presume of a fair and favourable hearing so did Athanasius Flavianus St. Chrysostome Theodoret apply themselves to the same Bishops flourishing in so great reputation and wealth So did the Monks of Egypt Ammonius and Isidorus from the persecutions of Theophilus fly to the protection and succour of St. Chrysostome which gave occasion to the troubles of that incomparable Personage the which is so illustrious an instance that the words of the Historian relating it deserve setting down They jointly did endeavour that the trains against them might be examined by the Emperour as Judge and by the Bishop John for they conceived that he having conscience of using a just freedom would be able to succour them according to right but he did receive the men applying to him courteously and treated them respectfully and did not hinder them from praying in the Church He also writ to Theophilus to render communion to them as being Orthodox and if there were need of judging their case by law that he would send whom they thought good to prosecute the cause If this had been to the Pope it would have been alledged for an Appeal and it would have had as much colour as any Instance which they can produce 4. And when men either good or bad do resort in this manner to great friends it is no wonder if they accost them in highest terms of respect and with exaggerations of their eminent advantages so inducing them to regard and favour their cause 5. Neither is it strange that great persons favourably should entertain those who make such addresses to them they always coming crouching in a suppliant posture and with fair pretences it being also natural to men to delight in seeing their power acknowledged and it being a glorious thing to relieve the afflicted for Eminence is wont to incline toward infirmity and with a ready good will to take part with those who are under So when Basilides when Marcellus when Eustathius Sebastenus when Maximus the Cynick when Apiarius were condemned the Pope was hasty to engage for them more liking their application to him than weighing their cause 6. And when any person doth continue long in a flourishing estate so that such addresses are frequently made to him no wonder that an opinion of lawfull power to receive them doth arise both in him and in others so that of a voluntary Friend he become an authorized Protectour a Patron a Judge of such persons in such cases X. The Sovereign is fountain of all Jurisdiction and all inferiour Magistrates derive their Authority from his warrant and Commission acting as his Deputies or Ministers according to that intimation in St. Peter whether to the King as Supreme or to Governours as sent by him Accordingly the Pope doth challenge this advantage to himself that he is the fountain of Ecclesiastical Jurisdiction pretending all Episcopal power to be derived from him The rule of the Church saith Bellarmine is Monarchical therefore all authority is in one and from him is derived to others the which Aphorism he well proveth from the form of creating Bishops as they call it We do provide such a Church with such a person and we do prefer him to be Father and Pastour and Bishop of the said Church committing to him the administration in temporals and spirituals in the name of the Father Son and Holy Ghost Pope Pius II. in his Bull of Retractation thus expresseth the sense of his See In the militant Church which resembleth the triumphant there is one moderatour and Judge of all the Vicar of Jesus Christ from whom as from the Head all power and authority is derived to the subject members the which doth immediately flow into it from the Lord Christ. A Congregation of Cardinals appointed by Pope Paulus III. speaking after the style and sentiments of that See did say to him Your Holiness doth so bear the care of Christ's Church that you have very many Ministers by which you manage that care these are all the Clergy on whom the service of God is charged especially Priests and more especially Curates and above all Bishops Durandus Bishop of Mande according to the sense of his Age saith The Pope is head of all Bishops from whom they as members from an head descend and of whose fulness all receive whom he calls to a participation of his care but admits not into the fulness of his power This pretence is seen in the ordinary Titles of Bishops who style themselves Bishops of such a place By the grace of God and of the Apostolick See O shame The men of the Tridentine Convention those great betrayers of the Church to perpetual slavery and Christian truth to the prevalency of falshood till God pleaseth do upon divers occasions pretend to qualifie and empower Bishops to perform important matters originally belonging to the Episcopal Function as the Pope's Delegates But contrariwise according to the Doctrine of Holy Scripture and the sense of the Primitive Church the Bishops and Pastours of the Church do immediately receive their Authority and Commission from God being onely his Ministers The Scripture calleth them the Ministers of God and of Christ so Epaphras so Timothy in regard to their Ecclesiastical function are named the Stewards of God the Servants of God Fellow-servants of the Apostles The Scripture saith that the Holy Ghost had made them Bishops to feed the Church of God that God had given them and constituted them in the Church for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ that is to all effects and purposes concerning their Office for the work of the Ministery comprizeth all the duty charged on them whether in way of Order or of Governance as they now do precariously and groundlesly in reference to this case distinguish And edifying the body doth import all the designed effects of their Office particularly those which are consequent on the use of Jurisdiction the which Saint Paul doth affirm was appointed for edification according saith he to the authority which God hath given me for edification and not for destruction They do preside in the Lord. They allow no other Head but our Lord from whom all the body c. The Fathers clearly do express their Sentiments to be the same St. Ignatius saith that the Bishop doth preside in the place of God and that we must look upon him as our Lord himself or as our Lord 's Representative that therefore we must be subject to him as unto Jesus Christ. St. Cyprian affirmeth each Bishop to be constituted by the judgment of God and of Christ and that in his Church he is for the present a Judge in the place of Christ and that our Lord Jesus Christ one and alone hath a power both to prefer us to the government of his Church and to judge of our acting St. Basil A
Christians If he claimeth exorbitant Power and exerciseth Oppression and tyrannical Domination over his Brethren cursing and damning all that will not submit to his Dictates and Commands If instead of being a Shepherd he is a Wolf worrying and tearing the Flock by cruel Persecution He by such behaviour ipso facto depriveth himself of Authority and Office He becometh thence no Guide or Pastour to any Christian there doth in such case rest no obligation to hear or obey him but rather to decline him to discost from him to reject and disclaim him This is the reason of the case this the Holy Scripture doth prescribe this is according to the Primitive Doctrine Tradition and Practice of the Church For 10. In reason the nature of any spiritual Office consisting in Instruction in Truth and Guidance in Vertue toward attainment of Salvation if any man doth lead into pernicious Errour or Impiety he thereby ceaseth to be capable of such Office As a blind man by being so doth cease to be a Guide and much more he that declareth a will to seduce for Who so blind as he that will not see No man can be bound to follow any one into the ditch or to obey any one in prejudice to his own Salvation to die in his iniquity Seeing God saith in such a case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain do they worship me teaching for Doctrines the Precepts of men They themselves do acknowledge that Hereticks cease to be Bishops and so to be Popes Indeed they cease to be Christians for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one is subverted 11. According to their Principles the Pope hath the same relation to other Bishops and Pastours of the Church which they have to their people he being Pastour of Pastours But if any Pastour should teach bad Doctrine or prescribe bad Practice his people may reject and disobey him therefore in proportion the Pastours may desert the Pope misguiding or misgoverning them In such cases any Inferiour is exempted from obligation to comply with his Superiour either truly or pretendedly such 12. The case may be that we may not hold communion with the Pope but may be obliged to shun him in which case his Authority doth fail and no man is subject to him 13. This is the Doctrine of the Scripture The High Priest and his fellows under the Jewish Oeconomy had no less Authority than any Pope can now pretend unto they did sit in the Chair of Moses and therefore all their True Doctrines and Lawfull Directions the people were obliged to learn and observe but their false Doctrines and impious Precepts they were bound to shun and consequently to disclaim their Authority so far as employed in urging such Doctrines and Precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone saith our Saviour they are blind leaders of the blind Under the Christian dispensation the matter is no less clear our Lord commandeth us to beware of false Prophets and to see that no man