considered pretend no higher than Ecclesiastical Canons and the Universal Laws of Charity but never made claim to any Supremacy of power over all Bishops by Divine Institution It yet appears not that Saint Gregory practised the thing but to avoid Arrogance disclaims the name of Vniversal Bishop A. C. against my Lord of Canterbury goes another way to work he grants the Title and also the thing signified by it to be both renounced by Saint Gregory but distinguishes of the Term Vniversal Bishop into Grammatical to the exclusion of all other Bishops from being properly Bishops and Metaphorical whereby the Bishops are secured as such in their respective Diocesses yet all of them under the Jurisdiction of the Vniversal Bishop viz. of Rome This distinction Doctor Stillingfleet destroys Sol. not more elaborately than fully and perfectly shewing that 1. 't is impossible Saint Gregory should understand the Term of Vniversal Bishop Lib. 4. Ep. 32. in that strict Grammatical Sense for the reason why this Title was refused was because it seemed to diminish the honour of other Bishops when it was offered the Bishops of Rome in a Council of six hundred and thirty Bishops who cannot be imagined to divest themselves by their kindness of their very Office though they hazarded somewhat of their honour Can we think the Council that gave the same Title to John intended thus to depose themselves how comes it to pass that none of John's or Ciriacus's Successors did ever challenge this Title in that literal sence if so it was understood But to wave many things impertinent 't is evident Saint Gregory understood the Title Metaphorically from the reasons he gives against it which also equally serve to prove against S. W. that it was not so much the Title as the Authority of an Vniversal Bishop which he so much opposed He argueth thus to John the Patriarch What wilt thou answer to Christ the Head of the Vniversal Lib. 4. Ep. 38. Church in the day of Judgment who doest endeavour to subject all his Members to thee under the name of Vniversal Bishop Again doth he not arise to the height of Singularity Ibid. that he is Subject to none but Rules over all and can you have a more perfect description of the present Pope than is here given or is it the Title or the Power that makes him Subject to none that Rules over all Again he imitates the pride of Lucifer endeavouring Ibid. to be Head not sure in Title but Power of the Church Triumphant as the Pope of the Church Militant Exalting his Throne Ibid. not his Name as Gregory adds above the Stars of God viz. the Bishops and the height of the Clouds Again Saint Peter was the first Member of the Church Paul Andrew and John what are they else but Heads of particular Churches and yet they are all Members of the Church under one Head i. e. Christ as before he had said we see he allows not Peter himself to be Head of the Church None that was truly Holy was ever called by that name of Vniversal Bishop which he makes to be the same with the head of the Church But Lastly suppose St. Gregory did mean that this Title in its strict grammatical sence was to be abhorred and not as Metaphorically taken What hath the Pope gained who at this day bears that Title in the highest and strictest sence imaginable as the Dr. proves and indeed needs no proof being evident of it self and to the observation of the whole world Thus all the hard words of St. Gregory uttered so long agon against such as admitted or desired that Title unavoidably fall upon the Modern Roman Bishops that take upon them to be the sole Pastors of the Church and say that they are Oecumenical Bishops and that all Jurisdiction is derived from them They are Lucifers and Princes of Pride using a vain new rash foolish proud profane erroneous wicked hypocritical singular presumptuous blasphemous Name as that holy Pope inveighed against it Moreover as he also adds they transgress Gods Laws violate the Canons dishonour the Church despise their Brethren and cause Schism Istud nomen facere L. 6. ep 30 31. Obj. in dissessionem Ecclesiae But it is said that Pope Victor excommunicated the Asian Churches all at once Therefore saith A. C. the Pope had of right some Authority over the Asian Bishops and by confequence over the whole Church And this appears in that Irenaus in the name of the Gallican Bishops writes to Victor not to proceed so rashly in this Action as appears in Eusebius 1. We answer that those Bishops among Sol. whom Irenaeus was one did severely rebuke that Pope for offering to excommunicate those Asian Vid. Eus l. 5. c. 24. Churches Therefore they did not believe him to be the Supreme Infallible Pastor of the whole Church 2. His Letters declaring that Excommunication Ibid. not pleasing all his own Bishops they countermanded him Surely not thinking him to be what Popes would now be esteemed 3. Hence Card. Perron is angry with Eusebius and calls him an Arrian and an enemy to the Church of Rome for hinting that though the Pope did declare them excommunicate yet it took no effect because other Bishops continued still in Communion with them 4 But the force of the whole Argument leans upon a plain mistake of the Ancient Discipline both in the Nature and the Root or Ground of it For the nature of Ancient Excommunication Mistake of the nature Root of Discipline especially when practised by one Church against another did not imply a Positive Act of Authority but a Negative Act of Charity or a declaring against the Communion of such with themselves And therefore was done by Equals to Equals and sometimes by Inferiors to Superiors In Equals thus Johannes Antiochenus in the Ephesine Council excommunicated Cyril Patriarch Vict. Tu. nu cro p. 10. of Alexandria and in Inferiors in the sence of our Roman Adversaries for the African Bishops excommunicated Pope Vigilius Hence also Acacius the Patriarch of Const expunged the Name of Foelix Bishop of Rome out of the Dipticks of the Church And Hilary anethamatized Pope Liberius therefore Victors declaring the Asian Churches to be excommunicate is no argument of his power over them 2. The Root or Ground of the ancient Discipline is also as plainly mistaken which was not Authority always but Care and Charity Care I say not only of themselves who used it but also of the Church that was censured and indeed of the whole Church 'T is here proper to consider that though Bishops had their peculiar Seats and Limits for their Jurisdictions yet they had all a charitive inspection and care of that universal Church and sometimes denominations accordingly Hence we deny not that the ancient Bishops of Rome deservedly gained the Title of Oecumenical Bishops a thing of so great moment in the Controversie that if well considered might
CLARIOR E TENEBRIS BEATAM AETERNA CAELI SPECTO ASPERAM AT LEVEM CHRISTI TRACTO In verbo tuo Spes mea MUNDI CALCO SPLENDIDAM AT GRAVEM Alij diutius Imperium tenuerunt nemo tam fortiter reliquit Tarit Histor Lib. 2. c. 47. p. 417. Augustissimi CAROLI Secundi Dei Gratia ANGLIAE SCOTIAE FRANCIAE ET HIBERNIAE REX Bona agere mala pati Regium est Page 1. The Establish'd Church OR A SUBVERSION OF ALL The Romanist's Pleas FOR THE POPE'S SUPREMACY IN ENGLAND Together with A VINDICATION of the present Government of the Church of England as allow'd by the Laws of the Land against all Fanatical exceptions particularly of Mr. Hickeringill in His Scandalous Pamphlet stiled NAKED TRUTH the 2d Part. In Two Books By FRAN. FVLLWOOD D. D. Archdeacon of Totnes in Devon LONDON Printed for R. Royston Bookseller to the King 's most Sacred Majesty at the Angel in Amen-Corner MDCLXXXI REVERENDISSIMO In Christo Patri GULIELMO Archiepiscopo CANTUARIENSI Totius ANGLIAE PRIMATI Regiae Serenissimae Majestatis à Sanctioribus Conciliis FRANCISCVS FVLLWOOD Olim Collegii EMANUEL Apud CANTABRIGIENSES Librum hunc humillimè D. D. D. TO THE RIGHT REVEREND Father in God GEORGE Lord Bishop of WINTON Prelate of the Most Noble Order of the GARTER My very good Lord BLessed be God that I have Survived this Labour which I once feared I should have sunk under and that I live to publish my Endeavours once more in the Service of the Church of England and thereby have obtained my wish'd opportunity to dedicate a Monument of my deep Sence of your Lordship's manifold obligations upon me In particular I rejoyce in the acknowledgment that I ow my Publick Station next under God and His Sacred Majesty to your Lordship's Assistance and Sole Interest though I cannot think so much out of kindness to my Person then altogether unknown to your Lordship as affection and care of the Church grounded in a great and pious intention however the object be esteem'd truly worthy of so Renowned a Prelate and many other waies excellent and admired Patriot of the Church of England If either my former attempts have been anywise available to the weakning the Bulworks of Non-Conformity or my present Essay may succeed in any measure to evince or confirm the Truth in this greater Controversie I am happy that as God hath some glory and the Church some advantage so some honour redounds upon your Lordship who with a virtuous design gave me a Capacity at first and ever since have quickned and animated my Endeavours in those Services I may be permitted to name our Controversie with the Church of Rome the great Controversie For having been exercised in all the sorts of Controversie with Adversaries on the other hand I have found that all of them put together are not considerable either for weight of matter or copiousness of Learning or for Art Strength or Number of Adversaries in comparison of this It takes in the Length of time the Breadth of place and is managed with the Heighth of Wit and Depth of Subtlety the Hills are covered with the Shadow of it and its Boughs are like the goodly Cedars My Essay in these Treatises is to shorten and clear the way and therefore though I must run with it through all time I have reduc'd the place and removed the Wit and Subtleties that would impede our progress I have endeavoured to lop off luxuriant branches and swelling excrescencies to lay aside all personal reflections captious advantages Sophistical and Sarcastical Wit and to set the Arguments on both sides free from the darkness of all kind of cunning either of escape or reply in their plain light and proper strength as also to confine the Controversie as near as I can within the bounds of our own Concern i. e. our own Church And when this is done the plain and naked truth is that the meanest of our other Adversaries I had almost said the silly Quaker himself seems to me to have better Grounds and more like Christian than the glorious Cause of the Papacy But to draw a little nearer to our Point your Lordship cannot but observe that one end of the Roman Compass is ever