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A34033
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The grand impostor discovered, or, An historical dispute of the papacy and popish religion ... divided in four parts : 1. of bishops, 2. of arch-bishops, 3. of an œcumenick bishop, 4. of Antichrist : Part I, divided in two books ... / by S.C.
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Colvil, Samuel.
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1673
(1673)
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Wing C5425; ESTC R5014
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235,997
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374
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THE GRAND IMPOSTOR DISCOVERED OR AN Historical DISPUTE of the Papacy and Popish Religion 1. Demonstrating the newness of both 2. By what artifices they are maintained 3. The contradictions of the Roman Doctors in defending them Divided in four Parts 1. Of Bishops 2. Of Arch-bishops 3. Of an oecumenick Bishop 4. Of Antichrist PART I. Divided in two Books In the first is examined 1. if Peter by divine Institution was Monarch of the Church 2. If at the command of Christ he was Bishop of Rome In the second is examined if the Bishop of Rome was acknowledged Successor to Peter in the Monarchy of the Church before the death of Cyprim or anno 260 The Negatives of which three Questions are made out by unanswerable monuments of Antiquity and all what is pretended for their affirmatives is proved to be either wrested falsly translated mutilated or forged Cicero lib. 2. de Orator Fieri potest ut quod dixit iratus dixerit Silus annuit tum Crassus fieri potest ut quod dixit non intelligeres hic quoque Silus fassus est tum Crassus fieri potest ut non omnino audieâ—is quod te audisse dicis Silus tacuit omnes riserunt By S. C. Edinburgh Printed by His Majesties Printers for the Author Anno Dom. 1673. TO HIS GRACE The DUKE of LAUDERDALE Marquess of Marche Earl of Lauderdail Viscount Maitland Lord Thirlestane Musselburgh and Bolton Knight of the most Noble Order of the Garter His Majesties High Commissioner President of His Council and Sole Secretary of State in His Kingdom of Scotland May it please your Grace THat the Christian Faith as it was taught by Christ and his Apostles and confirmed by the four first General Councils is established by His Majesties authority all have reason to be thankful both to God and to His Majesty While we are contending for things of lesser moment at home Religion is dangerously assaulted from abroad their artifices are subtile their success is lamented By what perswasions they endeavour to gain Proselyts and how they are refuted Your Grace will find affirmed in the Preface and proved in the Disput following The first part whereof I present to your Grace it being difficult for me to publish it all at once My Lord some perhaps as their motive of such an address as this would fall a painting out the praises of your Grace and your Ancestors in your Face as that one or other of your Race could be no more spared from the State in every age then one of the Aeacides from the warrs of Greece which although most true yet I forbear lest I should offer violence vim facere to your Graces Modesty by unseasonable mentioning things which all know to be undenyable Nevertheless I hope your Grace will pardon me if I affirm that it is a main encouragement of my troubling you that your Grace is a Gentle-man of Spirit versed in Antiquity and able to discern if I perform any thing to the purpose in this great subject or process of greatest importance that ever depended before the Tribunal of Heaven My Lord I have likewise privat obligations to your Grace I had the honour to be your Condisciple at which time it did not obscurely appear what your Grace would prove afterwards Also having presented several Trifles to your Grace at your two times being in Scotland you seemed to accept of them with a favourable countenance which encouraged me to trouble your Grace afresh A Spaniel the more he is taken notice of the more he troubles his Benefactors with importunat kindness Taking all for good coyn whether they be in jest or in earnest If I perform any thing in this great subject worthy of your Graces perusal I would be infinitly proud of it otherwise the greatest censure I expect from your Grace is that either your Grace would smile at my folly or else put me back with a gentle frown hoping your Grace will pardon presumption proceeding from simplicity and good-will I will trouble your Grace no more but being sorry that I can give no greater evidence of my propension to your Graces service I rest as I am able most addicted