deceive us although he wear the cloathing of a Sheep or come under the name of a Shepherd coming in his name Saint Paul informeth us that if an Apostle if an Angel from heaven doth preach beside the old Apostolical Doctrine introducing any new Gospel or a Divinity devised by himself he is to be held accursed by us He affirmeth that even the Apostles themselves were not Lords of our faith nor might challenge any power inconsistent with the maintenance of Christian Truth and Piety We saith he can doe nothing against the truth but for the truth the which an ancient Writer doth well apply to the Pope saying that he could doe nothing against the truth more than any of his Fellow-priests could doe which S. Paul did in practice shew when he resisted Saint Peter declining from the truth of the Gospel He chargeth that if any one doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach heterodoxies we should stand off from him that if any brother walketh disorderly and not according to Apostolical tradition we should withdraw from him that if any one doth raise divisions and scandals beside the doctrine received from the Apostles we should decline from him that we are to refuse any heretical person He telleth us that grievous Wolves should come into the Church not sparing the flock that from among Christians there should arise men speaking perverse things to draw disciples after them but no man surely ought to follow but to shun them These Precepts and Admonitions are general without any respect or exception of Persons great or small Pastour or Lay-man nay they may in some respect more concern Bishops than others for that they declining from truth are more dangerous and contagious 14. The Fathers in reference to this case do clearly accord both in their Doctrine and Practice St. Cyprian telleth us that a people obedient to the Lord's commandments and fearing God ought to separate it self from a sinfull Bishop that is from one guilty of such sins which unqualifie him for Christian Communion or Pastoral charge and Let not addeth he the common people flatter it self as if it could be free from the contagion of guilt if it communicate with a sinfull Bishop whose irreligious Doctrine or Practice doth render him uncapable of communion for how saith he otherwhere can they preside over integrity and continence if corruptions and the teaching of vices do begin to proceed from them They who reject the commandment of God and labour to establish their own tradition let them be strongly and stoutly refused and rejected by you St. Chrysostome commenting on Saint Paul's words If I or an Angel saith that Saint Paul meaneth to shew that dignity of persons is not to be regarded where truth is concerned that if one of the chief Angels from heaven should corrupt the Gospel he were to be accursed that not onely if they shall speak things contrary or overturn all but if they preach any small matter beside the Apostolical doctrine altering the least point whatever they are liable to an anathema And other-where very earnestly persuading his Audience to render due respect and obedience to there Bishop he yet interposeth this exception If he hath a perverse opinion although he be an Angel do not obey him but if he teacheth right things regard not his life but his words Ecclesiastical Judges as men are for the most part deceived For neither are Catholick Bishops to be assented to if peradventure in any case they are mistaken so as to hold any thing contrary to the canonical Scriptures of God If there be any Church which rejects the faith and does not hold the fundamentals of the Apostolical doctrine it ought to be forsaken lest it infect others with its heterodoxy If in such a case we must desert any Church then the Roman if any Church then much more any Bishop particularly him of
or prejudice to Charity The Faith of Christians did at first consist in few Points those which were professed in Baptism whereof we have divers Summaries in the Ancients by analogy whereto all other Propositions were expounded and according to agreement whereto sound Doctrines were distinguished from false so that he was accounted orthodox who did not violate them So he that holds that immovable Rule of truth which he received at his Baptism will know the words and sayings and parables which are taken out of the Scriptures c. II. It is evident that all Christians are united by the bands of mutual Charity and Good-will They are all bound to wish one another well to have a complacence in the good and a compassion of the evils incident to each other to discharge all offices of kindness succour consolation to each other This is the command of Christ to all This is my commandment saith he That ye love one another This is the common badge by which his Disciples are discerned and distinguished Hereby saith he shall all men know that ye are my disciples if ye love one another They must have the same love They must love as brethren be compassionate pitifull courteous each to other They must bear one anothers burthens and especially as they have opportunity doe good to the houshold of faith If one member suffer all the members must suffer with it and if one member be honoured all the members must rejoice The multitude of them who be-believe must be like that in the Acts of one heart and of one soul. They must walk in love and doe all things in love Whoever therefore doth highly offend against Charity maligning or mischieving his brethren doth thereby separate himself from Christ's body and cease to be a Christian. They that are enemies to brotherly charity whether they are openly out of the Church or seem to be within they are Pseudo-christians and Anti-christs When they seem to be within the Church they are separated from that invisible conjunction of Charity Whence Saint John They went out from us but were not of us He saith not that by their going out they were made aliens but because they were aliens therefore he declareth that they went out Wherefore the most notorious violations of Charity being the causing of dissentions and factions in the Church the causeless separation from any Church the unjust condemnation of Churches Whoever was guilty of any such unchristian behaviour was rejected by the Fathers and held to be no Christian. Such were the Novatians the Donatists the Meletians the Luciferians and other Schismaticks For what can be more acceptable and pleasant than to see those who are severed and scattered into so many places yet knit and joined together in the bond and union of charity as harmonious members of the body of Christ. In old time when the Church of God flourished being rooted in the same faith united in love there being as it were one conspiracy or league of different members in one body For the communion of the Spirit is wont to knit and unite mens minds which conjunction we believe to be between us and your charitable affection They therefore who by the bond of Charity are incorporated into the building setled upon the rock But the members of Christ are joined together by the charity of union and by the same cleave close to their head which is Christ. III. All Christians are united by spiritual cognation and alliance as being all regenerated by the same incorruptible seed being alike born not of bloud nor of the will of the flesh nor of the will of man but of God whence as the sons of God and brethren of Christ they become brethren one to another so that it is a peculiar title or appellation of Christians the brethren signifying all Christian people and a brother being the same with a Christian professour IV. The whole Christian Church is one by its incorporation into the mystical body of Christ or as Fellow-subjects of that spiritual heavenly Kingdom whereof Christ is the sovereign Head and Governour whence they are governed by the same Laws are obliged by the same Institutions and Sanctions they partake of the same Privileges and are entitled to the same Promises and encouraged by the same Rewards being called in one hope of their calling So they make up one spiritual Corporation or Republick whereof Christ is the Sovereign Lord. Though the place disjoin them yet the Lord joins them together being their common Lord c. Hence an habit of Disobedience doth sever a man from this Body for not every one that saith Lord Lord shall enter into the Kingdom of Heaven or continue therein Every such person who denieth God in works is a Rebel an Outlaw renouncing his Allegiance forfeiting his Title to God's protection and favour He is not a sheep of Christ because he doth not hear his voice He is separated from the Body by not holding the Head 'T is a lie to call one's self a Christian and not to doe the works of Christ. He that does not the work of a Christian name seems not to be a Christian. When in stead of the works themselves he begins to oppose even the most apparent truth whereby he is reproved then he is cut off from the Body or the Church Hence St. Austin often denieth wicked persons to be in the Church or to appertain unto its Unity For when there is one and the same Lord that dwelleth in us he every where joins and couples those that are his with the bond of Vnity V. All Christians are linked together in peaceable concord and confederacy so that they are bound to live in good correspondence to communicate in works of Piety and Devotion to defend and promote the common interest of their Profession Upon the entrance of the Gospel by our Lord's Incarnation it was by a celestial Herald proclaimed Peace on earth and good-will among men It was our Lord's office to preach Peace It was a principal end and effect of his Death to reconcile all men and to destroy enmity He specially charged his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maintain Peace one with another It was his Will at parting with them Peace I leave with you The Apostles frequently do enjoin to pursue Peace with all them who call upon the Lord with a pure heart to follow the things which make for Peace and edification mutual to keep the Vnity of the Spirit in the Bond of Peace It was in the Prophecies concerning the Evangelical state declared that under it The Wolfe should dwell with the Lamb and the Leopard should lie down with the Kid and the sucking Child should play on the hole of the Aspe that is that men of all tempers and conditions by virtue of this Institution should
