Colledge of Cardinals for election of the Pope which manner of election was utterly unknown to the Ancients the first Pope who ordained this Colledge of Cardinals was Nicolaus 2d who lived anno 1060. which manner of Election continueth unto this day The said Hildebrand becoming afterwards Pope took upon him to depose Emperors Anno 1074. he deposed Henry 4th Emperour and gave the Empire to Rodolphus because Henry would not renunce the investiture of Bishops this Hildebrand raised many broils and troubles and was believed by many learned men of the Church of Rome who lived about that time to be Antichrist his Successors especially after the times of the Jesuits still augmented that Doctrine of deposing Kings by the Pope and it is now defended not only in Books printed by the Popes Authority and by all the Canonists but also assumed by Popes unto themselves in their Bulls as appears by those Bulls of Gregory 7th against Henry 4th Emperor of Alexander 3d. against Frederick the Emperor of Boniface 8th against Philip King of France of Julius second against Lewis twelfth King of France and against the King of Navarre of Paul third against Henry 8th King of England of Pius 4th against Queen Elizabeth of Sixtus 5th against Henry 3d. and 4th Kings of France When Phocas by Edict made Bonifacius 3d. Bishop of Rome universal Bishop the thing he gave him was little better then a bare Title We have shewed two steps by which the Bishops of Rome advanced the first is his freeing himself from the election of the Emperor the second his assuming to himself power of deposing Kings and Emperors the third step after Phocas was assuming to himself authority of convocating General Councils of presiding in them of confirming and infirming them We do not read that any Pope assumed that power to himself the first nine hundered years after Christ It is evident by History that during the time of the first eight general Councils the Bishops of Rome had no such power since it appears they were all convocated by the Emperor that others beside the Bishop of Rome presided in many of them and the Emperor confirmed them all What Pope first assumed to himself that power we find not expresly before the time of Innocent 3d. in the Council of Lateran anno 1210. since which time the succeeding Popes constantly took upon them to convocat general Councils to preside in them and to confirm them The fourth step of the Bishop of Rome after Phocas is his Infallibity which was first conferred upon him by the Council of Florence anno 1439. and afterward confirmed and taught by the Jesuites and Canonists it being held as ane article of Faith in the Church of Rome that the Pope in Cathedra or teaching the whole Church cannot err yea some of them maintain as Albertus Pighius and others that the Pope cannot be an heretick which Bellarmine calls a pious opinion but your Lordships will find it proved part third lib. 2. that innumerable Popes have not only been hereticks and so declared by other Popes and general Councils but also that they have taught heresie and have been condemned by general Councils for teaching heresie as Pope Honorius was condemned by three successive general Councils the sixth seventh and eight and of late Pope Engenius by the Councills of Basill By whence it appears that this Doctrine of the Popes infallibility is not only heresie but madness fighting against common sense reason and the light of all History Any would think that the Bishop of Rome could mount no higher since already he is Monarch of the whole World both in Sprituals and Temporals We have seen him hitherto taking upon him power of deposing Kings and Emperours of transferring Kingdomes at his pleasure of coyning Articles of Faith under the notion of infallibility oblieging the whole Church yet in the last place your Lordships will find him in the fourth part of this Disput sitting in the temple of God adorned with all the marks of Antichrist intending a gigantomachy as if the intended to pull God out of the Heavens taking upon him not only to equal his decretal Epistles to holy Scripture but also to prefer them unto it in several of them decerning against the Law of God openly avowing he has power so to do injoyning it to the whole Church to be believed under pain of heresie that he hath such power Your Lordships will find that in the Canon Law he is called Dominus Deus noster Papa our Lord God the Pope that he takes upon him not only to pardon sins for money both by-past and to come but also for a peice of money to suffer the Clergy to wallow in whoredome albeit against all pure Antiquity he expresly inhibits them marriage Your Lordships will find it proved that in the said Canon Law he affirms himself by reason of his succession to Peter to be assumed to the society of the individual Trinity that for money he will command the Angels to take souls out of purgatory and place them straight in Paradise And in a word your Lordships will find him that man of sin described by the Apostle sitting in the Temple of God exalting himself above all that are called God caling himself God teaching the doctrine of devils forbidding meats forbidding marriage making the Kings of the earth drunk with his abominations corrupting all the Articles of the Christian Faith taking from them adding to them at his pleasure and as he groweth in power depravation of Religion encreaseth with it following the increments of his authority as the motion of the Sea depends upon the Moon In purer Antiquity when there was no evidence of the supremacy of the Bishop of Rome at all there was no corruption in Doctrine Religion was unspotted but when the Bishop of Rome enriched by the liberality of the Emperours became proud and aimed to usurp over the Church corruption in Doctrine encreased apace with their increments of power Consult History and your Lordships will find at every step of the Popes advancement in power a depravation in Doctrine accompanying it your Lordships will likewayes find it proved part fourth lib. 2. that the Doctrine of the modern Church of Rome is nothing else but a masse of depravations corruptions heresies brought in by Bishops of Rome as they advanced in authority the Doctrine of the first six Centuries being quite extinct Notwithstanding all the braggings of our adversaries of their Antiquity your Lordships will find in the first six hundred years after Christ that the Doctrine now professed by the modern Church of Rome was altogether unknown and had not a beeing or if any of their modern Tenets were mentioned by the Writers in those times it was with detestation under the notion of Heresie and opposed by the whole Church If your Lordships think this incredible ye will find it proved part 4. lib. 2. Of this treatise by an induction of all those Tenets which the Church
Phocas the Emperor carried no good will to Cyriacus Patriarch of Constantinople he struck the Iron while it was hot after much contention pronounced in his favour The third Part entituled of an oecumenick Bishop contains the History of that interval between anno 600. and the Council of Trent It is divided in two Books in the first I insist most on those following particulars 1. What power was conferred by Phocas with that title of universal Bishop upon Bonifacus third Bishop of Rome 2. How the edict of Phocas was obâ—yed viz. resisted every where till in the end it was recalled by Pogonatus anno 680. in the sixth general Council as was shewed before 3. How during the vicissitudes of inundations of Barbarians the Bishop of Rome re-assumed that title of unâ—versal Bishop and usurped power in temporals over the Grecian Emperoâ—s as was already declared 4. How Carolus Magnus curbed him 5. How when the posterity of Carolus Magnus decayed he renewed and augmented his power by five steps as we shewed before also In the second Book those steps or increments of the Papacy between anno 600. and the â—Câ—ncel of Trent are dogmatically disputed by Scripture Fathers and it is proved by testimonies of the most learned Antiquaries of the Church of Rome that the oldest of those steps was not before anno 1000. It is true indeed that his power in temporals was attempted first by Constantine Bishop of Rome against Philippicus Emperour of Constantinople anno 720. because the said Philippicus caused pull down those Images of the Fathers of the sixth general Council placed in the Church of St. Sophia at Constantinople and a little after Gregory 2d and 3d. Bishops of Rome excommunicated Leo Isaurus and his son Copronymus for the same quarrel of Images but their insolence was compesâ—ed by Carolus Magnus as we shewed before Those four steps are 1. Election by Cardinals 2. Power of convocating general Councils constantly preâ—iding in them of confirming and infirming them 3. Power in temporals 4. In fallibility as for the last step Divinity it is disputed in the fourth Part lib. 2. The fourth and last Part of this Treatise entituled of Antichrist is divided in two Books in the first the demonstrations of Sanderus Bellarmine and Lessius three Jesuits are answered by which they endeavour to prove that the Bishop of Rome is not Antichrist 2. The Bishop of Rome is proved to be Antichrist by Scripture Fathers Popish Doctors yea by the testimonies of some Popes themselves In the second Book two marks of Antichrist are chiefly insisted upon the first is his defection 2 Thess 2. where it is proved that the Doctrine of the Modern Church of Rome is that defection mentioned by the Apostle and that in the first six Centuries there was no such thing as the modern Popish Religion which is proved by an induction of all the contraverted points we have with the Church of Rome 2. Because those of the Church of Rome ordinarily object that they have not made a defection because it cannot be instructed at what time it was made by whom and who resisted it Two things are proved in the said Book first it is proved by Reason Experience Scripture Fathers that a defection may be made and yet it may be unknown by whom it is made at what time and who first resisted it 2. It is proved by an induction that most of the most substantial Tenets of the Church of Rome such as transubstantiation number of the Sacraments communion under one kind sacrifice of the Mass imperfection of the Scripture equalling of traditions to it adding a Apocrypha Books to it rejecting the Greek and Hebrew as not being authentick as making the corrupt vulgar Latine version authentick free-will Merits justification by Works caelibat of Priests worshiping of Images invocation of Saints set Fasts Prayer for the dead Purgatory Indulgences works of super-erogation all the steps of the Popes Supremacy c. were not only not from the beginning but also it is proved for the most part by testimonies of Popish Doctors themselves at what time and by whom the said Tenets as innovations were brought in the Church The second mark of Antichrist we insist upon is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sort of deceiving and fraud 2 Thes 2. where it is shewed by what cheats the authority of the Bishop of Rome and his Doctrine are maintained such as perverting falsly translating and corrupting by adding and paring of the indices expurgatorii all the Writings of the Ancients Suppositions Revelations Saints Miracles c. My Lords and Gentlemen Thus I have represented unto you what I perform in this great Subject and what method I observe in it By which it will appear to any reasonable man what difference there is between this method and that of others if I perform what I promise of which let the judicious Reader be judge Now followeth the third thing which I desired your Lordships to take to consideration viz. what my scope and intention is which is twofold the first is to refute those marks 