fixed upon the same Center and the summ of their clamour is our disobedience to the See of Rome Our defense stands upon a twofold Exception 1. Against the Authority 2. Against the Laws of Rome and if either be justified we are innocent The first Exception and the defence of our Church against the Authority of that See is the matter of this Treatise the second is reserved I have determined that all the Arguments for the Pope's Authority in England are reduceable to a five-fold Plea the Right of Conversion as our Apostle the Right of a Patriarch the Right of Infallibility the Right of Prescription and the Right of Universal Pastorship the Examination of them carries us through our Work Verily to my knowledge I have omitted nothing Argumentative of any one of these Pleas yea I have considered all those little inconsiderable things which I find any Romanists seem to make much of But indeed their pretended Right of possession in England and the Universal◠Pastorship to which they adhere as their surest holds have my most intended and greatest strength and care and dilligence that nothing material or seemingly so might escape either unobserved or not fully answered let not the contrary be said but shewn I have further laboured to contract the Controversie two ways 1. By a very careful as well as large and I hope as clear state of the question in my definition and discourse of Schism at the beginning whereby mistakes may be prevented and much of matter disputed by others excluded 2. By waving the dispute of such things as have no influence into the Conclusion and according to my use giving as many and as large Concessions to the Adversary as our Cause will suffer Now my end being favourably understood I hope there is no need to ask your Lordships or any others pardon for that I have chosen not to dispute two great things 1. That in the Words tu es Petrus super hanc Petram there is intended some respect peculiar to saint Peter's Person it is generally acknowledged by the most learned Defenders of our Church that Saint Peter had a Primacy of Order and your Lordship well knows that many of the Ancient Fathers have expressed as much and I intend no more 2. That Tradition may be Infallible or indefectible in the delivery of the Essentials of Religion for ought we know By the Essentials we mean no more but the Creed the Lord's Prayer the Decalogue and the two Sacraments in this I have my Second and my Reason too for then Rushworth's Dialogues and the new Methods of Roman opposition need not trouble us My good Lord it is high time to beg your Pardon that I have reason to conclude with an excuse for
Reasons answered the Point argued Retorted p 177 CHAP. XVIII The Vniversal Pastorship its Right Divine or Humane this Civil or Ecclesiastical all examined Constantine King John Justinian Phocas c. p. 182. as to Civil Right CHAP. XIX His Ecclesiastical Right by General Councils the eight first to which he is sworn Justinians Sanction of them Canons Apostol allowed by the Council of Nice and Ephesus p. 190 Sect. 1. Canons of the Apostles p. 194 Sect. 2. 1. General Council of Nice Bellarmine's Evasion p. 195 Sect. 3. Concil 2 gen Constantinop An. 381. p. 196 Sect. 4. Concil Ephesin 3 gen An. 431. p. 197 Sect. 5. Concil Calced 4 gen An. 451. p. 199 Sect. 6. Concil Constantin 2. the fifth gen Council An. 553. p. 202 Sect 7. Concil Constant 6 gen An. 681. v. 685. Concil Nic. 7 gen An. 781. p. 203 Sect. 8 Concil gen â— Constant An. 870. p. 204 Seuen Conclusions from Councils p. 205 Sect. 9. Of the Latine Church the Councils of Constance Basil c. An. 1415. 1431. p. 206 Sect. 10. The Greek Church African Canons Synod Carthag Concil Antiochen the faith of the Greek Church since in the Point p. 208 c. Sect. 11. The Sardican Canons No Grant from their matter manner or Authority No Appendix to the Council of Nice Zozimus his Forgery they were never Ratified nor received as Vniversal and were contradicted by after Councils p. 212 CHAP. XX. The Pope's Title by Divine Right The Question Why not sooner 'T is their last Refuge p. 217 Sect. 1. Whether the Government of the Church be Monarchical Jure Divino Bellarmine Reason Scripture p. 218 Promises Metaphors and Example of the High Priest in Scripture p 221 Sect. 2. Of St. Peter's Monarchy Tâ—â—eâ— Petrus p. 223 Fathers Expressions of it p 228 Fathers corrupted and Council of Calcedon by Thomas p. 230 c. CHAP. XXI Of the Pope's Succession p 237 Sect. 1. Whether the Primacy descended to the Bishop of Rome as such by Succession from Saint Peter Neg. Bellar 28 Prerogatives of Saint Peter personal or false p. 238 239 c. Application of this Section p. 241 By three great Inferences the Pope's Ancient Primacy not that of Saint Peter not Jure Divino not to descend to succeeding Popes Sect. 2. Whether the Pope have Supremacy as Successor to Saint Peter Neg. not Primate as such Peter himself not Supreme the Pope did not succeed him at all p. 244 Sect. 3. Arg. 1. Peter Assign'd it to the Pope answered p. 245 Sect. 4. Arg. 2. The Bishop of Rome succeeded Peter because Antioch did not answered p. 246 Sect. 5. Arg. 3. Saint Peter died at Rome answered question de facto not de fide p. 247 Sect. 6. Arg. 4. From Councils Popes Fathers p. 249 Sect. 7. Arg. 5. For prevention of Schism Saint Hierom. p. 250 Sect. 8. Arg. 6. The Church committed to his care Saint Chrysostom p. 251 Sect. 9. Arg. 7. One Chair Optatus Cyprian Ambrose Acatius ibid. Sect 10. The Conclusion touching the Fathers Reasons why we are not more particular about them A Challenge touching them there cannot be a Consent of the the Fathers for the Papacy as is evident from the General Councils Reasons for it Rome's contradiction of faith the Pope's Schism Perjury c. p. 255 c. The Sum of the whole matter a Touch of another Treatise the material Cause of Separation p. 261 THE POSCRIPT Objections touching the first General Councils and our Arguments from them answered more fully SECT 1. THE Argument from Councils drawn up 't is conclusive of the Fathers and the Catholick Church p. 263 SECT 2. Obj. Touching the Council of Nice answered p. 267 SECT 3. Obj. Touching the Council of Constant Second General p. 269 SECT 4. The third General Council viz. Ephesin p. 272 SECT 5. Of the Fourth Fifth Sixth Seventh Eighth General Councils Binius his quotations of Ancient Popes considered p. 274 Conclusion p. 279 AN APPENDIX A Serious Alarm to all sorts of Englishmen against Popery from Sense and Conscience their Oaths and their Interests p. 281 The Oath of Allegiance and Supremacy p. 289 ERRATA PAge 6. line 7. for and the read and though p. 136. l. 13. add ' t is observed that p. 137. l. 23. blot out and the abundant p. 138. l. 5. add of before the grievances p. 147. l. 17. before the word evacuate add not p. 164. l. 24. for is r. are p. 175. l. 10. for his messenger r. the Popes messenger p. 177. after Sentence add with the Fathers was ever taken p. 205. l. 22. after the word Faith add of the Church p. 213. l. 31. for they r. these Canons p. 227. l 34. for Kingdoms r. the Kingdom p. 235. l. 1. for are r. are not The Printer to the Reader THe absence of the Author and his inconvenient distance from London hath occasioned some lesser escapes in the Impression of this Book The Printer thinks it the best instance of pardon if his Escapes be not laid upon the Author and he hopes they are no greater than an ordinary understanding may amend and a little charity may forgive THE INTRODUCTION The Design The Controversie Contracted into one Point viz. SCHISM THE Church of England hath been long possest both of her self and the true Religion and counts it no necessary part of that Religion to molest or censure any other Church Yet she cannot be quiet but is still vext and clamour'd with unwearied outcries of Heresie and Schism from the Church of Rome provoking her defence The Ball hath been tossed as well by cunning as learned Hands ever since the Reformation and 't is complained that by weak and impertinent Allegations tedious Altercations unnecessary Excursions and much Sophistry needlesly lengthening and obscuring the controversie it is in danger to be lost After so great and so long exercises of the best Champions on both sides 't is not to be expected that any great Advance should be made on either Yet how desirable is it that at length the true difference were clearly stated and the Arguments stript of their said Cumber and presented to us in their proper Evidence and the controversie so reduced that the World might perceive where we are and doubtful inquirers after Truth and the safest Religion might satisfie their Consciences and fix their Practice This is in some measure the Ambition of the present Essay In order to it we have observed that the Shop out of which all the Arms both Offensive and Defensive on both sides are fetched is Schism and the whole Controversie is truly contracted into that one Point which will appear by two things 1. By the State of the allowed Nature of Schism 2. By the Application of it so explain'd CHAP. I. The Definition of SCHISM SECT 1. Of the Act of Schism THat we may lie open to their full Charge we lay the Notion in as great a Latitude as I think our Adversaries themselves would have it