Rome This hath been the Doctrine of divers Popes Which not onely the Apostolical Prelate but any other Bishop may doe viz. discriminate and severe any men and any place from the Catholick communion according to the rule of that fore-condemned heresie Faith is universal common to all and belongs not onely to Clergymen but also to Laicks and even to all Christians Therefore the sheep which are committed to the cure of their Pastour ought not to reprehend him unless he swerve and go astray from the right faith 15. That this was the current opinion common practice doth shew there being so many instances of those who rejected their Superiours and withdrew from their communion in case of their maintaining errours or of their disorderly behaviour such practice having been approved by General and Great Synods as also by divers Popes When Nestorius Bishop of Constantinople did introduce new and strange Doctrine divers of his Presbyters did rebuke him and withdraw communion from him which proceeding is approved in the Ephesine Synod Particularly Charisius did assert this proceeding in those remarkable words presented to that same Synod 'T is the wish and desire of all well affected persons to give always all due honour and reverence especially to their spiritual Fathers and Teachers but if it should so happen that they who ought to teach should instill unto those who are set under them such things concerning the faith as are offensive to the ears and hearts of all men then of necessity the order must be inverted and they who teach wrong Doctrine must be rebuked of those who are their inferiours Pope Celestine I. in that case did commend the people of Constantinople deserting their Pastour Happy flock said he to whom the Lord did afford to judge about its own Pasture St. Hierome did presume to write very briskly and smartly in reproof of John Bishop of Hierusalem in whose Province he a simple Presbyter did reside Who makes a schism in the Church we whose whole house in Bethlehem communicate with the Church or thou who either believest aright and proudly concealest the truth or art of a wrong belief and really makest a breach in the Church Art thou onely the Church and is he who offendeth thee excluded from Christ Malchion Presbyter of Antioch disputed against Paulus Samosatenus his Bishop Beatus Presbyter confuted his Bishop Elipandus of Toledo But if the Rectour swerve from the faith he is to be reproved by those who are under him 16. The case is the same of the Pope for if other Bishops who are reckoned Successours of the Apostles and Vicars of Christ within their precinct if other Patriarchs who sit in Apostolical Sees and partake of a like extensive Jurisdiction by incurring heresie or schism or committing notorious disorder and injustice may be deprived of their Authority so that their Subjects may be obliged to forsake them then may the Pope lose his for truth and piety are not affixed to the Chair of Rome more than to any other there is no ground of asserting any such Privilege either in Holy Scripture or in old Tradition there can no promise be alledged for it having any probable shew that of Oravi pro te being a ridiculous pretence it cannot stand without a perpetual miracle there is in fact no appearance of any such miracle from the ordinary causes of great errour and impiety that is ambition avarice sloth luxury the Papal state is not exempt yea apparently it is more subject to them than any other all Ages have testified and complained thereof 17. Most eminent persons have in such cases withdrawn communion from the Pope as other-where we have shewed by divers Instances 18. The Canon Law it self doth admit the Pope may be judged if he be a Heretick Because he that is to judge all persons is to be judged of none except he be found to be gone astray from the faith The supposition doth imply the possibility and therefore the case may be put that he is such and then he doth according to the more current Doctrine ancient and modern cease to be a Bishop yea a Christian Hence no obedience is due to him yea no communion is to be held with him 19. This in fact was acknowledged by a great Pope allowing the condemnation of Pope Honorius for good because he was erroneous in point of Faith for saith he in that which is called the Eighth Synod although Honorius was anathematized after his death by the Oriental Bishops it is yet well known that he was accused for heresie for which alone it is lawfull for inferiours to rise up against superiours Now that the Pope or Papal succession doth pervert the truth of Christian Doctrine in contradiction to the Holy Scripture and Primitive Tradition that he doth subvert the practice of Christian piety in opposition to the Divine commands that he teacheth falshoods and maintaineth impieties is notorious in many particulars some whereof we shall touch We justly might charge him with all those extravagant Doctrines and Practices which the high flying Doctours do teach and which the fierce Zealots upon occasion do act for the whole succession of Popes of a long time hath most cherished and encouraged such folks looking squintly on others as not well affected to them But we shall onely touch those new and noxious or dangerous positions which great Synods managed and confirmed by their Authority have defined or which they themselves have magisterially decreed or which are generally practised by their influence or countenance It is manifest that the Pope doth support and cherish as his special Favourites the Venters of wicked Errours such as those who teach the Pope's infallibility his power over temporal Princes to cashier and depose them to absolve subjects from their allegiance the Doctrine of equivocation breach of faith with hereticks c. the which Doctrines are heretical as inducing pernicious practice whence whoever doth so much as communicate with the maintainers of them according to the principles of ancient Christianity are guilty of the same crimes The Holy Scripture and Catholick Antiquity do teach and injoin us to worship and serve God alone our Creatour forbidding us to worship any Creature or Fellow-servant even not Angels For I who am a Creature will not endure to worship one like to me But the Pope and his Clients do teach and charge us to worship Angels and dead men yea even to venerate the reliques and dead bodies of the Saints The Holy Scripture teacheth us to judge nothing about the present or future state of men absolutely before the time untill the Lord come who will bring to light the hidden things of darkness and will make manifest the counsels of hearts and then each man shall have praise of God But the Pope notoriously in repugnance to those precepts anticipating God's judgment and arrogating to himself a knowledge requisite thereto doth presume to determine
from a stupid Easiness in admitting such a Lieutenancy to our Lord if we do not see exhibited to us manifest and certain Patents assuring its Commission to us We should love the Church better than to yield up its Liberty to the will of a Pretender upon slight or no ground Their boldly claiming such a Power their having sometime usurped such a Power will not excuse them or us Nor will precarious Assumptions or subtile Distinctions or blind Traditions or loose Conjectures serve for probations in such a case § XIX Such demands they cannot wholly balk wherefore for satisfaction to them not finding any better plea they hook in Saint Peter affirming that on him by our Lord there was instated a Primacy over his brethren all the Apostles and the Disciples of our Lord importing all the Authority which they claim and that from him this Primacy was devolved by succession to the Bishops of Rome by right indefectible for all future Ages Which Plea of theirs doth involve these main Suppositions I. That Saint Peter had a Primacy over the Apostles II. That Saint Peter 's Primacy with its Rights and Prerogatives was not personal but derivable to his Successours III. That Saint Peter was Bishop of Rome IV. That Saint Peter did continue Bishop of Rome after his translation and was so at his decease V. That the Bishops of Rome according to God's institution and by original right derived thence should have an Vniversal Supremacy and Jurisdiction over the Christian Church VI. That in fact the Roman Bishops continually from Saint Peter's time have enjoyed and exercised this Sovereign Power VII That this Power is indefectible and unalterable The truth and certainty of these Propositions we shall in order discuss so that it may competently appear whether those who disclaim these Pretences are as they are charged guilty of Heresie and Schism or they rather are liable to the imputations of Arrogancy and Iniquity who do