〈◊〉 which those of the Church of Rome endeavour to perswade their Disciples that the said Church of Rome is the true â—hurch The first mark is a continual succession of Bishops which they take great pains to enumerat from the dayes of the Apostles unto this time In which mark shall be proved a four-fold cheat The first is they make the world beâ—ieve that all those Bishops were of a like greatness in Power and Authority whereas it is proved that in the first three Centuries or at least before the dayes of Cypâ—ian that every Bishop was of equal authority with the Bishop of Rome And that between the times of Cyprian and the Council of Chalcedon every Metropolitan and from the Council of Chalcedon to anno 604. every Patriarch were of equal jurisdiction to him And when he was made universal Bishop by Phocas little more then a bare title was bestowed on him and yet that was after revocked by the sixth general Council As for those five steps we mentioned before in which chiefly the Modern Power of the Pope consists viz. Election by Cardinals 2. Authority of convocating general Councils 3. Temporal jurisdiction 4. Infability 5. and Divinity it shall be proved as we said before by the testimonies of Popish Doctors themselves that the oldest of them had not a beeing in the tenth Age and that the said Popish Doctors acknowledging the succession of the Bishop of Rome to Peter in the Monarchy of the Church nevertheless some of them doubted not to call the Bishop of Rome Antichrist by reason of these steps which they call tyrannical Antichristian usurpations The second Cheat in that mark of succession is that they make ignorants believe that all the Bishops of Rome since the times of the Apostles professed the same Doctrine which is now taught in the Church of Rome whereas it shall be proved that the Doctrine of the modern
Rome and of their vowed slavish flatterers to be spoken in passion to be partial and to merit no credit Crassus second instance was that perhaps Silus did not understand what the other said This is also fitly applyed to those of the Church of Rome for knowing that those partial testimonies would not serve the turn they flye to fantastick Glosses of testimonies of the Ancients wearying themselves and their Readers by their verbosity in such Glosses though never so strained and wrested against the meaning of the Author as shall be proved to any capacity in the least measure capable of reason and in effect all the shelter they have in Antiquity is either in wilfully wresting the Fathers or else in their strained Allegories as shall be made manifest in its own place part 4. lib. 2. yea and almost through the whole Treatise The third instance of Crassus against Silus was false witnessing that this may be applyed to our Adversaries shall be proved also that is when those testimonies of Popes and their Fathers and those perverted and wrested testimonies of others will not serve the turn they use a twofold cheat in false witnessiing The first is they have corrupted by authority of the Pope all the Writings of the Ancients taking out what made against them The second cheat is by putting in and forging what in effect was never in the writings of the Ancients as shall be unanswerably proved in the following Disput yea it shall appear part 4. lib. 2. what those forged testimonies being removed the primitive Fathers in the first six Centuries after Christ prosessed no other Doctrine then the Doctrine now professed by the Protestants especially by the Church of England which is the same Religion with that of the first four-general Councils both in Doctrine and Discipline in the estimation of Gregorius Magnus Bishop of Rome of little lesse authority then the Scripture it self One thing is not to be omitted they object the Protestants speaking unreverently of Antiquity which is a notorious untruth whereas themselves when neither wresting falsly translating adding and paring and right-down forging testimonies of Antiquity will serve the turn speak most unreverently of the Ancients taxing Augustinus Hieronymus the second and fourth general Councils and consequently all the first eight general Councilsâ— since in the particulars challenged by them they all agreed of ignorance madnesse heresie forgery The third mark is universality which is all one with antiquity universality is twofold first of time that is the Doctrine of the Modern Church of Rome was received at all times by the Church The second is of place that is it was embraced in all places but the Antiquity of their Doctrine being related universality falls with it and likewayes visibility for if we prove that the Doctrine of the Modern Church of Rome in as far as it contradicts that of Protestants is devised and broached by degrees since the beginning of the seventh Century questionless it was not visible in the first six Antiquity also being refuted their fifth mark infallibility also falls with it for questionless if the Doctrine of the Modern Church of Rome be contrary to the Doctrine of the Primitive Church in the first six Centuries they cannot have the brow to affirm that their Modern Church of Rome is infallible since in so affirming they will declare all the Ancients that is Fathers and geneneral Councils in the first six hnndred years after Christ to be Hereticks However it is most strange impudence in them to pretend infallibility in their Church which some place in general Councils others in the Bishop of Rome in Cathedra which ever of the two they affirm they are entangled If the first in it appears that of late their general Councils hath condemned one another of Heresie as the Council of Florence the Councils of Basil and Constance and the Council of Basil that of Florence If they affirm in the last viz. that the Pope hath Infallibility in Cathedra they are also entangled for it shall be proved part 3 lib. 2. that many Popes in Cathedra have declared other Popes teaching in Cathedra to be Hereticks but none but a mad man or an Impostor will affirm that the infallibility of Popes in Cathedra can consist with such proceedings The sixth mark is Unity of which they brag very much but with as little reason as they did brag of Antiquity They reason very prettily thus We of the Church of Rome say they agree amongst our selves in all substantial points of Faith whereas they who are not of our Church do not so some of them being Calvinists some Lutherians some Anabaptists some Quakers some this some that whence it appears say they that our Church is the true Church But this sophism is very easily retorted we may as easily reason thus We whom ye call Calvinists are at unity amongst our selves in substantial points there is no discord amongst us but in these two particulars the first is anent Church-government or the Divine right of Bishops the second is in that point of defensive Armes against Kings both which differences especially the last are in a far higher strain amongst your selves as ye cannot without impudence deny But ye who are out of our Church do not agree amongst your selves some of you are Papists some Anabaptists some Quakers c. Ergo we are the true Church Secondly to omit such foolish reasoning there is not greater discord in hell then is amongst those of the Church of Rome in points most substantial and upon which as hinges the whole edifice of their Doctrine doth depend It would be prolix to enumerat all their discords we will only mention some few the rest we shall prosecute through the whole body of this Treatise And first they generally brag of the Antiquity of their Doctrine that it was from the beginning but it shall be proved by testimony of their own Doctors that most of their substantial Tenets which they hold contrary to Protestants are so many innovations such as adding of Apocrypha Books to the Scripture number of Sacraments Transubstantiation Purgatory Indulgences and all those steps of the Popes Supremacy after anno 604. Yea it shall be proved by some of their greatest Antiquaries that the Bishop of Rome was not acknowledged universal Bishop by the Church in the first six Centuries and that Cyprian and Augustine and many other of the Ancients died out of communion with the Church of Rome and yet are placed in their Calanders amongst the Saints Likewayes the whole body of the Popish Religion depends upon the supremacy of the Bishop of Rome it again upon the supremacy of Peter it again upon his institution carriage and testimonies of Fathers Let us hear how they agree in those three And first his institution is founded upon three passages of Scripture Mat. 16. 18. Thou art Peter and upon this Rock will I build my Church The second is verse 19. And I will give unto thee
of Rome in power encreased not only corruption in Doctrine but also in manners encreased with it And after the Bishop of Rome was made universal Bishop nothing could be added to the wickedness of the Clergy The complaints of Bernardus Picus Merandula are notorious and innumerable others The corruptions of the Clergy moved them not onely to call Rome Babylon but also consequently and not obscurely the Bishop of Rome Antichrist and yet both of them professed themselves obedient Sons to the Church of Rome In a word since the times of Cyprian no brave man lived in any Age unto this day who did not complain of the corruption of the Roman Clergy and so heir Clergy cannot be their Saints Secondly if they have little reason to brag of their Clergy they have far lesse reason to brag of the sanctity of their Popes Baronius Platina and Onuphrius ingenuously confesse that the World never produced such Monsters for murtherers Impoysoners Adulterers Symoniacks Witches yea and Hereticks who but a mad man will affirm that such persons cannot erre teaching the Church Surely Pighius was out of his witts teaching that a Pope could not be an Heretick and Bellarmine no less for calling that opinion of Pighius a pious opinion their feaver now is turned to a Phrensie the Author of that Book entituled Cardinalismo conscious to all the Caball of the Roman Clergy affirms that now they begin to teach at Rome that a Pope cannot be a reprobat which at last will turn to an Article of Faith as well as infallibility But because corruption of lives of the Clergy doth not of necessity infer a false Church We do not affirm that the wickedness of their Clergy or their Popes proves them Idolaters in Doctrine we only affirm that they have no reason to brag of either of them as Saints to prove the Church of Rome to be the true Church And although they were so it is no infallible mark for it may be affirmed that the holyest of them all comes short of Novatus Donatus and other ancient Hereticks or of Tertullian when he was a Montanist We only ask of them where those Saints are to be found of which they brag so much if they be neither their Clergy nor their Popes They will answer they mean those persons canonized by the Pope and placed in their Calander But we reply they cheat egregiously first it is reported of a certain mad-man in Athens who imagined that all the Ships which came into the Harbour were his own so they when they hear of any promises made to the Church they imagine they are all made to the modern Church of Rome and when they hear of any Saints and Martyrs they believe they all professed the Doctrine of the Church of Rome In reason they can brag of no Saints but those who lived after the beginning of the seventh Century the Saints of the first six Centuries were not of their Church at all for it shall be proved part 4. lib. 2. that the Saints Fathers and Martyrs of the first six Centuries condemn all the Tenets of the Church of Rome of any moment which they hold contrary to Protestants as heretical and are in right down terms Protestants yea it shall be proved by