this holy Council that they had preferred their own security before the memory of St. Peter I am really struck with compassion to see so much of the Lucian in you I have denyed any power at all to be given to the Bishops of Rome by these canons they only determine the use which was to be made of his presupposed power by whom and when If an order be made in Parliaments That such particular persons as have been oppressed by others in inferiour courts shall have recourse by appeal to one of the Lords cheif Justices Does that Parlianent by virtue of that order create or institute the Lord cheif Justice or rather is it not evident it supposes him to have the power of cheif Justice precedently to that order and only ordaines that others have recourse to him But yet the power they mention of redresse and appeal to the Roman Bishops is to him only as Judge for the canon sayes nothing of any Council joyned to him nor names any other Judge save the Pope when a Judge sits in judgement at the assizes though the bench be filled with other justices who inform and assist yet the sentence proceeds only from the Judge Thus though the Bishops of Rome used in matters of great concernment to the whole Church to call some neighbouring Bishops to sit in Council with him for his better information and greater solemnity in the judgement yet he alone had the power of pronouncing a definitive sentence in behalf of Bishops wrongfully deposed c. It is manifest by this that the restauration is ascribed as done by him and not by him and his Council and so having no authority in itself out of the Roman or Western Patriarchate and serving only for an assistance to the Pope in framing his judgement of the case propounded not in a decisive voyce in pronouncing the sentence or legal power in granting the restauration How expect you to be spoke of after your death when you slight so much the Fathers of the first general Council of Nice for a great number of them were in this and how can you live without fear Socrat. eccl histor l. 2. c. 11. Zozom l. 3. c. 11. 12. that you are led with the spirit of errour when you refuse to hear and beleive those who were the lawful pastours in a full representative of Gods holy Church but to shew how far you fal from trueth in saying those canons acknowledge no antecedent governing power in the Pope please to reflect on what is said in the third of them where they leave it to the Popes prudence to accept of what appeales he thinks fit and intreat him to vouchsafe to write to the neighbouring Bishops or to send legats of his own to examine the case as he judges best now had they conferd this power upon the Pope by virtue of those acts they should not have proceded by way of intreaty but by way of precept and injunction nor left matters to his disposition but ordered him by theirs what he was to doe Mr. Baxter Num. 158. That it is not a power of judging alone that they give but of Causing the re-examination of causes by the Council and adding his assistance in the the judgement and so to have the putting of another into the place forborne till it be done William Iohnson Num. 158. But does not the first of these canons give expresse order that the Pope appoint the judges and the second that the Pope himself pronounce the last juridical sentence the third that it is left to the Popes free election either to refer the farther examination to the neighbour Bishops or send judges of his own appointment Can there be more evident markes of an absolute judge than these are If the Pope had power only to examine the causes who had the power to judge them according to these Canons or to what purpose where those examinations made if none were impowred to passe judgement after the causes were examined Now seeing the canons attribute the power of judging to no other save the Bishops of Rome for they make no mention at all of any Council then the Council supposed the power of judgeing to be in him alone and not joyntly in the provincial Council and him Mr. Baxter Num. 159. And I hope still you will remember that at this Council were no Bishops without the Empire and that the Roman world was narrower then the Christian world and therefore if these Bishops in a part of the Empire had now given not a ruling but a saving power to the Pope so far as is there expressed this had been far from proving that he had a ruling power as the vice-Christ over all the world and that by divine right Blame me not to call on you to prove this Consequence William Iohnson Num. 159. I hope you will also remember what I have answered to these exceptions and that I have proved that Bishops from the three Arabia's were present in this Council all which were not under the Empire and that the Roman world in order to spiritual Government was as large as the Christian world univocally so called as I have prov'd from St. Prosper and St. Leo. Mr. Baxter Num. 160. There is as much for appeales to Constantinople that never claimed as vice-Christ-ship as jure divino William Iohnson Num. 160. 'T is your pleasure to say so but your word with me is not arrived to the authority of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is your proofes not the bare sayings I expect here non proof 17. CHAP. III. ARGUMENT St. Basil. NUm 160. Mr. Baxter in lieu of answering to his adversaries objection treats other matters to draw his Reader from considering the force of the argument Num. 161. whether Mr. Baxter or his adversarie say true concerning the words of St. Chrysostome in his second epistle to Pope Innocent the first Num. 162. what the first Council of Ephesus writ to pope Celestine about Iohn Bishop of Antioch Mr. Baxters strange confidence in both these authorities Num. 163. Mr. Baxter flies to Hereticks to maintayn his cause by their wicked practises ibid. what Iuvenal Bishop of Hierusalem said of the Roman and Antiochian Church ibid. Mr. Baxter clips off the cheif part from Iuvenals words Num. 164. St. Cyril presided in the first Council of Ephesus as being the Popes legate Num. 166. Mr. Baxter recurrs again to the criminal procedings of Hereticks to maintaine his cause ibid. He minces the force of excomunication to lessen the Popes authority Num. 168. Whether Blondel Whitaker and Feild give satisfaction to that which Mr. Baxter calls a rancid instance Num. 171. What St. Basil sayes about the Popes authority Num. 172.173.174 Many non proofs heap't up together by Mr. Baxter Num. 179. He flies againe to patronize his cause by the crimes of Hereticks Mr. Baxter Num. 161. The sixt instance out of Basil's 74 Epistle I imagine you would have suppressed if ever you had
letters writ flatly to him that he knew no John Bishop of Alexandria but had taken Petrus Mogas as Bishop of Alexandria into his communion and that without Simplicius for the Churches unity at the Emperours command William Iohnson Num. 125. It was indeed Ioannes Thalaida chosen Bishop of Alexandria but presently disturbed by Zeno the Emperour through Acacius his meanes and Petrus Mogas setled in his place by the Emperours authority and by Acacius Bishop of Constantinople this Ioannes Thalaida being a Catholick Bishop appealed as Liberatus saith and you acknowledge to Simplicius being dead before Iohn arrived at Rome Pope Felix his successor received the appeal and gathered a council upon it sent Legates and redargvitory letters to Zeno and Acacius where in his letter to Zeno he exhorted him to send Acacius to Rome according to the Ecclesiastical lawes and cited Acacius a fauourer of Hereticks to hasten thither to defend himself against the depositions of Ioannes Thalaida and to answer juridically to the objections made by his accuser and then to have his cause tryed in judgement this is the history By the way I wonder much to hear you say that Iohn Bishop of Antioch dyed in Sixtus the fift's time when as all the world knowes this Iohn of Antioch flourished in the year 1585. surely that Iohn must have been a notable old man of eleven hundred and odd years at least Mathuselah was nothing to him and which is yet a greater miracle he must have lived above a thousand years after he was dead I should have taken no notice at all of this for I know you would have said Sixtus the third but only to let you reflect how carefull you ought to have been in your own accounts Names and Figures when you are so punctual to note every smal slip in the writings of your adversary I might also have noted your errour in affirming this Iohn of Antioch dyed an 436. citing Baronius for it whereas Baronius as abreviated by spondanus sayes expresly he dyed Anno 440. But I have no reason to pass in silence your not informing your Reader what Zeno Acacius Petrus Mogas Petrus Fullonis Iohn Thalaida and Calendion were you say Zeno expelled Iohn Thalaida that Acacius disowned him and acknowledged Petrus Mogas as Bishop of Alexandria and thence inferre how little regard Acacius made of our Pope by which obsurdity in writing your ignorant Reader may well suppose that Zeno was a good Christian Emperour Acacius and Petrus Mogas found Catholick Bishops Iohn and Calendion turbulent intruders or Schismaticks whereas you could not but know seeing you profess to read the Aâ—â—thours you quote that Zeno Acacius Petrus Mogas Petrus Fullonis and their abbetters were either Hereticks or first favorites secretly and after publickly of the Eutychian heresie and the cheif of them were after by a sentence given of Pope Felix excommunicated and deprived of Episcopal dignitie and jurisdiction as I have proved above whereas Iohn Thalaida and Calendion were most Orthodox and Catholick Bishops quietly and canonically elected and installed the one in the sea of Alexandria and the other in that of Antioch which had it been declared as all open and fair dealing required it had proved rather a credit then a disadvantage to the Roman sea to have been opposed by such notorious Hereticks and Schismaticks as those were and appealed to by Thalaida and Calendion Catholick and lawful Bishops Mr. Baxter Num. 126. Here you see how little regard Acacius made of your Pope and that the appeal was but to procure his letters to Acacius which did him no good William Iohnson Num. 126. I am glad to see how Hereticks and Favourers of hereticks have still contemned the authority of that Sea but I see not that the appeal was only to procure the Popes letters to Acacius for it was also to summon Acacius to answer Iohns accusations against him at Rome and there to trie his cause in judgement with him now that nothing was effected by this was only Acacius his pertinacy for which he is condemned by all the Catholick writers of his proceedings in those times and not one of them blame Simplicius or Felix as exceeding the limits of their authority in sentencing and deposing Acacius and his adherents as we have seen he did produce in your next those authours who speak against it in their times Mr. Baxter Num. 127. But do you in good earnest think that all such addresses or appeales are ad superiorem judicem what more coÌ„mon then to appeal or make such addresses to any that have advantages of interest for the releif of the oppressed young men appeal to the aged in controversies and the lesse learned to the more learned and the poor to the rich or to the favorites of such as can relieve them Johns going first to Antioch was no acknowledgement of Superiority William Iohnson Num. 127. Yes I think so in very good earnest and when you shall have fixt your second thoughts upon what past in this affaire I doubt not but your own ingenuity will induce you to think so too 't is not every appeal made from any tribunal or Judge to another who hath power to summon the defendant and to pronounce sentence against him in case of not appearance to defend his cause a strict and juridical appeal to a higher Court or Tribunal was not this appeal such I know when you consider the letters and sentence given by Felix against Acacius you neither will nor can deny it whence appeares how far your instances of improper and nominal appeales are from the present matter Should a poor Peasant of Northumberland being wronged by some inferiour persons having the Lord Mayor of London his friend appeal to him and require of him that he cite those Judges to appear before him and in case they did refuse to appear pronounce sentence against them and deprive them of their offices lands and possessions would it not be highly ridiculous seeing therefore such a proceeding as this was held by virtue of this appeal of Iohn Thalaida and no Catholick of those times ever condemned Felix for doing it nor Iohn for requiring it as is most evident it was an appeal or complaint as Baronius affirms to an higher Judge Now seeing an appeal made from one Judge to another as all solemn and proper appeals are made and understood in law must be from a lower to a higher Judge and the word appeal as all other words must be taken in a proper sense where nothing constraines us to take it improperly it is most manifest that this appeal must be understood to have been made to a higher Judge then were those who deposed Thalaida Mr. Baxter Num. 128. But of this I must referre you to a full answer of Blondel against Perron de Primatu in Ecclesia cap. 25. sect 76. where you may be satisfied of the vanity of your instance William Iohnson Num. 128. I could wish you had alleaged Blondels reasons for by
Communion with a notorious Heretick though he had been Pope William Iohnson Num. 246. We have had essayes enough of what you can do I see you are much wiser and learneder then was St. Cyril who presided in the Ephesine Council He would be first informed from Pope Celestine whether Nestorius his opinion were Heresie or no before he avoided him you if you had liv'd in his time would have taken a wiser course and have had nothing to do with never a Celestine of them all but upon your own judgement avoided him And yet you thought just now that prudence made St. Cyril so cautelous as to proceed as he did and if it were prudence in him what was it think you that mov'd you to proceed otherwise yet you even in what you say here mistake grosly the state of the question which is not whether every one was then bound to avoid a notorious Heretick for none are notorious Heretiques but such as are sufficiently declared to be so by the Church and the very same authority which declared them obliged every one to avoid them but what was here questioned was this whether private men upon their particular judgement when a novelty ariseth not yet expresly condemned by the Church are to avoid the maintainers of it as Heretiques before they be declared to be so by publique authority of those who have power to judge them and their doctrine Mr. Baxter Num. 247. The long story that you next tell is but to fill up paper that Cyril received the Popes letters that Nestorius repented not that he accused Cyril that Theodosius wrote to Celestine about a Council and many such impertinent words 2. Non-proofs 3. Corruption of my words William Iohnson Num. 247. Here are more of your non-proofs all belike is impertinent which you call so had I indeed said no more then what you make me say here I had been impertinent look upon p. 56. your Edit and you 'l find another story I say there that Celestines letters to Cyril were to execute Nestorius his condemnation and to send his condemnatory letters unto him this you dissemble which only makes the Epistle of Celestine to be a proof of his power over St. Cyril the first of the three Patriarchs before I related there the irrepentance of Nestorius I say p. 57. in your Edit that Celestine had given order in his letters to Cyril to send Celestines condemnatory letters to Nestorius this also you dissemble which is not withstanding a strong proof against you and you make me say no more then that Nestorius repented not never mentioning the occasion given him to repent