum,5 quae sunt in mundo cunctarum habet nulla, nec ipsa Romuli Civitas. It chanced, that the Disciples in this City of Antioch were first called Christians. Of all the Cities, that be in the world, none ever had this gist, no not the City of Romulus. Therefore S. Ambroses meaning is, that Rome was never so noble before for the Empire of the world, as it was afterward for the Gospel of Christ. But S. Ambrose saith, Apostolici Sacerdo•ij principa•um, The principality of the Apostolic Priesthood, With which words worldly eyes may soon be dazzled. But M. Harding knoweth, that S. Peter, being in Rome, had no manner show, or state of Princehood.
S. Ambrose, that the Glorie of the Gospel of Christe might the better appéere, compareth it with the power, and puisance of the Empire of Rome, whiche then ouerrea•ched a great parte of the worlde. One saide, Romanos rerum Dominos. S. Ambrose saithe,1 R•ma principatum & Caput obtinet Nationum. Rome hath the Empire and soueraintie of al Nations. Thus he séemeth to compare the Churche, with the Citie: the power of the Gospel, with the power of the Empier: the Scepter of the Crosse, with the Scepters of the Prince: and the Glorie of the one side, with the Glorie of the other. Although Rome were glorious for the Empire, yet was she muche more glorious for the Gospel. The Emperour there with his power subdued Nations: but the Gospel of Christe subdued the Emperour. Constantinus, Theodosius, Ualentinianus, and other Emperours of Rome, with al their power confessed them selues to be subiectes vnto Christe. And S. Ambrose writeth vnto Ualentinian the Emperour,2 Quid honorificentius, quàm vt Imperator dicatur Filius Ecclesiae? What canne be more honorable, then that the Emperour be called a childe of the Churche? This was the whole, and onely meaninge of S. Ambrose. And in that sense S. Augustine saithe,3 Ostendatur mihi Romae in honore tanto Templum Rom• li, in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur, nisi ille defunctus pro nobis? Sumus enim Christiani, non Petriani. Shewe mee the Temple of Romulus in Rome, in so great honoure, as I wil shewe you there the memorie of Peter. And who is honoured in Peter, but he that died for vs? For we are Christian menne, and not Peters menne. ⟨p. 248⟩So likewise Chrysostome,4 Contigit primùm Antiochiae Discipulos appellari Christianos. Hoc autem Ciuitatum,5 quae sunt in mundo cunctarum habet nulla, nec ipsa Romuli Ciuitas. It chaunced, that the Disciples in this Citie of Antioche were first called Christians. Of al the Cities, that be in the worlde, none euer had this giste, no not the Citie of Romulus. Therefore S. Ambroses meaning is, that Rome was neuer so noble before for the Empier of the worlde, as it was afterwarde for the Gospel of Christe. But S. Ambrose saith, Apostolici Sacerdoij principaum, The principalitie of the Apostolique Priesthoode, With whiche woordes worldely eyes may soone be daseled. But M. Hardinge knoweth, that S. Peter, beinge in Rome, had no manner shew, or state of Princehoode.
- 1Ambros. in Ser••ne. 66.
- 2Ambros. Epist. 32.
- 3Augustin.
- 4Ad populum
- 5Antiochen. hom. 17.