testimonies of their own Doctors that many of these most eminent Saints died excommunicated by the Church of Rome for resisting the pride of that Church as Saint Polycarpus and all the Bishops of Asia in the time of Victor anno 195. Saint Cyprian and all the Churches of Africk in the time of Stephanus Bishop of Rome about anno 256. Saint Aurelius and Saint Augustine and all the Bishops of Africk in the times of Sozimus Bonifacius and Celestinus Bishops of Rome in the beginning of the fifth Age. Secondly as for those Saints since the beginning of the seventh Century it is answered first that albeit the Clergy of Rome call them Saints yet they thought the said Clergy no Saints such as Saint Bernard and others who most bitterly inveigh against the corruption of the Roman Church Saint Bernard expresly calls Rome a den of theeves and Babylon mentioned by John in the Apocalyps 2. How many of these modern Saints have been proved cheats It shall be proved by testimonies of their own Doctors part 3. lib. 2. that the Pope hath no power to canonize Saints and that the most part of their Saints are vile Impostors devised by Priests to cheat the ignorant people of their money and to make them offer oblations at their shrines It were prolix in this Preface to insert the particulars but that Impostur of Saints in many examples shall be made unanswerably appear part 4. lib. 2. And this much of Saints the seventh mark of the Roman Church The last mark is Miracles the Scripture informs us that Antichrist shall deceive all the world by false miracles It shall be proved likewayes part 4. lib. 2. by the testimony of the most learned Popish Doctors that Miracles are no true marks of the true Church in these last times but rather marks of the Antichristian Church 2. It shall be proved by the testimonies of the same men that most of the late miracles pretended by the Church of Rome and the most notable ones are meet Imposturs which we shall instance in the forementioned place And whereas they object we have no miracles in our Church it is false our Doctrine was confirmed by the miracles performed by Christ and his Apostles neither need we any other miracles since we profess the same Doctrine And this much of those marks of the true Church pretended by the Mannual of Controversies to prove that the Church of Rome was such to refute which is my first scope and intention in this following Disput The second scope of the said Manual of Controversies was to perswade the Proselyts of this Nation that it was not the Doctrine of the Church of Rome that the Pope had power to depose Kings either Popish or Protestant but only of some particular persons whom they called the Popes flatterers and therefore my second intention is to prove that the said Author is either ignorant in the Principles of his own Religion or else he is like Father Cotton the Jesuit who being demanded if he believed the Pope had power to depose Kings answered He did not believe it in France but if he were at Rome he would That this King-deposing doctrine is the Doctrine of the Church of Rome is proved by three reasons which will puzle the said Author very sore to answer The first is this innumerable Books are printed asserting so much the names of the Authors shall be cited afterwards some of which Books are dedicated to Cardinals some to the Pope himself but those Books are authorized by those who have authority from the Pope to peruse Books before they go to the Press with an Imprimatur and a Declaration that they contain nothing contrary to the Catholick Doctrine But who but a
of the Church of Rome as Bellarmin himself confesseth in the preface of his books de Pont. Rom. Is a Body without a head a house without a foundation Moon-shine without the Sun Which is as much to say as the supremacy of the Bishop of Rome having no ground in Scripture and Antiquity the faith of the Modern Roman Church is no faith at all What ground the supremacy of the Bishop of Rome or of Peter hath in these three fore-mentioned passages of Scripture from Matthew 16. 28. Matthew 16. 19. John 21. 15 16 17. in the opinion of the Ancients We have prolixly shewed by which appears what little shelter our Adversaries have in Antiquity of which they brag so much They brag also of Unity or concord among themselves and therefore it will not be unpleasing to set down the opinion of Cardinal Cusanus as great an Antiquary as learned a man of as much Intergrity as any whomever the Church of Rome produced concerning these three foresaid passages of Scripture upon which the Roman faith is founded His words lib. 2. cap. 13. concord Cathol Are these following Nihil enim dictum est ad Petrum quod etiam alijs dictum non sit nonne sicut Petro dictum est quodcunque ligaveris ita alijs est dictum quemcunque ligaveritis Et quanquam Petro dictum est Tu es Petrus Si Petrus per Petram lapis fundamenti Ecclesiae intelligi deheret tunc secundùm S. Hieronymum ita similiter alij Apostoli fuerunt lapides Apoc. 21 Et sicut dictum est Petro Pasce Oves tamen ista Pastura est in verbo exemplo quae praecipitur alijs Apostolis ite in mundum universum c. It is Englished thus Nothing was said to Peter which was not said to the other Apostles as it was said unto Peter What ever thou shalt binde c. Was it not also said to the rest Whom soever ye shal binde c And although it was said unto Peter Thou art Peter if Peter be signified by the Rock as a stone of the foundation of the Church then according to Hieronymus the other Apostles were also foundation stones Apoc. 21. And as it was said to Peter Feed my Sheep nevertheless that feeding consists in teaching and example which is injoyned to the other Apostles also in these words Go ye teaching all Nations And thus much Cusanus in which words although a Cardinal yet he shews himself a Protestant in the exposition of these places which are the chief basis of the Modern Roman faith and he proves his exposition by Scripture and Antiquity Which is as much to say that in his opinion to wrest these three passages to prove the institution of Peter Monarch of the Church is against both Scripture and Antiquity Yea in an other place viz. dist in novo 24. quest 1. he expresly affirms That it is most certain that Peter got no more power from Christ then the other Apostles his words are Sed scimus quod Petrus nihil plus potestatis à Christo accepit alijs Apostalis and because they distinguish Equality of Order from Equality of Jurisdiction that is all the Apostles had equal power of Order but not of Jurisdiction And whereas Secondly they distinguish mediate power from immediate power behold their Unity yet in both these distinctions Franciscus de Victoria according to Canus loc theol lib. 12. cap. 1. the learnedst Divine of Spain Relect. 2. quest 2. conclus 3. 4. hath these words Potestatem Apostoli receperunt immediatè à Christo quod pro certo mihi videtur pronunciandum Haec est apertè sententia Cypriani epist de unitate Ecclesiae hoc erant caeteri Apostoli quod Petrus nec audienda est glossa dicens Hoc non intelligi de potestatis plenitudine ut patet apud Cyprianum Quod pro certo mihi videtur pronunciandum In which words he not only affirmeth That all the Apostles had their power immediately from Christ but also alike power immediatly from Christ reprehending that ordinar distinction of the Roman Church viz. That all the Apostles although they had their power immediately from Christ yet not secundum plenitudinem potestatis which he proves by that passage of Cyprian de unitate Ecclesiae affirming What ever Peter was the other Apostles were the same of alike power and dignity with him And thus much of these three famous passages of Scripture Matthew 16. 18. and 19. and John 21. v. 15 16 17. all the grounds which these of the Church of Rome have to prove that the blessed Apostle Peter was ordained by our Savior visible Monarch of the Church or Head of the Church under himself CHAP. XI Of first Peter Fifth verse Vindicated ALthough Protestants be not oblieged by law of Disputation to prove a negative or that Peter was not ordained Oecumenick Bishop by Christ it being enough for them to refute these arguments of our Adversaries endeavoring to prove he was yet since the Spirit of God fore-seeing that the supremacy of Peter would be the pretended foundation of that Kingdom of Anti-Christ hath recorded several passages in Scripture expresly inhibiting and militating against that function of Visible Head and Oecumenick Bishop Therefore these passages ought not to be neglected since they are recorded in Scripture for our instruction but on the contrair diligently examined and vindicated from the perplexed sophistry of our Adversaries Their offensive sophistry in those three places which we have already disputed was very great their defensive in these three following is no less But in a fourth place claimed by both sides most admirable Our Adversaries pretended three arguments to prove the institution of Peters Monarchy of the Church First Because the Church was built upon him Secondly Because the keys of Heaven were promised to him Thirdly Because our Savior directed these words to him Feed my Sheep The Protestants disput against the supremacy of Peters institution by Christ by three arguments also The first is because all Domination is forbidden in Church-Officers The second is because there is no Head in the Church but only Christ The third is because the Apostles puts more persons then one in the first or highest place of the Hierarchy of the Church The first argument then is this All dominion is forbidden in the Church but the institutiou of Peters Monarchy of the Church or an Oecumenick Bishop inferrs domination Ergo the office of an Oecumenick Bishop is forbidden in the Church The Minor is proved by 1. Peter 5. 2. and 3. Feed the Flock of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind not as though ye were Lords over Gods heritage but that ye may be ensamples to the Flock Sanderus lib. 6. cap. 1. Of his Monarchy seems to deny the Major viz. That an Oecumenick Bishop inferrs domination Affirming it inferrs only Primacy but he is abandoned by all the Doctors of