Then you say I write that Theodosius writ to Celestine about a Council neither declaring as I do p. 57. that it was the general Council of Ephesus nor mentioning Pope Celestines answer both consenting to the assembling that general Council and prescribing the manner how he would have it celebrated which was my proof of Celestines Soveraign authority nor say you any thing of Celestines order given to his Legates that the Council should not again examine the cause of Nestorius but without any farther examination put his precedent condemnation of him in execution All this that is all the force of my proofs you handsomly conceal and foisting in non-proofs of your own making in place of my proofs and all this done you say my words are impertinent in what School of conscience learn't you these duplicities Mr. Baxter Num. 248. But the proof is that Cyril was the Popes chief Legate ordinary forsooth because in his absence he was the chief Patriarch therefore he is said Celestini locum tenere which he desired Corruption William Iohnson Num. 248. No that 's neither my argument nor the reason of his being Legate my argument is this p. 58. your edit Cyril being constituted by Celestine his chief Legate ordinary in the East Con. Ephes. impres Heidelberg c. 16. ibid. c. 17. ibid. c. 18. ibid. c. 65. Concil Ephes. c. 15. Marcel comes in chron Liberat. in brev c. 5. Balsam in nomo can Prosp. in chron Id. contra collatorem c. and that before the Council of Ephesus was begun or indicted now his being constituted so by Celestine you again dissemble making me say only that he was the Popes chief Legate ordinary that is as you would have it by vertue of his being the first Patriarch of the East not by Pope Celestines institution whence appears you have given no answer to my argument but miserably mangled it because you could not answer it For sure Pope Celestine neither made Cyril in that letter Patriarch of Alexandria for he was so before nor that Patriarch the chief in the Eastern Church for he was declared to be so long before the Council of Nice but by vertue of a particular order constituted Cyril his Legate ordinary as he might have done any other Patriarch had he pleased Mr. Baxter Num. 249. Well let your Pope sit highest being he so troubles all the world for it Christ will shortly bid him come down lower when he humbleth them that exalt themselves William Iohnson Num. 249. This is not replying but prophesying and would better become an exclamation in a Country Pulpit then a reply in Controversie It had been timely enough to use such Phanaticismes as these after you had either prov'd unanswerably the Pope exalted himself too high or answered fully and cleerly the arguments which prove he hath not Mr. Baxter Num. 250. That Cyril subscribed before Philip you may see Tom. 2. cap. 23. but where I may find that Philip subscribed first you tell me not William Iohnson Num. 250. When I cited the sixt action immediately after those words you might have gathered that subscription as it is to have been in the fift Mr. Baxter Num. 251. But what if the Arch-bishop of Canterbury sate highest and subscribed first in England doth it follow that he was Governour of all the world no nor of York it self neither William Iohnson Num. 250. No. It follows not because such a Council would be only National not General as that of Ephesus was but it would follow according to the antient Canons that the Arch-bishop of Canterbury presiding as Primate of the English Church had power in Government over the Bishop of York in some cases as all true Primates have over all the Bishops and Metrolitans within their Primacies Mr. Baxter Num. 252. And here you tell us of Iuvenal Act. 6. Reply 1. The Council is not divided into Acts in Binius but many Tomes and Chapters but your words are in the Notes added by your Historian but how to prove them Juvenals words I know not nor find in him or you William Iohnson Num. 252 I think you would infuse the spirit of Prophesie into me too how should I know otherwise you had the Councils in no other Edition save that of Binius I cited the sixt action of the Council which is an usual citation and full
what he was not obliged to prove Num. 277. Why the Roman supremacy in spirituals is necessary to the being of Christs visible Church Num 278. He proceeds fallaciously a sensu conjuncto ad sensu divisum The difference between temporal Kings and Popes government not understood by Mr. Baxter Num. 279. He proceeds a jure ad factum from what should be done to what is done Num. 280. He mistakes his adversaries meaning in governing others as Brethren Num. 281. Wâ—â—e her the Pope be absolutely the Monarch of the visible Church Mr. Baxter Num. 275. Yet fear you not to say that in the time of the holy oecumenical Councils of Ephesus and Chalcedon the universal consent of the whole Catholick Church was for you in this point The Lord keep our consciences from being the servants of our opinions or interests 1. Was the Popes legate the whole Church 2. Was there one man at either of these Councils but within the Empire yea a piece of the Empire So that they were but such as we now call national Councils that is consisting only of the subjects of one republick 3. Did the Council speak a word for your power without the Empire 4. Do they not determine it so expresly to be of humane right that Bellarmine hath nothing regardable to say against it Can. 28. Con. Chal. but that they spoke falsly And yet your opinion or interest hath tempted you to appeal viz. to the Sun that there is no such thing as light William Iohnson Num. 275. Here 's nothing but a good face put upon a bad cause and a repetition of what is answered imboldned with a new confidence your first qu. about the Popes legate is answered To your second I answer yes there were no small number of extra-imperials but had there been none if all were summoned it ceased not to be a general Council To the third yes every decree it made was spoken to the whole Church and as it appeares by the letters of Leo the Emperour writ presently after the Council of Chalcedon to all Churches even the most distant in those parts it was universally received in their respective answers by every one of them To your fourth about can 28. Con. Chal. I have answered already and shall say more when it is more fully treated Mr. Baxter Num. 276. After the conclusion you have a supernumerary in your margin from Greg. lib. 10. Epist. 30. But there is no such word in that Epistle nor is it of any such subject But it s the 31 Epistle its like that your leader meant And there is no more but that a Bishop not named person or place having fallen into Schism voluntarily swore never more to depart from the unity of the Catholick Church or the Sea of Rome But. 1. So may a Bishop of the Roman Province do or Patriarchate without beleiving Rome to be the universal head William Iohnson Num. 276. Could they and yet make the communion with the Bishop of Rome to be the certification and evidence they reconciled themselves to the Catholick Church If any Schismatick in France should reconcile himself to the Catholick Church could he promise to remain allwayes in the communion of the Bishop of Rhemes suppose that Bishop should so be excommunicated or turne Schismatick as he might could he promise never to forsake his communion seeing therefore an absolute promise was made to remain alwayes in the communion of the Bishop of Rome it was presupposed that Bishop once lawfully chosen and installed could never be excommunicated or become a Schismatick so long as he remained Bishop of Rome otherwise the promise had been illegal and impious obliging them to communicate with Schismaticks Now there can be no other sufficient reason given why the Bishop of Rome can never be excommunicated or become a Schismatick so long as he is Bishop of that Sea then that he is the visible head of the whole Church from whose communion whosoever seperates becomes a Schismatick as he who seperates from the loyal obedience of the visible head of a Kingdome becomes a Rebel but because he has no power above him against whom he can rebel but as a King can never be a Rebell so not the highest visible governour of the Church can be excommunicated or commit Schisme by contempt of the lawful authority of the Church because he who is the highest of all has no authority in the Church over him for then he were not the highest Mr. Baxter Num. 277. So might any one in any other Province have done And yet it followes not that he ought to do so because he did so You see now what all your proofs are come too and how shamefully naked you have left your cause William Iohnson Num. 277. I have so illustrated and strengthened my instances to open them to your understanding that every one of them by an argument a paritate rationis onis ut supra evinces the Popes power to have been universal over all Christendome seeing those Patriarchs and Prelates that were within the verge of the Empire obeyed him upon no other score save this that they still conceived him to be by vertue of the priviledges and powers given by our Saviour to St. Peter and his lawful successors the cheif Governour of themselves and of all other Prelates whatsoever and of the whole Church and I challenge you to produce one sole instance of Authority from antiquity which sayes in expresse termes that those of the Empire obeyed them because they were members of the Empire or that his authority reached not without the Empire Nay even in time of the Council of Ephesus and Chalcedon Spain though seperate from the Empire obeyed the Roman Bishop for it was possest by the Gothes an 414. who have ever since kept it and the Council of Ephesus began 430. And not long after an 475. France was possest by barbarous Kings and never since returned to the Empire yet still remained under the jurisdiction of the Bishop of Rome When England was after converted betwixt six and seven hundred years it was no part of the same Empire yet yeilded it obedience to the Bishop of Rome the like is of many other Western and Northern Countries out of the Empire converted about or after these times See more of this in my reasons against your grand noveltie in restraint of general councils what you mention here of a parity from Canterbury hath no parity at all For the English Church rendred obeisance to the Bishop of Canterbury as to the Primate of the English Church only whereas those in the Empire obeyed the Bishop of Rome not as cheif Bishop only of the Roman â—â—mpire but as having authority over the whole Church in vertue of succession from St. Peter who received it from Christ which I will demonstrate hereafter Mr. Baxter Num. 278. You have not named one man that was a Papist Pope Lâ—â—o was the nearest of any man nor one testimony that ever a
quoad in me correptione despicior restat ut ecclesiam debeam adhibere I note these particulars 1. you miscite St. Gregories words and thereby make them both non-sense and bald Latin it should not be as you have it sed quoad but sed quia thus I find it in two different editions of St. Gregory the one anno 1564. Basiliae and the other 1572. Antwerpiae both which have it quia nor ever found I it printed or cited otherwise till I read in your book now what sense is this but until I am despis'd in my correction it remaines that I use the Church that is I must lay the Churches censures upon you before you offend I must take them of and who ever joyn'd a present tense of the Indicative mood with a quoad before you for that is as much as to say until I am now despised which makes the time present and future all one and that I think is Nonsense what think you of it 2. you prove St. Gregory held the Churches authoritie to be greater then his own by these words now treated Now whatsoever St. Gregory held in this is not of any concern now but most certain it is he neither did nor could prove it by these words for this phrase Ecclesiam debeam adhibere I must use the Church signifies no more then this I must proceed according to the rigor of the Church canons and discipline in inflicting upon you the censures of the Church that is I must proceed no longer as a friend to intreat exhort and admonish you as hitherto I have done but as the chief Pastor of the Church use the fulness of that authoritie which I have in the name and for the good of the Church in casting you out of it by the severity of excommunication that this only is his meaning is evident both by the precedent words where he declares our Saviours doctrine about excommunication of obstinate offenders and by the words immediately subsequent where he affirms he must not prefer his person though never so dear to him before the institution of the Canons c. Now when will you ever prove the consequence viz. St. Gregory threatned the use of censures of the Church against Iohn of Constantinople Ergo he took the Churches authority to be greater then his own 62. Now you come in good time to prove your seventh argument page 257. Which you draw from the confession of Papists I distinguish your antecedent if you mean Papists confess that multitudes or the most part of Christians not univocally so call'd have bin opposers or no subjects of the Pope I grant it if univocally so cal'd I deny it therefore by those testimonies there have bin visible Churches of such I deny your consequence To your first authority from Eneas Silvius I answer he cannot mean that so smal regard was had to the Church of Rome before the Council of Nice that it was not believed to be the head of all other Churches c. as I have prov'd it was unless you make him accuse the Council of Nice of Innovation and of introducing a new government into the Church of God which notwithstanding they supposed to have been ever before their time for the Council of Chalcedon cites the Sixth Nicene Canons as affirming that the Church of Rome had alwayes the Primacy your answer to Bellar. is fallacious proceeding a parte Se Con. Chal. Can. 28. ad totum Bell. you acknowledge sayes he it is partly true and partly false you subsume but if true which supposes Bellarmine to affirm that its wholly true whereas you should have subsumed but if partly true as you alledge Bellar. to have said it was and then you fall again into the same fallacy if it be false say you that is if the whole be false whereas you should have said if it be partly false as Bellar. said it was And had you thus proceeded candidly and logically in your subsupmtion your subsequel against our Historians authority had been Evacuated for very many good Authors may speak some things which in part are true and in part false that is in some respect true and in others false they understanding what they writ in that respect wherein they are true 63. Page 268. You mention first the Greeks in opposition to the Pope recorded by our Historians what then Ergo by their testimony there have been visible Churches of such that is of true univocal Christians who opposed the Pope that 's the thing to be proved but to prove that you must prove those historians to have held those schismatical Greeks to have bin univocal Christians which is necessary to compose a visible Church this you have not done then you cite Golestaldus but where the Lords knows making mention of such as were under the Popes patriarchal power and yet oppos'd him but if that Golestaldus were truly ours prove also that he held them whilst they stood thus in opposition against the Pope to be univocal Christians that 's your main work and yet you do it not but see you not how you first take such as you must acknowledge to be subjects to the Pope in spirituals resisting their true superiour as being under his Patriarchal power to be patrons of your cause another seed of Rebellion and then you acknowledge Emperours and Kings to be under the Popes patriarchal power for many opposers of the Pope were such I speak of an opposition in faith and communion not in civil oppositions which may happen upon just occasions 64. Page 268. Next I wonder to see you so abominably false in your translations you your self page 251. cite Raynerius his words non subsunt which in my grammar signifies are not under and yet you translate them here were not under the Roman Church is it not true now to say Constantinople and Alexandria non subsunt are not under the Roman Emperour must it therefore be true they were not under it 65 Ibid. Canus speaks of different times not that altogether but interruptedly some at on time time some at another strove to oppose the Pope but accounts Canus such opposers in sensu conjuncto so were univocal christians that 's the point and you never so much as think of proving it might not you as well argue that so many Provinces Nations and Kingdomes belonging to the Roman Emperours have opposed the authority of the Roman Emperours Ergo they had no lawful authority over them or to look homeward so many Nations Provinces Cities Ministers and Commons have oppos'd the authority of our royal Soveraign Ergo neither had he any lawful power over them nor ceased they to be univocal parts of the Kingdome notwithstanding that opposition here 's another root of rebellion Page 268. But you relapse again into your accustomed falsitie in translation which would have appeared had you printed Canus his Latin words thus you make Authors speak in what language you please English or Latin as it