as universal Pastor But we leave these advantages to give the argument its full liberty and we shall soon see either its Arms or its Heels The Argument must run thus If the Bishop of Rome was the means of the English Churches Conversion then the English Church oweth obedience to him and his Successors We deny both propositions The Minor that the Pope was the means of our first Conversion and the consequence of the Major that if he had been so it would not follow that we now owe obedience to that See For the Minor Bishop Jewel knock'd it down so perfectly at first it was never able to stand since he saith it is certain the Church of Britain We were converted 9 years before Rome Baron An. 35. n. 5. Marg. An. 39. n. 23. Suarez c. 1. 1 Contr. Angl. Eccl. Error now called England received not first the Faith from Rome The Romanists proof is his bare assertion that Eleutherius the Pope was the first Apostle of the Britains and preached the Faith here by Damianus and Fugatius within little more than an hundred years after Christs death Bishop Jewel answers that King Lucius was baptized near 150 years before the Emperor Constantine and the same Constantine the first Christian Emperor was born in this Island and the Faith had been planted here long before either by Joseph of Arimathea or Simon Zelotes or the Greeks or some others which is plain because the King being Christian before requested Pope Eleutherius to send hither those Persons Damianus and Fugatius to Reform the Bishops and Clergy which were here before and to put things into better Order They also urged that as Pope Elutherius in Britain So Saint Gregory in England first planted the Faith by Austin But Bishop Jewel at first dashed this Argument out of Countenance plainly proving out An. 210. An. 212. An. 334. An. 360. An. 400. An. 367. of Tertullian Origen Athanasius Const Emp. Chrisost Theod. that the Faith was planted in England long before Austin's coming hither See his Defence of his Apol. p. 11. Some would reply that the Faith was utterly rooted out again upon the Invasion of Heathen English 't was not so saith he for Lib. 1. c. 26. lib. 2. c. 2. Beda saith that the Queen of England was christened and that there were then in this Realm Seven Bishops and one Arch-Bishop with other more great Learned Christian men and Galfridus saith there were then in England Seven Lib. 82. 24. Bishopricks and one Arch Bishoprick possessed with very many godly Prelates and many Abbies in which the Lord's People held the Right Religion Yet we gratefully acknowledge that Saint Gregory was a special Instrument of God for the further spreading and establishing the Gospel in England and that both Elutherius and this Gregory seem to have been very good men and great Examples both of Piety and Charity to all their Successors in that See and indeed of a truly Apostolical spirit and care though not of Authority but if all History deceive us not that Austin the Monk was far enough from being Saint Augustine But what if it had been otherwise and we The Consequence were indeed first converted by the means of these Popes will it therefore follow that we ought for ever to be subject to the Papacy This is certainly a Non-sequitur only fit to be imposed upon easie and prepared Understandings it can never bear the stress and brunt of a severe Disputation and indeed the Roman Adversaries do more than seem to acknowledge as much However the great Arch-Bishop and Primate of Armach hath slurred that silly Consequence Bramhall with such Arguments as find no answer I refer the Reader if need be to his Just Vindication p. 131 132. Where he hath proved beyond dispute that Conversion gives no Title of Jurisdiction and more especially to the prejudice of a former Owner dispossessed by violence or to the subjecting of a free Nation to a Forreign Prelate without or beyond their own consent Besides in more probability the Britains were first converted by the Eastern Church as appeared by our Ancient Customs yet never were subject to any Eastern Patriarch And sundry of our English and Brittish Bishops have converted Forreign Nations yet never pretended thence to any Jurisdiction over them Lastly what ever Title Saint Gregory might acquire by his deserts from us was meerly Personal and could not descend to his Successors But no more of this for fear of the scoffing rebukes of such as S. W. who together with the Catholick Gentleman do plainly renounce this Plea asking Doctor Hammond with some shew of Scorn what Catholick Author ever affirmed it There is no doubt though some other Romanists have insisted upon this Argument of Conversion some reason why these should think fit to lay it aside and we have no reason to keep it up having otherwise work enough upon our hands An end therefore of this first Plea CHAP. IV. Of the Pope's supposed Claim as Patriarch THis Point admits likewise of a quick dispatch by four Propositions and the rather for a reason you will find in the close of our Discourse upon the last of them PROP. I. The Pope was anciently reputed the Western Patriarch Pope a Patriarch To this Dignity he proceeded by degrees the Apostles left no Rule for a Forreigu jurisdiction from one Nation to another But according to the 33 Cannon of the Apostles if they were indeed theirs it behoved the Bishops of every Nation to know him who is their first or Primate and to esteem him as their Head The Adventitious Grandeur which the Ancient Patriarchs afterwards obtained is judged to arise three ways by the Canons of the Fathers the Edicts of Princes or Ancient Custom Upon the last ground viz. of Custom the C. Nice c. 6. Council of Nice setled the Privileges of those three Famous Patriarchal Sees Rome Alexandria and Antioch Saying let Ancient Custom prevail which Custom proceeded from the honour such Churches had as being founded by the Apostles if not rather from the Eminency of the Cities Therefore the Council of Calcedon gives this as a reason of the greatness of the Sees of Rome and Constantinople because they were the Seats of the Emperours PROP. II. The Pope as Patriarch had but a limited Jurisdiction Limited Jurisd 1. A Patriarchate as such is limited especially if the Title restrain it to the West for East North and South are not the West in the same respect 2. It is further evident from the first Number of Patriarchs for if there were more than one of the same Dignity and Jurisdiction they must be threfore limited for a Patriarch as such could have no Jurisdiction over a Patriarch as such for so they were equal par in parem non c. 3. But indeed the first time we hear of three and then of five Patriarchs at once viz. Five Patriarchs of Rome
abominates or that he really exercised that Vniversal Authority and Universal Bishoprick though he so prodigiously lets flie against the Stile of Vniversal Bishop yet all this is said and must be maintained lest we should exclude the Vniversal Pastorship out of the Primitive Church There is a great deal of pitiful stuff used by the Romanist upon this Argument with which I shall not trouble the Reader yet nothing shall be omitted that hath any shew of Argument on their Side among which the words of Saint Gregory following in his Argument are most material Saint Gregory saith the care of the whole Object Church was by Christ committed to the chief of the Apostles Saint Peter and yet he is not called the Vniversal Bishop 'T is confessed that Saint Gregory doth say Sol. that the care of the whole is committed to Saint Peter again that he was the Prince of the Apostles and yet he was not called Vniversal Apostle 't is hence plain that his being Prince of the Apostles did not carry in it so much as Vniversal Bishop otherwise Saint Gregory would not have given the one and denied him the other and 't is as plain that he had the care of all Churches and so had Saint Paul but 't is not plain that he had Power over all Churches Doctor Hammond proceeds irrisistibly to prove the contrary from Saint Gregory himself in the Novels if any Complaint be made saith he against a Bishop the Cause shall be judged before the Metropolitane Secundum Regulas Ex Reg. lib. 11. Ep. 54. Sanctas Nostras Leges if the Party stand not to his Judgment the Cause is to be brought to the Arch-Bishop or Patriarch of that Diocess and he shall give it a Conclusion according to the Canons and Laws aforesaid no place left for Appeal to Rome Yet it must be acknowledged Saint Gregory Object adds si dictum fuerit c. where there is no Metropolitane nor Patriarch the Cause may be heard by the Apostolick See which Gregory calls the Head of all Churches Now if this be allowed what hath the Pope Sol. gained if perhaps such a Church should be found as hath neither Primate nor Patriarch how is he the nearer to the Vniversal Authority over those Churches that have Primates of their own or which way will he by this means extend his Jurisdiction to us in England who have ever had more than one Metropolitane the Arch-Bishop of Canterbury was once acknowledged by a Pope to be Alterius Orbis Apostolicus Patriarch But admitting this extraordinary Case that where there is neither Metropolitan nor Patriarch there they are to have recourse to the See Apostolick 't is a greater wonder that the Romanist should insist upon it then that his late Grace should mention it at which A. C. so much admires for this one observation with the assistance of that known Rule in Law exceptio confirmat Regulam in non exceptis puts a plain and speedy end to the whole Controversie for if recourse may be had to Rome from no other place but where there is neither Primate nor Patriarch then not from England either when Saint Gregory laid down the Rule or ever since and perhaps then from no other place in the World and indeed provision was thus made against any such extraordinary Case that might possibly happen for it is but reason that where there is no Primate to appeal to appeal should be received somewhere else and where better than at Rome which Saint Gregory calls Caput omnium Ecclesiarum and this is the utmost advantage the Romanist can hope to receive from the Words But we see Saint Gregory calls Rome the Head Object of all Churches 'T is true whether he intends a Primacy of Sol. Fame or visible Splendor and Dignity being the Seat of the Emperor or Order and Vnity is not certain but 't is certain he intends nothing less by it than that which just now he denied a Supremacy of Power and Vniversal ordinary Jurisdiction he having in the words immediately fore-going concluded all ordinary Jurisdiction within every proper Primacy or Patriarchate But saith S. W. Saint Gregory practised the Object thing though he denied the Word of Vniversal What Hypocrisie damn the Title as he Sol. doth and yet practise the thing you must have good proof His first Instance is of the Primate of Byzacene wherein the Emperor first put forth his Authority and would have him judged by Gregory Piissimus Imperator eum per nos voluit Vid. Ep. 65. l. 7. judicari saith Gregory Hence as Doctor Hammond smartly and soundly observes that Appeals from a Primate lie to none but the Supreme Magistrate To which purpose in the Case of Maximus Bishop of Solana decreed excommunicate Ep. l. 3. Ep. 20. by Gregory his Sentence was still with this reserve and submission nisi prius unless I should first understand by my most Serene Lords the Emperors that they commanded it to be done Thus if this perfect instance as S. W. calls it have any force in it his Cause is gone what ever advantage he pretends to gain by it Besides the Emperors Command was that Gregory should judge him juxta Statuta Canonica and Gregory himself pleads quicquid esset Canonicum Judicaremus Thus S. W's Cause is killed twice by his own perfect instance for if Saint Gregory took the Judgment upon him in obedience to the Emperor and did proceed and was to proceed in judging according to the Canons where was then the Vniversal Monarchy Yet it is confessed by Dr. Hammond which is a full answer to all the other not so perfect instances that in case of injury done to any by a Primate or Patriarch there being no lawful Superior who had power over him the injured person sometimes made his complaint to the Pope as being the most Eminent Person in the Church and in such case he questionless might and ought in all fraternal Charity admonish the Primate or Patriarch or disclaim Communion with him unless he reform But it ought to be shewn that Gregory did formally excommunicate any such Primate or Patriarch or juridically and authoritively act in any such Cause without the express license of the Emperor which not being done his instances are answered besides Saint Gregory always pleads the Ancient Canons which is far from any claim of Vniversal Pastorship by Divine Right or Donation of Christ to Saint Peter I appeal saith Doctor Hammond to S. W. whether that were the Interpretation of secundùm Canones and yet he knows that no other Tenure but that will stand him in stead Indeed the unhappiness is as the Doctor Vid. dispat disp p. 408. to p 423. observes that such Acts at first but necessary fraternal charity were by ambitious men drawn into example and means of assuming power of Vniversal Pastorship which yet cannot be more vehemently prejudiced by any thing than by those Ancient examples which being rightly