Church of Rome that the Pope hath power to absolve Subjects from their Oaths of fidelity to their natural Princes to command them to fight against them and consequently to kill them that all are oblieged to acknowledge him for their natural Prince whom the Pope shal appoint It is taught also in that Church That the Pope is direct Monarch of the whole World both in Spirituals and Temporals So Bozius lib. 10. de signs Ecclesiae and Carerius de potestate Papae and all the Canonists they teach also That a Pope deposing a King without any reason but his will doth him no wrong because he takes only what is his own from him As a King doth no wrong to the Governor of a Province when he gives his government to another Subject Although the former have done no offence as is maintained by Thomas Bozius lib. 3. cap 4 de jure status Here our Romish Emissaries in Scotland endeavor to perswade their Proselytes that this doctrine of deposing Kings is not the doctrine of the Church of Rome but only of some particular Persons whom they call the Popes Flatterers But is replyed that those Gentle-men are either not well versed in their own principles or else they are like Father Cotton the Jesuite who being demanded by the Parliament of Paris If he believed that the Popes had power to depose Kings Answered He did not believe it in France but if he were at Rome he would believe it However that it is to the doctrine of the Church of Rome that the Pope hath power to depose Kings is proved by these following reasons which will puzle those gentlemen very sore to answer The first is this innumerable Books are Printed teaching this doctrine and yet are Printed by authority and licence as containing no doctrine contrair to the true Catholick doctrine of the Church of Rome Ergo the deposing of Kings by the Pope is the true Catholick doctrine of the Church of Rome since a doctrine which is not contrary to the doctrine of the Church of Rome must of necessity be the doctrine of the Church of Rome The second reason is this All the Roman Doctors unanimously maintain except some few who dare not set out their Head that whatever the Pope and his Cardinals discern in a Conclave is of equal if not of a Superior Authority with that which is decreed in a General Council but the Conclave at Rome gives unto the Pope power of deposing Kings Ergo it is the Doctrine of the Church of Rome That such power is given to the Pope by the Conclave appears by innumerable bulls as that of Gregory 7. against Henry the 4. Emperor That of Paul the third against Henry the 8. of England Of Paul the 5. against Queen Elizabeth Of Sixtus the 5. against Henry 3. and 4. Kings of France The third reason is this Every one is bound to believe that to be the true Doctrine of the Church of Rome which the Pope teacheth in Cathedra in which case they maintain he is infallible But the Pope teacheth in Cathedra that he hath power to depose Kings by his decretal bulls obliging the whole Church as is notorious in which he assums to himself that power as appears by innumerable of his Bulls especially by those now mentioned against the Emperor Kings of England France in which he expresly assumes unto himself authority of building or aedificandi of casting down or demoliendi of planting plantandi of rooting out eradicandi transferendi of transferring Kingdoms at his pleasure In some of which Bulls also he applyeth to himself those words of the Prophet Per me Reges regnant By me Kings reign which is notorious blasphemy And thus we have proved against those Gentlemen that they are mistaken in denying that is the Doctrine of the Church of Rome which giveth authority unto the Pope to depose Kings They are not yet satisfied as appears by two objections made by one of those Gentlemen to my self The first was this that I could not instruct that it was the Doctrine of any General Council that the Pope hath power to depose Kings and consequently I could not make out it was the doctrine of the whole Church of Rome To which objection I answered First that I had made it out That it was the doctrine of Popes in Cathedra and consequently I had made it out that he and all other Romanists were obliged to believe it as an Article of Faith He told me plainly he did much doubt of that neither was he of that opinion That the Pope could not err in cathedra but still pressed me to prove it by the Authority of some General Council protesting he detested that doctrine as unsound I desired him to read Baronius anno 1072. and he would find that the Emperor Henry the 4. was exautorated by a Council at Rome num 16 17 18. and by another at Collen 1118. num 20. and by another at Fritislar ibid. The Gentleman answered very pertinently That these were only petty particular Councils but he desired the authority of a General Council I desired him to read Baronius ad an num 1102. num 1 2 3. and also the same Author 1116. num 5. and also anno 1119. Where he will find that doctrine to be the doctrine of General Councils especially that of Lateran anno 1116. is called a General Council by Baronius Likewise I desired him to read Bzovius anno 1245. num 4. The Council of Lions in the tombs of Councils tom 28. pag. 431. The decretals sext de sententiâ re judicata ad Apostolica where he would find that the Emperor Frederick the second was deprived or declared to be deprived and his subjects quit from their Oaths of Allegiance by Innocentius 4. in the Council of Lions I desired him also to read an Act of a General Council at Lateran under Innocent third where he would find that doctrine or that power of Deposing Kings attributed to the Pope which Act he would find in Bzovius anno 1215. Paragraph 3. in Binnius and Crab in their collection of Councils C. l 3. and in Gregorius de haeret C. excommunicamus I desired him also to read Ses 25. Canon 19. of the Council of Trent where he would find that power of the Popes so intelligibly asserted and consequentially although not expesly that it was one of the main reasons for which the Kingdom of France stood out against that Council of Trent rejecting its Authority By the said Canon any Dominus fundi is deprived of the Dominion of it if a düel be fought in it and since a King is comprehended under Dominus fundi the Council takes upon it to deprive him of a part of his Kingdom but if they have power to deprive him of a part by the same reason they take upon them power to take his whole Kingdom from him And this way I answered his first objection viz. that it could be instructed by Act of
he Head cannot say unto the Feet I have no need of you or ye are not necessary to the Body So they of more excellent Gifts in the Church cannot say unto those of meaner Gifts we have no need of you neither are ye necessary for the edification of the Church That this is the true exposition of this place appears by the Interpretation of all the Ancients as Ambrosius Chrysostomus Theophylactus whose Interpretation is also followed by those two Leaders of the School-men Lombardus and Aquinas neither did ever any Interpreter-dream to prove a visible Head out of this place before the times of the Jesuites as Bellarmine Sanderus and Turrianus Their reason is most ridiculous There is but one Head of the Body say they to which the Church is compared Ergo there is but one Head in the Church Which Argument may be retorted thus There are but two Feet in the Body to which the Church is compared Ergo there are but two Feet in the Church or two only in the Church who have meaner Gifts The Sophistry discovers it self for according to the Interpretation of the Ancients that one Head of the Body answers to many persons in the Church as appears by the 70. Epistle of Basilius to the Bishops of Italy and France where he hath these words Cum igitur non possit Caput Pedibus dicere Non estis mihi necessarii omnino non tolerabitis nos abdicari Since the Head cannot say unto the Feet ye are not necessary ye will not suffer us to be abdicated or cut off He repeats the same words Epist 77. to the Transmarine Bishops Likewayes Primasius Oecumenius and the Author of those Commentaries attributed to Hieronymus compares all Bishops to that one Head of the Body and so doth Aquinas to which he compares also the Civil Magistrates And this much of that head mentioned 1 Cor. 12. 21. Bellarmin's last reason to prove That the Government of the Church is Jure Divino Monarchical and consequently that one or other behoved to succeed to Peter is taken from the High Priest in the Old Testament under whom the Government of the Church was Monarchical Ergo saith he the Government of the Church under the New Testament is Jure Divino Monarchical under one visible Head But it is answered first many things were in the Church-government in the Old Testament which are not in that of the New and therefore the Argument doth not follow Secondly Bellarmine could not have produced a sharper Sword to cut his own throat for the High-priest in the Old Testament was a Type of Christ and as the said High-priest governed the Church without a visible Head under him in the Old Testament So Christ governs the Church in the New Testament without a visible Head under him And this much of those reasons by which Bellarmine endeavours to prove that one or other behoved to succeed to Peter in the Monarchy of the Church In the next place he endeavours to prove that the Bishop of Rome succeeded to him which he doth thus Either the Bishop of Antioch or else the Bishop of Rome succeeded to Peter in the Monarchy of the Church but not the Bishop of Antioch Ergo the Bishop of Rome But it is answered first it is false that either the Bishop of Antioch or the Bishop of Rome succeeded to Peter in the Monarchy of the Church since we proved before that Peter was not Monarch of the Church himself and therefore no Bishop could succeed him in the Monarchy of the Church Secondly We proved also in the last Chapter of the first Book that Peter was Bishop of no particular Church Thirdly though it were granted that either the Bishop of Antioch or the Bishop of Rome behoved to succeed to Peter in the Monarchy of the Church the Bishop of Antioch ought to be preferred to the Bishop of Rome because we have Scripture expresse that Peter was at Antioch but none at all that he was at Rome but on the contrary it appears by infallible presumptions from Scripture that he was never at Rome as was proved in the last Chapter of the former Book where it was also proved that the Testimonies of those Fathers by which Peter was proved to be at Rome were grounded on the Authority of Pappias an Author meriting no credit in the opinion of Eusebius Bellarmine in the next place endeavours to prove That the Bishop of Rome succeeded to Peter in the Monarchy of the Church by several general Arguments As 1. Testimonies of general Councils 2. Of Bishops of Rome themselves 3. Of Greek Fathers 4. Of Latine Fathers 5. From Viccars 6. From Right of Appellations 7. From exemption from judgement 8. From ordination of Bishops 9. From Laws Dispensations and Censures 10. From Names or Titles In the following Books we shall not miss one of his Arguments of any moment unanswered and not retorted But to avoid repetitions we will alter his method distinguishing the Bishop of Romes succession to Peter in several Intervals as was shewed in the Preface of this Treatise in this second Book we will dispute the succession of the Bishop of Rome to Peter in the Monarchy of the Church from the dayes of the Apostles untill the death of Cyprian that is untill anno 260. or thereabout insisting most upon these four following particulars First we will dispute the occasion of the opinion of Aerius by whom it was maintained unto cap. 5. In the second place we will dispute that there was no Office in the Church during that interval above that of a Bishop unto cap. 9. In the third place we will answer what is objected for the Supremacy of the Bishop of Rome in that interval by our adversaries unto cap 13. Fourthly we will examine several forgeries pretended by our adversaries for the Supremacy of the Bishop of Rome in that interval Of which in order CHAP. II. The occasion of the opinion of Aerius who were his followers and what the Bishop of Rome was at first in their opinion SOme Protestants stumble at the word Hierarchy and will needs have the word Hieredulia put in the place of it the first word in the Original signifying Church-ruling the last Church-ministry However that the Church Hierarchy or Hierodulle instituted by the Apostles consisted of Bishops Presbyters and Deacons is denyed by none as in civil families some servants had titles of honour given them and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majores domus familiam ducentes trusties master-housholds rulers of the family others were called by the common name of Servants So in the Ministry of the Church some Ministers had titles of honour given them and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters Elders all other Ministers of the Church were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons which is as much as to say Ministers or were called by the name of Ministers common to them all Those titles of Bishop and
