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A31002
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Select discourses concerning 1. councils, the Pope, schism 2. the priviledges of the isle of Great Britain 3. the Popes primacy, and the supream power of kings, both in temporals and also spirituals ... / by F. Barnes, of the Order of St. Benedict.
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Barnes, John, d. 1661.
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1661
(1661)
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Wing B866; ESTC R9065
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18,723
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62
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of Bede and Polydore Virgil confesseth That Britain had publickly received the whole Evangile not onely in the time of Marcus Antoninus Verus under King Lucius but asserts also out of b Lib. de excid Britan. Gildas from the beginning of the Gospel Out of Polydore Virgil That the Britains had received the Religion of Christ from Blessed Joseph of Arimathea See thereupon c In Desens Hist Britan. Bilsius and d In 6. primi secul cap 1. Harpsfield With Gildas not onely Tertullian giveth suffrage but also e Hom. 4. in Ezechiel Origen yea and f In secunda Apol. contra Arian St. Athanasius glorieth That Bishops passed out of Britain to the Council of Sardis wherein Athanasius's absolution was obtained And in his Epistle to Jovinian then Emperour which is extant in g Cap. 42. Nicephorus Calixtus's tenth Book of Ecclesiastical History he proves that hee communicates with the Catholicks diffused through the world and among others with the Spanish Britannick and Gallick Churches which hee saith by common consent receive the Catholick Faith of Athanasius Hierom in his 85th Epistle Both Gaule and Britain adore one Christ observe one Rule of Truth The same thing teacheth a In Orat. contr Gent. Chrysostome And that Catholick Bishops came from Britain to the Council of Ariminum is manifest out of Severus Sulpitius Theodoret b In Chron. Hierome Ruffinus Socrates Zozomen c In 15. Primi seculi cited by Harpsfield That the Britannick Church kept this Communion and unity of Rule with the Gallicane to the coming of St. Augustin into England and afterward I have proved in a large Tractate concerning the Primacy of Councils and it appears out of the first book of the History of the English Nation d Cap. 20. Hist 6 prim sec Harpsfield and other English Writers That the Gallick Church sent into Britain St. German and Lupus before the coming of Augustin into England to succour the Britannick Church And e Lib. 3. cap. 7. Bede relates That Aegilbert a Gallick Bishop resided no small time in Ireland being imployed in reading upon the Scripture Moreover it appears out of f Hist lib. 4. Bede g Hist 7. Seculi cap. 36. Harpsfield Surius and others That Hilda the Nunne of Calice was sent into England by St. Aidan and had communicated with the Britannick Church But on the other side presently when as she lived in the Monastery at Calice That St. Malo Brendan Samson Polensis about the year 550. communicated with the Gallick and Aremorick Churches moreover with the Britannick and Irish as appears out of h C. 26.27 Hist Harpsfield among other things Argentraus and such like Writers And that St. Turseus did the same Ceadde Fislan Vetan Eustathius Disciple of St. Columban Disigod Fridegund Cedwall King Oswald Wigbert Fiakre Willebrod Columban who communicated with both Church the Britannick and Gallick The Britannick Church therefore in the time of St. Augustin the Apostle as they call him of England was Catholick and consequently the Scotick or Irish for it is evident out of a L. 2. c. 4. Hist Bede That the Irish whom they call'd Scots lead the like course of life and profession and afterward The Scots differed nothing in conversion from the Britains Now it appears out of b L. 1. Hist c. 7. Bede in the place last cited and otherwise as also c Hist l. 3. Henry of Huntington That neither Britains nor Scots would communicate with the English and their Bishop Augustin more than with Pagans as Huntington speaks and the reason was because Augustin seemed to deal with them uncanonically by constraining them to receive him for their Arch-Bishop and to submit themselves to the mandates of Foreigners when as the ancient manners of their Church required that they should act all things Synodically among themselves as in their Ordinations of Bishops so in other affairs of the Church their words out of d L. 2. Eccles Hist c. 2. Bede are Because they cannot