obtrude and urge them A TREATISE OF THE Pope's Supremacy MATTH 10.2 Now the names of the twelve Apostles were these the first Simon who is called Peter AMONG the Modern Controversies there is scarce any of greater consequence than that about Universal Supremacy which the Bishop of Rome claimeth over the Christian Church the assertion whereof on his side dependeth upon divers Suppositions namely these I. That Saint Peter by our Lord's appointment had a Primacy implying a Sovereignty of Authority and Jurisdiction over the Apostles II. That the Rights and Prerogatives of this Sovereignty were not personal but derivable and transmitted to Successours III. That Saint Peter was Bishop of Rome IV. That Saint Peter did continue Bishop of Rome after his translation and was so at his decease V. That hence of Right to the Bishops of Rome as Saint Peter 's Successours an Vniversal Jurisdiction over the whole Church of Christ doth appertain VI. That in Fact the said Bishops continually from Saint Peter 's time have enjoyed and exercised this Power VII That this Power is indefectible such as by no means can be forfeited or fail In order to the discussion and resolution of the first Point I shall treat upon the Primacy of Saint Peter endeavouring to shew what Primacy he was capable of or might enjoy what he could not pretend to nor did possess SUPPOSITION I. The first Supposition of those who claim Universal Jurisdiction to the Pope over the Church is That Saint Peter had a primacy over the Apostles IN order to the resolution of this Point we may consider that there are several kinds of Primacy which may belong to a person in respect of others for there are 1. A Primacy of Worth or Personal Excellency 2. A Primacy of Reputation and Esteem 3. A Primacy of Order or bare Dignity and Precedence 4. A Primacy of Power or Jurisdiction To each of these what title Saint Peter might have let us in order examine I. As for the first of these a Primacy of Worth or Merit as some of the Ancients call it we may well grant it to Saint Peter admitting that probably he did exceed the rest of his Brethren in personal endowments and capacities both natural and moral qualifying him for the discharge of the Apostolical Office in an eminent manner particularly that in quickness of apprehension in boldness of spirit in readiness of speech in charity to our Lord and zeal for his Service in resolution activity and industry he was transcendent may seem to appear by the tenour of the Evangelical and Apostolical Histories in the which we may observe him upon all occasions ready to speak first and to make himself the mouth as the Fathers speak of the Apostles in all deliberations nimble at propounding his advice in all undertakings forward to make the onset being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always hot and eager always prompt and vigorous as S. Chrysostome often affirmeth concerning him these things are apparent in his demeanour and it may not be amiss to set down some instances When our Lord observing the different apprehensions men had concerning him asked the Apostles but whom say ye that I am up starteth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he skippeth forth and preventeth the rest crying Thou art the Christ the Son of the living God The other Apostles were not ignorant of the Point for they at their Conversion did take Jesus for the Messias which even according to the common Notion of the Iews did imply his being the Son of God Nathanael that is Saint Bartholomew as is supposed had in terms confessed it the whole company upon seeing our Lord walk on the Sea had avowed it Saint Peter before that in the name of them all had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have believed and have known that thou art the Christ the Son of the living God They therefore had the same Faith but he from a special alacrity of spirit and expedition in utterance was more forward to declare it He was more hot saith St. Greg. Naz. than the rest at acknowledging Christ. When our Saviour walked on the Sea who but He had the Faith and the Courage to venture on the Waters towards him When our Lord was apprehended by the Souldiers presently up was his spirit and out went his Sword in defence of him When our Lord predicted that upon his coming into trouble all the Disciples would be offended and desert him he was ready to say Though all men shall be offended because of thee yet will I never be offended and Though I should dye with thee yet will I not deny thee such was his natural courage and confidence When our Lord was discoursing about his Passion he suddenly must be advising in the case and urging him to spare himself upon which St. Chrysostome biddeth us to consider not that his answer was unadvised but that it came from a genuine and fervent affection And at the Transfiguration he
bulk whereas so long ago when it was but in its budd and stripling age it was observed of it by a very honest Historian that the Roman Episcopacy had long since advanced into a high degree of power beyond the Priesthood 3. This pretence doth thwart the Scripture by destroying that brotherly co-ordination and equality which our Lord did appoint among the Bishops and chief Pastours of his Church He did as we before shewed prohibit all his Apostles to assume any domination or authoritative Superiority over one another the which command together with others concerning the Pastoral function we may well suppose to reach their Successours so did St. Hierome suppose collecting thence that all Bishops by original Institution are equals or that no one by our Lord's order may challenge Superiority over another Whereever saith he a Bishop is whether at Rome or at Eugubium at Constantinople or at Rhegium at Alexandria or at Thanis he is of the same worth and of the same Priesthood the power of wealth or lowness of poverty do not make a Bishop higher or lower but all are Successours of the Apostles where doth not he plainly deny the Bishop of Eugubium to be inferiour to him of Rome as being no less a Successour of the Apostles than he doth he not say these words in way of proof that the authority of the Roman Bishop or Church was of no validity against the practice of other Bishops and Churches upon occasion of Deacons there taking upon them more than in other places as Cardinal Deacons do now which excludeth such distinctions as Scholastical fancies have devised to shift off his Testimony the which he uttered simply never dreaming of such distinctions This consequence St. Gregory did suppose when he therefore did condemn the Title of Vniversal Bishop because it did imply an affectation of Superiority and dignity in one Bishop above others of abasing the name of other Bishops in comparison of his own of extolling himself above the rest of Priests c. This the ancient Popes did remember when usually in their compellation of any Bishop they did style them Brethren Collegues fellow-Ministers fellow-Bishops not intending thereby complement or mockery but to declare their sense of the original equality among Bishops notwithstanding some differences in Order and Privileges which their See had obtained And that this was the general sense of the Fathers we shall afterward shew Hence when it was objected to them that they did affect Superiority they did sometimes disclaim it so did Pope Gelasius I. a zealous man for the honour of his See 4. This pretence doth thwart the Holy Scripture not onely by trampling down the dignity of Bishops which according to St. Gregory doth imply great pride and presumption but as really infringing the Rights granted by our Lord to his Church and the Governours of it For to each Church our Lord hath imposed a Duty and imparted a Power of maintaining divine Truth and so approving it self a pillar and support of truth of deciding Controversies possible and proper to be decided with due temper ultimately without farther resort for that he who will not obey or acquiesce in its Decision is to be as a heathen or publican Of censuring and rejecting Offenders in Doctrine or Demeanour Those within saith Saint Paul to the Church of Corinth do not ye judge But them that are without God judgeth wherefore put away from among your selves that wicked person Of preserving Order and Decency according to that Rule prescribed to the Church of Corinth let all things be done decently and in order Of promoting edification Of deciding Causes All which Rights and Privileges the Roman Bishop doth bereave the Churches of snatching them to himself pretending that he is the Sovereign Doctour Judge Regulatour of all Churches over-ruling and voiding all that is done by them according to his pleasure The Scripture hath enjoyned and empowered all Bishops to feed guide and rule their respective Churches as the Ministers Stewards Ambassadours Angels of God for the perfecting of the Saints for the work of the Ministery for the edification of the Body of Christ To them God hath committed the care of their People so that they are responsible for their Souls All which Rights and Privileges of the Episcopal Office the Pope hath invaded doth obstruct cramp frustrate destroy pretending without any warrant that their Authority is derived from him forcing them to exercise it no otherwise than as his Subjects and according to his pleasure But of this Point more afterward 5. This pretence doth thwart the Scripture by robbing all Christian People of the Liberties and Rights with which by that Divine Charter they are endowed and which they are obliged to preserve inviolate