Irenaeus as shall be proved in its own place by the testimonies of the most eminent Doctors of the Roman Church to omit the testimonies of almost all the Fathers by whose testimonies it shall be proved that in the dayes of Irenaeus the Churches of Rome Asia Africa Egypt c. rejected those Books canonized by the Council of Trent and therefore they must of necessity affirm that either the Modern Church of Rome or the Council of Trent excommunicates all these who accord with the Church of Rome in the Canon of the Scripture in the dayes of Irenaeus or else they have made a defection themselves from that Church which was in the dayes of Irenaeus The Council of Trent makes those Books Canonical with an Anathema to those who shall not acknowledge them for such but the Church of Rome in the dayes of Irenaeus rejected them as Apocryphal as is proved by the testimonies of Ruffinus in Symbulo apud Cyprianum and Hieronymus in his preface upon the Books of the Kings and prologo Galeato tom 3. That all other Churches accorded with the Church of Rome in that Canon of the Scriptures is proved by an induction of them all as the east Church as is testified by Melito the Church of Jerusalem as is testified by Cyril of Alexandria witnesse Athanas and Origen of France as is testified by Hilarius of Asia Concil Loadicenum of Constantinople Nazianz and Damascen These testimonies are acknowledged by Bellarmine himself for the most part lib. 1. cap. 20. de verbo Dei Secondly that Irenaeus in these words means no other according with the Church of Rome then in as far as it preserves the truth appears further not only by his keeping communion with the Bishops of the East notwithstanding of their excommunication by Victor but likewayes by his sharply rebuking of Victor taxing him of Ignorance and Arrogance for his proceeding in such a manner by which it evidently appears that neccessar communion with the Church of Rome was no article of faith in the opinion of Irenaeus much less the supremacy of the Bishop of Rome and this much of Irenaeus Now we come to the Latine Fathers the first passage alledged is of Tertullianus de pudicitia where he calls Victor Bishop of Rome Bishop of Bishops But it is answered first albeit he did so it proves not Victor was oecumenick Bishop because we read that James is so called by Clement Lupus is so called by Sidonius lib. 6. epist 1. Marcus Bishop of Alexandria is called also Bishop of Bishops by Theodorus Balsamon in his answers to the Interrogations of the said Marcus but Bellarmine will not affirm that James or Lâ—pus or Marcus were oecumenick Bishops Secondly Tertullian in that place calling Victor Bishop of Bishops doth so Ironicè or in mockery as appeares by the occasion of his calling him so which was this Victor made a decree of admitting fornicators or whoremongers too easily to the communion of the Church in the opinion of Tertullian Speaking of that decree Tertullian affirms Episcopus Episcoporum nuper edidit Edictum c. The Bishop of Bishops hath now put forth an Edict and falls too immediatly and disputes against it whereby it appears that he did not acknowledge the supremacy of Victor that he is mocking him appears further by his calling that decree of Victor Edictum an edict but Emperours only set forth Edicts and so he calls Victor Bishop of Bishops in the same sence that he calls his decree an Edict which none can deny to be in mockery They alledge another passage from Tertullian in his prescript 76. against hereticks this passage is objected by Pamelius and is this If ye live in the adjacent places to Italy ye have Rome from whence we have also Authority Tertullian himself then lived in Africa whence they conclude from these words we have Authority that the Bishop of Rome had Jurisdiction in Africa in the opinion Tertullian But it is answered this place resembles very much that of Irenaeus which we now discussed his scope in these words is to arme his Readers against heresies among other prescriptions he prescribs this fore one that all should strive to inform themselves what is the Doctrine of those Churches which were founded by the Apostles and then to conform themselves to that Doctrine And first saith he If ye live in Achaia consult the Church of Corinth if ye live not far from Macedonia consult the Church of Philippi and Thessalonica if ye live in Asia consult the Church of Ephesus if ye live in the adjacent parts to Italy follow the Church of Rome from which saith he we also in Africa have our authority because it is the nearest Apostolick Church Observe he calls Apostolick Churches those who were founded by the Apostles themselves as that of Philippi Corinth Thessalonica by Paul that of Ephesus by St. John that of Rome by Peter and Paul whence it is easie to conjecture what is the meaning of Tertullian for by these words from whence we have our Authority it follows no more that the Church of Rome hath jurisdiction in Africa then it follows that the Church of Ephesus or Antiochia have jurisdiction over all Asia or that the Church of Corinth hath jurisdiction over all Achaia His meaning then assuredly is that albeit one be not under the jurisdiction of the nearest Apostolick Church yet it is the surest way to preserve your self from Heresie to follow the Faith of that Church because it is most like that those Churches who were founded by the Apostles themselves are least obnoxious to defection Secondly that Tertullian did not dream of any such thing as the infalibity of the Church of Rome or supremacy of the Bishop of Rome as a necessar article of faith appears not only by his disputing expresly against that decree of Victor Bishop of Rome which we now mentioned but also by several other passages of Tertullian in the said prescriptions and else where Beatus Rhenanus in his Argument to the same book of Tertullian de prescrip printed at Basil anno 1521. which Rhenanus was a Popish Doctor and exquisitly versed in the Writings of the Fathers and especially of Tertullian upon whom he commented hath these expressions Tertullian saith he doth not confine the Chatholick Church to the Church of Rome he doth not esteem so highly of the Church of Rome as they do now a dayes he reckoneth her with other Churches and admonisheth his Reader to enquire as well what milk the Church of Corinth gave as that of Rome In which words he means the same very passage of Tertullian which we now explained and vindicated from the Sophistry of Pamelius at last he concludes if Tertullian were now alive and should say so much he could not escape unpunished and this much Rhenanus avouched when he had the use of his tongue but the index expurgatorius belgicus pag. 78. has gagged his mouth with a deleantur hec verba and so they are
but much depraved by the Popish Authors such as Barronius and others but if your Lordships will believe those Historians who livâ—d in the time of Carolus Magnus or the times next following who questionless are better to be believed then Barronius or any other late Popish Writer known to be abominable depravers of Antiquity by unanswerable Arguments as shall be proved in the following Treatise The story is this and two-fold In the first is related what little respect Carolus Magnus had to the spiritual authority of the Bishop of Rome and is this The quarrel of the Bishop of Rome against the Grecian Emperor of Constantinople was for Images or Image-worship Two Emperours of Constantinople Leo Isaurus and Copronymus his son had procured Image-worship to be declared Idolatry in the seventh general Council of Constantinople anno 760 consisting of 338 Bishops Stephanus Bishop of Rome procures of Irene Daughter-in-law to Copronymus Widow of Leo 4. his Son and Queen-regent of the Eastern Empire during the minority of her Son Constantinus 7th the second Council of Neice which Council declared the 7th general Council of Constantinople heretical and established Image-worship which Decree of the second Council of Neice was confirmed and renewed by several Provincial Councils in Italy under several Bishops of Rome Carolus Magnus calls a Council at Franckford anno 794. in which were present most of the Bishops of the West in number 300. at which Council were also present the Legats of Hadrianus primus Bishop of Rome to solicite the Council to establish Image-worship to condemn the 7th general Council of Constantinople as heretical to confirm the 2d Council of Neice as Orthodox and likewayes those Provincial Councils of Italy which had established Image-worship The Council of Franckford in which Carolus Magnus presided was so far from obeying the commands of Hadrianus Bishop of Rome that on the contrary it confirmed the 7th general Council of Constantinople as Orthodox condemned the 2d Council of Neice three or four Provincial Councils in Italy and three or four Bishops of Rome and amongst them Hadrianus primus himself as impious heretical Idolaters because they established Image-worship And after the Council was dissolved a Book was written at the command of Carolus Magnus which Book is yet preserved in several Bibliothecks in which at length was declared by what sophistry perverting of Scripture Image-worship was established by the said 2d Council of Nice and those other Provincial Councils of Italy Here your Lordships may observe what regard Carolus Magnus had to the spiritual Authority of the Bishop of Rome who exauctorated the Emperors of Constantinople for procuring Image-worship to be declared Idolatry and renting from them the Empire of the West conferred it upon the said Carolus Magnus and yet the said Carolus Magnus in a Council at Franckford procures the said Emperor in the East to be declared Orthodox in abolishing Image worship and condemns those very Bishops of Rome as hereticks who had deposed the Emperours of Constantinople for that reason and who for that reason had given unto himself the Empyre of the West whereby it appears that although he seemed plyable to the Bishop of Romes jurisdiction to obtain his own ends yet having obtained them he cared not much for him If Carolus Magnus acknowledged not the infallibility of the Bishop of Rome in spirituals he regarded his temporal jurisdiction far less We told before that the reason wherefore the Bishop of Rome called in the French against the Lombards was bâ—cause they demanded Tribute of him for the Territories about Rome their Title was conquest they had conquered these Lands from the Grecian Emperors And since the Bishop of Rome was ever accustomed to pay Tribute for those Lands unto the Grecian Emperor it was reasonable that themselves having conquered the Lands should also have the Tribute Whereupon the Bishop of Rome calls in the French to Italy to assist him against the Lombards And first Carolus Martellus leads an Army into Italy in favour of the Bishop of Rome next his Son Pipin whom the Bishop of Rome made King of France Lastly Carolus Magnus the Son of Pipin and Emperour of the West utterly eradicats the Kingdom of the Lombards and when he had done in a Council at Rome it is decreed first That no Bishop not the Bishop of Rome himself should be installed without investiture from the Emperor by Staff and Ring and likewayes homage more majorum which as Salvianus interprets was kissing of the Emperors foot 2. That the Emperor and his Successors should have the presentation of the Bishop of Rome and his Successors that is should have the nomination and election of the Bishops of Rome 3. The Bishop of Rome as we said called in the French against the Lombards because the said Lombards required Tribute of him for the Roman Territories Carolus Magnus having destroyed the Lombards makes the Bishop of Rome pay the same Tribute pretending the same reasons which the Lombards did viz. becausâ— the Bishops of Rome were accustomed to pay that Tribute to the Grecian Emperors to whom he had succeeded in the Dominion of the West And thus it appears what little regard Carolus Magnus had to the authority of the Bishop of Rome either spiritual or temporal The first appears the Bishop of Rome had exauctorated the Grecian Emperors for being enemies to Image-worship and for that reason gave to Carolus Magnus the Empyre of the West at least as much as in him lay Carolus Magnus takes the Empire but in the mean time in the Council of Franckford he procures those very Bishops of Rome who had bestowed upon himself the Empire to be declared Idolaters and Hereticks for establishing Image-worship and consequently for deposing the Grecian Emperors because they were against Images and for giving to himself their Empire in the West for that reason The second appears thus the Bishop of Rome calls in the French against the Lombards because they demanded Tribute of him for the Territories about Rome Carolus Magnus destroyes the Lombards and when he had done makes the Bishop of Rome pay the same Tribute to himself and hiâ— Successors and not so content ordains they should do him homage more majorum That is according to Salvianus by kissing of of his foot Tenthly your Lordships will find this Monster still so bridled untill the decay of the posterity of Carolus Magnus and then the Empire was translated to the Germans the Kingdom of France to the Family of Hugh Capet Otho primus Emperour son of Henricus Auceps the first German Emperour renewed that power of the Emperour his nomination and election of the Bishop of Rome which the former Bishops of Rome had taken from the Emperours during the decay and slouth of the posterity of Carolus Magnus but a little after that the mystery of Iniquity working foretold by Paul 2 Thess 2. the Bishops of Rome by the counsel of one Hildebrand afterwards Pope Gregory seventh ordained the