to it Samuel Colvill THE PREFACE DIRECTED TO The Nobility Gentry and Burroughs of the Kingdom of Scotland My Lords and Gentlemen SInce I have contrived the following Discourse chiefly for your use not presuming to inform those of the Clergy it being their Profession and therefore having opportunity at will to go to the woods to gather Strawberries themselves whereas your Lordships leisure by reason of your other weighty Employments requires rather to have them presented in a dish Curiosity perhaps will move one or other of â—ou to peruse it Which that you may do the more commodiously it is requisite that your minds be prepared by considering 1. What the Subject is I present unto your protection 2. What I perform in it 3. What is my scope and intention 4. How I answer as I can to all which is objected against me I am not very eloquent especially in the English Tongue not being much accustomed to read Books in that Language The Diâ—course for the most art is dogmatick and therefore Rhetorick is more hurtful thâ—n pâ—ofiâ—able If I bâ— understood it is sufficient in representing shortly what others have done prolixly perspicuously what others have obscurely And yet fully that is omitting nothing of moment which is pretended by either Party in that greaâ— Controversie of the Sâ—premacy of the Bishop of Rome And first for the Subject Nâ—ne are ignorant in what high estimation searching of Antiquity is amongst those whose mindes are erected above the ordinar of men That religious enquiries of that kind ought to be preferred to any others who believe the immortality of the soul none will deny Among those again that one Controversie of the Supremacy of the Bishop of Rome deservedly challengeth the first place I presenting to your Lordships in it the minute of a Process if not marred by me the most noble the most profitable and the most pleasant which hath hitherto depended before the Tribunal of Heaven That I affirm no Paradoxes appears by what followeth The Nobility of this question is celebrated by the Learned of both sides Est Nobilis inter primas Disputatio the noblest of Disputes saith Chamier Est quaestio Prima familiam ducens A prime and leading question saith Salmasius That is upon it depends all the Controversies we have with the Church of Rome Bellarmine goeth higher calling it a debate de summa rei Christianae That is Whether the Christian Religion can subsist or not For in his opinion Who calls in question the Supremacy of the Bâ—shop of Rome he questions the truth of the Christian Religion it self By which expression of this Jesuit appears the immense utility of that Controversie If any want ability if they have not leisure to wade thorow that profound Ocean of Antiquity to be informed of the truth of that Article
the Church was built upon all the Apostles as well as upon Peter Secondly That the keys were common to all the Apostles he proves by John 20 23. whereby it is evident that the said place is the same in meaning with Matthew 16. in which he flatly contradicts Bellarmin who confidently affirmed that without all doubt forgiving and retaining of sins mentioned John 20. 23. was not the same thing with binding and loosing Matthew 6. 19. Thirdly Cyprianus de Vnitate Ecclesiae expresly affirms That Christ gave alike power to all his Apostles Iohn 20. 23. in these words Accipite Spiritum Sanctum si cujus remiseritis peccata c. Receive the Holy Ghost whosesoever sins ye shal forgive they are remitted unto them and whose soever sins ye retain they are retained and since all the Apostles according to Cyprianus had alike power given them after the Resurrection of Christ by John 20. 23. without all question he believed that the same power of the keys was given to all the Apostles which was given to Peter Matthew 16. The second Reason Why those distinctions of Polus Maldonatus Stapleton and Bellarmin and others or new devised evasions is unanswerable viz. It appears by the Fathers that no greater Ecclesiastical power imaginable could be given to any then that which was given to all the Apostles in Matthew 18 and John 20. which quite destroys all those sophistical distinctions tending all to this That the power given to Peter was greater Matthew 16. 