Saint Paul enjoyneth the Galatians to stand fast in the liberty wherewith Christ hath made us free and not to be entangled again with the yoke of bondage there is therefore a liberty which we must maintain and a power to which we must not submit and against whom can we have more ground to doe this than against him who pretendeth to dogmatize to define Points of Faith to impose Doctrines new and strange enough on our Consciences under a peremptory obligation of yielding assent to them to prescribe Laws as Divine and necessary to be observed without warrant as those Dogmatists did against whom Saint Paul biddeth us to maintain our Liberty so that if he should declare vertue to be vice and white to be black we must believe him some of his Adherents have said consistently enough with his pretences for Against such tyrannical Invaders we are bound to maintain our Liberty according to that Precept of Saint Paul the which if a Pope might well alledge against the proceedings of a General Synod with much more reason may we thereby justify our non-submission to one man's exorbitant domination This is a Power which the Apostles themselves did not challenge to themselves for We saith Saint Paul have not dominion over your faith but are helpers of your joy They did not pretend that any Christian should absolutely believe them in cases wherein they had not Revelation general or special from God in such cases referring their Opinion to the judgment and discretion of Christians They say Though we or an Angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed If any man c. which Precept with many others of the like purport injoyning us to examine the truth to adhere unto the received Doctrine to decline heterodoxies and novelties doth signify nothing if every Christian hath not allowed to him a judgment of discretion but is tyed blindly to follow the dictates of another St. Austin I am sure did think this liberty such that without betraying it no man could be obliged to believe any thing not grounded upon Canonical Authority for
to defend and advance the Papal Empire What meaneth the Doctrine concerning that middle Region of Souls or Cloister of Purgatory whereof the Pope holdeth the Keys opening and shutting it at his pleasure by dispensation of pardons and indulgences but that he must be Master of the Peoples condition and of their purse What meaneth the treasure of Merits and supererogatory works whereof he is the Steward but a way of driving a trade and drawing money from simple People to his treasury Whither doth the entangling of Folks in perpetual Vows tend but to assure them in a slavish dependance on their interests eternally without evasion or remedy except by favourable dispensation from the Pope Why is the opus operatum in Sacraments taught to confer grace but to breed a high opinion of the Priest and all he doeth Whence did the monstrous Doctrine of Transubstantiation urged with so furious zeal issue but from design to magnify the credit of those who by saying of a few words can make Our God and Saviour and withall to exercise a notable instance of their power over men in making them to renounce their Reason and Senses Whither doth tend the Doctrine concerning the Mass being a propitiatory Sacrifice for the Dead but to engage men to leave in their Wills good sums to offer in their behalf Why is the Cup withholden from the Laity but to lay it low by so notable a distinction in the principal mystery of our Religion from the Priesthood Why is saying private Mass or celebrating the Communion in solitude allowed but because Priests are pay'd for it and live by it At what doth the Doctrine concerning the necessity of auricular Confession aim but that thereby the Priests may have a mighty awe on the Consciences of all People may dive into their secrets may manage their Lives as they please And what doth a like necessary particular Absolution intend but to set the Priest in a lofty state of Authority above the People as a Judge of his condition and dispenser of his Salvation Why do they equal Ecclesiastical Traditions with Scripture but that on the pretence of them they may obtrude whatever Doctrines advantageous to their designs What drift hath the Doctrine concerning the Infallibility of Churches or Councils but that when opportunity doth invite he may call a company of Bishops together to establish what he liketh which ever after must pass for certain truth to be contradicted by none so enslaving the minds of all men to his dictates which always sute to his interest What doth the prohibition of Holy Scripture drive at but a monopoly of knowledge to themselves or a detaining of People in ignorance of truth and duty so that they must be forced to rely on them for direction must believe all they say and blindly submit to their dictates being disabled to detect their errours or contest their opinions Why must the Sacraments be celebrated and publick devotions exercised in an unknown Tongue but that the Priests may seem to have a peculiar interest in them and ability for them Why must the Priesthood be so indispensably forbidden marriage but that it may be wholly untacked from the State and rest addicted to him and governable by him that the Persons and Wealth of Priests may be purely at his devotion To what end is the clogging Religion by multiplication of Ceremonies and Formalities but to amuse the People and maintain in them a blind reverence toward the Interpreters of the dark mysteries couched in them and by seeming to encourage an exteriour shew of Piety or form of godliness to gain reputation and advantage whereby they might oppress the interiour virtue and reality of it as the Scribes and Pharisees did although with less designs Why is the veneration of Images and Reliques the credence of Miracles and Legends the undertaking of Pilgrimages and voyages to Rome and other places more holy than ordinary sprinklings of Holy-water consecrations of baubles with innumerable foppish knacks and trinkets so cherished but to keep the People in a slavish credulity and dotage apt to be led by them whither they please by any sleeveless pretence and in the mean while to pick various gains from them by such trade What do all such things mean but obscuring the native simplicity of Christianity whereas it being represented intelligible to all men would derogate from that high admiration which these men pretend to from their peculiar and profound wisedom And what would men spend for these toys if they understood they might be good Christians and get to Heaven without them What doth all that pomp of Religion serve for but for ostentation of the dignity of those who administer it It may be pretended for the honour of Religion but it really conduceth to the glory of the Priesthood who shine in those pageantries Why is Monkery although so very different from that which was in the ancient times so cryed up as a superlative state of perfection but that it filleth all places with swarms of lusty People who are vowed servants to him and have little else to doe but to advance that Authority by which they subsist in that dronish way of life In fine perusing the Controversies of Bellarmine or any other Champion of Romanism do but consider the nature and scope of each Doctrine maintained by them and you may easily discern that scarce any of them but doth tend to advance the interest of the Pope or of his sworn Vassals Whereas indeed our Lord had never any such design to set up a sort of men in such distance above their brethren to perk over them and suck them of their goods by tricks it onely did charge People to allow their Pastours a competent maintenance for a sober life with a moderate respect as was needfull for the common benefit of God's People whom they were with humility and meekness to instruct and guide in the plain and simple way of Piety This is a grievous inconvenience there being nothing wherein the Church is more concerned than in the preservation of its Doctrine pure and incorrupt from the leaven of hurtfull errours influential on practice 4. The errours in Doctrine and miscarriages in practice which this Authority in favour to it self would introduce would be established immoveably to the irrecoverable oppression of Truth and Piety any reformation becoming impossible while it standeth or so far as it shall be able to oppose and obstruct it While particular Churches do retain their liberty and Pastours their original co-ordination in any measure if any Church or Bishop shall offer to broach any novel Doctrine or Practice of bad import the others may endeavour to stop the settlement or progress of them each Church at least may keep it self sound from contagion But when all Churches and Bishops are reduced into subjection to one Head supported by the guards of his Authority who will dare to contest or be able to withstand what he shall say or doe It