of Rome hold contrary to the Doctrine of the reformed Churches My Lords and Gentlemen In the last place you will find it proved by what practices the Bishop of Rome maintains himself in that prodigious greatness and his Doctrine None can but admire how he hath been so long undiscovered and how so many learned and pious men brave spirits can be so bewitched yet as to believe that communion with him is necessary unto salvation and that all who acknowledge not his power and Doctrine ought to be condemned as Hereticks But their admiration may cease since the Spirit of God affirms that the Kings of the earth shall be drunk with his abominations that is shall be void of all spiritual understanding that the glory of God may be manifested in his impervestigable wayes till at last that wicked one be consumed by the breath of his mouth that is by the sincere preaching of the Gospel The cup of iniquity of that Monster was not yet full untill he began so far to forget himself as to prefer himself to God and make publick sale of forgiveness of sins for money that is by giving pardons unto men not only for sins by-past but also to be committed afterwards giving to this Courtier the money obtained for the pardon of sins obtained in one Countrey to that of another It is reported of Alexander the sixth that when it was told him that his Son Caesar Burgia had lost a hudge sum of money at Dice he answered that his Son had lost nothing but the sins of the Germans that is the money which he had got for the sale of pardons in that Nation When his impiety came to such a height he was at last discovered by Luther a poor Frier since which time they have left no sort of cruelty and impostures unattempted to preserve their Power and their Doctrine And first for their cruelty towards those who opposed them death without torture was thought a clemency the ordinar punishment of such was burning alive and if they were so numerous that it could not be conveniently done they trained them into snares by perfidious Treaties cutting their throats when they were asleep without regard to the publick Faith given them as appears by the horrible massacre at Paris and other places of France and albeit popish Writers in those times detested that perfidious cruelty yet the Pope himself who was the Author and contriver of it made Processions of joy and Bone-â—ires at Rome for the success of it As for their impostures by which they maintain their Power and Doctrine they are so many that they are scarce numerable the main are preferring the corrupt Latine version of the Scripture to the Greek and Hebrew Fountains held authentick by the Primitive Church and the Church of Rome it self Secondly by adding Books to the Canon of the Scripture against all the current of Antiquity to authorize some of their idolatrous Tenets 3. They make the Pope the infallible Interpreter of Scripture albeit perhaps he had never read one syllable in it or at least understood nothing in it as appears of late by that passage of Innocent 10th related by Sanct Amour in his Journal who being pressed to determine a Controversie in Religion between the Jansenists and Molinists answered he was an old man and had never studied Divinity neither did it belong to his profession 4. They have corrupted all the Writings of the Ancients adding to them taking from them at their pleasure as appears by the Edition of the Fathers set forth by Manutius at the Popes command against all the Manuscript Copies and old printed Copies before anno 1564. neither are they ashamed of it avowing it in their indices expurgatorii and not content with corrupting of Antiquity they also forge not only particular testimonies of Fathers but also whole Treatices Aeneas Silvius who was afterwards Pope himself under the name of Pius 2d confessed ingenuously that no regard was held to the supremacy of the Bishop of Rome before the Council of Nice or anno 325. and yet they produce six and thirty decretal Epistles of Popes as so many Knights of the Post to bear false witness for it in that interval acknowledged to be forged by Cusanus Contius and other great Antiquaries of the Church of Rome neither are they much regarded by Bellarmine and Barronius themselves Again the most ingenuous Doctors of the Romish Church and their greatest Antiquaries confess that nothing can be gathered from the Council of Nice for the supremacy of the Bishop of Rome Yea all Antiquity acknowledged only twenty Canons of the said Council of Nice Yet the Jesuits of late have found out two Arabick Editions in which fifty Canons are added to those twenty so palpably forged that he is blind who doth not see it Yea they are acknowledged for such by the most learned men of the Church of Rome The main scope of those forged Cannons is to prove several principal Tenets of the Popish Religion especially the Popes Supremacy That they are forged shall be proved part 2. lib. 1. Lastly the Bishops of Rome maintain their authority and Doctrine by false miracles Saints and Revelations but mainly by those two damned cheats implicit faith and infallibility that is they make their disciples believe that all is Gospel what the Pope affirmeth in Cathedra and that he cannot erre teaching the whole Church whâ—ch is the main cheat by which they lead innumerable souls to destruction My Lords and Gentlemen This much of the nobility utility and jucundity of the Subject which I present unto your protection in which I have shortly shadowed forth the steps of the Bishop of Rome to his present greatness and by what artifices he maintains himâ—elf in it The second thing I desired your Lordships to observe is the method I use in the discovery of this â—rand Impostor I am informed some tax me of presumption for medling with such a Subject after the Labours of so many Learned men to whose diligence nothing could be added But I answer as it were ill manners in me to tax those brave men that went before me in this Subâ—ect of omission or slackness So I am confident none will blame me with any shew of reason except first he consider what I say It is true indeed many have written before me but it is as true that some of them have written too dogmatically some too historically both which wayes are lost labour in this Subject in which all the probations are testimonies but that they can be understood without the kâ—owledge of History no man can perswade me though never so learned On the other hand History without Disputation may delight the ear as any other empty flâ—sh of Rhetorick but it will never satisfie the mind ruled by reason I strive to relate thâ— Histoâ—y of the Papacy and Popish Religion fighting with Disputation at every step neither make I use further of History then to illustrat the Dispute which
place is expresly disputing against necessar communion with the Church of Rome as shall appear part 2. lib. 1. concerâ—â—ng a certain ceremony in Baptism Likewayes Gregorius Magnus is cited by Bellarmine to prove that Peter was ordained Monarch of the Church because he affirms that the care of the whole Church was committed to him in which he playes the sophister egregiously suppressing what immediately followeth viz. Petrus tamen non erat universalis Apostolus Peter was not universal Apostle nevertheless The truth is Gregorius is expresly disputing in that passage against any Monarch of the Church calling that Title sacrilegious and blasphemous and amongst other reasons he hath this for one if any had reason to be called Monarch of the Church or oecumenick Bishop it was Peter because the care of the whole Church was committed to him but notwithstanding of that he was not oecumenick Bishop or universal Bishop or Apostle Your Lordships will find many instances of that kind dispersed through the following Treatise and also their false translations yea they do not produce one testimony except either of Bishops of Rome or their flatterers which sort of testimonies are rejected by Aeneas Silvius afterwards Pope himself as meriting no credit but either it is mutilated in the foresaid manner or falsly translated or forged It may be objected secondly against me that my Stile is rude But I answer a key of Iron if it open the door with facility is to be preferred to one of Gold which doth it with difficulty The Discourse for the most part is Dogmatick in which Rhetorick is rather hurtful then profitable the strained Rhetorick of the Fathers hath set us all by the ears together Most of the shelter which our Adversaries have in the Writings of the Fathers is in their too high strained Allegories as will be proved by an induction of all those Controversies we have with the Church of Rome We will give an instance or two in this Preface of which your Lordships will find innumerable dispersed through the whole Disput especially part 4. lib. 2. where the newness of the present popish Religion is expresly disputed First to prove necessar communion with the Church of Rome or the infallibility of the particular Church of Rome Bellarmine cites Cyprian affirming that Perfidy can have no accesse to that Church which expression of his is found in an Epistle of his written to Cornelius Bishop of Rome That this is onely Rhetorick and a Complement appears by innumerable other Epistles of Cyprian in which he taxeth Stephanus Bishop of Rome and the particular Church of Rome of Ignorance Arrogancy and Patronizing of Hereticks yea it is notorious and confessed by our Adversaries that he died out of communion with the Church of Rome and yet as we said he is a Saint in the Roman Callander Secondly Bellarmine and others produce many testimonies of the Fathers to prove the Supremacy of Peter because they call him Head and Prince of the Apostles that this is only Rhetorick is notorious for two reasons first it shall be proved that these very Fathers expresly affirm and prove that Peter had no Supremacy over the Church or other Apostles but that all the Apostles were of alike Fellowship Dignity and Power with him 2. Because these very Fathers complement others also with the same title of Head and Prince as they do Paul and James yea Chrysostom then whom none