mistake me I speak of a Rejection and contempt of a subject as appears by my words and your Reply mentions the independance without Rejection of such as are no subjects now the Rejection or contempt of Superiouâ—â—s Authority in a Subject takes away this dependance of that Superiour and his very working independently of them cannot be done without Rejection and contempt of their Authority so long as he remains a subject I pray minde a little better to what you Reply Reply I further Reply 1. It seems then it is not onely the Pope but every Priest respectively that is an essential member of your Church or to whom each member must be subject necessarily ad esse If so then in every man that by falling out or prejudice doth culpably Reject the Authority of any one Pastour or Priest among a swarm is damned or none of the Church though he believe in the Pope and twenty thousand Priests besides 2. And then have we not cause to pray God to blesse us from the company of your Priests or at least that we may not have too many among a multitude we may be in danger of Rejecting some one and then we are cast out of that Church what if a Gentleman should find some such as Watson or Montaltus described in bed with his wife or a Prince finde a Garnet a Campian or a Parsons in Treason and by such temptation should be so weak as to contemn or reject the Authority of that single Priest while he obeyeth all the rest It is certain that such a man is none of the Catholique Church for that how hard it is in France Italy then to be a Catholick where Priests are so numerous that it 's ten to one but among that croud the Authority of some one may be Rejected 3. But is it all the Priests that we never knew or knew not to be Priests that we must depend on or is it onely those whose Authority is manifested to us by sufficient Evidence doubtless if you will confine our dependanâ—â—e to these onely or else no man could be a Christian. And if so be you know we are never the nearer a Resolution for your Answer till you yet tell us how we must know our Pastours to have Authority indeed William Iohnson Sir you mistake again I speak onely of all Respectively to each subject that is of such as are properly the Pastours of such soules mediate or immediate and you wave the consideration of the word Respectively and thereby would extend my words to all Priests in the whole Church know you not the difference betwixt Pastours and Priests are there not millions of Priests amongst us and a number of Ministers amongst you which are no Pastours that is have no care or cure of souls committed to them my Assertion therefore is that a private christian rejecting the authority of his Parish-Priest Bishop Arch-bishop Metrapolitane Primate Patriarch or supream Bishop who are in some cases at least his Pastour becomes a Schismatick casts himself out of the Church now for all the rest who are not his proper Pastours though they may be Pastours to others his rejecting or contemning them will be a grevious fin of pride but not sufficient alone to cast men out of the Church because he remaines still dependent of his own Pastours and here falls to ground all your ensuing discourse of the multitude of Priests c. Where I will not take notice of an accusation made without proof and relishing too little of Christian charity against some particuler persons humbly beseeching God to forgive you for it and hoping so to temper my expressions that they still run peaceably on within the bank of Charity Mr. Baxter What if they shew me the Bishops orders and I know that many have had forged orders am I bound to believe in this authority William Iohnson As much as you can be assured of any being Pastour of such a Church or Bishop of such a Diocesse or Justice of peace or Earle or Baron by his Majesties Patents or publick orders Reply What if I be utterly ignorant whether he that ordained were himself ordained per intentionem ordinandi how shall I then be sure of his authority that he is ordained Rejoynder As sure as you can be that you were the lawful child of your Father and Mother who could not be truly married without intention of being Husband and Wife one to the other how know you that they had such an intention solve this and you solve your own argument Mr Baxter And how can the People be acquainted with the passages in Election and ordination that are necessary to the knowledge of their authority especially of the Popes and Prelates and what if you tell me your own opinion of the â—â—ufficient meanes by which I must be convicted of the Popes and the Priests authority William Iohnson When it is publickly allowed in the Church witnessed to be performed according to the Canonical prescription by such as were present and derived to the people without contradiction by publick fame Mr Baxter How shall I know that you are not deceived and that these are the sufficient meanes indeed unless a general Council have defined them to be sufficient and if they have If it were not as an Article of Faith you will say I am not bound of necessity to believe their definition William Iohnson The orders prescrihed in the canon law and universally received are sufficient for this without decrees of General Councils for these are no points of faith but of order and discipline whereof a moral certainty and ecclesiastical authority is sufficient Mr. Baxter And what if I have sufficient meanes to know the Authority of a thousand Bishops but am culpably ignorant of some few through my neglect doth it follow that I am out of the Church Is my obedience to each Priest as necessary as my belief of every Article or multyplying Priests doth fill Hell faster If men must be judged by your laws Rejoynder This is grounded in your former mistake and solved above it is not all Priests but all Pastours in relation to their flocks that I speak of Mr. Baxter But is it our allegiance to our Soveraign that is the character of a subject in the common wealth and not our allegiance or duty to every inferiour Magistrate the rejection of one of them may stand with subjection though not with innocency It is not reason to reject a Constable why then should it more be necessary to our Church membership and Salvation But still you make your Church invisible for as no man can know that liveth in the remote parts of the world whether your Popes themselves are truely Popes as being duly qualified and elected now which is that true Pope when you have often more then one at once so you can never know concerning your members whether their dependance on their Pastors be extensively proportionate to the meanes that discovers their Authority
NOVELTY REPREST In a Reply to M r. BAXTER'S Answer to WILLIAM JOHNSON WHEREIN The oecumenical Power of the four first General Councils is Vindicated the Authority of Bishops asserted the compleat Hierarcy of Church Government established his novel succession evacuated and professed Hereticks demonstrated to be no true parts of the visible Church of Christ. By WILLIAM JOHNSON Prophanas vocum i. e. dogmatum novitates devita quas recipere atque sectari numquam Catholicorum semper vero Haereticorum fuit Lirinensis contra Haereses c. 23 24. c. Retenta est Antiquitas explosa Novitas Idem c. 10. PARIS Printed for E. C. Anno 1661. The Preface MEdusa sister to Euryale and Sthemione and daughter of a sea-monster ensnared by her beautie and golden tresses Neptune god of the Ocean and with him polluted the Temple of Minerva and had for issue Pegasus the winged Courser Minerva that learned and Virgin Goddess in revenge of so foul an injury metamorphos'd each hair of Medusaes head into a serpent and laid so heavy a Curse upon her that every one whose eyes were so curious as fixedly to behold her chang'd into stones whereupon the Beldam Medusa took her flight into the Dorcades islands in the Aethiopick sea and there raging like a hellish furie made her self Queen and Generaless of a femal armie her two sisters being the chief Commanders under her wasting and depopulating all where they march'd with unheard of cruelty The noble and valiant Captain Perseus covering his breast with a brazen shield of Minerva marched undauntedly towards this hideous Monster and discovering by the reflexion she made in the brightness of his shield while shee and her brood of serpents were all asleep at one blow cut off her head and those of the serpents with it and took it upon the point of his fauchion with him into Africa but such was the venome and pestilence of that inchaunted head that every drop of bloud which fell from it turn'd into a serpent whereby the whole coast of Africa was fill'd with snakes and vipers This though a fiction seems to be a fit Embleme of Heresie S. Greg. in Iob. lib. 35. cap. 34. The sea whale or Monster mother of Medusa by reason of her immense bulk and strength of body toweing her self over all other creatures in the Ocean is Pride and Ambition styled by Saint Austin the mother of hereticks Lib. 2. c. 3. contra lit Parmen Medusa seducing the heart of inconstant Neptune with her youth and beauty is a luxuriant wit priding it self in the invention of novelties in Religion The violation of Minervaes Temple the staining of the holy Church with sordid tenets and practices Pegasus the high flying thoughts of heretical spirits Those snakes and serpents crawling from Medusaes head and twisting themselves about her neck gnawing and consuming not onely one another but the head which bore them are wicked Heresies hatch'd in the brain and nourish'd in the head of Arch-Hereticks condemning and thwarting one another by perpetual contrarieties and still gnawing upon the Conscience which brought them forth The Petrifying Metamorphosis wrought upon the curious spectators of Medusa is the obduratenesse of those hearts who open too broad an eye to the speculations of Hereticks The wasting and destroying what ever oppos'd that femal army the horrible rebellions civil warres destractions desolations caus'd by Hereticks both in ancient and in our present ages The undaunted Perseus the supreme Bishop of the Catholick Church guarded with the shield of Faith and arm'd with the sword of Saint Peter cuts off the serpentine head of Medusa errours and heresies with his definitions decrees censures and anathemaes the drops of bloud distilling from Medusaes head even after it was struck dead and divided from her shoulders turning into so many snakes and adders the pullulation of new divisions and subdivisions of Heresies spreading themselves all o-over and infesting the countries where they fall with implacable dissentions and tumults each against other This is the sad story of Medusa Emblemis'd And yet happy had been our Nation and many others with it had it rested in the nature of an Embleme and been no more then a bare speculation But as it hath faln heavy upon several Countries in all precedent ages so in this and the former has it almost crush'd ours and many adjacent to us the histories are too too fresh in our memories and the late pressures too broad before our eyes to need recital and yet we might hope to obliterate their foul Characters in time were there not new drops distilling from Medusaes ghastly head and perpetuating that generation of vipers which took their first birth from it Force of Reason and Authority had devested our adversaries of both and so enervated their Principles that they had no consistency when behold a new brood of unheard of Novelties dropping from Medusa's brain rise-up to reestablish their dying cause Sects and Schismes are united as parts to the Catholick Church Oecumenicall Councils are despoiled of their ancient Authority Ecclesiasticall Decrees pin'd up within the Circuit of the Romane Empire true Christian and Divine Faith made consistent in the same soul with Heresie ancient Theologicall Definitions question'd and revers'd c. And those Principles once advanced which both Parties condemned and execrated as Diabolicall our Arguments are frustrated and we put upon a necessity to prove what we and all Christians suppos'd hitherto as undeniable Truths This is the task which Mr. Richard Baxter inventer of the said Novelties hath put upon me a man who had his fecunditie of invention been equalliz'd with a soliditie in Learning might have proved as offensive as he is now invective against the Roman Church My present work therefore is not so much a defence of mine own as of the common cause of Christians against those young Meducean Serpents new bred Novelties hissing against it so that it may be equally intitled CHISTIANITY MAINTAIN'D and NOVELTY REPRES'T Yet I have made choice of the latter as not daring to assume a Title to any writing of mine which a Person so far excelling me in all respects has prefixed to his own in answer to another bold oppugner of Christian Principles Whosoever therefore shall please to peruse this present Tract shall I hope find the whole controversie laid open so plain before his eyes that he needs no more then to parallell each answer to its respective objection in their severall Paragraphs for to this end I have inserted the whole first part of Mr. Baxters last Answer by Sections verbatim and to each applyed my rejoinder that neither the Reader may be put to the cost or trouble of perusing Mr. Baxters Book nor he himself have any occasion to complain that I accuse him to say any thing which he expresses not in his own Treatise For the same end also I have reprinted here the whole precesse of the argument with all our precedent respective Answers and Replies that the