no more than acknowledging a person although rejected by undue Sentence to be de jure worthy of communion and capable of the Episcopal Office upon which may be consequent an Obligation to communicate with him and to allow him his due Character according to the Precept of Saint Paul Follow righteousness faith charity peace with them that call upon the Lord with a pure heart This may be done when any man notoriously is persecuted for the Truth and Righteousness Or when the iniquity and malice of pretended Judges are apparent to the oppression of Innocence Or when the Process is extremely irregular as in the cases of Athanasius of St. Chrysostome And this is not an act of Jurisdiction but of Equity and Charity incumbent on all Bishops And there are promiscuous Instances of Bishops practising it Thus Socrates saith that Maximus Bishop of Jerusalem did restore communion and dignity to Athanasius And so Cyril of Alexandria and John of Antioch being reconciled and reduced to a good understanding of each other did restore to each other their Sees rescinding the Censures which in heat they had denounced each on other Which sheweth that Restitution is not always taken for an act of Jurisdiction wherein one is Superiour to another for those persons were in rank and power co-ordinate 2. Restitution sometime doth import no more than a considerable influence toward the effects of restoring a person to communion or Office no judicial act being exercised about the case The Emperour writing that Paulus and Athanasius should be restor'd to their Sees availed nothing That was a Restitution without effect Thus a Pope's avowing the Orthodoxy or Innocence or Worth of a person after a due information about them by reason of the Pope's eminent rank in the Church and the regard duely had to him might sometimes much conduce to restore a person and might obtain the name of Restitution by an ordinary scheme of speech 3. Sometimes persons said to be restored by Popes are also said to be restored by Synods with regard to such instance or testimony of Popes in their behalf In which case the Judicial Restitution giving right of Recovery and completion thereto was the act of the Synod 4. When Cases were driven to a legal debate Popes could not effectually resolve without a Synod their single acts not being held sufficiently valid So notwithstanding the Declarations of Pope Julius in favour of Athanasius for the effectual resolution of his case the great Synod of Sardica was convened So whatever Pope Innocent I. did endeavour he could not restore St. Chrysostome without a General Synod Nor could Pope Leo restore Flavianus deposed in the Second Ephesine Synod without convocation of a General Synod the which he did so often sue for to the Emperour Theodosius for that purpose Pope Simplicius affirmed that Petrus Moggus having been by a common decree condemned as an adulterer or Usurper of the Alexandrian See could not without a common Council be freed from condemnation 5. Particular instances do not ascertain right to the Person who assumeth any power for busie bodies often will exceed their bounds 6. Emperours did sometimes restore Bishops Constantine as he did banish Eusebius of Nicomedia and others so he did revoke and restore them so says Socrates They were recall'd from banishment by the Emperour's command and receiv'd their Churches Theodosius did assert to Flavianus his right whereof the Popes did pretend to deprive him which did amount to a Restitution at least to the Romanists who do assert Flavianus to be deposed by the Popes Instantius and Priscillianus were by the rescript of the Emperour Gratianus restored to their Churches Justinian did order Pope Silverius to be restored in case he could prove his Innocence 7. Commonly Restitution was not effectual without the Emperour's consent whence Theodoret although allowed by the great Synod did acknowledge his Restitution especially due to the Emperour as we shall see in reflecting on his case Now to the particular Instances produced for the Pope we answer 1. They pretend that Pope Stephanus did restore Basilides and Martialis Spanish Bishops who had been deposed for which they quote St. Cyprian's Epistle where he says Basilides going to Rome imposed upon our Collegue Stephen who lived a great way off and was ignorant of the truth of the matter seeking unjustly to be restored to his Bishoprick from which he had justly been deposed But we answer The Pope did attempt such a Restitution by way of Influence and Testimony not of Jurisdiction wherefore the result of his act in St. Cyprian's judgment was null and blameable which could not be so deemed if he had acted as a Judge for a favourable Sentence passed by just Authority is valid and hardly liable to Censure The Clergy of those places notwithstanding that pretended Restitution did conceive those Bishops uncapable and did request the judgment of St. Cyprian about it which argueth the Pope's judgment not to have been peremptory and prevalent then in such cases St. Cyprian denieth the Pope or any other person to have power of restoring in such a case and exhorteth the Clergy to persist in declining the communion of those Bishops Well doth Rigaltius ask why they should write to St. Cyprian if the judgment of Stephanus was decisive and he addeth that indeed the Spaniards did appeal from the Roman Bishop to him of Carthage No wonder seeing the Pope had no greater authority and probably St. Cyprian had the fairer reputation for wisedom and goodness Considering which things what can they gain by this Instance which indeed doth considerably make against them 2. They alledge the Restitution of Athanasius and of others linked in cause with him by Pope Julius He says Sozomen as having the care of all by reason of the dignity of his See restored to each his own Church I answer the Pope did not restore them judicially but declaratively that is declaring his approbation of their right and innocence did admit them to communion Julius in his own Defence did alledge that Athanasius was not legally rejected so that without any prejudice to the Canons he might receive him and the doing it upon this account plainly did not require any Act of Judgment Nay it was necessary to avow those Bishops as suffering in the cause of the common Faith Besides the Pope's proceeding was taxed and protested against as irregular nor did he defend it by virtue of a general power that he had judicially to rescind the acts of Synods And lastly the Restitution of Athanasius and the other Bishops had no complete effect till it was confirmed by the Synod of Sardica backed by the Imperial authority which in effect did restore them This instance therefore is in many respects deficient as to their purpose 3. They produce Marcellus being restored by the same Pope Julius But that Instance beside the forementioned defects hath this that the
Scripture And also receives and venerates with the like pious respect and reverence the Traditions themselves which have been preserved by continual succession in the Catholick Church Among which Traditions they reckon all the tricks and trumpery of their Mass-service together with all their new notions about Purgatory Extreme unction c. He also used several ceremonies as mystical benediction lights incensings garments and many other such things from Apostolical discipline and tradition The Scriptures affirm themselves to be written for common instruction comfort edification in all piety they do therefore recommend themselves to be studyed and searched by all people as the best and surest means of attaining knowledge and finding truth The fathers also do much exhort all people even women and girles constantly to reade and diligently to study the Scriptures But the Pope doth keep them from the people locked up in Languages not understood by them prohibiting Translations of them to be made or used The Scripture teacheth and common sense sheweth and the Fathers do assert nothing indeed more frequently or more plainly that all necessary points of faith and good morality are with sufficient evidence couched in Holy Scripture so that a man of God or pious men may thence be perfectly furnished to every work But they contrary-wise blaspheme the Scriptures as obscure dangerous c. Common sense dictateth that devotions should be performed with understanding and affection and that consequently they should be in a known tongue And Saint Paul expresly teacheth that it is requisite for private and publick edification from this Doctrine of Paul it appears that it is better for the edification of the Church that publick prayers which are said in the audience of the people should be said in a tongue common to the Clergy and the people than that they should be said in Latin All ancient Churches did accordingly practise and most others do so beside those which the Pope doth ride But the Pope will not have it so requiring the publick Liturgy to be celebrated in an unknown tongue and that most Christians shall say their devotions like Parrots He anathematizeth those who think the Mass should be celebrated in a vulgar tongue that is all those who are in their right wits and think it fit to follow the practice of the ancient Church The Holy Scripture teacheth us that there is but one Head of the Church and the Fathers do avow no other as we have otherwhere shewed But the Pope assumeth to himself the headship of the Church affirming all power and authority to be derived from him into the subject members of the Church We decree that the Roman Pontife is the true Vicar of Christ and the head of the whole Church The Scripture declareth that God did institute marriage for remedy of incontinency and prevention of sin forbidding the use of it to none who should think it needfull or convenient for them reckoning the prohibition of it among heretical doctrines implying it to be imposing a snare upon men But the Pope and his Complices do prohibit it to whole Orders of men Priests c. engaging them into dangerous vows Our Lord forbiddeth any marriage lawfully contracted to be dissolved otherwise than in case of adultery But the Pope commandeth Priests married to be divorced And that marriages contracted by such persons should be dissolved