without the consent and license of their Clergy so assembled renounce their ancient manners when as this appears to be against the sixth Nicene Canon which commands ancient manners to be kept and the eighth of the Ephesine Council which will not have the rights of Churches taken away and if they be taken away even by what Patriarch soever his fact is declared void and command is given him that hee restore the Province which hee hath made his own In the mean time what are the manners of the Britannick Church appears out of c L. 3. c. 3. Bede St. Oswald the King an observer of the Scotick and Britannick communion desiring to have a Bishop by whose learning and Ministry hee might be ruled the English Nation sent unto the Ancients of the Scots they begin to hold a great Treaty in Council what should bee done They decree Aidan worthy of the Episcopate and so ordaining him send him to preach Which custome continued a long time in Ireland as appears out of Sylvester Girald and the Topographie of Ireland a Dist 3. c. â—7 In Ireland the Bishops only consecrated one another to the time of Eugenius the 3d. wherein Papirio was sent Legate to constitute Arch-Bishops there And both in b Lib. 3. Huntington and c L. 2. Hist Bede it is manifest that the Scots and Britains act all their businesses by common consent As evident it is out of Baronius at the year 1089. In the end of that year Lanfrank Arch-Bishop of Canterbury relates in an Epistle to Serdalnac King of Ireland That the customes of the Kingdome were that Bishops might be consecrated by one Bishop Yea that the Britannick Churches were Catholick in the Judgement of Augustin himself with whom they would not communicate appears out of d L. 2. Hist c. 2. Bede for Augustin offers the Bishops of Britain his communion if they would conform themselves to the Roman Church in the ceremonies of Baptism and observation of Easter which shew that the Britains agree with Augustin in matters of Faith About this by the way mark a lapse of Bede for in his Book concerning the sixth Age Anno Mundi 4585. hee writes That the Scots were Quartodecimans and yet e L. 3. c. 4. Bede saith That they celebrated Easter on the Lords day on which it is manifest Anatolius Patriarch of Constantinople celebrated it who is asserted to have delivered to them his use The ancient manners of Britain were abrogated more by the force and power of the English Saxons then Synodical consent which those most holy men Colman and his fellows seeing had rather desert their Bishop and Monasteries than their ancient manners of living as a L. 3. cap. 16. Bede relates Since these things had been so the three States of England willing to retrive the ancient Rites of the Kingdome taken away more by force and power than by Canon by concession of the
eighth Canon of the Ephesine Council in the 24th year of Henry the eighth b Cap. 12. Statut. decreed that controversies should be determined within the limits of the Kingdome without appeal to Foreiners CHAP. 3. Concerning The Popes Primacy and Supreme Power of Kings both in temporals and also Spirituals as they put on a Temporal respect and are means for the hindring or procuring the safety of the Republick THe A Holy Fathers give a Primacy to the Roman Pontifie That Primacy as to Divine Right confers not upon the Pope more authority over the rest of the Bishops than hath the first President of a B Parliamentary Court over the rest of the C Senatours And there being a double Advent of Christ into this World the first which he hath passed in the habit of a servant to minister the second which makes an expectation of him in the form of a Lord and Monarch Psal 2. Matth. 2. to rule and break in peeces the Nations with a Rod of Iron and to subdue all things unto himself it is not without inconvenience that the Disciples of Christ who was a Servant should bee Lords and placed above their Master And whereas Christ was subject to the D Royal Power and humbly obeyed it that the Vicar of Christ should exercise empire and dominion in Temporals over Temporal Lords Kings have supreme power E immediately from God and inferiour to God alone in Temporals yet by Temporals I understand not onely those things which are meerly temporal but also F Spirituals especially corporeal so far as they are necessary to conserve the quiet of the Temporal Republick or oppose it by some necessary impediment for under that consideration spirituals exceed the limits of Spirituals and enter into the rank of Temporals And according to this explication can it be defended in a sound and Catholick sense That Kings are Supreme Lords in Spirituals as they put on a temporal respect no less than in Temporals Paralipomena A MAtth. 