19 then that given to the other Apostles Matthew 18. and John 20. That no greater power can be imagined then that which was given to all the Apostles is proved by the testimony of Chrysostomus lib. 3. cap. 5. de Sacerdotio Where speaking of that power of the keys given to all the Apostles yea and to all Bishops he falls to an interrogative exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I pray you what greater power can be given then this But this had been a most ridiculous interrogation in Chrysostomus if either he himself or any other had believed that the power of the keys promised to Peter Matthew 16. was greater then that promised to the other Apostles Matthew 18. and John 20. And thus much of the testimonies of those Fathers proving directly that the keyes were given to others as well as to Peter Now followeth the testimonies of Fathers proving by consequence that the keyes Matthew 16. were not peculiar to Peter out of which testimonies three arguments are deduced The first is If Peter alone had the power of the keyes promised to him Matthew 16. Then Peter would only have exercised the keyes and no other beside him in such a high-way as he did But it appears by the testimony of Gaudentius primae de ordinationis suae that all the Apostles as well as Peter practised the keys viz. in teaching baptizing censuring Yea Salmeron the Jesuit in his Commentars upon 1. of Peter 1. disput 1. expresly affirms That Peter seemed to neglect his duty in the exercise of the keyes it so little appeared by his carriage and practise that he had any Jurisdiction over the other Apostles Where observe the impudent shift of the Jesuit who being pressed by the carriage of Peter that no token of his Supremacy appeared hath nothing to answer but that it was his own neglest which if it be true was great unfaithfulness of Peter if it be false as it is it is great impudence in the Jesuit The second argument taken from the Fathers proving consequentially that the other Apostles were promised the keyes as well as Peter is taken from Augustinus who affirms That Peter represented the whole Church when Christ promised him the keyes and so by consequence in Peter the other Apostles and all Pastors of the Church had the keyes promised unto them the words of Augustinus are those following in his 124. trâ—â—â—at upon John Quando Petro dictum est tibi dabo claves regni coelorum quodcunque ligaveris super terram erit ligatum in coelis universam significabat Ecclesiam And a little after Ecclesia Ergo quae fundatur in Christo claves ab co regni Coelorum accepit in Petro id est potestatem ligandi solvendique peccata In which words he expresly affirms That Peter was a figure of the whole Church when our Savior promised him the keyes and therefore in Peter the keyes were given to the whole Church and not to Peter alone Our adversaries pussed with this testimony of Augustinus after their accustomed manner fall to their new devised distinctions explaining how the keyes were given to Peter representing the whole Church Or how they were given to the whole Church in Peter And first Horantius lib. 6. cap. 10. Locor Cathol affirms That the keys were given to the whole Church in Peter that is saith he They were given to Peter for the good of the whole Church as when any is made King of any Nation the Kingdom or Kingly Authority is given to him for the good of the whole Nation and so Peter as Prince of the Church had the keyes given unto him for the good of the whole Church and in this manner the keyes were given to the whole Church in Peter But it is answered Horantius his Gloss is far beside the Text of Augustiuus who expresly disputs The keyes were not given to Peter alone but to the whole Church for if they were only given to Peter the whole Church would not have exercised them he disputs so tractat 50. upon John and therefore concluds that the keyes were not given alone to Peter because the whole Church exercised them as well as Peter Augustinus doth not disput for what end the keyes were given but to whom also this Gloss of Horantius expresly contradicts Augustinus Horantius affirms That the keyes in the same manner were given to the whole Church in Peter as when any is made King of a Nation the Authority of a King is given to the whole Nation that is saith he He who is made King gets that Authority for the good of the whole Nation which is a flat contradiction of Augustinus for that Nation or whole Nation cannot be said to exercise the Kingly Authority when he who is made King gets it But Augustinus expresly disputs That the whole Church exercised the keyes as well as Peter and therefore the keyes were given to the whole Church in Peter otherwise saith he The whole Church would not have exercised them tractat 50. His words are If Peter had not represented the Church our Lord had not said unto him I will give unto thee the keyes of the Kingdom of Heaven For if that only was said to Peter The Church hath no power of binding or loosing and since the Church hath that power Peter was the Sacrament or Figure of the whole Church or mistically represented the whole Church when our Savior promised to him the keyes of the Kingdom of Heaven and