kind ought to begin ne◠Christs Time and he that hath begun it later unless he can Evidence that he was driven out from an Ancient Possession is not to be stiled a Possessor but an Vsurper an Intruder an Invader Disobedient Rebellious and Schismatical Good Night S. W. Quod ab initio fuit invalidum tractu temporis non Convalescit is a Rule in the Civil Law Yea whatever Possession the Pope got afterwards was not only an illegal Vsurpation but a manifest Violation of the Canon of Ephesus and thereby Condemned as Schismatical CHAP. VII The Pope had not full Possession here before Hen. 8. 1. Not in Augustine's Time II. Nor After 'T Is boldly pleaded that the Pope had Possession of the Supremacy in England for nine hundred years together from Augustine till Hen. 8. 〈◊〉 no King on Earth hath so long and so clear prescription for his Crown To which we answer 1. That he had not such Possession 2. If he had 't is no Argument of a just Title SECT I. Not in Austin's Time State of Supremacy questioned VVE shall consider the Popes Supremacy here as it stood in and near St. Augustine's time and in the Ages after him to Hen. 8. 1. We have not found hitherto that in or about the time of Augustine Arch-Bishop of Canterbury the Pope had any such power in England as is pretended Indeed he came from Rome but he brought no Mandate with him and when he was come he did nothing without the King's licence at his arrival he petitions 〈◊〉 King the King commands him to stay in the Isle Thanet till his further pleasure was known he obeyed afterward the King gave him licence to preach to Bed l. 1. c. 25. his Subjects and when he was himself converted majorem praedicandi licentiam he enlarged his licence so to do 'T is true Saint Gregory presumed largly to subject all the Priests of Brittain under Augustine and to give him power to erect two Arch-Bishopricks and twelve Bishopricks under each of them but 't is one thing to claim another thing to possess for Ethelbert was then the only Christian King who had not the twentieth part of Brittain and it appears that after both Saint Gregory and Austine were dead there were but one Arch bishop and two Bishops throughout the Brittish Islands of the Roman Communion Indeed the Brittish and Scotch Bishops were Bed l. 2. c. 2 c. 4. many but they renounced all Communion with Rome as appeared before We thankfully acknowledge the Pope's sending over Preachers his commending sometimes Arch-Bishops when desired to us his directions to fill up vacant Sees all which and such like were Acts of Charity becoming so eminent a Prelate in the Catholick Church but sure these were not Marks of Supremacy 'T is possible Saint Milet as is urged might bring the Decrees of the Roman Synod hither to be observed and that they were worthy of our acceptance and were accepted accordingly but 't is certain and will afterwards appear to be so that such Decrees were never of force here further that they were allowed by the King and Kingdom 'T is not denied but that sometimes we admitted the Pope's Legates and Bulls too yet the Legantine Courts were not Anciently heard of neither were the Legates themselves or those Bulls of any Authority without the King's Consent Some would argue from the great and flattering Titles that were antiently given to the Pope but sure such Titles can never signifie Possession or Power which at the same time and perhaps by the very same Persons that gave the Titles was really and indeed denied him But the great Service the Bishop of Calcedo◠hath done his Cause by these little Instances before mentioned will best appear by a true state Vid. Bramh. p. 189. c. of the question touching the Supremacy betwixt the Pope and the King of England in which such things are not all concerned The plain question is who was then the Political Head of the Church of England the King or the Pope or more immediately whether the Pope then had possession of the Supremacy here in such things as was denied him by Hen. 8. at the beginning of our Reformation and the Pope still challengeth and they are such as these 1. A Legislative Power in Ecclesiastical Causes 2. A Dispensative Power above and against the Laws of the Church 3. A liberty to send Legates and to hold Legantine Courts in England without Licence 4. The Right of receiving the last Appeals of the King's Subjects 5. The Patronage of the English Church and Investitures of Bishops with power to impose Oaths upon them contrary to their Oath of Allegiance 6. The First Fruits and Tenths of Ecclesiastical Livings and a power to impose upon them what Pensions or other Burthens he pleaseth 7. The Goods of Clergy-men dying Intestate These are the Flowers of that Supremacy which the Pope claimeth in England and our Kings and Laws and Customs deny him as will appear afterwards in due place for this place 't is enough to observe that we find no foot-steps of such possession of the Pope's Power in England in or about Augustine's time As for that one instance of Saint Wilfred's Appeals it hath appeared before that it being rejected by two Kings successively by the other Arch-Bishop and by the whole Body of the English Clergy sure 't is no full instance of the Pope's Possession of the Supremacy here at that time and needs no further answer SECT II. No clear or full possession in the Ages after Austine till Hen. 8. Eight Distinctions the Question stated IT may be thought that though the things mentioned were not in the Pope's possession so early yet for many Ages together they were found in his Possession and so continued without interruption till Hen. 8. ejected the Pope and possest himself and his Successors of them Whether it were so or not we are now to examine and least we should be deceived with Colours and generalities we must distinguish carefully 1. Betwixt a Primacy of Order and Dignity and Unity and Supremacy of Power the only thing disputed 2. Betwixt a Judgment of direction resulting from the said Primacy and a Judgment of Jurisdiction depending upon Supremacy 3. Betwixt things claimed and things granted and possessed 4. Betwixt things possessed continually or for some time only 5. Betwixt Possession partial and of some lesser Branches and plenary or of the main body of Jurisdiction 6. Betwixt things permitted of curtesie and things granted out of duty 7. Betwixt incroachment through craft or power or interest or the temporary Ossitancy of the People and Power grounded in the Laws enjoyed with the consent of the States of the Kingdom in times of peace 8. Lastly betwixt quiet possession and interrupted These Distinctions may receive a flout from some capricious Adversary but I find there is need of them all if we deal with a subtle one For the Question is not touching
among us by Law or quiet possession in Fact for any considerable time together but was still interrupted by the whole Kingdom by new declaratory Laws against it Thus we have seen how the Popes Possession of the formal branch of Jurisdiction by Appeals and Legates stood here from St. Austin to Hen. 8. and that it was quiet and uninterrupted for nine hundred together passeth away as a Vapour The Contrary being evident by as Authentick Testimonies as can be desired and now what can he imagined to enervate them If it be urged that it was once in the body of Obj. our Laws viz. In Magna Charta liceat unicuique de caetero exire de Regno nostro redire salvo securè per terram per aquam salva fide nostra nisi in tempore Guerrae per aliquod breve Tempus 't is confest But here is no expression that plainly and in Ans terms gives license of Appeals to Rome 'T is indeed said that it is lawful for any to go out of the Kingdom and to return safe But mark the Conditions following Nisi in c. 'T is likely these words were inserted in favour of Appeals but it may be the Authors were timerous to word it in a more plain contradiction to our ancient Liberties 2. The very form of words as they are would seem to intimate that the Custom of England was otherwise 3. Lastly If it be considered how soon after and with what unanimity and courage our ancient Liberty to the contrary was redeemed and vindicated and that clause left out of Magna Charta ever since though revised and confirmed by so many Kings and Parliaments successively it is only an argument of a sudden and violent torrent of Papal Power in King John's time c. not of any grounded or well settled Authority in the English Laws as our English Liberties have I Conclude with those weighty words of the Statute of Ed. 3. an 27. c. 1. Having regard to the said Statute made in the time of his said Grandfathers which Statute holdeth always in force which was never annulled or defeated in any point And for as much as he is bound by his Oath to do the same to be kept as the Law of the Realm though that by sufferance and negligence it hath been since attempted to the contrary Vid. Preamble of the Statute Whereupon it is well observed that Queen Acts Mon. Mary her self denyed Cardinal Pelow to appear as the Popes Legate in England in her time And caused all the Sea-ports to be stopped and all Letters Briefs and Bulls to be intercepted and brought to her CHAP. X. The Pope's Legislative Power in England before Hen. 8. No Canons of the Pope oblige us without our Consent our Kings Saxons Danes Normans made Laws Ecclesiastical WE have found possession of the Executive Power otherwise than was pretended we now come to consider how it stood with the Legislative the Pope indeed claimed a Power of making and imposing Canons upon this Church but Henry the Eighth denied him any such Power and prohibited any Canons whatsoever to be executed here without the King's Licence An. 25. 