10.2 Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and that for some singular honour as is observed by * Ep. prima ad Jacob Dionys Areopag de Divin nomin c. 3. Hippolyt Orat. De consum Mundi Origen Hom. 5. in Exod. Hom. 17. in Luc. In cap. 6. ad Rom. Petr. Alexandr Serm. de Poenitent Euscb Caesar Hist. l. 2. c. 13 14 Athanasâ— ad Felic Basil in c. 2. Esal Orat. 3. de Peccato Li. 2. contr Eunom Cyril Hierosol Catech. 2 11 14. Ephraem Syro in Panopl Gregor Nazianz. in Apologet. ad Patr. Gregor Epiphan Haer. 51. Et in Anchorato Chrysost Orat. 5. in Jud. Et Orat. in Petr. Paul Hom. 23. in Matth. Item 83. Et Hom. 87. in Joan. Et Hom 80. ad Pop. Antiochen Et Tom. 9. de Poenit. Cyril Alex. l. 2. in Joan. c. 12. Et l. 4. c. 18. Et l. 10. c. 41. Et l. 12. c. 64. Et lib. 14. Thesaur c. 2. Isidor Pelus l. 1. Ep. 142 235. L. 2. Ep. 58 99. Sozomen l. 7. c. 4. Theodoret. in c. 1. ad Gal. Concil Chalced. Act. 3. Joan. Damasc Orat. de Transfig Domini Et Hist Barlaam c. 11. Theophyl in 16. Matth. In 22. Luc. 21. Joan. In Epist ad Gal. c. 1. Oecumen in c. 1. Act. in c. 1. ad Gal. Euthym. in 16. Matth. Et 21. Joan. 16. Marc. Clement and many other Greek Fathers cited in the Margin Hee is also honoured by all the Latins whom that I bee not too profuse you may see quoted by a In Thes aureo l. 7. art 4. 5. Iodoc. Coccius who also sheweth how both Greek and Latin Fathers agree that the Roman Bishops have succeeded Peter as b Epist 165. Et contr Lit. Petil. l. 2. c. 5. Augustin expresly B Vigorius c In Comment ad Epist Synod Basil ss 4. num 1. explains most learnedly the Primacy of the Holy Pope in these words The Primacy was not for this that the successour of St. Peter should imperiously act all at his pleasure but that hee should be Moderatour and President of the Ecclesiastick Council that is the Clergy as saith Cyprian And in cases of difficulty and great moment that hee should assemble a Council of Bishops over whom hee might preside as it is in the 33. Canon of the Apostles But what things regard the plenitude of Power in the Roman Pontifie they particularly accrewed to him afterward either from Councils or use and custome or by the amplitude of the City or from the Emperours The same delivers d De Benes ibid. Duarenus and the Roman Law apertly which e Cap. Conquestus 9. q. 3. Et c. 2. de Offic. Judic Ord. Vigorius citeth Wee define That Primates or Patriarchs have no priviledge above the rest of the Bishops but so much as the Holy Canons grant and ancient Custome hath of old conferr'd upon them And in my Tractate concerning the Primacy of Councils shortly to be published I have shewed at large That the Roman Pontifie in respect of other Bishops as Successour of St. Peter by divine right in regard of his Primacy hath no actual Jurisdiction more than other Bishops have but at the highest hath a certain habitual power by the Canons of the Church to be extended or contracted for the commodity of the Christian Republick C The Doctors which say That Temporal power belongs not unto the Pope by divine right have been moved to assert it for that Christ had it not in his first Advent Withrington cites almost forty of them in his Apology whom you may there see I will be content here to produce the judgement of one f Aliaceâ—s in quaest de resumpt Cardinal who writes thus If any sayings of holy men seem to intimate That secular Judgements belong to Bishops they ought to be understood not concerning the judgement of coaction but the judgement of discretion and that this pertains to them not by natural or divine right but by humane and Positive Christ and his Apostles would subject themselves humbly to the Laws of Princes and it seems a rash thing to affirm that the foresaid are by divine right And the Cardinal proves his speech concerning Christ out of John 19. where Christ confesseth That Pilate had power given by God to judge him a Apologet. c. 21. Tertullian among the rest distinguisheth handsomely this double Advent of Christ where he calleth the first an Advent in humility the second in sublimity The same b Lib. advers Tuel cap. 19. Et lib. 3. contr Marcion c. 7. Father otherwhere calleth the power a Royal Power in the Advent of Christ. Concerning the Supreme Power of Kings excellent is the confession of the Ancient Church in c Apol. cap. 29. Tertullian Emperours are next to God the first after God The Emperour is therefore Great because hee is less than Heaven that is onely Heaven Thence is the Emperour whence is the man before hee is Emperour thence hath hee power