which he presently did and many other Eastern Bishops unjustly accused by the Arians aforesaid had recourse to Rome with him and expected there a year and half All which time his Accusers though also summoned appeared not fearing they should be condemned by the Pope and his Council Yet they pretended not as Protestants have done in these last ages of the Kings of England That Constantius the Arian Emperour of the East was Head or chief Governour over their Church in all Causes Ecclesiastical and consequently that the Pope had nothing to do with them but only pretended certain frivolous excuses to delay their apearance from one time to another Where it is worth the noting that Iulius reprehending the said Arian Bishops before they published their Heresie and so taking them to be Catholicks for condemning S. Athanasius in an Eastern Council gathered by them before they had acquainted the Bishop of Rome with so important a cause useth these words An ignari estis hanc consuetudinem esse ut primum nobis scribatur ut hinc quod justum est definiri possit c. Are you ignorant saith he that this is the custome to write to us first That hence that which is just may be defined c. where most clearly it appears that it belonged particularly to the Bishop of Rome to passe a definitive sentence even against the Bishops of the Eastern or Greek Church which yet is more confirmed by the proceedings of Pope Innocent the first about 12. hundred years since in the case of S. Chrysostome Where first Saint Chrysostome appeals to Innocentius from the Council assembled at Constantinople wherein he was condemned Secondly Innocentius annuls his condemnation and declares him innocent Thirdly he Excommunicates Atticus Bishop of Constantinople and Theophilus Bishop of Alexandria for persecuting S. Chrysostome Fourthly after S. Chrysostome was dead in Banishment Pope Innocentius Excommunicates Arcadius the Emperour of the East and Eudoxia his wife Fifthly the Emperor and Empress humble themselves crave pardon of him and were absolved by him The same is evident in those matters which passed about the year 450. where Theodosius the Emperour of the East having too much favoured the Eutychian Hereticks by the instigation of Chrysaphius the Eunuch and Pulcheria his Empress and so intermedled too far in Ecclesiasticall causes yet he ever bore that respect to the See of Rome which doubtless in those circumstances he would not have done had he not beleeved it an Obligation that he would not permit the Eutychian Council at Ephesus to be assembled without the knowledge and authority of the Roman Bishop Leo the first and so wrote to him to have his presence in it who sent his Legats unto them And though both Leo's letters were dissembled and his Legate affronted and himself excommunicated by wicked Dioscorus Patriarch of Alexandria and president of that Conventicle who also was the chief upholder of the Eutychians yet Theodosius repented before his death banished his wife Pulcheria and Chrysaphius the Eunuch the chief favourers of the Eutychians and reconciled himself to the Church with great evidences of sorrow and pennance (m) Concil Chalced. Act. 1. Presently after An. 451. follows the fourth General Council of Chalcedon concerning which these particulars occur to our present purpose First Martianus the Eastern Emperour wrote to Pope Leo That by the Popes Authority a General Council might be gathered in what City of the Eastern Church he should please to chuse Secondly both Anatolius Patriarch of Constantinople and the rest of the Eastern Bishops sent to the Legats of Pope Leo by his order the profession of their faith Thirdly the Popes Legats sate in the first place of the Council before all the Patriarchs (n) Concil Chalced. Act 3. Fourthly they prohibited by his order given them That Dioscorus Patriarch of Alexandria and chief upholder of the Eutychians should sit in the Council but be presented as a guilty person to be judged because he had celebrated a Council in the Eastern Church without the consent of the Bishop of Rome which said the Legats never was done before nor could be done lawfully This order of Pope Leo was presently put in execution by consent of the whole Council and Dioscorus was judged and condemned his condemnation and deposition being pronounced by the Popes Legats and after subscribed by the Council Fifthly the Popes Legats pronounced the Church of Rome to be * Which could not be by reason of the Sanctity and truth which was then in it for the Church of Milan and many others in France Africa and Greece were also then pure and holy and yet none have this title save the Church of Rome In the time of Iustinian the Emperour Agapet Pope even in Constantinople against the will both of the Emperour and Empress deposed Anthymus and ordained Mennas in his place Liberat. in Breviario cap. 21. Marcellinus Comes in Chronico Concil Constantin sub Menna act 4. And the same S Greg. c. 7. ep 63. declares that both the Emperour and Bishop of Constantinople acknowledged that the Church of Constantinople was subject to the See of Rome And l. 7. Ep. 37. Et alibi pronounceth that in case of falling into offences he knew no Bishop which was not subject to the Bishop of Rome Caput omnium Ecclesiarum the Head of all Churches before the whole Council and none contradicted them Sixtly all the Fathers assembled in that Holy Council in their Letter to Pope Leo acknowledged themselves to be his children and wrote to him as to their Father Seventhly they humbly begged of him that he would grant that the Patriarch of Constantinople might have the first place among the Patriarchs after that of Rome which notwithstanding that the Council had consented to as had also the third General Council of Ephesus done before yet they esteemed their grants to be of no sufficient force untill they were confirmed by the Pope And Leo thought not fit to yeeld to their petition against the express ordination of the first Council of Nice where Alexandria had the preheminence as also Antioch and Hierusalem before that of Constantinople Saint Cyril of Alexandria though he wholly disallowed Nestorius his doctrine yet he would not break off Communion with him till Celestinus the Pope had condemned him whose censure he required and expected Nestorius also wrote to Celestine acknowledging his Authority and expecting from him the censure of his doctrine Celestinus condemned Nestorius and gave him the space of ten daies to repent after he had received his condemnation All which had effect in the Eastern Church where Nestorius was Patriarch of Constantinople (o) S. August Tom. 1. Epist. Rom. Pontif. post Epist. 2. ad Celestinum After this Saint Cyrill having received Pope Leo's Letters wherein he gave power to Saint Cyril to execute his condemnation against Nestorius and to send his condemnatory letters to him gathered a Council of his next Bishops and sent Letters
semper in suis successoribus vivit judicium exercet Hujus itaque secundum ordinem successor locum-tenens sanctus beatissimusque Papa noster Celestinus nos ipsius praesentiam supplentes huc misit And Arcadius another of the Popes Legats inveighing against the Heretick Nestorius accuses him though he was Patriarch of Constantinople which this Council requires to be next in dignity after Rome as of a great crime that he contemned the command of the Apostolick See that is of Pope Celestine Now had Pope Celestine had no power to command him and by the like reason to command all other Bishops he had committed no fault in transgressing and contemning his command By these testimonies it will appear that what you are pleased to say That the most part of the Catholick Church hath been against us to this day and all for many hundred of years is far from truth seeing in the time of the holy Oecumenical Councils of Ephesus and Chalcedon the universal consent of the whole Catholick Church was for us in this point For the age 600 see S. Gregory Pope l. 10. ep 30 where Hereticks and Schismaticks repenting were received then into the Church upon solemn promise and publick protestation that they would never any more separate from but always remain in the unity of the Catholick Church and communion in all things with the Bishop of Rome As to what you say of Congregation of Christians in the beginning I answer I took the word of Christians in a large sense comprehending in it all those as it is vulgarly taken who are baptized and profess to beleive in Christ and are distinguished from Jews Mahumetans and Heathens under the denomination of Christians What you often say of an universal Monarch c. if you take Monarch for an Imperious sole Commander as temporal Kings are we acknowledge no such Monarch in the Church if onely for one who hath received power from Christ in meekness charity and humility to govern all the rest for their own eternal good as brethren or children we grant it What also you often repeat of a Vice-christ we much dislike that title as proud and insolent and utterly disclaim from it neither was it ever given by any sufficient Authority to our Popes or did they ever accept of it As to the Council of Constance they never questioned the Supremacy of the Pope as ordinary chief Governour of all Bishops and people in the whole Church nay they expresly give it to Martinus Quintus when he was chosen But in extraordinary cases especially when it is doubtful who is true Pope as it was in the beginning of this Council till Martinus Quintus was chosen whether any extraordinary power be in a general Council above that ordinary power of the Pope which is a question disputed by some amongst our selves but touches not the matter in hand which proceeds only of the ordinary and constant Supream Pastor of all Christians abstracting from extraordinary tribunals and powers which are seldome found in the Church and collected only occasionally and upon extraordinary accidents Thus honoured Sir I have as much as my occasions would permit me hastened a Reply to your Answer and if more be requisite it shall not be denied Only please to give me leave to tell you that I cannot conceive my Argument yet answer'd by all you have said to it Feb. 3. 1658. William Iohnson Novelty Represt In a Rejoynder to Mr. Baxters Reply to William Iohnson The First Part. CHAP. I. ARGUMENT Num. 1. Exordium n. 3. Assembly and Congregation not different n. 5. Acknowledgment or Denial of what is Essential to the Church is it self Essential to the constitution or destruction of the Church my words mis-cited by omitting the word ever n. 7. Three Fallacies discovered Franciscus à S ta Clarâ mis-alledged n. 12. Congregations of Christians and Church not Synonyma's n. 16 17. Nothing instituted by Christ to be ever in his Church can be accidentall to his Church n. 19. Though universals exist not yet particulars which exist may be exprest in universal or abstractive terms n. 20. Many things necessary to the whole Church which are not necessary for every particular Christian. num 21 22. Christ now no visible Pastor of the Church militant though his person in heaven be visible n. 22. A visible Body without a visible Head is a Monster Such is Mr. Baxters Church Mr. Baxter SIR Num. 1. THe multitude and urgency of my employments gave me not leave till this day May 2. so much as to read over all your Papers but I shall be as loath to break off our disputation as you can be though perhaps necessity may sometime cause some weeks delay And again I profess my indignation against the hypocritical jugling of this age doth provoke me to welcome so Ingenuous and Candid a Disputant as your self with great content But I must confess also that I was the lesse hastie in sending you this Reply because I desired you might have leasure to peruse a Book which I published since your last a Key for Catholicks seeing that I have there answered you already and that more largely then I am like to doe in this Reply For the sharpness of that I must crave your patience the persons and cause I thought required it William Iohnson Num. 1. Sir Your Plea is my Defence I had my imployments and those of great concern as much as you which have hitherto detained me from accomplishing this Reply I have my Adversaries as well as you and no lesse then three at once in Print against me yet the esteem I have of your worth hath exacted from me to desist a while from what I had begun in Answer to the chief of them that I might bestow the whole time on you which notwithstanding was lately interrupted even when I was drawing towards an end by an unexpected and unrefusable occasion which hath already taken from me many weeks and is like to deprive me of many more Some small time an interstitium through the absence of my Adversary hath afforded me and that hath drawn the work almost to a period I have not hitherto had any leisure to peruse your Key and indeed what you here acknowledge of it Sharpness deterrs me from medling any further with it then what may be occasioned in this your Answer I finde even this in several passages of a relish tart enough but I can bear with that and I hope observe a moderacy where passion speaks against my cause or me For I tell you truly I had rather shew my self a patient Christian then a passionate Controvertist What reason utters will have power with rational men Passion never begins to speak but when reason is struck dumb and so cannot speak according to reason Mr. Baxter Num. 2. If you will not be precise in arguing you had little reason to expect much lesse so strictly to exact a precise Answer which cannot be made as you prescribed
declared the second Patriarchate by the Decree of the Nicene Council because it was the second Seat in the Empire and Antioch which was the third was likewise appointed to be the third Patriarchate and other eminent Cities according to their greatness and precedency in the Empire had the dignity of Primacy and Metropolitane Seas for by this means Church-government was more sweetly and peaceably instituted and maintained both to the satisfaction of the Cities themselves of the temporal Governours and of spiritual Pastors It was say you not the Dignity and Authority of St. Peter Nâ—â—w Sâ—â—ct but the Merits of Vertue and Sanctity which was alledged in hâ—â—se and â—â—hâ—â— like Texts as ground of the Supereminency of his Sea aâ—â— Rome for still they press meritis Beati Petri by the merits of St. Peter I am glad to hear you against your own Tenets acknowledge merits of Saints to haâ—â—e been delivered by the Authority of so great a stream of Antiquity in these purer Ages but it seems withal you were sore press'd for an Answer when you could find no other but what is so disadvantageous to your Cause And that which is yet worse it cannot serve your turn neither For if those Ancients mean't by merita B. Petri the merits of his Sanctity and grounded the Primacy of his Sea in them it must have been undoubtedly known to them that St. Peter was a greater Saint and of a life more meritorious then either S. Paul or S. Iohn Evangelist or S. Andrew or any of the other Apostles of which none of these had any certainty at all much less was it a thing received in the Church that S. Peter had a higher degree of Sanctity then any of his fellow-Apostles prove there was any such perswasion Nay it would probably have been esteemed a temerity a very great curiosity to have preferr'd the sanctity of any one amongst them before all the rest But I wonder much you observed not the manner of speaking of those holy Fathers and grave Authors who give it clearly enough to be understood what Merits they meant For had they been of your opinion they should have added by way of explication Meritis Beati Petri qui sanctissimus erat inter omnes Apostolos by the Merits of S. Peter who was the holiest amongst all the Apostles But to shew they understood not that but the Merits of Dignity and Authority they usually add this clause Meritis Beati Petri qui Princeps est omnium Apostolorum by the Merits of S. Peter who is the Prince of all the Apostles which speaks manifestly a merit or worth of Authority And it were very strange to regulate the Authority of Episcopal Seas by the personal merits of their first Institutors both because that is without an express revelation a thing known to God onely and would occasion a thousand contentions about the precedency of Bishops every one being desirous to esteem the Apostle of his City or Nation the greater Saint and because there never was in Ancient times any such reason given for the precedency of Episcopal or Apostolical Seas if there were shew it nor was any of the other Apostles successors preferred before the rest upon pretence that his merits and sanctity was esteemed greater then that of others Baxter