19. The question now is whether the Pope enjoyed that Power of making and imposing Canons effectually and quietly here from the time of Saint Augustine to Henry the Eighth or indeed any considerable time together and this would invite us to a greater Debate who was Supreme in the English Church the Pope or the King during that time or rather who had the exercise of the Supremacy for the Power of making Laws is the chief Flower or Branch of the Supremacy and he that freely and without interruption enjoyed this Power was doubtless in the Possession of the Supremacy That the Pope had it not so long and so quietly as is pleaded by some and that our Kings have generally enjoyed it will both together appear with evidence enough by the Particulars following 1. If none were to be taken for Pope but by the King 's Appointment Sure his Laws were not to be received but with the King's Allowance 2. If not so much as a Letter could be received from the Pope without the King's Knowledge who caused words prejudicial to the Crown to be renounced Sure neither his Laws Both the Antecedents we find in Eâ—dm p. 626. p. 131. 1. 3. If no Canons could be made here without the King's Authority or being made could have any force but by the King's Allowance and Confirmation where was the Pope's Supremacy that Canons could not be made here without Convocations by Kings the King's Authority is evident because the Convocations themselves always were and ought to be Assembled by the King 's Writ Eadm p. 24. 5. 11. Besides the King caused some to sit therein to Supervise the Actions Legato ex parte Regis Regni inhiberent ne ibi contra Regiam Coronam dignitates aliquid statuere attentaret and when any did otherwise he was forced to retract what he had done as did Peckham or were in paucis Servatae as those of Boniface Math. Par. An. 1237. p. 447. 51. Lindwood c. 1. Glos 1. If Canons were made though the Popes Legate and consequently all his power was at Can. confir by Kings the making of them yet had they no force at all as Laws over us without the Kings allowance and confirmation The King having first heard what was decreed Consensum praebuit authoritate Regiâ potestate confirmavit Statuta concilii by his Kingly power he confirmed the Statutes of the Council of William Arch-Bishop of Cant. and the Legate of the holy Church celebrated at Westminster by the Assent of the King and primorum omnium Regni the Chapters subscribed were promulged Eadm p. 6. 29. Flor. Wigorn. an 1127. p. 505. Gervase an 1175. Col. 1429. 18. Twisden Concludes as for Councils it is certain none were here called from Rome till 1127. P. 19 20. If they did come to any as to Calcuith the King upon the advice of the Arch-Bishop Statuit diem appointed the day of the Council So when William the first held one at Winchester 1070. for deposing Stygand though there came to it three sent from Alexan. 2. Yet it was held Jubente presente Rege who was President of it wherein as before was noted the Popes Legate subscribed the sixteenth after all the English Bishops Vita Lanfranci c. 7. p. 7. Col. 1. d. All our Canons are therefore as they are justly Canons Kings Laws called the Kings Ecclesiastical Laws because no Canons have the power of Laws but such as he allows and confirms and whatsoever Canons he confirmed of old that had their original from a foreign power he allowed for the sake of their Piety or Equity or as a means of Communion with the Church from whence they came but his allowance or eonfirmation gave them all the Authority they had in England 'T is a point so plain in
in the Council of Florence An. 1549. for the contrary is evident in that they would not yield that the Pope should choose them a Patriarch as Surius himself observes Tom. 4. p. 489. So true is it that Maldonate and Prateolus Mald. in Math. 10. 2. Prate in Haer. Tit. Grae. Vid. St. Aug. To. 2. Epist 162. acknowledge and Record the Greek Church always disliked the Supreme Dignity of the Pope and would never obey his Decrees To conclude the Law of the Greeks hath always been against the Pope's Supremacy the Fundamental Law was a prohibition of Appeals to Rome therefore that Church acknowledged no absolute Subjection to Rome 2. They excommunicate all African Priests Appealing to Rome therefore they held no necessity of Vnion with Rome 3. They excommunicate all such qui putaverint as should but think it lawful to Appeal to Rome therefore they had no Faith of the necessity of either Vnion or Subjection to the Church of Rome Enough to the Pope's prejudice from the Councils of all sorts we must in the foot of the account mind our Adversaries that we have found no colour for the pretence of a Grant from any one General Council of the Pope's Authority much less over the Church of England which their Plea from the Canons expresly requires at their hand For my Lord Bramhall with invincible Reason affirms We were once a free Patriarchate Independent on any other and according to the Council of Ephesus every Province should enjoy its Ancient Rights pure and inviolate and that no Bishop should occupy any Province which did not belong to him from the beginning and if no true General Council hath ever since Subjected Brittain under the Roman Court then saith he the case is clear that Rome can pretend no Right over Brittain without their own consent nor any further nor for any longer time then they are pleased to oblige themselves We must expect therefore some better Evidence of such Grant to the Pope and such Obligation upon England by the Canons of some truly General Council and we may still expect it notwithstanding the Canons of Sardice which yet shall be considered for it is their faint colour of Antiquity SECT XI The Sardican Canons NO Grant from the Matter manner or Authority No Appendix to Council of Nice Zozimus his Forgery never Ratified nor thought Universal after contradicted by Councils THe Pope at length usurped the Title and pretended the Power of Supreme and the Canons in time obtained the Name of the Pope's Decrees but the question is what General Council gave him either Doctor Stillingfleet observes that nothing is more apparent than that when Popes began to pirk up they pleaded nothing but some Canons of the Church for what they did then their best and only Plea when nothing of Divine Right was heard of as Julius to the oriental Bishops Zozimus to the African and so others but still what Canons The Romanist against Arch-Bishop Laud argues Arg. p. 193. thus it was ever held lawful to Appeal to Rome from all Parts therefore the Pope must be Supreme Judge this saith he is evidenced by the Sardican Canons accounted anciently an Appendix to the Council of Nice this he calls an unanswerable Argument But it is more than answered if we consider Answ either the Matter or the Manner or the Authority of these Canons 1. The Matter said to be granted appears 1. For the matter of these Canons in the words themselves Can. 3. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it seem good to you let us honour the Memory of Saint Peter and by those Bishops that are Judges Scribatur Julio Romanorum Episcopo and by the next Bishops of the Province if need be let the Judgment be revoked cognitores ipse praebeat But 1. here is no Grant so much as of Appeal only of a Review 2 'T is not pretended to be according to any former Canons 3. The Judgment is to be revoked by a Council of Bishops chosen for the purpose 4. The request seems to terminate in the Person of Julius and not to extend to his Successors for else why should it be said to Julius Bishop of Rome and not to the Bishop of Rome absolutely 2. The Manner of the Motion spoils all if Manner it please you did the Vniversal Pastorship then lie at the feet or depend upon the pleasure of this Council did no Canons evidence the Pope's Power and Right till then eleven years after the death of Constantine besides how unworthily was is said let us honour the Memory of Saint Peter did the Pope's Succession of Saint Peter depend upon their pleasure too 3. But lastly the main exception is against the Authority of this Council or at least of Authority this Canon as Cusanus questions Concord Cathol lib. 2. c. 15. 1. 'T is certain they are no Appendix to the No Appendix to Nice Can. Council of Nice wherein their strength is pretended to consist though Zozimus fraudulently sent them under that Name to the African Bishops which can never be excused for they are now know to have been made twenty two years after that Council Upon that pretence of Zozimus indeed a Zozimus's Forgery Temporary Order was made in the Council of Africk that Appeals might be made to the Pope till the true Canons of Nice were produced which afterwards being done the Argument was spoiled and that Pope if possible was put to shame hereupon that excellent Epistle was written to Pope Caelestine of which you had account before 2. This Council was never ratified by the Reception Not received of the Catholick Church for the Canons of it were not known by the African Bishops when Zozimus sent them and Saint Augustine discredits them saying they were made by a Synod of Arrians 3. It is evident that this Council was never Or thought Universal accounted truly Vniversal though Constance and Constantius intended it should be so for but seventy of Eastern Bishops appeared to three hundred of the Western and those Eastern Bishops soon withdrew from the other and decreed things directly contrary to them So that Balsomon and Zonarus as well as the Elder Greeks say it can only bind the Western Churches and indeed it was a long time before the Canons of it were received in the Western Church which is the supposed reason why Zozimus sent them as the Nicen and not as the Sardican Canons 4. After the Eastern Bishops were departed there were not Patriarchs enough to make a General Council according to Bellermine's De Conc. L. ◠c. 17. own Rule Consequently Venerable Bede leaves it out of the Number the Eastern Churches do not reckon it among their Seven nor the Western among their Eight first General Councils The English Church in their Synod at He difield An. 680. left it out of their Number and embrace only the Council of Nice the first of Constantinople the first of