calls Peter oftner Head and Prince expresly affiâ—ms Paul was in every thing equal to Peter and when he had so sayed he adds ne dicam amplius which is as much as to say that in his opinion Paul was to be preferred to Peter 3. To prove Transubstantiation they bring many testimonies of the Fathers such as these This Bread which you see is not common Bread but the Flesh of Christ this Wine which you see is not ordinar Wine but the Blood of Christ that these exâ—ressions are onely strained Allegories appears by the testimonies of the same Fathers especially of Ambrosius who speaking of the Water in Baptism useth the same phrase of speaking viz. that Water which ye behold is not ordinar Water but the Blood of Christ but our Adversaries do not affirm that the Water in Baptism is transubstantiat into the blood of Christ Another reason is unanswerable that those expressions are only Allegories viz. Those very Fathers especially Ambrosius expresly affirm that after the consecration the Bread keeps still the nature of Bread and the Wine of Wine many of which expressions are now taken out by the Iâ—dices expurgatorii in all the new printed Copies of the Fathers by the Popes authority contrary to the Faith not only of all the old Manuscripts but also of the printed Copies before anno 1564. at which time that famous Printer Manutius gelded all the Fathers which he doth not dissemble himself at the command of Paulus 4th Bishop of Rome My Lords and Gentlemen Thus I have represented unto you the excellency of the Subject of which I treat 2. What method I observe in it 3. What is my scope in it 4. How I answer as I can all what is objected against me If any have more to object I intreat them to put me to it and if I cannot convince them by an Apology I shall ingenuously confess my fault either in privat or in publick No more but wishing every one of you in your stations to be serviceable to God your King and Country and steadable to your own Families and Relations I rest according to my power ready to do you service SAMUEL COLVIL THE GRAND IMPOSTOR DISCOVERED OR AN HISTORICALL DISPVT OF THE Papacy and Popish Religion PART I. BOOK I. Of the Bishoprick of Peter CHAP. I. That the cheat of the Modern Roman Faith is discovered by these three Passages of Scripture By which they endeavor to prove the Institution of Peters Monarchy IT was proved in the Preface that the truth or falshood of the Modern Roman Faith depended upon that of the Supremacy of the Bishop of Rome which is the true reason why the bravest spirits of both sides rush together with such animosity in this contest the one to assert it the other to assault it both parties pretending Scripture Reason Councils Fathers and each party upbraiding other with wresting of Scripture Sophistry perverting and forging testimonies of Antiquity When I considered these high and mutual reflections of those not only learned but pious men of both sides as cannot be denyed curiosity moved me to study the Contest that I might perceive if I could which Party was to blame and when I had so done I resolved to minut the Disput as a Clerk doth those pleadings before a Judge omitting Grammaticisms Criticisms and Rhetorical digressions I only mention the most substantial Arguments and answers Hinc inde doing what I could for the benefit of Persons of Honor of both Religions to whom I am many ways ingaged whose condition and abilities or leasure
to Peter Whatsoever thou shalt bind or loose Matthew 16. But in Matthew 16. nothing was exhibited to Peter but only promised Ergo in Matthew 18. nothing was exhibited to the other Apostles It is answered That Bellarmin proves nothing but what he affirmed before viz. That it was hard to shew a disparity between these two places Or that binding and loosing Matthew 16. 19. and Matthew 28. 18. for in stead of proving them different places by his sophistical contradictory babling he proves they are just the same For first he grants that nothing was exhibited in either place but only promised Secondly he grants that the words are alike Whatsoever thou shalt bind and whatsoever ye shal bind Whence he concluds that the places are not alike whereas he demonstrats they are the same It is reasoning unbeseeming so brave a man to prove places not alike by alike circumstances in both Secondly he contradicts what he said before viz. That power of Order was only given unto the other Apostles John 20. but power of Jurisdiction to Peter Matthew 16. and therefore the places were unlike that power of order was only given to the other Apostles John 20. he proved by forgiving and retaining that power of Jurisdiction was given to Peter Matthew 16. he proves by binding and loosing but here he grants that the binding and loosing given to the other Apostles Matthew 18. and that given to Peter Matthew 16. are verba similia or the same words and consequently that the keys or power of Jurisdiction are given to the other Apostles as well as to Peter and consequently he proves himself a lyar in affirming that the keys given to Peter were keys of Jurisdiction but not these given to the other Apostles Alphonsus de Castro adversus haeres lib. 12. and Fisher Bishop of Rochester disputing against Luther art 25 proves that the keys given to Peter Matthew 16. and these given to the other Apostles Matthew 18. are not the same which they prove by an Achillean argument viz. it is said to Peter What ever thou bindest and loosest on Earth shal be bound and loosed in the Heavens but unto the other Apostles Matthew 18 it is only said Whomsoever ye bind or loose on Earth it shal be bound or loosed in Heaven but to bind and loose in Heaven is not the same but less then to bind and loose in the Heavens But it is answered Any intelligent person may see that those otherwise-learned men fight against their own conscience when they are driven to uphold the supremacy of the Bishop of Rome by such childish babling Since men of so great Spirits and Learning as those two were known to be could not be ignorant that this distinction of Heaven and Heavens is against Sense Scripture and Fathers First it is against sense Because none can be ignorant that Heavens in the plural number and Heaven collectively in the singular number are all one and the same thing in the ordinar phrase of speaking Who is so stupid as to deny it Secondly It is against Scripture which promiscuously useth Heaven and Heavens in the same sense so Mark 1. compared with Luk. 3. demonstrat In the first place it is said The Heavens were cloven assunder In the last the Heaven was opened and yet both the Evangelists are relating the same thing when John the Baptist baptized our Savior So Matthew 6. Christ affirmeth Lay up treasures for your selves in Heaven but Luk. 12. Make your selves treasurs in the Heavens Thirdly this distinction of Heaven and Heavens is of so little moment in the opinion of the Fathers that they express Matthew 18. in the plural number Heavens and Matthew 16. in the singular number Heaven So Hilarius lib. 6. de Trinitate affirms That all the Apostles had the keys Regni Coelorum of the Heavens he useth the same expression in his Book against the Arrians Cyprianus epist 54. affirmeth that all the Apostles had power of binding and loosing in the Heavens so doth Chrysostomus lib. 3. de Sacerdotio and Isidorus Pelusiota lib. 2. epist 5. and Augustinus against the Adversary of the Law and the Prophets lib. 1. cap. 17. and Paceanus epist 1. to Sympronianus and in his book against the Novatians All which Fathers affirm that the Apostles had power of binding and loosing in Coelis in the Heavens The school-men likewise speak after the same manner as Lombardus distinct 18. of the first chapter lib. 4. and also in the same book distinct 19. and Durandus quest 1. in his Commentaries upon the said 19. distinct This is it that proved that all the Apostles had the keys not only of Heaven but of the Heavens whereby it appears by the authority of Scripture Fathers and School-men that the keys of Heaven and of Heavens are one and the same thing If any be not yet convinced it is further proved they are the same because the Fathers call the keys of Peter the keys of Heaven in the singular number So Ambrosius lib 1. de penitentia cap. 6. and Augustinus contra adversarium lib. 1. cap. 17. Ambrosius repeating the words of Christ to Peter saith Quaecunque ligaveris super Terram erunt ligata in Coelo Which is further confirmed The Fathers in the same place speaking of Christs promise to Peter call the keys promised to him both the keys of Heaven and the keys of Heavens So Ambrosius in the now cited place after the former words adds Et quaeâ—unque solveris super Terram erunt soluta in Coelis Augustinus in the fore-cited place calls the keys given to the other Apostles both the keys of Heaven and of the Heavens for after those words repeating our Saviors promise to the Apostles Quae solveritis super Terram erunt soluta in Coelis he affirms Quae ligaveritis in Terra erunt ligata in Coelo And thus we have proved that Alphonsus de Castro and Bishop Fisher are mistaken in their distinction of Heaven and Heavens by Reason Scripture and Fathers The original of this distinction they have from Origines tract 6. in Matthew where comparing the keys of Peter with those words Tell the Church and if he refuse to hear it to make satisfaction after three admonitions let him be unto thee as a publican he affirms That Peter although but one person yet had the keys of many Heavens but others or those admonishers three times although many persons yet had only the keys of one Heaven and so by the testimony of Origines Bozius lib. 18. cap. 1. de signis Ecclesie sustains that distinction of Heaven and Heavens mentioned by de Castro and Bishop Fisher But it is answered Those Doctors of the Church of Rome take great liberty to themselves in exposition of the Fathers Bellarmin as we shewed before pressed by a testimony of Origen not only affirming but also proving that these words upon this Rock I will build my Church Or that in these words nothing was promised