He dissolveth matrimony agreed by the profession of monkery of one of the espoused If any shall say that matrimony confirmed not consummate is not dissolved by the solemn profession of religion of either party let him be Anathema Our Saviour did institute and enjoin us under pain of damnation if we should wilfully transgress his order to eat of his body and drink of his bloud in participation of the Holy Supper The Fathers did accordingly practise with the whole Church till late times But notwithstanding Christ's institution as they express it Papal Synods do prohibit all Laymen and Priests not celebrating to partake of Christ's bloud so maiming and perverting our Lord's Institution and yet they decline to drink the bloud of our redemption In defence of which practice they confound body and bloud and under a curse would oblige us to believe that one kind doth contain the other or that a part doth contain the whole Whereas our Lord saith that whoso eateth his flesh and drinketh his bloud hath eternal life and consequently supposeth that bad men do not partake of his body and bloud yet they condemn this assertion under a curse The Holy Scripture and the Fathers after it commonly do call the elements of the Eucharist after consecration bread and wine affirming them to retain their nature But the Popish Cabal anathematizeth those who say that bread and wine do then remain If any shall say that in the Holy Sacrament of the Eucharist the substance of bread and wine remain let him be Anathema The nature of the Lord's Supper doth imply communion and company but they forbid any man to say that a Priest may not communicate alone so establishing the belief of non-sense and contradiction The Holy Scripture teacheth us that our Lord hath departed and is absent from us in body untill that he shall come to judge which is called his presence that heaven whither he ascended and where he sitteth at God's right hand must hold him till the times of the restitution of all things But the Pope with his Lateran and Tridentine Complices draw him down from heaven and make him corporally present every day in numberless places here The Scripture teacheth us that our Lord is a man perfectly like to us in all things But the Pope and his adherents make him extremely different from us as having a body at once present in innumerable places insensible c. devested of the properties of our body thereby destroying his humane nature and in effect agreeing with Eutyches Apollinarius and other such pestilent Hereticks The Scripture representeth him born once for us but they affirm him every day made by a Priest uttering the words of consecration as if that which before did exist could be made as if a man could make his Maker The Scripture teacheth that our Lord was once offered for expiation of our sins but they pretend every day to offer him up as a propitiatory Sacrifice These devices without other foundation than a figurative expression which they resolve to expound in a proper sense although even in that very matter divers figurative expressions are used as they cannot but acknowledge they with all violence and fierceness obtrude upon the belief as one of the most necessary and fundamental Articles of the Christian Religion The Scripture teacheth us humbly to acknowledge the rewards assigned by God to be gratuitous and free and that we after we have done all must acknowledge our selves unprofitable
c. Which thing also Agrippinus of blessed memory with his other Fellow-bishops who then governed the Church of Christ in the African Province and in Numidia did establish and by the well-weighed examination of the common advice of them all together confirmed it Thus it was the custome in the Churches of Asia as Firmilian telleth us in those words Vpon which occasion it necessarily happens that every year we the Elders and Rulers do come together to regulate those things which are committed to our care that if there should be any things of greater moment by common advice they be determined Yet while things went thus in order to common Truth and Peace every Church in more private matters touching its own particular state did retain its Liberty and Authority without being subject or accountable to any but the common Lord in such cases even Synods of Bishops did not think it proper or just for them to interpose to the prejudice of that Liberty and Power which derived from a higher Source These things are very apparent as by the course of Ecclesiastical History so particularly in that most pretious Monument of Antiquity St. Cyprian's Epistles by which it is most evident that in those times every Bishop or Pastour was conceived to have a double relation or capacity one toward his own Flock another toward the whole Flock One toward his own Flock by virtue of which he taking advice of his Presbyters together with the conscience of his People assisting did order all things tending to particular Edification Order Peace Reformation Censure c. without fear of being troubled by Appeals or being liable to give any account but to his own Lord whose Vicegerent he was Another toward the whole Church in behalf of his People upon account whereof he did according to occasion or order apply himself to confer with other Bishops for preservation of the common Truth and Peace when they could not otherwise be well upheld than by the joint conspiring of the Pastours of divers Churches So that the Case of Bishops was like to that of Princes each of whom hath a free Superintendence in his own Territory but for to uphold Justice and Peace in the World or between adjacent Nations the entercourse of several Princes is needfull The Peace of the Church was preserved by communion of all Parts together not by the subjection of the rest to one Part. 7. This political Unity doth not well accord with the nature and genius of the Evangelical dispensation Our Saviour affirmed that his Kingdom is not of this World and Saint Paul telleth us that it consisteth in a Spiritual influence upon the Souls of men producing in them Vertue Spiritual Joy and Peace It disavoweth and discountenanceth the elements of the world by which worldly designs are carried on and worldly frames sustained It requireth not to be managed by politick artifices or fleshly wisedom but by Simplicity Sincerity Plain-dealing as every Subject of it must lay aside all guile and dissimulation so especially the Officers of it must doe so in conformity to the Apostles who had their conversation in the world and prosecuted their design in simplicity and godly sincerity not with fleshly wisedom but by the grace of God not walking in craftiness or handling the word of God deceitfully c. It needeth not to be supported or enlarged by wealth and pomp or by compulsive force and violence for God hath chosen the foolish things of the world to confound the wise and the weak things of the world to confound the mighty and base despicable things c. that no flesh should gloâ—y in his presence And The weapons of our warfare are not carnal but mighty through God c. It discountenanceth the imposition of new Laws and Precepts beside those which God hath injoined or which are necessary for order and edification derogating from the Liberty of Christians and from the Simplicity of our Religion The Government of the Christian State is represented purely spiritual administred by meek persuasion not by imperious awe as an humble ministery not as stately domination for the Apostles themselves did not Lord it over mens faith but did co-operate to their joy they did not preach themselves but Christ Jesus to be the Lord and themselves their servants for Jesus It is expresly forbidden to them to domineer over God's people They are to be qualified with Gentleness and Patience they are forbidden to strive and enjoined to be gentle toward all apt to teach patient in meekness instructing those that oppose themselves They are to convince to rebuke to exhort with all long-suffering and doctrine They are furnished with no Arms beside the divine Panoply they bear no sword but that of the Spirit which is the word of God they may teach reprove they cannot compell They are not to be entangled in the cares of this life But supposing the Church was designed to be one in this manner of political regiment it must be quite another thing nearly resembling a worldly state yea in effect soon resolving it self into such an one supposing as is now pretended that its management is committed to an Ecclesiastical Monarch it must become a worldly Kingdom for such a Polity could not be upheld without applying the same means and engines without practising the same methods and arts whereby secular Governments are maintained It s Majesty must be supported by conspicuous Pomp and Phantastry It s Dignity and Power must be supported by Wealth which it must corrade and accumulate by large Incomes by exaction of Tributes and Taxes It must exert Authority in enacting of Laws for keeping its State in order and securing its Interests backed with Rewards and Pains especially considering its Title being so dark and grounded on no clear warrant many always will contest it It must apply Constraint and Force for procuring Obedience and correcting Transgression It must have Guards to preserve its Safety and Authority It must be engaged in Wars to defend its self and make good its Interests It must use Subtilty and Artifice for promoting its Interests and countermine the Policies of Adversaries It must erect Judicatories and must decide Causes with Formality of legal process whence tedious Suits crafty Pleadings Quirks of Law and Pettifoggeries Fees and Charges Extortion and Barretry c. will necessarily creep in All which things do much disagree from the original constitution and design of the Christian Church which is averse from pomp doth reject domination doth not require craft wealth or force to maintain it but did at first and may subsist without any such means I do not say that an Ecclesiastical Society may not lawfully for its support use Power Policy wealth in some measure to uphold or defend it self but that a Constitution needing such things is not Divine or that so far as it doth use them it is