Num. 61. But those Councils gave the Pope no preheminence over the Extra-Imperial Nations Iohnson Num. 61. If he had it before what needed they to give it him or how could they give him what was due to him by Christs Institution But supposing Argumentandi gratiâ not granting that they had had power to confer these priviledges upon S. Peters Sea how do you prove they did not de facto give them to him and thereby gave him power over those Extra-Imperial Nations You prove it thus Baxter Num. 62. For 1. Those Nations being not called to the Council could not be bound by it Iohnson Num. 62. Were they not called sure then they came without calling for there they were For had they not been there how came the Bishops of Persia of both the Armenia's and Gothia which were all out of the Empire to subscribe to the first Council of Nice Vide Act. Conc. Nicen. et Ephes. How came Phoebamnon Bishop of the Copti to subscribe to the first Council of Ephesus How came that Circular Letter writ by Eusebius Bishop of Caesaria in Palestine in the name of the Council to be directed to all Bishops and in particular to the Churches through all Persia and the great India if the Bishops of those Churches were not called or the Council had no Authority over them Theod. l. 1. c. 7. Mar. Victor lib. 1. adv Arium Euseb. l. 3. de vitâ—â— Constannin c. 7. Socrat. l. 1. c. 5. Lastly if those Bishops were not called to the Council why do Theodoret Marianus Victor Eusebius Socrates all of them affirm that to the Council of Nice were called Bishops from all the Churches of Europe Africa and Asia You will not forget to answer these questions in your next CHAP. IV. ARGUMENT Num. 63. Emperors alone called no General Councils so that Extra-Imperial Bishops must have been called by the Pope Extra-Imperial Churches under the Patriarchs num 65 c. One page and a half of Mr. Baxters Key for Catholicks occasionally examined and what defects are found in them n. 67. Had the Extra-Imperial Churches not acknowledg'd the Popes Iurisdiction over them they had not been of the same kind of Government with those within the Empire n. 68. S. Prosper's and S. Leo's Texts for the Popes Supremacy without the Roman Empire num 69. S. Leo highly injur'd by Mr. Baxter num 71. No full express nomination of all the particular Provinces under Alexandria in the sixth Canon of the Nicene Council n. 71. By Egypt may be understood Ethiopia and other adjacent Countreys num 72. Dr. Heylen and Ross Protestant Authors against Mr. Baxter n. 37. The first of these acknowledges the Arabick Translation of the Nicene Council to be Authentick Baxter Num. 63. The Emperours called and enforced the Councils Non-proof 5. who had no power out of their Empire Iohnson Num. 63. Called they them alone had they not the Authority of the Roman Bishop joyn'd with them or rather presuppos'd to theirs Prove that the Emperours onely called them What if they had no coercive power out of the Empire had they not power to signifie to those Extra-Imperials that a Council was to be celebrated and to invite them at least to it Or if they did not could not the Bishop of Rome or the other Patriarchs under whose Jurisdiction they were respectively notifie to them the celebration of those Councils and require their presence in them You cannot but see this Baxter Num. 64. The Dioceses are described and expresly confined within the verge of the Empire See both the description and full proof in Blondel de Primatu in Ecclesiâ Gall. Iohnson Num. 64. I should much rather have
is scarce faire pardon this plainness consider of it your self The substance of Nilus book is about the Primacie of the Pope the very Contents prefixed to the first book are these Oratio demonstrans non aliam c. an Oration demonstrating that there is no other cause of dissention between the Latine and the Greek Churches then that the Pope refuseth to defer the Cognisance and Iudgement of that which is Controverted to a General Council but he will sit the sole Master and Iudge of the Controversie and will have the rest as Disciples to be hearers of or obey his word which is a thing aliene from the Lawes and Actions of the Apostles and Fathers and he begins his Book after a few words thus Causa itaque hujus dissidii c. The Cause therefore of this difference as I judge is not the sublimity of the point exceeding man's capacitie for other matters that have divers times troubled the Church have been of the same kind this therefore is not the cause of the dissention much lesse is the speech of the Scripture it self which as being concise doth pronounce nothing openly of that which is Controverted for to accuse the Scripture is as much as to accuse God himself But God is without all fault but who the fault is in any one may easily tell that is well in his wits He next shews that it is not for want of learned men on both sides nor is it because the Greeks do claim the Primacy and then concludeth it as before he maintaineth that your Pope succeedeth Peter onely as a Bishop ordained by him as many other Bishops that originally were ordained by him in like manner to succeed him and that his Primacy is no governing power nor given him by Peter but by Princes and Councils for order sake and this he proves at large and makes this the main difference Bellarmine 's answering his so many Arguments might have told you this if you had never read Nilus himself and if you say that this point was the Cause I deny it but if it were true yet was it not the onely or chief Cause afterwards The manner of bringing in the Filioque by Papal Authority without a general Council was it that greatly offended the Greeks from the beginning William Iohnson Num. 118. This is a strange manner of Arguing what if his chief subject be about the Popes Primacy may he not ex incidente and occasionaliter treat other matters Is not your chief matter in this Treatise to prove the succession of your Church and oppose ours and yet treat you not in this very place incidentally the procession of the holy Ghost I say then that Nilus declaring the cause why the Bishop of Rome hath lost all that Primacy and Authority which he had anciently by reason he is fallen from the Faith in adding Filioque to the Creed and teaching that the holy Ghost proceeds from the Father and the Son the words you cite out of Nilus proves nothing he pretends indeed that the cause of the present dissention is the Popes challenging so high a Primacy which they are unwilling as all schismaticks ever were to grant him but that may well stand with what I affirm him to say that the first original cause of the breach betwixt the Greeks and Latines was the adding of Filioque and holding the holy Ghost's procession from the Father and the Son But see you not how fair a thread you have spun by pressing those words as you do against me is there indeed no other cause of dissention betwixt the Greek and Latine Church nor ground of their breach save the Popes supremacy then sure there is a full agreement in all other things if so there is a main disagreeing betwixt you and the Greeks in all other points of Faith controverted betwixt you and us for if they agree with us they disagree from you in every one of them nay you press Nilus his words in that sense you must take them to frame an Argument against me quite against the very words themselves for you alledge them to shew that he touches not the procession of the holy Ghost in that Book as the first ground of their difference to prove this you must proceed thus he treats nothing there save the Pope's Supremacie ergo he touches not the holy Ghost's procession you prove the Antecedent by the words of the Title of his first book here cited because he affirmes in them there is no other cause of dissention then that the Pope refuses to stand to the judgement of a general Council as if that onely were controverted betwixt them for otherwise you prove nothing Now it is most evident that Nilus supposes many other Controversies betwixt them and the Latines for he saies even as you cite him thus then that the Pope refuseth to defer the Cognisance and Iudgement of that which is Controverted to a general Council Ergo you must acknowledge that according to Nilus there was something controverted betwixt the Greeks and the Latines besides the Pope's Supremacie and after you bring him in pag. 124. mentioning this very point of the procession when you alledge him thus the cause therefore of this difference as I judge is not the sublimity of the point exceeding man's capacitie where he speaks of the holy Ghost's procession as I affirm him to doe thus you play fast and loose say and unsay at your pleasure thus you confound times and by not distinguishing the past as before you did not the future from the present make that which is now onely pretended by Nilus to be the chief cause of their not coming to Agreement to have been many hundred yeares agoe the original cause of their breach and opposition against the Latines whereby you confound the first occasion of the breach and the present obstacle to the making it up and reconciling them together as if they were one and the same thing Now it is most manifest that the first occasion of the breach made by the Greeks from the Latine Church was the Exception they took against the Latines for adding the word Filioque and from the Son to the Nicene Creed for Michael Patriarch of Constantinople anno 1054. in time of Leo the 9. Pope and Constantine the 10. Emperour styled Monomachos aspiring not onely in name and Title as many of his predecessours had done before him but in reality and effect to be universal Patriarch proclaimed Leo and all the Latines who adhered to him to be Excommunicated because contrary to the decree of the Ephesine Council they had made an Addition to the Creed so that the Roman Bishop being pretended by the Greeks to be thereby deposed from his Sea The Primacie of the Church fell by Course and right upon him as being the next Patriarch after the Bishop of Rome which gave occasion to Nilus of acknowledging that Controversie about the procession of the holy Ghost to have been the first occasion of
thus giving me Authours at every turne you will oblige me to peruse and answer whole libraries if Blondel have any thing worth taking notice of you may please to insert it into your rejoynder to this Reply and it shall be answered thus much only I am bold to tel you aforehand that Blondel trifles exceedingly for whether Thalaida were cited by Acacius legally or no which might make the wrong done him rather violence then juridical condemnation yet seeing Blondel confesses injuries done him by Acacius and his adherents upon pretence of perjury wherof he was though illegally judged guilty and solemnly deposed it was an appeal properly so called to reverse that unjust judgement by virtue of a sentence pronounced by an higher judge otherwise if an innocent person should be unjustly condemned in his absence without either citation or hearing he could not properly appeal from that sentence to an higher Court that which Blondel alleadges in the second place is yet more childish for seeing Zeno Acacius and their complices never treated with Thalaida about a joynt consent to chose Felix their Arbiter nay seeing the appeal was made to Felix whether they would or no they refuseing to appear in defence of themselves and make good their accusations against Thalaida it is most manifest that Felix was not made Arbiter of the cause by joynt consent as all Arbiters must be but had of himself the power of judging both parties Now though it was admitted not granted that the recourse of Thalaida to Simplicius and Felix was rather a complaint of violence injury done him by force then of an unjust juridical sentence pronounced against him yet my intent will evidently follow from it or it had been ridiculous in Thalaida to have sought redress from that injury and a condemnatory sentence against Acacius c. from one who had no power or jurisdiction over them and it had been a most insufferable injustice and presumption in Felix to have deposed and deprived Acacius had he had no jurisdiction over him and the rest of his complices Hence your fallacy consists in this that you proceed from secundum quid to simpliciter that is from appeales improperly so called or vulgar appeales to juridical or proper appeales whereas you should have given some instance where an appeal made from an unjust sentence to another Judge who hath power to cite and condemn those from whom the appeal is made is not alwayes made to an higher judge for such was the appeal of Thalaida to Simplicius as I have proved Mr. Baxter Num. 129. Whereas therefore you inferre or you say nothing that because this John thus appealed to Rome therefore he appealed thither as to the universal Ruler of the Church William Iohnson Num. 129. The story proves it most manifestly there were but three cheif Patriarck's then in the Church besides the Pope viz. of Constantinople Alexandria and Antioch now if the Pope had authority to summon sentence condemn excommunicate or deprive them of the communion of the faithful depose and dis-Bishop them as Felix undeniably did in his sentence against Acacius and his adherents the intruded Patriarkes of Alexandria and Antioch he must have had power and jurisdiction over all the inferiour Church governours for qui valet ad majus valet ad minus and to limit this papal power to the Empire I have shewed it groundlesse for if the Bishop of Constantinople censured here by the Pope had power over the barbarous that is extra-imperial Provinces as I have proved above why should not the Pope that had power over him seeing there is not the least appearance in antiquity that he had power over the Patriarkes as they were subjects of the Roman Empire and if there be shew it Mr. Baxter Num. 130. The story derideth your consequence much more that therefore the universal Church held the Pope then to be the universal head or Governour William Iohnson Num. 130. What story wherein how derides it my consequence why you say it does and that 's enough this second consequence follows also undeniably for seeing these proceedings were notorious to the whole Church and no Catholick Prelate or Church disallowed of them but all Authours of those times approve them that it was either then the unanimous consent of the Church that the Pope had the power or there is no meanes left to know by Authentical tâ—â—stimonies what the Church held or held not in those Ages Mr. Baxter Num. 131. Here is nothing of Govâ—â—â—ment but intreaty and that but within the Empire and that but upon the seeking of one distressed man that would be apt to go to those of most interest that might relieve him and all this rejected by Acacius and the Emperour a fair proof William Iohnson Num. 131. Here is nothing but a most supream visible authority in Government over the three cheif Patriarchs of the Church in repealing their sentence excommunicating depriving and deposing them and consequently seeing some of them at least had authority over extra-imperial or barbarous provinces as I have proved the Pope had government over some who were out of the Empire yet withall I minde you I undertook no more then to prove against you that some at least in those times held the universal jurisdiction of the Pope now whether my proof or your answer be the fairer I leave it to the impartial Reader Mr. Baxter Num. 132. Your second Instance is that Flavianus appeals to the Pope as to his judge Epist. praeambul Concil Chalced. Reply I have perused all the Council of Chalcedon as it is in Binius purposely to finde the words you mencion of Flavianus appeal and I finde not any such words in Flavianus own epistle to Leo there are such words nor any other that I can finde but the 〈◊〉 appeal once in one of the Emperours Epistles as I Remember but without mencioning any judge I will not turne over volumes thus in vain for your Citations while I see you take them on trust and do not tel me in any narrow compasse of cap. sect or pag. where to finde them William Iohnson Num. 132. I am sory you were put to so much paines but I take it not to have been occasioned by me I cite Epist. praeambulat Con. Chalced. and you confess you found it in one of the Epistles whether the word Judge be there or no imports nothing for the nature of the appeal and circumstances wherein it was made shew him to be a Judge as wee shall now see Mr. Baxter Num. 133. But had you found such words an appeal is oft made from a partial to an impartial Iudge thought of equal power William Iohnson Num. 133. What a juridical appeal made both viva voce and per libellum by a bill of appeal in and from a generall Councill to another of no greater authority then that Councill was nay in your principles of inferiour Authority to a generall Councill would not this have been ridiculous should