they should signifie Power and Government over the whole Church and the rest of the Apostles we cannot understand for the Rock is supposed before the building upon it and the building before the Government of the house and the Government of the Church cannot tollerably be thought to be of the Foundation or first building of the Church but for the Preservation or Augmentation of it after its existence is supposed Perhaps there is ground to allow that Peter's Foundation was the first as his Name was first among the Apostles and that this was the reason of that Primacy of Order and Dignity which some of the Ancients in their writings Paul had the fame Primacy over Barnabas that Peter over Apost as St. Amb. in 2 ad Gal. acknowledged in Saint Peter but certainly there is need of a plainer Text to argue this Text to signifie that Supremacy of Power over the rest of the Apostles and the whole Church which is so hotly contended for by our Romish Adversaries to be given Saint Peter however after the Resurrection of Christ all were made equal both in Honour and Power as Saint Cyprian saith de Vnita Eccles But it is urged that the other Part of the 2. Script Matth. 16. 19. Promise is most clear to thee will I give the Keys of the Kingdom of Heaven viz. the fulness of Celestial Power as Hart expressed it Our Answer is that Christ here promised no Answ more Power to Peter than he performed to all the Apostles Peter's Confession was made in the Name of all and Christ's Promise was made to Peter in the Name of all and nothing can be clearer either in the Text or in Fact The Text is plain both in it self and in the Judgment of the Fathers that Peter stood in the room of the rest both when he made the Confession and received the Promise Vid. St. Aug. in Joh. Tract 1 18. St. Ambr. in Psal 38. Jerom. adv Jovi li 1. Orig. in Math. Tract 1. Vid. Concor Cottrol l. 2. c. 13. Hilary de Trinit l. 6. c. Cardinal Cusan is plain in this Point also And that it did equally concern the rest of the Apostles is evident by the performance of it A Promise is of something de futuro our Saviour saith to Peter I will give thee the Keys but when did he do it and how did he do it Certainly at the time when he delivered those words recorded John 20. 21 23. And after the manner there expressed and by that Form of Words now are not those Words spoken by Christ equally to all the Apostles As my Father sent me so do I send you whose soever sins ye remit c. nothing plainer To say that Christ gave not the Keys to all but only the Power of remitting and retaining sins seems pitiful unless some other proof be offered that Christ did actually perform this Promise to Saint Peter apart and give him the Keys at some other time in distinction to the Power given in the 20. John to all together Remitting and retaining sins is certainly the Power of the Keys and so called by the Council of Trent itself Chatech in Sacram. Paenit and 't is not the keeping but the Power of the Keys is the question and indeed Bellarmine proves that the whole Power of the Keys and not a part only as Stapleton supposed was granted to all the Apostles in the Words John 20. to be the general interpretation of the Fathers in Prael Rom. Controv. 4. q. 3. de Sum. Pontif. Stapleton from Turrecrem distinguisheth betwixt From Turrecrem the Apostolick and the Episcopal Power and they grant that the Apostolick Power was equal in all the Apostles and received immediatly from Christ but the Episcopal Power was given to Saint Peter with the Keys and immediatly and by him to the rest This is a new shift else why is the Title Apostolical given to the Pope to his See to all Acts c. seeing the Pope according to the sineness of this distinction doth not succeed Peter as an Apostle but as a Bishop 'T is as strang as new seeing the Power of the Keys must as well denote the Episcopal Power of the rest of the Apostles as of Peter and the Power of using them by remitting c. was given generally and immediatly by Christ to them all alike This distinction of Turrecremata was as Reynolds against Hart sheweth spoiled before Relect. 2. de Potest Eccl. Doctor Stapleton new vamped it by two learned Friars Sixtus Senensis and Franciscus Victoria evidencing both out of the Scriptures that the Bibli Sanc. l. 6. annot 269 271. Apostles received all their Power immediatly of Christ and the Fathers that in the Power of Apostleship and order so the two Powers were called Paul was equal to Peter and the rest to them both Therefore this distinction failing another is invented and a third kind of Power is set up viz. the Power of Kingdoms and now from the threefold Power of Saint Peter Apostolatus Ordinis Regni it is strongly affirmed 1. Touching the Apostleship Paul as Jerom saith 1. In Com. ad Gal. was not inferior to Peter for he was chosen to preach the Gospel not by Peter but by God as Peter was 2. Touching the Power given 2. Advers Jovini ad Evag. in the Sacrament of Order Jerom saith well too that all the Apostles received the Keys equally and that they all as Bishops were equal in the degree of Priesthood and the Spiritual Power of that degree thus the first distinction is gone But thirdly touching the Power 3. Advers Jovin Luciâ— of Kingdom Saint Jerom saith best of all that Peter was chosen among the Twelve and made the Head of all that all occasion of Schism might be removed These are Phansies of the Schoolmen but where are they grounded we are seeking for Saint Peter's Supremacy in the Scripture where do we there find this Power of the Kingdom given him by Christ or what Ancient Father ever so expounded this Text of the Keys We grant many expressions are found in the Fathers in honour of Saint Peter Saint Augustine affirms his Primacy is conspicuous and preeminent with excellent Grace Saint Chrysostom calleth him the Mouth the Chief the Top of the Company Theodoret stiles him the Prince Epiphanius the Highest Saint Augustine the Head President and first of the Apostles which he proveth out of Saint Cyprian who saith the Lord chose Peter first and Saint Jerom saith he was the Head that occasion of Schism might be taken away and gives him the honour of great Authority all these were used by Hart against Raynolds To them all Doctor Raynolds gives cleer and satisfactory answers shewing largely that they signifie nothing but a Primacy of Election or Order or Dignity or Esteem and Authority in that Sence or a Primacy in Grace and Gifts viz. a Principallity or Chiefness in Worth or a
equal Oecumenius CHAP. XXI Of the Pope's Succession I Have laboured the more to scatter the pretences of Saint Peter's Supremacy because though the Consequence be not good from that to the Popes yet 't is a Demonstration that if Saint Peter had it not the Pope cannot have it as his Successor Jure divino We must leave Saint Peter's Supremacy to stand or fall to the Reason of the Discourse before and must now examine the Plea of Successor and the Pope's Authority over the Church as he is Successor to Saint Peter Now that it may appear we love not quarrelling we shall not dispute whether Peter was a Bishop of a particular See whether he was ever at Rome whether Rome was at first converted by him whether he was Bishop of Rome whether he resided there for any considerable time whether he died there whether the Pope had any honour as his Successor or lastly whether the Pope had the Primacy of all Bishops in the former Ages of the Church 't is well known that few Adversaries would let you run away quietly with all or any one of these Yet there are two things that I shrewdly question 1. Whether the Pope had at first the Primacy it self as Successor of Saint Peter 2. Much more whether by that Succession he received Supreme Power over the whole Church Jure Divino the main Point to be proved is the last yet it may be worth the while to examine the first SECT I. Whether the Primacy of Peter descended to the Bishops of Rome Neg. IT doth not appear that Saint Peter had his Peter Primate Primacy over the rest of the Apostles as Bishop much less as Bishop of Rome but the contrary doth appear 1. Because he was Primate long before he Reas 1 was Bishop if he was so at all and therefore Before if he was Primate ratione Muneris or with respect to any Office it was that of his Apostleship and not of his Episcopacy the Consequence then is evident that the Pope could not succeed Saint Peter in the Primacy as Bishop of Rome or indeed in any Sence for the Apostolical Office was extraordinary and did not descend by Succession as the Romanists yield That Saint Peter was Primate not as Bishop Not as Bishop but was antecedently so it is most apparent upon the Grounds of it allowed and pleaded by our Adversaries because he was first called to the Apostleship he was named the first of the Apostles he had the first promise of the Keys he was the first Converter of the Gentiles c. Privilegium personale cum persona extinguitur Jesuit Salas. 2. Indeed the Primacy of Saint Peter arose Reas 2 On personal respects from such personal respects and grounds that rendred it incapable of Succession and therefore none could derive that Prerogative though they had succeeded him both as Bishop and Apostle These Prerogatives of Saint Peter which Bellarmine himself laies down as the Grounds and Arguments of his Primacy are generally such at least all of them that appear in the Scriptures all of them but such as either beg the question or depend on notorious Fables as appears at first view 1. Saint Peter was Primate because his Name 21 Prerogatives Bell. was changed by Christ 2. Because he was always first named 3. He alone walked on the Waters 4. He had peculiar Revelation 5. He paid Tribute with Christ 6. He was the chief in the miraculous fishing 7. He is commanded to strengthen his Brethren 8. He was the first of the Apostles that saw Christ risen from the dead 9. His feet Christ first washed 10. Christ foretold his death to him alone 11. He was President at the Election of Matthias 12. He first preach'd after the Holy Ghost was given 13. He did the first Miracle 14. He condemned the hypocrisie of Ananias c. 15. He passed through all quarters Acts 9. 32. 16. He first preach'd to the Gentiles 17. He was miraculously delivered out of prison 18. Paul envied him 19. Christ baptized him alone 20. He detected and condemned Simon Magus 21. He spake first in the Council Acts 15. These are 21 of the Prerogatives of Saint Peter which Bellarmine makes Grounds and Arguments of his Primacy which if one say them over and endeavour to apply them to any but Saint Peter's individual person it will appear impossible the reasons of this Primacy cannot be supposed out of Peter's person therefore Argum. the Primacy cannot pass to his Successor mark them and you will find they are all either Acts done by Saint Peter or Graces received by him and so personally in him that whatsoever depends on them must needs die with Saint Peter's person and cannot be inherited by his Successor Indeed this Primacy rose of such Grounds and was in Saint Peter by Consequence of them had the Primacy been an Office or a Grace given of or in or for it self without respect to any of these Grounds there had been some shadow and but a shadow for its Succession but it having an essential dependence on those Reasons which were peculiar and proper to Saint Peter's person they cease together But lest it should be thought that there is Other seven Prerog Bell. more of Argument in the other seven Prerogatives which Bellarmine mentioned I beg my Readers pardon to set down them also The first is perpetual stability is promised to Peter and his See 2. He alone was Ordained Bishop by Christ and the Rest by him Card Cusan believes Aneclet Epis Bellarmine proves it counterfeit c. 34. p. 771. Azorius Suarez and Cosm Ph. deny it these plainly beg the thing in question 3. He placed his Seat at Rome 4. Christ appeared to him a little before he died therefore Primate and his Successor too 5. The Churches which he founded were always counted Patriarchal 6. The feast of his chair was celebrated 7. And his Name added to the Name of the Trinity in literis formatis What then was he not yet Primate before all this was not his Primacy founded upon the Reasons above will you say he was not Primate or by virtue of his Primacy was not President in the two Councils mentioned and if that be more than confessed even pleaded by you must not the former personal respects be the Grounds of that Primacy and is it possible for such a Primacy by Succession to descend to any other person none that consider will say it The Fathers acknowledge a Primacy in Saint Fathers Peter but upon such personal grounds as are mentioned Saint Peter was called a Rock saith Serm. 47. Saint Ambrose if the Book he his eò quòd primus in Nationibus c. because he was the first that laid the Foundation of Faith in the World Cerameus gives him likewise primus Aditus Aedificationis spiritualis Christianorum Pontifex primus Petrus Reliquorum Apostolorum Princeps propter virtutis Euseb Amplitudinem He was Prince for
