subject appeared in England. One in particular, intended to be subsidiary to the volume published by the king himself against Luther, was written by a theologian named Edward Powell, and published by Pynson in London. In his preface, Powell says that before printing his work he had submitted it to the most learned authority at Oxford (eruditissimo Oxoniensium). The first part of the book is devoted to a scientific treatise upon the Pope's supremacy, with all the proofs from Scripture and the Fathers set out in detail. "This then," he concludes, "is the Catholic Church, which, having the Roman Pontiff, the successor of Peter, as its head, offers the means of sanctifying the souls of all its members, and testifies to the truth of all that is to be taught." The high priesthood of Peter "is said to be Roman, not because it cannot be elsewhere, but through a certain congruity which makes Rome the most fitting place. That is, that where the centre of the world's government was, there also should be placed the high priesthood of Christ. Just as of old the summus Pontifex was in Jerusalem, the metropolis of the Jewish nation, so now it is in Rome, the centre of Christian civilisation."

We naturally, of course, turn to the works of Sir Thomas More for evidence of the teaching as to the Pope's position at this period; and his testimony is abundant and definite. Thus in the second book of his Dyalogue, written in 1528, arguing that there must be unity in the Church of Christ, he points out that the effect of Lutheranism has been to breed diversity of faith and practice. "Though they began so late," he writes, "yet there are not only as many sects almost as men, but also the masters themselves change their minds and their opinions every day. Bohemia is also in the same case; one faith in the town, another in the field; one in Prague,

'Edward Powell, Propugnaculum summi sacerdotii, &c., adversus M. Lutherum, 1523, fol. 22 and fol. 35.

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another in the next town; and yet in Prague itself, one faith in one street, another in the next. And yet all these acknowledge that they cannot have the Sacraments ministered but by such priests as are made by authority derived and conveyed from the Pope who is, under Christ, Vicar and head of our Church." It is important to note in this passage how the author takes for granted the Pope's supreme authority over the Christian Church. To this subject he returns, and is more explicit in a later chapter of the same book. The Church, he says, is the "company and congregation of all nations professing the name of Christ." This Church "has begun with Christ, and has had Him for its head and St. Peter His Vicar after Him, and the head under Him; and always since, the successors of him continually. And it has had His holy faith and His blessed Sacraments and His holy Scriptures delivered, kept and conserved therein by God and His Holy Spirit, and albeit some nations fall away, yet just as no matter how many boughs whatever fall from the tree, even though more fall than be left thereon, still there is no doubt which is the very tree, although each of them were planted again in another place and grew to a greater than the stock it first came off, in the same way we see and know well that all the companies and sects of heretics and schismatics, however great they grow, come out of this Church I speak of; and we know that the heretics are they that are severed, and the Church the stock that they all come out of." Here Sir Thomas More expressly gives communion with the successors of St. Peter as one of the chief tests of the true Church.

Again, in his Confutation of Tyndale's Answer, written in 1532 when he was Lord Chancellor, Sir Thomas More speaks specially about the absolute necessity of the Church being One and not able to teach error. There is one

' English works, p. 171. 2 Ibid., p. 185.

known and recognised Church existing throughout the world, which "is that mystical body be it never so sick." Of this mystical body "Christ is the principal head;" and it is no part of his concern, he says, for the moment to determine "whether the successor of St. Peter is his vicargeneral and head under him, as all Christian nations have now long taken him." Later on he classes himself with poor popish men," and in the fifth book he discusses the question" whether the Pope and his sect" (as Tyndale called them) "is Christ's Church or no." On this matter More is perfectly clear. "I call the Church of Christ," he says, "the known Catholic Church of all Christian nations, neither gone out nor cut off. And although all these nations do now and have long since recognised and acknowledged the Pope, not as the bishop of Rome but as the successor of St. Peter, to be their chief spiritual governor under God and Christ's Vicar on earth, yet I never put the Pope as part of the definition of the Church, by defining it to be the common known congregation of all Christian nations under one head the Pope."

I avoided this definition purposely, he continues, so as not "to entangle the matter with the two questions at once, for I knew well that the Church being proved this common known Catholic congregation of all Christian nations abiding together in one faith, neither fallen nor cut off; there might, peradventure, be made a second question after that, whether over all this Catholic Church the Pope must needs be head and chief governor and chief spiritual shepherd, or whether, if the unity of the faith was kept among them all, every province might have its own spiritual chief over itself, without any recourse unto the Pope.

"For the avoiding of all such intricacies, I purposely abstained from putting the Pope as part of the definition

of the Church, as a thing that was not necessary; for if he be the necessary head, he is included in the name of the whole body, and whether he be or not is a matter to be treated and disputed of besides" (p. 615). As to Tyndale's railing against the authority of the Pope because there have been "Popes that have evil played their parts," he should remember, says More, that "there have been Popes again right holy men, saints and martyrs too," and that, moreover, the personal question of goodness or badness has nothing to say to the office.1

In like manner, More, when arguing against Friar Barnes, says that like the Donatists "these heretics call the Catholic Christian people papists," and in this they are right, since "Saint Austin called the successor of Saint Peter the chief head on earth of the whole Catholic Church, as well as any man does now." He here plainly states his view of the supremacy of the See of Rome.' He accepted it not only as an antiquarian fact, but as a thing necessary for the preservation of the unity of the Faith. Into the further question whether the office of supreme pastor was established by Christ Himself, or, as theologians would say, de jure divino, or whether it had grown with the growth and needs of the Church, More did not then enter. The fact was sufficient for him that the only Christian Church he recognised had for long ages regarded the Pope as the Pastor pastorum, the supreme spiritual head of the Church of Christ. His own words, almost at the end of his life, are the best indication of his mature conclusion on this matter. "I have," he says, "by the grace of God, been always a Catholic, never out of communion with the Roman Pontiff; but I have heard it said at times that the authority of the Roman Pontiff was certainly lawful and to be respected, but still an authority derived from human law, and not standing upon a divine prescription. Then,

when observed that public affairs were so ordered that the sources of the power of the Roman Pontiff would necessarily be examined, I gave myself up to a diligent examination of that question for the space of seven years, and found that the authority of the Roman Pontiff, which you rashly-I will not use stronger language-have set aside, is not only lawful to be respected and necessary, but also grounded on the divine law and prescription. That is my opinion, that is the belief in which, by the grace of God, I shall die."1

Looking at More's position in regard to this question in the light of all that he has written, it would seem to be certain that he never for a moment doubted that the Papacy was necessary for the Church. He accepted this without regard to the reasons of the faith that was in him, and in this he was not different from the body of Englishmen at large. When, in 1522, the book by Henry VIII. appeared against Luther, it drew the attention of Sir Thomas specially to a consideration of the grounds upon which the supremacy of the Pope was held by Catholics. As the result of his examination he became so convinced that it was of divine institution that "my conscience would be in right great peril," he says, "if I should follow the other side and deny the primacy to be provided of God." Even before examination More evidently held implicitly the same ideas, since in his Latin book against Luther, published in 1523, he declared his entire agreement with Bishop Fisher on the subject. That the latter was fully acquainted with the reasons which went to prove that the Papacy was of divine institution, and that he fully accepted it as such, is certain."

Henry VIII. and the English Monasteries (popular edition), p. 367. * In his work against Luther, Bishop Fisher teaches the supremacy of the Pope without any ambiguity. In the Sermon had at Paulis against Luther and his followers, he also put his position perfectly clearly. The Church that has a right to the name Catholic has derived the right from its communion with the See of Peter. Our Lord calls Cephas, Peter, or