Priestly power from him by his disposition c. your strange confidence in out-facing two so manifest authorities will neither credit your cause nor your self Mr. Baxter Num. 164. Indeed your annotator in sess 6. mentions some words of Juvenals that he should at least have regarded the Roman legates it being the custome that his Church de directed by that but I see no proof he brings of those words corruption William Iohnson Num. 164. My citation mentions neither Iohns appeales nor Iuvenals denuntiation but the Ephesine Councils letters to Pope Celestine wherein they reserve the last judgement concerning Iohn of Antioch to Celestine yet sure Iohns appealing to the Emperours prove no more then that it is the Custome of Hereticks to appeal from general Councils to secular Princes and Iuvenals denunciation against Iohn was not only that the Church of Antioch was to be directed but judged also which you are pleased to omit by the Church of Rome and that was not only a Custome as you barely terme it but an Apostolical ordination ut Apostolica ordinatione See the true meaning of this sentenc in Hierom. Alex disput 2. de Regione sub urbe c. 4. antiqua traditione sayes Juvenal Antiochena sedes perpetuo a Romana dirigeretur judicareturque Whence appears that these words are not the words of any Historian but are yet extant in the Council and thereby proved to be true and by them is clearly witnessed the perpetual power and authority of judging all other Seas by an argument a paritate rationis Mr. Baxter Num. 165. And it is known that Cyril of Alexandria did preside and subscribed before the Roman Legates even to the several letters of the Synode As you may see in Tom. 2. cap 23. passim William Iohnson Num. 165. It is known also he was Pope Celestine Celest. Ep. 3. Theod. Bâ—â—alsoin Photius Tit. c. 1. Niceph. L. 14. c. 34. legate in ordinary therefore sate as president in the Council and subscribed first as being constituted by Celestine to supply his place in the examination and sentencing of Nestorius in token of which he wore the Pall in celebration of Mass sent him from Celestine in time of the Councils of Ephesus which was the habit of the Roman Bishop Mr. Baxter Num. 166. But if your words were there to be found what are they to the purpose the Pope can punish the Bishops of Antioch but how why by excommunicating him true If he deserve it that is by pronouncing him unfit for Christian communion and requiring his flock and exhorting all others to avoide him William Iohnson Num. 166. I have before answered this in the example of Acatius punisht by Felix and this instance it self vt supra convinces that it was not only a negative declaration of himself and others avoiding him but of deposing him also from his Priestly office Mr. Baxter Num. 167. And thus may another Bishop do and thus did John by Cyril of Alexandria though he was himself of the inferiour seat and thus hath the Bishop of Constantinople done by the Bishops of Rome so may others William Iohnson Num. 167. What Bishops were those Iohn of Antioch a ringleader of the Nestorians and some Bishops of Constantinople why name you them not none but ejusdem farinae with Iohn of Antioch Hereticks or Schismaticks name any Bishop of Constantinople who excommunicated the Bishop of Rome and I undertake here to prove him to be either an Heretick or a Schismatick and accounted such by the Catholicks of his time That was that great and Capital crime so much exclaimed against in the Empeachment of Dioscorus Bishop of Alexandria before the Fathers assembled at Chalcedon was it not that he had extended his felonious hand against Pope Leo in pronouncing an excommunication against him but shew me also that ever any inferiour or equal prelate gave out a sentence of excommunication against another of higher or equal dignity who in so doing was not condemned by the Catholicks of those times and then shew who in those dayes condemned Pope Celestine for punishing and sentencing Nestorius or Iohn of Antioch You mince all you can to depresse the Popes authority the sentence of excommunication who told you that the Pope only exhorted all others out of his proper Diocess to avoide a person excommunicated by him was not Constantinople out of the Popes flock in your opinion and did not the Pope command with threats of Gods wrath that none should give the communion to those whom he had deprived of it so my instance above in the excommunication of Acatius Or whence learnt you that excommunication was no more then to pronounce one unfit for Christian communion and no command to abstain from them produce your authorities or reject your Novelties Mr. Baxter Num. 198. non proof 15. non proof 16. Your ninth proof is from the applications that the Arians and Athanasius made to Julius ex Athan ad solit Epist. Julius in Litt. ad Arian apud Athan Apol. 1. p. 753. Theodoret lib. 2. c. 4. Athan. Apol. Zozom lib. 3. c. 7. Reply I marvell you urge such rancid instances to which you have been so fully and so often answered William Iohnson Num. 168. But I marvell not to hear you speak so confidently as you do without giving reason for your confidence it is so ordinary a thing with you If you call an instance rancid all the world must without scruple beleive it because you call it so if you say that has been often and fully answered it must be accounted as certain as if it proceed from an Oracle Think you wise men will be moved to any thing but laughter by such non proofs will any rational person yeild to you both the place of Judge and partie Mr. Baxter Num. 169. I refer you to Blondel de primatu cap. 25. sect 14.15 Whitaker de Roman Pontif p. 150 passim Dr. Feild of the Ch. l. 5. c. 35. c. William Iohnson Num. 169. 'T is a shrewd signe you aad no answer of your own worth the mentioning when you send me to Blondel Whitaker and Feild for an answer Truly Sr I have my hands too full to spend time in such needlesse messages yet had I undertaken them I perceive I had lost my labour for Whitaker in the place you cite de Roman Pontifice p. 150. hath never a word of these instances nor of the Bishops of Rome And your other citation of passim is as much as if you had said you know not where and thereby send me you know not whither Are such citations fit amongst Scholars in controversies of Religion Blondel first trifles in time figures words translations to amuse his Reader and then hath no other shift but to feign Iulius to have been freely chosen as an Arbitrator for that sole time and occasion by the Arian Legates as they might have chosen any other Bishop not considering that Arbitrators must be equally chosen
wonder you being a Scholar should perswade your self any prudent man will be moved by your may bees upon no other ground then that you say them without proof If you have such instances alleadge them if you alleadge them not say nothing of them 't is not for your credit thus to trifle in serious matters Mr. Baxter Num. 205. And if the fact were not proved yet the forbearance proves not the want of power William Iohnson Num. 205. But sure if it can be proved a man of your learning can prove it and then why have you not done it is it not a shrewd sign there was no such power when there can be given no instance in so many hundred years that it was ever brought into practice you know frustra datur potentia quae nunquam reducitur in actum and if such a power whereof you say many instances may be given had ever been sure it was either frustraneous and thereby not from God or fome steps of the exercice of it would have appeared in antiquity We speak not here of what is or is not in it self unknown to us but of what can be proved to have been and that must appear by the acts and exercise of such a power recorded in some ancient Authors or Records CHAP. V. Theodosius St. Leo. ARGUMENT NUm 205. Many instances of Bishops restored out of the Empire by the Bishop of Rome Num. 206. St. Leo's affirming the Popes power in calling General Councils to come from divine Institution Num. 116. Mr. Baxter misreports his Adversaries argument and then esteems what he himself hath done ridiculous Num. 217. Pulchelius for pulcheria ibidem Her letter about Anatolius his sending the Confession of his Faith to Leo miserably misconstrued by Mr. Baxter Mr. Baxter Num. 206. 3. I deny your unproved assertion that the Bishop of Rome singly restored all the Church over it is a meer fiction How many restored he out of the Empire Or in the Empire out of his Patriarchate but swasorily or Synodically William Iohnson Num. 206. Very many Such were all those Bishops who about the year 400. in Spain in France anno 475. in England anno 595. in Germany anno 499. and other Western and Northern Kingdoms which were taken either from under the command of the Romane Emperours or were never under it who were restored by the Bishop of Rome's authority when wrongfully deposed from their Sees addressing themselves to him and requiring justice from him whereof all Ecclesiastical Histories of those Nations are full of instances And in more antient times whilst the Emperours were Heathens the cause of the Pope's authority out of the Western Patriarchate could not be the subjection those Bishops had to the Emperour of Rome but must have been derived from a spiritual authority instituted by Christ himself For neither had there been any General Council in those times to invest Rome in that authority nor can it be ever proved from antiquity that it was given him by the unanimous consent of all Bishops otherwise then as supposing it still due to him before their respective times by the power granted by our Saviour to St. Peter and his lawfully Successors as I have already affirmed the Bishop of Rome to have received all the Primacy you esteem him to have from a Council as shall be proved hereafter And I press you to produce any authority in those times which witnesseth it was originally given him by consent Now that the Bishop of Rome exercised jurisdiction over the Eastern Bishops in St. Victor's time and over Firmilian and those of Cappadocia in Pope Stephens time is so evident that it cannot be denyed See St. Irenaeus Nor will it avail to say those instances of France and Spain c. were in latter times And St. Cyp. in his Epistles to Pope Stephen where we dispute about the four first ages for if in all those ages it had been a common known tradition that the Pope had no jurisdiction of the Verge of the Roman Empire that tradition would have been publiquely and universally received in the years 500. and 600. even to the first erection of those new Kingdoms in the West and North And Vincentius Lirinensis infra citandus so that every one would have known they were no longer bound to be under the Roman Bishop then whilst they were under the Roman Empire because all knew in your novel supposition that the jurisdiction of the Pope extended no farther then the Roman Empire Why then did those Kings and all the Bishops and Churches in their Kingdoms esteem themselves as much obliged to the obedience of the Bishop of Rome after they were freed from the command of the Roman Emperour as they were before and never alleadged any such reason as you have invented of the Popes authority limited to the precincts of the Roman Empire to plead thereupon his not having any longer jurisdiction over them as being now no subject of that Empire What I say therefore is no fiction but a solide and manifest truth that he had authority of restoring Bishops wrongfully deposed all the Church over even out of the Empire but yours is a pure fiction to assert that as a publick tenet and practice which was manifestly unknown to those either of the four first or any subsequent ages coined lately from your own brain upon which I pray God heartily it lie not heavy one day as novelties in Religion use to do upon the heads of their first Inventors What you say of swasorily and Synodically I have above clearly confuted by shewing that the Councils of neighbouring Bishops in Italy were only assistants to the Pope but could have no juridical power over the whole Church or in parts remote and without the Western Patriarchate Now to what you usually presse of Ethiopia Persia outer Armenia c. that no instance can be given of any Bishop of those Churches restored by the Popes authority I answer that I can prove as effectually by instances their restoration by the Pope as you can prove them to have been restored by their own Primates Metropolitans Provincial Councils or Collections of Bishops within their own Charters nay as you can shew that any of them were restored The reason therefore that no such instance is given in the primitive times is not as you imagine and would impose upon your Reader that none of them were subject to the Pope but because there is no Records or mention in Ecclesiastical History that any were restored either by this or any other authority and if there be produce them The reason whereof is because the Roman Emperours then Heathens permitted no publique correspondence of those who were out of the Empire being their enemies with those who were within it and after the Christian Emperours being in war with those barbarous Nations refused to admit unlesse upon very urgent occasions such correspondences nor have we extant any authentick Authors of those Provinces who have