the greatness of hs Virtue Virtue is a personal gift and cannot pass by Succession Saint Chrisostom indeed is urged against us Object Curam tum Petro tum Petri Successoribus Committebat lib. 2. de Sacerdotio 'T is granted Peter had his Successors in time Answ and place and that 's all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rendred those which followed him will conclude However admit the Bishop of Rome did succeed Saint Peter in his care as the word is doth it follow that he succeeded him in his Primacy which hath appeared not capable of Succession Application of Sect. 1. Therefore I conclude that whatsoever Inference Primacy the Bishop of Rome obtained in the Ancient Church it was not the Primacy of Saint Peter or as he was Successor of Saint Peter in his Primacy but he obtained it upon other Grounds not those Antecedent in Saint Peter but such as arose afterwards and were peculiar to the Church of Rome A Note as easie to be observed by such as look into the practice of the Ancient Church as of great caution and use in this Controversie The Grounds are known to be such as these because Rome was the Imperial City because the Church of Rome was then most Famous for the Christian Faith because she was the most noted Seat of true Tradition because her Bishops were most Eminent for Piety Learning and a charitable Care for other Churches and lastly perhaps because Saint Peter had been Bishop there his Memory might deflect some honour at least by way of motive on the Bishop of Rome as the Council of Sardica moveth if it please you let us honour the Memory of Saint Peter but though the Memory of Saint Peter might be used as an Argument of the Pope's Priority 't is far from concluding his inheriting Saint Peter's Primacy though he had honour by being his Successor 2. It further follows that the Primacy of Inference Primacy not Jure Divino that See heretofore was not Jure Divino but from the Civility of the World and the Curtesie of Princes and the Gratitude of the Church Indeed this Primacy was not an Office but an honour and that honour was not given by any Solemn Grant of God or Man but seems to have gained upon the World insensibly and by degrees till it became a Custom as the Council of Nice intimates 3 Lastly it follows that this Primacy was Inference Not in succeeding Popes not derived to the Succeeding Bishops of Rome it standing upon such temporary Grounds as too soon failed for when that which was the cause of it ceased no wonder if the honour was denied When the Faith of the See was turned to Infidelity and Blasphemy and Atheism and Sorcery as their own men say when their piety was turned into such villanies of pride Symony uncleaness and monstrous lawdness as themselves report when their care and vigilance was turned into Methods of wasting and destroying the Churches when the Exordium Vnitatis was turned into a Head of Schism and division no wonder that the Primacy and honour of the See of Rome which was raised and stood upon the contrary grounds was at length discovered to be groundless and the former primacy which stood on Courtesie and was exalted by an usurped Supremacy and Tyranny was thrown off by us and our ancient liberty is Repossessed and the Glory of Rome is so far departed SECT II. Whether the Pope be Supreme as Successor of Peter by Divine Right Neg. Not Primate as such Peter himself not Supreme Pope not Succed him at all THis is the last Refuge and the meaning of it is that our Saviour made St. Peter Vniversal Monarch of the whole Church and intended the Pope of Rome should succeed him in that power All possible defence herein hath been prevented For if the Bishop of Rome did not succeed him in his Primacy how should he succeed him in his Supremacy Again if St. Peter had no such Supremacy as hath appeared how should the Pope receive it as his Successor Besides what ever power St. Peter had it doth no way appear that the Pope should succeed him in it much less in our Saviours Intention or by Divine Right However let us try their colours Will they maintain it that Christ appointed the Bishops of Rome to succeed St. Peter in so great a power The Claim is considerable the whole World in all Ages is concerned none could give this priviledge of Succession but the giver of the power But where did he do it Where or how when or by whom was it expressed Should not the Grant of so great an Empire wherein all are so highly concern'd especially when it is disputed and pretended be produced Instead of plain proof we are put off with obscure and vanishing Shadows such as follow SECT III. Arg. 1. Peter Assigned it INstead of proving that Christ did they say Arg. 1 that St. Peter when he died bestowed the Supremacy upon the Bishops of Rome in words to this effect as Hart expresseth them I Ordain this Clement to be your Bishop unto whom alone I commit the Chair of my Preaching and Doctrine And I give to him that power of binding and loosing which Christ gave to me And what then I Ordain then he had it Ans not as Peters Successor by Divine Right but as a Gift and Legacy of St. Peter 2. This Clement a foul blot to the Story For it 's plain in Records that Linus continued Bishop eleven years after Peter's death and Cletus twelve after Linus before Clemens had the Chair Your Bishop Euseb in Chron. that is the Bishop of Rome what 's this to the Vniversal Bishop And I give to him what the Chair of Preaching and Doctrine and the power of the Keys viz. no more than is given to every Bishop at his Ordination Now 't is observable though this pitiful Story signifie Vid. Raynolds and Hart. p. 269 c. just nothing yet what strange Arts and stretches of invention are forced to support it and to render it possible though all in vain SECT IV. Arg. 2. Bishop of Antioch did not Succeed Ergo of Rome BEllarmine argues more subtilly yet supposeth Arg. 2 more strongly than he argues Pontifex Romanus the High-Priest of Rome succeeded St. Peter dying at Rome in his whole dignity and power for there was never any that affirmed himself to be St. Peter's Successor any way or was accounted for such besides the Bishop of Rome and the Bishop of Antioch But the Bishop of Antioch did not succeed St. Peter in pontificatu Ecclesiae totius therefore the Bishop of Rome did He supposeth that St. Peter's Successor succeeded Ans him in all his dignity and power but 't is acknowledged by his friends there was no Succession of the Apostolick but only of the Episcopal power 2. If so then Linus Cletus and Clemens should have had dignity and power over John and the other Apostles who lived
praescrip c. 36. 'T is most evident that Optatus calls the Chair of Peter one not because of any Superiority over other Apostolical Chairs but because of the Vnity of the Catholick Church in opposition to the Donatists who set up another Chair in opposiion Altare contra Altare to the Catholick Church Bellarmine well observes that Optatus followed the doctrine of St. Cyprian who said there is but one Church one Chair c. And out of St. Cyprian himself his meaning therein is manifest Cyprian to be no other than a specifical not numerical Unity He tells us plainly in the same place that the other Apostles were the same with Peter equal in honour and power He teacheth that the one Bishoprick is dispersed consisting of the unanimous multitude of many Bishops that the Bishoprick is but one a portion whereof is wholly and fully Head of every Bishop So there ought to be but one Bishop in the Catholick Church i. e. all Bishops ought to be one in Faith and Fellowship Vid. Cypr. de Vnit Eccles lib. 3. Epis 11. But is it not prodigious that men should build the Pope's Dominion upon the Doctrine of Saint Cyprian and Optatus The latter tells us roundly that whosoever is without the Communion of seven Churches of Asia is an Alien in effect calling the Pope Infidel and Saint Cyprian is well known to have always stiled Pope Cornelius Brother to have severely censured his Successor Pope Stephen contradicting his Decrees opposing the Roman Councils disclaiming the Pope's Power of Appeals and contemning his Excommunications A Council at Africk under Saint Cyprian as another wherein Saint Augustine sate rejected and condemned the Jurisdiction of the Pope over them as is frequently observed and why do men endeavour to blind the World with a few words of these great Fathers contrary to the known Language of their Actions and course of Life The sence of the words may be disputed but when it came to a Tryal their deeds are known to have shewed their mind beyond all dispute For Instance Ambrose calls Pope Damascus Ambr. Rector of the whole Church yet 't is known that he would never yield his Sences to the Law of Rome about Easter lib. 3. de sacr c. 1. for which the Church of Milain was called the Church of Ambrose 670 years after his death when the Clergy of Milain withstood the Legate of Leo 9. saying the Church of Ambrose had been always free and never yet subject to the Laws of the Pope of Rome as Baron notes An. 1059. Nu. 46. Many other Aiery Titles and Courtly Addresses given to the Pope in the Writings of the Fathers we have observed before to carry some Colour for a