26. Mark 14. and Luke 22. As for Bellarmins other witnesses Nicephorus and Euthymius they have it from the said supposititious Euodius This Euodius was Patriarch of Antiochia immediatly after the times of the Apostles at least called so in a large sense For it shal be proved part 2. lib. 1. that no Patriarchs were established before the Council of Chalcedon Secondly Many of the Fathers expresly affirm That it is false that Christ baptized Peter So Euthymius himself after he had recited the opinion of Euodius Eulogius in Photius Biobliothec cap. 280. Tertullianus de Baptismo cap. 12. Chrysostomus on the Acts homil 1. who all affirm That Peter and the other Apostles were baptized by John the Baptist Augustinus epist 108. disputs this question whither John or Christ baptized the Apostles He is in doubt of it but inclines most to that opinion that they were baptized by Christ Nevertheless there is no prerogative in Peter there since he speaks of the Baptism of all the Apostles as well as Peter Thirdly Although Peter had been baptized by Christ alone and not the other Apostles it doth not conclude him to be Oecumenick Bishop The second Traditional prerogative is That only Peter was ordained Bishop by Christ and the other Apostles by Peter But it is answered It is a meer fable contradicted by Chrysostomus on Matthew hom 5. Who affirms That James first obtained a Bishoprick if that be true then he was a Bishop before Peter And if before Peter then he behoved to have been made Bishop by Christ since Peter could not make James a Bishop when he was not Bishop himself Secondly It shal be proved in the last chapter of the book that neither Peter nor any of the Apostles were Bishops properly but in a large sense as Bishop comprehends Apostle Acts 1. 20. and in that sense Christ himself is called a Bishop 1. Peter 25. The third Traditional prerogative is from Acts 8. Where Peter detected Simon Magus the tradition is that after that time the same Peter extinguished him But is answered Albeit it were true that Simon Magus was killed by Peter it doth not conclude him Oecumenick Bishop Bellarmin instances That Simon Magus was Prince of Hereticks whom Peter killed Ergo Peter was Oecumenick Bishop who killed him But it is answered First Bellarmins Scholars at Rome may well approve of this way of disputation but it is laught at else where Secondly that argument would conclude Paul to be Oecumenick Bishop since Cyrillus Cathes 6. Sulpitius hist Sacr. lib. 2. Ambrosius sermon 66. attribute the killing of Simon Magus joyntly to Peter and Paul Thirdly That killing of Simon Magus by Peter seems to be a fable since those who reports it contradict other in the manner Hegesipus lib. 3. cap. 2. affirms That Simon Magus made wings to himself and fell a flying Clemens lib. 6. cap. 9. affirms That he had no wings but only was carried in the Air by Devils Sulpitius calls them two Devils Some of them saith Simon Magus brake his neck in the fall at the Prayer of Peter Others that he brake only his thigh-bone Finally All this story of Peter and Simon Magus depends upon Peters being at Rome but all the Ancients testimonies who testified Peter was at Rome depends upon the authority of Papias whom Eusebius discrives to be the author of many fables as shal be shewed at large in the last chapter of this book Where also it shal be proved by unanswerable presumptions that Peter was never at Rome and that all Bellarmins proofs to the contrair are of no moment The fourth Ttraditional prerogative of Peter is That Peter by the command of Christ fixed his Bishoprick at Rome which was the imperial City Ergo Peter was Oecumenick Bishop But it is answered First it doth not follow Secondly Bellarmin cannot prove by Scripture or Antiquity That Peter fixed his Bishoprick at Rome much less at the command of Christ Bellarmin instanceth 〈◊〉 authority of Leo serâ—â—n 1. de natali Petri Pauli But it is answered First Leo doth not affirm That Peter was injoyned to his Bishoprick at Rome but only to preach the Gospel as an Apostle his words are Quum Apostoli imbuendâ—â— Evangelio mundum distributis sibi terrarum partibus suscepissent Petrus Princeps Apostolici ordinis ad arcem Romani destinatur imperij But Paul went also to Rome for that end to preach the Gospel as an Apostle But this question if Peter were at Rome and Bishop of Rome Shal be disputed in the three last chapters of this book The fifth traditional prerogative of Peter is That Christ appeared to him at the end of his life or a little before he dyed and when Peter asked him whither he was going He answered he was come again to be crucified But it is answered First it contradicts Scripture affirming Acts 3. 21. That the Heavens must contain him until the day of Judgement Secondly the author of this fable is Hegesippus fasly believed to be him who lived in the days of the Apostles as Baronius affirms anno 69. num 7. Origines hom in John 37. calls it Appocryphal And albeit it were true it doth not conclude Peter to be Oecumenick Bishop for Bellarmin himself affirms That our Savior left the Heavens and coming unto the Air appeared unto Paul Acts 9 4. and so that argument would conclude Paul Oecumenick Bishop also Where marke how he is intangled when he affirms Christ appeared to Peter in Rome to prove that Peter was at Rome when it is objected to him Acts 3. 21. That the Heavens should contain Christ till the last day and thereâ—ore contradicts Scripture He answers Christ appeared to Paul in the Air. But here to prove Peter Oecumenick Bishop he affirms That our Savior after his Ascension left Heavenbut once when he appeared 〈◊〉 Peter Else he loseth time in declaiming so much upon this prerogative For he must either deny that Christ appeared to Paul out of the Heaven or else he cannot affirm without Sophistry that Christs appearing to Peter is a prerogative The sixth traditional prerogative of Peter is That only these Churches were Patriarchal seats which were founded by Peter as Rome Alexandria and Antiochia But it is a notorious untruth For not only Jerusalem and Constantinople but also many other Cities were Patriarchal seats His proofs are shameless As first the sixth Canon of the Council of Nice which mentions only these three Patriarchal seats And likewise the Council of Chalcedon Action 16. But it is answered these Councils mention only these three in these Canons cited by Bellarmin but the Council of Nice mentions Jerusalem Canon 7. under the name of Aelia As for the Council of Chalcedon it mentions other Patriarchal seats in many places as Canon 28. it mentions him of Constantinople Likewise the second General Council of Constantinople mentions at least ten Patriarchal seats in the East Secondly if ye take the word Patriarch strictly it shal be proved part
power of Government above the other Apostles but according to the execution of that Power all the Apostles were alike with him But that distinction is likewayes contradictiory as we shewed before and this much of Cyprian The second testimony is of Hieronymus lib. 1. in Jovinianum Vt dicis super Petrum sundatur ecclesis licet id ipsum alio loco super omnes Apostolos fiat ex aequo super eos ecclesiae fortitudo solidetur but you affirm that the Church is founded upon Peter although the same be done in another place upon all the Apostles viz. that the Church is builded upon them all alike which glosse of Hieronymus quite destroyes that argument of Peters Supremacy viz. that he was the only Rock among all the Apostles upon which the Church was builded Bellarmine answers that Hieronymus explains himself in the same place where he affirms one was chosen among the twelve that a head being constitute occasion of Schism might be taken away c. But it is replyed Cardinal Causanus sees no such gloss in these words of Hieronymus as we shewed before cap. 10. where he affirms that nothing peculiar was promised to Peter in these words tues Petrus and proves it by this testimony of Hieronymus that the Church was builded alike upon all the Apostles and in what sence Peter is called head by Hieronymus was shewed before cap. 20. for it is certain that Hieronymus by calling Peter head of the twelve doth not mean Peter had jurisdiction over the rest otherwayes he would expresly contradict himself in this same place he calls him heaa therefore in the same sense that others are called heads which we mentioned cap. 20. But Bellarmine instances that he was made head of the twelve that schisme might be takan away But it is replyed that was before they were sent by Christ to preach the Gospel but Cyprian and Hieronymus seems to be of that opinion that Peter was head of the twelve as the Apostles were a private Company or Congregation but after the resurrection that authority ceased when our Saviour commissionated them all alike to preach the Gospel through the world with equal authority And this much of that famous Dispute of the supremacy of Peter in which we have fished all what is of any moment from that immense Ocean of Antiquity either to assault it or assert it by which it appears to any indifferent Reader upon what a weak foundation the Faith of the Modern Church of Rome is built viz. the supremacy of Peter or that Peter was oecumenick Bishop which was a concert that the Ancients did not dream of before the fifth Age after the Council of Chalcedon when that contention arose between the Bishops of Rome and Constantinople for the primacy Before the time of Leo first the Bishops of Rome and Leo himself pleaded a priority in dignity by Acts of Councils but succumbing in that Leo was the first that devised tues Petrus for the primacy his successours still argumenting the force of that Argument and used it afterwards for universal jurisdiction whereas at first it was objected only for cura universalis ecclesiae Now having absolved that dispute of Peters Monarchy we will examine his Bishoprick of Rome which is the second part of the Bishoprick of Peter CHAP. XXII Bellarmines Argument answered Proving that Peter was aâ— Rome HItherto hath been disputed Whether Peter was instituted oecumenick Bishop by Christ which was the first assertion or ground on which the supremacy of the Bishop of Rome is founded Now followeth the second which according to Bellarmine lib. 2. de pont Rom. is that Peter at the command of Christ fixed his seat at Rome and did sit there as Bishop unto his death Here ariseth a two-fold question first Whether Peter was at Rome next Whether he was Bishop of Rome if he was never at Rome it is certain he was never Bishop of Rome and albeit he had been at Rome it doth not follow he was Bishop of Rome it was commonly believed that Peter was at Rome and Bishop of Rome before the time of Marcilius Patavinus who lived in the 14. Age and wrote a Book intituled Defensor â—acis in which he maintains Peter was never at Rome nor Bishop of Rome and proves that all the Ancients were deceived who affirmed either the one or the other his reasons shall be mentioned in the following Chapters in this are answered the reasons of Bellarmine proving the first that he was at Rome The assertion of Bellarmine was that Peter was Bishop of Rome by ordination of Christ to prove which he brings nothing but falls to prove that Peter was first at Rome and next that he was Bishop of Rome and instead of Christs institution he brings nothing but conjectures of the Ancients to prove that Peter was at Rome and perverted testimonies to prove that he was Bishop of Rome It was shâ—wed before that all the Faith and Doctrine of the modern Church of Rome depended upon the supremacy of the Bishop of Rome which supremacy consisted in three assertions first that Peter was oecumenick Bishop by divine institution which makes nothing for the supremacy of the Bishop of Rome without the other two viz. that Peter by divine institution was Bishop of Rome and that the Bishop of Rome succeeded to Peter by divine institution in the Monarchy of the Church any of those two being brangled the whole foundation of the modern Roman Religion is quite destroyed Bellarmine to prove both the one and the other after he had undertaken to prove them by divine institution brings nothing but conjectures involved with contradictions and consequently the whole Edifice of the Church of Rome is builded upon such conjectures The succession of the Bishop of Rome to Peter shall be disputed in the following Books in this Chapter are answered those reasons proving that Peter was at Rome in the next shall be answered those reasons proving Peter was Bishop of Rome and then we will conclude this Book with those reasons of Marcilius Petavinus and Ulrichus Velenus proving that Peter was neither at Rome nor Bishop of Rome Bellarmines first reason to prove that Peter was at Rome is from 1 Pet. 5. 13. The Church which is at Babylon salutes you c. This was the Church saith Bellarmine in which Peter remained when he wrote this Epistle viz. Babylon which in the Scripture many times signifies Rome and therefore Peter by Babylon means Rome and consequently Peter was at Rome But it is answered albeit in the Apocalyps which is a mystical Prophesie Rome be meant by Babylon yet we do not find in Scripture in any Epistle that Rome was called Babylon it would be a ridiculous expression to conclude an Epistle written at Rome from Babylon The Apostle Paul in all his Epistles written at Rome never concludes from Babylon but from Rome and therefore Peter in this Epistle understands not Rome but Babylon It is to be observed there