was the Imperial Seat If you believe this Synode the Controversie is at an end if you do not why do you cite it and why pretend you to believe General Councils William Iohnson Num. 213. You have a strange way of shifting off the force of an argument and that quite out of form and that illogical and it is to bring in some preface or other to weaken the authority of those whence this proof is brought before you give a Categorical answer What have we now to do with your proof alleadged many leaves after Part. 2. Is there not time enough to answer it when it comes in treaty Have you forgot that you are a Respondent not an Opponent are you so much inamoured with your own arguments that you must shew them at every turn even when there is no just occasion to mention them one would think it timely enough to boast of them when you and all men see no satisfactory answer given to them Have patience a while and you shall see ere long you authority from Chalcedon hurts us nothing It is partly shewed already and when it shall be treated in its place I hope you 'l have no cause to brag of it Mr. Baxter Num. 214. But what have you from this Council against this Council Why 1. you say Martian wrote to Leo that by the Pope's authority a General Council might be gathered in what City of the Eastern Church he should please Reply 1. Whereas for this you write Act. Concil Chalced. 1. You tell me not what Author Crab Binius Surius Nicolinus or where I must seek it I have perused the Act. 1. in Binius which is 74. pages in folio such tasks your citations set me and find no such thing and therefore take it to be your mistake William Iohnson Num. 214. I am sorry you have taken so much pains and lost your labour but sure I gave you no occasion of it for as I cited in the margin Con. Chalced. Act. 1. so I quoted in the Text Martian's Epistle to Leo when I said Martian wrote to Leo so that you had no more to do then to turn to the first Action of that Council and seek Martian's Epistle to Pope Leo which because it is in the full editions of Councils I thought it needless to name any Now this might have been done in a very short time nor could it be more exactly cited then I cited it giving both the Action and the Epistle extant in that Action Could you not as well have found the Epistle of Martian as of Valentinian and Martian if they be different Epistles Sure the one was as visible and legible as the other I tell you 't is no mistake of mine but your mishap that you found it not Please to look again and you will find those very words which I cite in that very Epistle which I quote Mr. Baxter Num. 215. But in the Preambul Epistle I find that Valentinian and Martian desire Leo's prayers and contrary to your words that they say hoc ipsum nobis propiis literis tua sanctitas manifestet quatenus in omnem Orientem in ipsam Thraciam Illyricum sacrae nostrae literae dirigantur ut ad quendam definitum locum qui nobis placuerit omnes sanctissimi Episcopi debeant convenire It is not qui vobis placuerit but qui nobis William Iohnson Num. 215. Your words from the Epistle of Valentinian and Martian infringe not those mentioned by me for it may well be that Pope Leo remitted the designation of the place to the Emperour as judging it more belonging to them then to himself as a thing wholly temporal though the precise words qui nobis placuerit may be in rigor applied both to the Emperour and Pope My first authority therefore from that Council is not answered at all in this your paper Mr. Baxter Num. 216. But what if you had spoke truth doth it follow that Pope Leo was Christs Vicar-general Governour of the world because that the Soveraign of one Common-wealth did give him leave to chuse the place of a Council Serious things should not be thus jested with William Iohnson Num. 216. I argue not so you proceed fallaciously a secundum quid ad simpliciter The force of my argument consists not in the chusing of the place by the Pope that 's a pure circumstance but the strength of my reason consists in this that the Council was gathered by the Popes authority And to this you say nothing which notwithstanding is an evident proof that the Pope had authority over the whole Church as I shall prove hereafter Serious things should be seriously answered and not be thus jested at by fraudulent fallacies and disguises Now in my words here cited viz. Martian wrote to Leo that by the Bishops authority a General Council might be gathered in what City of the Eastern Church he should please to chuse the word he may as well be related to Martian as to the Pope So that you cannot inforce from the precise words that I say the place was left to the Pope's choice Mr. Baxter Num. 217.2 You say Anatolius the rest of the Eastern Bishops sent to Pope Leo the professions of their Faith by his Order Reply 1. And what then Therefore Pope Leo was both Governour of them and all the Christian world You should not provoke men to laughter about serious things I tell you Can you prove this Consequence Confessions were ordinarily sent in order to communion or to satisfie the offended without respect to superiority Corruption William Iohnson Num. 217. I see y' are merrily disposed y' are so full of jesting and laughing but truly see no other jest here â—â—hen your misreporting my argument and then saying it moves laughter I spake of confessions of Faith exacted from others by command or order of the Pope and this I alleadge to be a proof of the Popes universal supremacy And you answer that Confessions were ordinarily sent in order to Communion or to satisfie the offended without respect to superiority As if I made the bare sending a Confession of Faith to another an argument that he to whom it is sent is superiour to him that sends it Whereas I say in express termes that it is the ordering such a Confession to be sent to him who orders it and not the bare sending without order which argues superiority in him who orders the sending such professions Might I not here deservedly retort your Sarcasmus and tell you you should not provoke men to laughter by such gross perversions as these in serious things But I spare and pitty you Mr. Baxter Num. 218.2 But I see not the proof of your impertinent words Pulcherius Epistle to Leo expresseth that Leo had sent his Confession first to Anatolius to which Anatolius consented By your Rule then Leo was subject to Anatolius Corruption William Iohnson Num. 218. I find no Epistle of Pulcherius to Leo nor so much as any such
It is evident that the principallity of Rome before all other Patriarchal Churches was not only in precedency of place and order but in power jurisdiction and authority over them for Damascus as Photius witnesse ep 125 confirm'd that Constantinopolitan Council which was an act of Supream jurisdiction 4 That addition to the second canon about Constantinople priviledges Con. Const. 1 c. 2. must have been annexed to the canon by some sinister meanes after the Council was dissolved for it is both dissonant from the former part of the canon which decrees that the Canon of Nice c. 6. be observed in exercise of jurisdiction within their districts prescribed in that canon and yet this addition infringes the very canon of Nice where the Bishop of Alexandria was the first and of Antioch the second both before Constantinople Second when Theophilus Bishop of Alexandria with a Council celebrated by his authority pretended to exercise authority over St. Chrysostome neither St. Chrysostome nor his adherents ever mentioned this addition to the second canon of Constantinople which had it been held authentical in their time they would doubtless have done as being so powerful to defend their cause Thirdly when Sicinius successour to Atticus at Constantinople had ordain'd Proclus his competitor Bishop of Sizicene by virtue of a canon that none should be ordain'd Bishop without the consent of the Constantinopolitan Bishop those of Sizicene rejected Proclus and affirm'd that canon to have been made only for Atticus nor did Sicinius so much as mention this canon of the first Council of Constantinople which he would have don Socrat lib. 7. c. 28. had he esteemed it a genuine part of the canon in his time now what is said of equal priviledges with Rome cannot be understood of all priviledges w ch Rome had for then Constantinople should not have been next after Rome but equal with Rome but it must be limited to some particular priviledges then though it had been made equal in them it might in others remain inferiour nay subject to it 38. To what you most urge that Romes priviledges were given to it by the Fathers and consequently are not derived from our Saviours institutions besides that of the greek word now observed I answer the Council of Chalcedon could not mean that the Fathers gave as by a new gift the priviledges to Rome without a plain contradiction for in the Council of Chalcedon the sixt canon of the Nicene Council is alledged thus Ecclesia Romana semper habuit primatum the Roman Church had alwaies the primacy now if it had alwaies the primacie how could the same Council say it recieved its priviledges and consequently its primacy as you collect here from the Fathers in succeeding times Either therefore you must say that supposing as you do this canon is a genuine canon of the Council that the Council contradicts it self or that they mean not these words the Fathers gave as a new gift all the priviledges to Rome or you must say that this canon is false supposititious fram'd surreptitiously and rejected by St. Leo destructive of the Nicene canon and ancient priviledges of other Churches and coin'd by Anatolius his adherents perswasion out of pride ambition as it is most manifest it is so of no force as Leo declares in his epistle to Anatolius And Anatolius himself in part acknowledges in his answer to Leo. To what you say of the ground of these priviledges the imperialitie of the Roman city I have told you that was not urged as the sole but as a partial ground of those priviledges as it is also in the letters of Valentinian cited above but yet that only was mentioned here because it made most for Anatolius his pretension 39. Your second argument is page 244 245 246 247. You ground your arguments in a patent falshood those Fathers and others as occasion served prest mainly and largely this argument so Bellar. Baron Perrone Coccius Gualterus Stapleton and others of this subject and no smal number of them are cited by me in this answer But you call all their citations scraps and it must be so if you have once said it your word is a proof at any time but you should have don well to have cited those scraps that the world might have seen whether they be so or no are you a disputant when you have no other reason for your saying then an I say so but if you make so slight of those proofs how will you prove from the Fathers either the baptisme of Infants or the necessity of Ministers or the precedency of the Roman Bishop which you hold but by those which here you call scraps out of these Fathers 40. Your next argument page 248. is an abominable untruth set down by a fore-head of brass you might as well have out-brav'd the loyal subjects of his most excellent Majesty in time of the rebellion by teling them the tradition of the greater part of the Nation was against him and his title what man in his right wits would have had the confidence to utter so loud a falshood without any proof at all if there be any perpetual tradition receiv'd as you affirm from generation to generation that the Papal viccar-ship or soveraignty is an innovation or usurpation and that the Catholick Church hath bin many hundred years without it as known and notorious as that the Turks believe in Mahomet by common consent of histories and Travelers shew this tradition from the year 300 to the year 600 to have bin as notoriously known and credited as it is that the Turks believe in Mahomet which if you cannot do all the world will see you are one of the most insufferable out-facers of truth and assertors of open falshood that ever yet set pen to paper and if you do it I 'le leave the papacy But see you not what an obligation you have now brought upon your self by your confidence of proving what you have hitherto denyed you had any obligation to prove you seem not to understand what tradition from generation to generation is nominate to me any one profession of Christians which held the Popes soveraignty as it is proposed by the Church of Rome to be an usurpation and I here oblige my self to shew the time since Christ when that profession was not in the Chrstian world as cleerly as you can shew when the prosession of the Turks in the belief of the Mahomets doctrine was not in those Nations wherein it is now when the profession it self was not how could it have any tradition 41. Page 249 250 251. Is first spent in five non-proofs let them be prov'd in your next concerning the Indians Persians c. Armenians Parthians and Abbasins wee have already spoken as occasion served which needs no repetition Now if I can prove as I have proved that any one extra-imperial Church was subject to the Bishop of Rome and you cannot shew some evident
God and in the entrance of the same Epist. he compares Schismatiques to Corah Dathan Abiram who separate themselves from the communion of the Jewes and their high Priest Aaron St. Aug. lib. 20 contr Faustum c. 30. Schisma est eadem opinantem eodem ritu colentem quo caeteri solo congregationis delectari dissidio Schism is a voluntary Dissidium or separation of one who agrees in doctrine from the Congregation viz. of the Church St. Aug. lib. 4. contr Donatistas Cap. 14. Nam caetera omnia vera vel censeatis vel habeatis in eadem separatione tamen duretis contra vinculum fraternae pacis adversus unitatem omnium fratrum Thus he states the Schism of the Donatists if ye continue in separation against the bond of Brotherly peace and unitie of all the Brethren that is of the whole Church Lib 2 contr Donatistas cap. 6. Respondete quare vos separastis quare contra orbem terrarum Altare erexistis quare non communicastis Ecclesiis respondete quare separastis propterea certe ne malorum communione periretis Quomodo Ergo non perierunt Cyprianus Collegae ejus quare ab innocentibus separastis Sacrilegium Schismatis vestrum defendere noâ—â— potestis The holy Father disputing against Schismatiques askes them as we à pari aske Protestants why have you separated your selves why have you erected an Altar against the whole world answer me why did you separate certainly you separated least you should perish in the communion of the wicked how then did not Cyprian and his colleagues perish Lib. contra Petilianum nulla igitur Ratio fuit sed Maximus furor quod isti velut commmnionem caventes se ab unitate Eeclesiae quae toto orbe terrarum diffunditur separarunt There was no cause but a great madness that they fearing communion should separate themselves from the unity of the Church through the whole earth what can be more evident then this that St. Aug. held the Donatists to be out of the Church which you flatly deny St. Hierome Haeretici de Deo falso sentiendo ipsam fidem violant Schismatici discessionibus iniquis a fraterna charitate dissiliunt Contra Luciferianos quamvis ea credunt quae credimus Heretiques by teaching false things of God violate the Faith Schismatiques by unjust seperations depart from fraternal charity though they believe the same thing with us Nothing can destroy more fully your novelty then do these words for he speaks indefinitely of all Heretiques and affirms that they violate the faith and consequently have no faith without which they cannot be true members of Christs Church and that all Schismatiques leave fraternal charity which is necessary to be in the unity of the Church St. Hieron comment in Ep. ad Titum c. 3. Propterea vero a semet ipso dicitur esse damnatus Haereticus quia Fornicator Adulter Homicida caetera vitia per sacerdotes de Ecclesia propelluntur Haeretici autem in semetipsos sententiam dicant suo arbitrio ab Ecclesia recedendo Therefore he an Heretique is said to be condemned of himself because a Fornicator an Adulterer a Murtherer and the like vices are expelled out of the Church by the Priests but Heretiques pronounce a sentence against themselves by receding or departing from the Church of their own accord Does not this profound Doctor condemn your novelty in these words both by teaching that all Heretiques for he speaks indifinitely depart from the Church and by shewing a difference betwixt other criminal sinners and Heretiques when they are to be avoided which you labour to put in the same state with some Heretiques viz. That other sinners are cast out of the Church but Heretiques out themselves and yet farther that even other criminal sinners when they are excommunicated are no actual parts of the Church as you hold they are because they are cast out of it which doctrine is also Emphatically delivered by St. Aug. l. 11. quest cap. 3. Omnis Christianus qui excommunicatur Satanae traditur quomodo Scilicet quiaextra Ecclesiam est diabolus Sicut in Ecclesiae Christus ac per hoc quasi diabolo traditur qui ab Ecclesia communione removetur Vnde illos quos Apastolus Satanae traditos esse praedicat esse excommunicatos demonstrat Every Christian who is excommunicated is delivered up to Sathan how that to wit because the devil is without the Church as Christ is in the Church and by this he is as it were delivered to the devil