Primacy of Order but no wise man can imagine that they are an Evidence or Ground much less a formal Grant of Vniversal Dominion seeing scarce one of them but is in some of the Fathers and usually by the same Fathers given as well to the other Apostles and to other Bishops as to Peter and the Pope and so unfortunate is Bellarmine in his Instances that usually the very same place carries its Confutation It is strange that so great a Wit should so egregiously bewray it self to bring in Acacius Bishop of Constantinople submitting as it were the Eastern Church to the See of Rome because in his Epistle to Pope Simplicius he tells him he hath the care of all the Churches for what one Bishop of those times could have been worse pitch'd upon for his purpose who ever opposed himself more fiercely against the Jurisdiction of the Pope than Acacius who more boldly rejected his Commands than this Patriarch or stands in greater opposition to Rome in all History yet Acacius must be the Instance of an Eastern Patriarch's Recognition of the An. 478. n. 3. An. 483. n. 78. An. 484. n. 17. As they say See of Rome Acacius phrenesi abreptus as Baronius hath it adversus Rom. Pontificem Violenter insurgit Acacius that Received those whom the Pope Damn'd Acacius Excommunicated by the Pope and the very Head of the Eastern Schism this is the man that must witness the Pope's Supremacy against himself and his own and his Churches famous Cause and this by saying in a Letter to the Pope himself that he had the care of all Churches a Title given to Saint Paul in the days of Peter to Athanasius in the time of Pope Julius to the Bishops of France in time of Pope Elutherius and to Zecharias an Arch-Bishop by Pope John the first but conferred no Monarchy upon any of them I do not remember that I have yet mentioned the Titles of Summus Pontifex and Pontifex Sum. max. Pontifex Maximus which are also said to carry the Pope's Supremacy in them but it is impossible any wise man can think so Azor. Jesuit acknowledgeth these terms may have a Negative Sence only and Baronius saith they do admit Equality In this Sence Pope Clemens called Saint James Bishop of Bishops and Pope Epis 8â— Leo stiled all Bishops Summos Pontifices and the Bishops of the East write to the Patriarch of Constantinople under the Title of Universal Patriarch and call themselves Chief Priests Epist ad Tharasiam c. SECT X. The Conclusion touching the Fathers Reasons why no more of them A Challenge touching them No Consent of Fathers in the Point Evident in General Councils Reasons of it Rome ' s contradiction of Faith Pope Schism Perjury c. I Was almost tempted to have gone through with a particular Examination of all the Titles and Phrases which Bellarmine hath with too much Vanity gathered out of the Fathers both Greek and Latine on behalf of the Pope's Supremacy But considering they are most of them very frivilous and impertinent and that I conceive I have not omitted any one that can be soberly thought material and that all of them have been frequently answered by Learned Protestants and very few of them so answered thought fit to be replied to by our Adversaries I thought it prudent to excuse that very needless exercise and I hope none will account me blame-worthy for it but if any do so I offer Compensation by this humble Challenge upon mature deliberation If any one or more places in any of the A Challenge Ancient Fathers Greek or Latin shall be chosen by any sober Adversary and argued from as Evidence of the Pope's Supremacy as Successor to Saint Peter God giving me life and health I shall appear and undertake the Combate with weapons extant in our English Writers though they may not think that one or two or more passages out of single Fathers are sufficient to bear away the Cause in so great a Point seeing they themselves will not suffer the Testimony of many of the same Fathers to carry it for us in a Point of the least Concernment In the mean time I most confidently conclude that the Pope's Supremacy hath not the Consent of the
Primitive Fathers as Bellarmine boasts and that what ever he would have them say they did not believe and therefore not intend to say that the Pope was absolute Monarch of the Catholick Church and consequently that there was no such Tradition in the Primitive Ages either before or during the time of the eight first General Councils is to me a Demonstration evident for these Reasons The eight first General Councils being all Reas 1 Called and Convened by the Authority of Emperors stand upon Record as a notable Monument of the former Ages of the Catholick Church in prejudice to the Papal Monarchy as Saint Peter's Successor in those times the first eight General Councils saith Cusanus were gathered Concord Cathol l. 2. c. 25. by Authority of Emperors and not of Popes insomuch that Pope Leo was glad to entreat the Emperor Theodosius the younger for the gathering of a Council in Italy and non obtinuit could not obtain it Every one of these Councils opposed this pretended Reas 2 Monarchy of the Pope the first by stating the limits of the Roman Diocess as well as other Patriarchates the second by concluding the Roman Primacy not to be grounded upon Divine Authority and setting up a Patriarch of Constantinople against the Pope's Will the third by inhibiting any Bishop whatsoever to ordain Bishops within the Isse of Cyprus the fourth by advancing the Bishop of Constantinople to equal priviledges with the Bishop of Rome notwithstanding the Pope's earnest opposition against it the fifth in condemning the Sentence of Pope Vigilius although very vehement in the cause the sixth and seventh in condemning Pope Honorius of Heresie and the eight and last by imposing a Canon upon the Church of Rome and challenging obedience thereunto This must pass for the unquestionable Sence Reas 3 of the Catholick Church in those Ages viz. for the space of above 540 years together from the first General Council of Nice for our Adversaries themselves stile every one of the General Councils the Catholick Church and what was their Belief was the Faith of the whole Church and what their belief was hath appeared viz. that the Pope had not absolute power over the Church Jure Divino an Opinion abhorred by their contrary Sentences and practises 'T is observed by a Learned man that the Reas 4 Fathers which flourished in all those eight Councils were in Number 2280. how few Friends 2280 Fathers had the Pope left to equal and Countermand them or what Authority had they to do it yea name one eminent Father either Greek or Latin that you count a Friend to the Pope and in those Ages whose name we cannot shew you in one of those Councils if so hear the Church the Judgment of single Fathers is not to be received against their Joint Sentences and Acts in Councils 't is your own Law now where is the Argument for the Pope's Authority from the Fathers they are not to be believ'd against Councils they spake their Sence in this very Point as you have heard in the Councils and in all the Councils rejected and condemned it The belief of these eight General Councils Reas 5 is the professed Faith of the Roman Church Therefore the Roman Church hath been involved Rome's contradiction of Faith and entangled at least ever since the Council of Trent in the Confusion and Contradiction of Faith and that in Points necessary to Salvation For the Roman Church hold it necessary to Salvation to believe all the eight General Councils as the very Faith of the Catholick Church and we have found all these Councils have one way or other declared plainly against the Pope's Bull. Pii 4. Supremacy and yet the same Church holds it necessary to Salvation to believe the contrary by the Council of Trent viz. that the Pope is Supreme Bishop and absolute Monarch of the Catholick Church Some Adversaries would deal more severely Rome's Heresie with the Church of Rome upon this Point and charge her with Heresie in this as well as in many other Articles for there is a Repugnancy in the Roman Faith that seems to inter no less than Heresie one way or other he that believes the Article of the Pope's Supremacy denies in effect the eight first General Councils at least in that Point and that 's Heresie And he that believes the Council of Trent believes the Article of the Pope's Supremacy therefore he that believes the Council of Trent does not believe the eight first General Councils and is guilty of Heresie Again he that believes that the Pope is not Supreme denies the Council of Trent and the Faith of the present Church and that 's Heresie and he that believes the eight first general Councils believes that the Pope is not Supreme therefore he denies the Council of Trent and the Faith of the present Church and is an Heretick with a witness 'T is well if the Argument conclude here c. Infidelity and extend not its Consequence to the charge of Infidelity as well as Heresie upon the present Roman Church seeing this Repugnancy in the Roman Faith seems to destroy it altogether for He that believes the Pope's Supremacy in the Sence of the Modern Church of Rome denies the Faith of the Ancient Church in that point and he that believes it not denies the Faith of the present Church and the present Church of Rome that professeth both believes neither These contrary Faiths put together like two contrary Salts mutually destroy one another He that believes that doth not believe this he that believes this doth not believe that Therefore he that professeth to believe both doth plainly profess he believes neither Load not others with the crimes of Heresie and Infidelity but Pull the beams out of your own eye But the charge falls heavier upon the Head of Popes Schism and Perjury the present Roman Church For not only Heresie and Infidelity but Schism and the foulest that ever the Church groaned under and such as the greatest Wit can hardly distinguish from Apostacy Reas 6 and all aggravated with the horrid crime of direct and self-condemning Perjury fasten themselves to his Holiness's Chair from the very constitution of the Papacy it self For the Pope as such professeth to believe and sweareth to govern the Church according to the Canons of the 8 first general Councils yet openly Greg. 7. Bin. To. 3. p. 1196. Innoc. 3. Bonif. 8. Calechis Ro. Nu. 10 11 and 13. claims and professedly practiseth a Power condemned by them all Thus Quatenus Pope he stands guilty of separation from the Ancient Church and as Head of a new and strange Church draws the Body of his Faction after him into the same Schism in flat contradiction to the essential Profession both of the ancient and present Church of Rome and to that solemn Oath by which also the Pope as Pope binds himself at his Inauguration to maintain and communicate with Hence not only Vsurpation