whosoever is removed from the communion of the Church whence the Apostle demonstrates those to be excommunicated whom he pronounces to be delivered to Sathan whence followes also that seeing all profest Heretiques are excommunicated persons that according to St. Aug. they are all out of the Church I forbear the citation of more Authors esteeming these â—â—ufficient 75. I have at large deduc'd the reason of this truth against you in my answer to your first part The sum whereof is this that whosoever disbelieves any divine truth sufficiently propounded to him as such disbelieves the infallible truth of Gods word and consequently evacuates the formal object of Christian faith thereby destroyes faith which cannot subsist without its formal object and by that destroyes Christianity in so much as in him lyes and consequently Gods Church nay and God himself whence also follows that such a disbeliever hath no supernatural faith at all of any other articles which he believes but a meer humane natural and fallible assent to them for he cannot assent to any of them because they are reveal'd by Gods infallible authority for he hath made that fallible in disbelieving something which is sufficiently notified to him to be revealed from God Now if he have no true faith he can neither have salvation nor be a member of Christs true Church which is directly destructive of your novelty That which has deceiv'd you and such as follow you in this is that you make your whole reflection upon the material object of faith which considered alone is as a dead carcass in respect of true Christian faith seeing it wants the soul and life of it the infallible authority of God revealing it and though hereticks perversely perswade and delude themselves they assent for the infallible authority of God to such articles as they believe yet seeing we now suppose there is no defect in the proposition of such articles as they believe not that they are reveal'd from God they being propos'd to them equally with other articles which they believe in reallity there is no other cause of their disbelief then that they attribute not an infallible authority to God revealing the said articles which they disbelieve Now if he be fallible in one he is infallible in nothing for his erring in one supposes him subject to error which is to be fallible And as faith is wanting so is external communion also to every profest heretick and schismatick as
Divino you confesse you are but a humane Policie and Society and therefore that no man need to fear the lesse of his salvation by renouncing you William Iohnson Who leaves it indifferent must all things which are not exprest in Definitions be left indifferent there is no mention of Risibile in the definition of homo do Philosophers therefore leave it indifferent whether homo be Risibilis or no. Qu. 4. How shall we know who hath this power what election or consecration is necessary thereto if I know not who hath it I am never the better William Iohnson Answ. As you know who hath temporal power by an universal or most common consent of the people the election is different according to different times places and other circumstances Episcopal consecration is not absolutely necessary to true Episcopal jurisdiction Reply How now are al the Mysteries of your Succession and Mission resolved into popular consent William Iohnson Why how now what is the matter who sayes our Succession and Mission is resolved into popular consent things use to be resolved into their principles where have I constituted popular consent the principle of election the first part of the question propounded here by you was not what election was of what principle it consisted but how it should be known I pray if you mark not my words at least reflect upon your own how shall we know say you who hath this power to this I answer directly thus as you know who hath temporal power by an universal or most common consent of the people Is there no difference with you betwixt the Mysteries of our Succession and Mission and the manner how to know them The Mysterie of the most blessed Trinity c. is known to your Parishoners by your Preaching and Chatechising is it therefore resolved into your Preaching and Chatechising resolved I say into its formal object for that is the question and the absurdity which you would infer against me Mr. Baxter Is no one way of election necessary do you leave that to be varied as a thing indifferent William Iohnson Why should it it is sufficient that some generalities of it be determined Iure Divino as that it be done by Christians by such as are capable to know who is a fit person for the Office choosing freely according to the Laws of God the further Determinations are left to the Church according to the different wayes of proceeding in different Churches Nations Diocesses what is there to be wondered at in this have you not this practice among you Mr. Baxter And is Episcopal consecration also necessary I pray you here again remember that none of our Churches are disabled from the plea of a continued Succession for want of Episcopal consecration or any way of election if our Pastours have had our peoples consent they have been true Pastours But we have more 2. By this rule we cannot tell of one Bishop of an hundred whether he be a Bishop or no for we cannot know whether that he hath the consent of the people yea we know that abundance of your Bishops have no such consent William Iohnson No man argues you of the want of Succession in your Respective Seas because you want Episcopal consecration but because you want Episcopal election confirmation vocation Mission Jurisdiction for your first Bishops in Queen Elizabeths time and the same is of your Ministers of Parishes were intruded by secular power into their Respective Seas and Parishes the proper Bishops and Pastours of those Churches yet living and that without legal deposition or deprivation of them by their lawfull Superiours or true election by those Respective capitula who had the present power of electing the Bishops of their Diocesse in such Diocesses as had then no Bishops or of constituting Parish Priests in such places as wanted them they had no Jurisdiction but from the Queen and Parliament as is manifest by the publick Statutes yet extant cited in Erastus Iunior part 2. All those who succeeded to those Intruders can have no more Jurisdiction then they first had nor had you ever the full consent of the People for all those of the Roman party who in the first institution of your Elizabeth Bishops were a great part of the Kingdome if not the greatest never elected them nor was there any such popular eâ—â—ction required or admitted in those times Mr. Baxter Yea we know that your Popes have none of the consent of the most of the Christians in the world nor for ought you or any man knows of most in Europe William Iohnson Of what Christians such as you and your Associates are we regard that no more then did the Ancient holy Popes not to have had the consent of Nestorians Eutichians Pelagians Donatists Arians c. Mr. Baxter It is few of your own party that know who is Pope much lesse are called to consent till after he is setled in possession William Iohnson What then is not the same in all Elective Princes where the extent of their Dominions are exceeding large Reply 3. According to this rule your Successions have been frequently interrupsed when against the will of General Councils and of the farre greatest part of Christians your Popes have kept the seat by force Rejoynder These are Generalities what Popes what Councils in particular name and prove if you will be answered Mr. Baxter 4. In temporals your Rule is not universally true what if the people be ingaged to one Prince and afterward break their vow and consent to an usurper though in this case a particular person may be obliged to submission and obedience in judicial administrations yet the Vsurper cannot thereby defend his Right and justifie his possession nor the people justifie their adhesion to him while they lye under an obligation to disclaim him because of their preingagement to another though some part of the truth be found in your Assertion William Iohnson The people cannot be supposed to consent freely lawfully and effectually to an usurper now I suppose to consent I speak of to be lawfull for I speak of ordinary causes and not of what seldome or never happens for where shall you finde an universal or common consent to a known usurper acknowledging him to have a temporal power over them it is one thing to tolerate or not resist and another to consent to his power now I speak of a free universal consent where no force or constraint is used Mr. Baxter Qu. 3. Will any Diocesse suffice ad esse what if it be but in particular Assemblies William Iohnson It must be more then a Parish or then one single Congregation which hath not different inferiour Pastours and one who is their Superiour for a Bishop when consecrated as he hath a higher power then single Priests have in acts of Order so hath he a power over single Pastours in acts of Jurisdiction when he is installed in a Diocess for he is to govern not onely the people as
such and the consent of all Orthodox Christians who ever since esteemed them no other or you must make condemned Hereticks parts of the Catholick Church against all antiquity and Christianity And for those Greeks near Constantinople who are not infected with Nestorianism and Eutychianism yet in the Procession of the Holy Ghost against both us and you they must be thought to maintain manifest Heresie it being a point in a fundamental matter of faith the Trinity and the difference betwixt those Greeks and the Western Church now for many hundred of years and in many General Councils esteemed and defined to be reall and great yea so great that the Greeks left the Communion of the Roman Church upon that difference alone and ever esteemed the Bishop of * See Nilus on this Subject Rome and his party to have fallen from the true faith and lost his ancient Authority by that sole pretended error and the Latins always esteemed the Greeks to be in a damnable error in maintaining the contrary to the doctrine of the Western or Roman Church in that particular And yet sure they understood what they held and how far they differed one from another much better then some Novel Writers of yours who prest by force of Argument have no other way left them to maintain a perpetual visibility then by extenuating that difference of Procession betwixt the Greek and Latin Church which so many ages before Protestancy sprung up was esteemed a main fundamental error by both parts caused the Greeks to abandon all subjection and Communion to the Bishops of Rome made them so divided the one from the other that they held each other Hereticks Schismaticks and desertors of the true Faith as they continue still to do to this day and yet you will have them both parts of the Catholick Church But when you have made the best you can of these Greeks Armenians Ethiopians Protestants whom you first name you neither have deduced nor can deduce them successively in all ages till Christ as a different Congregation of Christians from that which holds the Popes Supremacy which was my Proposition For in the year 1500. those who became the first Protestants were not a Congregation different from those who held that supremacy nor in the year 500 were the Greeks a visible Congregation different from it nor in the year 300. were the Nestorians nor in the year 200. the Eutychians a different Congregation from those who held the said Supremacy But in those respective years those who first begun those Heresies were involved within that Congregation which held it as a part of it and assenting therein with it who after in their several ages and beginnings fell off from it as dead branches from the tree that still remaining what it ever was and only continuing in a perpetuall visibility of succession Though therefore you profess never to have seen convincing proof of this in the first 400 years and labour to infringe it in the next ages yet I will make an Essay to give you a taste of those innumerable proofs of this visible consent in the Bishop of Romes Supremacy not of Order only but of Power Authority and jurisdiction over all other Bishops in the ensuing instances which happened within the first 400 or 500 or 600 years (a) Liberatus in Brev. c. 16. Iohn Bishop of Antioch makes an Appeal to Pope Simplicius And Flavianus (b) Epist. praeambula Concil Chalcedon Bishop of Constantinople being deposed in the false Council of Ephesus immediatly appeals to the Pope as to his judge (c) Concil Chalcedon Act. 1. Theodoret was by Pope Leo restored and that by an (d) Concil Chalcedon Act. 8. appeal unto a just judgement (e) S. Cyprian Epist. 67. Saint Cyprian desires Pope Stephen to depose Marcian Bishop of Arles that another might be substituted in his place And to evince the supream Authority of the Bishops of Rome it is determined in the (f) Concil Sard. cap. 4 cited by S. Athan. Apol. 2. page 753. Council of Sardis That no Bishop deposed by other neighbouring Bishops pretending to be heard again was to have any successor appointed untill the case were defined by the Pope Eustathius (g) St. Basil Epist. 74. Bishop of Sebast in Armenia was restored by Pope Liberius his Letters read and received in the Council of Tyana and (h) St. Chrysost. Epist. 2. ad Innocent Saint Chrysostome expresly desires Pope Innocent not to punish his Adversaries if they do repent Which evinces that Saint Chrysostome thought that the Pope had power to punish them And the like is written to the Pope by the (i) Concil Ephes. p. 2. Act. 5. Council of Ephesus in the case of Iohn Bishop of Antioch (k) St. Athanas. ad Solit. Epist. Iulius in lit ad Arian ap Athan. Apol. 1. pag. 753. Theodoret lib. 2. cap. 4. Athanas. Apol. 2. Zozom lib. 3. cap. 7. The Bishops of the Greek or Eastern Church who sided with Arius before they declared themselves to be Arians sent their Legates to Iulius Bishop of Rome to have their cause heard before him against S. Athanasius the same did S. Athanasius to defend himself against them which Arian Bishops having understood from Iulius that their Accusations against S. Athanasius upon due examination of both parties were found groundless and false required rather fraudulently then seriously to have a fuller Tryal before a General Council at Rome which to take away all shew of excuse from them Pope Iulius assembled Saint Athanasius was summoned by the Pope to appear before him and the * The Appeal of Theodoret from that Council as to his judge is so undeniable that Chamier is forced to acknowledge it Tom. 2. l. 13. â—â— 9. p. 498 and the whole Council of Calcedon acknowledged the right of that Appeal restoring Theodoret to his Bishoprick by force of an Order given upon that Appeal by Leo Pope to restore him Concerning Saint Athanasius being judged and righted by Iulius Pope Chamier cit p. 497. acknowledges the matter of fact to be so but against all antiquity pretends that judgment to have been unjust Which had it been so yet it shews a true power of judging in the Pope though then unduly executed otherwise Saint Athanasius would never have made use of it neither can it be condemned of injustice unless Saint Athanasius be also condemned as unjust in consenting to it Nicâ—â—ph lib. 13. cap. 34. Chamier cit p. 498. says other Bishops restored those who were wrongfully deposed as well as the Pope Which though it were so yet never was there any single Bishop sâ—â—ve the Pope who restored any who were out of their respective Diocess or Patriarchates but always collected together in a Synod by common voice and that in regard only of their neighbouring Bishops whereas the Bishop of Rome by his sole and single authority restored Bishops wrongfully deposed all the Church ever Council in Judgement