no more than Humane Thus in effect we see that it hath succeeded from the Pretence of this Unity the which hath indeed transformed the Church into a mere worldly State wherein the Monarch beareth the garb of an Emperour in external splendour surpassing all worldly Princes crowned with a triple Crown He assumeth the most haughty Titles of Our most holy Lord the Vicar general of Christ c. and he suffereth men to call him the Monarch of Kings c. He hath Respects paid him like to which no Potentate doth assume having his Feet kissed riding upon the backs of men letting Princes hold his Stirrup and lead his Horse He hath a Court and is attended with a train of Courtiers surpassing in State and claiming Precedence to the Peers of any Kingdom He is encompassed with armed Guards He hath a vast Revenue supplied by Tributes and Imposts sore and grievous the exaction of which hath made divers Nations of Christendom to groan most lamentably He hath raised numberless Wars and Commotions for the promotion and advancement of his Interests He administreth things with all depth of Policy to advance his Designs He hath enacted Volumes of Laws and Decrees to which Obedience is exacted with rigour and forcible constraint He draweth grist from all Parts to his Courts of Judgment wherein all the formalities of suspence all the tricks of squeezing money c. are practised to the great trouble and charge of Parties concerned Briefly it is plain that he doth exercise the proudest mightiest subtlest Domination that ever was over Christians 8. The Union of the whole Church in one Body under one Government or Sovereign Authority would be inconvenient and hurtfull prejudicial to the main designs of Christianity destructive to the Welfare and Peace of Mankind in many respects This we have shewed particularly concerning the Pretence of the Papacy and those Discourses being applicable to any like Universal Authority perhaps with more advantage Monarchy being less subject to abuse than other ways of Government I shall forbear to say more 9. Such an Union is of no need would be of small use or would doe little good in balance to the great Mischiefs and Inconveniences which it would produce This Point also we have declared in regard to the Papacy and we might say the same concerning any other like Authority substituted thereto 10. Such a Connexion of Churches is not any-wise needfull or expedient to the Design of Christianity which is to reduce Mankind to the Knowledge Love and Reverence of God to a just and loving Conversation together to the practice of Sobriety Temperance Purity Meekness and all other Vertues all which things may be compassed without forming men into such a Policy It is expedient there should be particular Societies in which men may concur in worshipping God and promoting that Design by instructing and provoking one another to good practice in a regular decent and orderly way It is convenient that the Subjects of each temporal Sovereignty should live as in a civil so in a spiritual Uniformity in order to the preservation of Goodwill and Peace among them for that Neighbours differing in opinion and fashions of practice will be apt to contend each for his way and thence to disaffect one another for the beauty and pleasant harmony of Agreement in Divine things for the more commodious succour and defence of Truth and Piety by unanimous concurrence But that all the World should be so joined is needless and will be apt to produce more mischief than benefit 11. The Church in the Scripture sense hath ever continued One and will ever continue so notwithstanding that it hath not had this political Unity 12. It is in fact apparent that Churches have not been thus united which yet have continued Catholick and Christian. It were great no less folly than uncharitableness to say that the Greek Church hath been none There is no Church that hath in effect less reason than that of Rome to prescribe to others 13. The Reasons alledged in proof of such an Unity are insufficient and inconcluding the which with great diligence although not with like perspicuity advanced by a late Divine of great repute and collected out of his Writings with some care are those which briefly proposed do follow together with Answers declaring their invalidity Arg. I. The name Church is attributed to the whole body of Christians which implieth Unity Answ. This indeed doth imply an Unity of the Church but determineth not the kind or ground thereof there being several kinds of Unity one of those which we have touched or several or all of them may suffice to ground that comprehensive Appellation Arg. II. Our Creeds do import the belief of such an Unity for in the Apostolical we profess to believe the Holy Catholick Church in the Constantinopolitan the Holy Catholick and Apostolick Church Answ. 1. The most ancient Summaries of Christian Faith extant in the first Fathers Irenaeus Tertullian Cyprian c. do not contain this Point The word Catholick was not originally in the Apostolical or Roman Creed but was added after Ruffin and Saint Austin's time This Article was inserted into the Creeds upon the rise of Heresies and Schisms to discountenance and disengage from them Answ. 2. We do avow a Catholick Church in many respects One wherefore not the Unity of the Church but the Kind and Manner of Unity being in question the Creed doth not oppose what we say nor can with reason be alledged for the special kind of Unity which is pretended Answ. 3. That the Unity mentioned in the Constantinopolitan Creed is such as our Adversaries contend for of external Policy is precariously assumed and relieth onely upon their interpretation obtruded on us Answ. 4. The genuine meaning of that Article may reasonably be deemed this That we profess our adhering to the Body of Christians which diffused over the World doth retain the Faith taught the Discipline setled the Practices appointed by our Lord and his Apostles that we maintain general Charity toward all good Christians that we are ready to entertain communion in Holy Offices with all such that we are willing to observe the Laws and Orders established by Authority or Consent of the Churches for maintenance of Truth Order and Peace that we renounce all heretical doctrines all disorderly practices all conspiracy with any factious combinations of people Answ. 5. That this is the meaning of the Article may sufficiently appear from the reason and occasion of introducing it which was to secure the Truth of Christian Doctrine the Authority of Ecclesiastical Discipline and the common Peace of the Church according to the Discourses and Arguments of the Fathers Irenaeus Tertullian St. Austin Vincentius Lirinensis the which do plainly countenance our Interpretation Answ. 6. It is not reasonable to interpret the Article so as will not consist with the State of the Church in the Apostolical and
2 Cor. 13.10.10.8 Gal. 2.9 2 Cor. 12.16 17. 2 Cor. 12.11.11.5 1 Cor. 15.9 Eph. 3.8 1 Cor. 15.10 Eph. 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.11.1.16 17. Rom. 11.13 Bell. de Pont. 1.11 Gal. 2.2 Gal. 2.6 Gal. 2.12 13 14. Vid. P. Pelag. II. apud Bin. Tom. 4. p. 308. in Epist. ad Eliam V. 11.14 Nunquid ideò aut illa ejus sequenda sunt quae meritò ejus Co-apostolus ejus facta redarguit Gelas. I. de Anath apud Bin. Tom. 3. p. 645. Apostolo Paulo monstrante corrigente Aug. c. Crescon 1.32.2.32 Ep. 19. de Bap. c. Dor. 2.1 2. correptus cont Don. 2.1 objurgavit Ep. 8. qui de minorâ— causa conversationis ambiguae Petro ipsi non peperciâ— Tert. 5.3 contra Marc. who for a smaller matter of doubtfull conversation spared not Peter himself Cùm laâ—detur etsaâ— Pauli minimi Apostolorum sana ratio atque libertas quòd Petrum Apostolorum primum adductum in â—â—pocrisin non â—ectâ viâ inâ—edenâ—em ad veritatem Evangelii fidenter improbans in faciem illi restitit eúmque coram omnibus corà m objâ—â—gavit Fac. Her 8.6 Whereas the sound reason and freedom even of Paul the least of the Apostles is commended in that when Peter the chief of the Apostles was carryed away with dissimulation and walked not in a right way according to the truth of the Gospel he â—oldly dislik'd and withstood him to the face and reprov'd him openly before all Hier. ad Aug. Epist. 11. in Prol. ad Gal. Non sunt consentiendi sed reprobandi qui praelatos suos reprehendunt vel accusant Pelag. II. Ep. 2. Bonis subditis sic praepositorum suorum mala displicent ut tamen haec ab aliis occultent Greg. M. Moral 25.15 Admonendi sunt subditi nè prâ—positorum suoruâ— vitam temerâ— judicent siquid eos fortasse agere reprehensibiliter vident c. Greg. Past. part 3. cap. â— Admon 5. Grat. dist 40. cap. 6. * Nam nec Petrus quem primum Dominus elegit c. Cypr. Ep. 71. ad Quint. †Aug. de Bapt. c. Don. 2.2 Quis enim hic est superbiae tumor quae arrogantia animi quae mentis inflatio ad cognitionem suos praepositos Sacerdotes vocare Cpr. Ep. 69. Aug. c. Don. de Bap. 2.1 2. Ep. 19. Nam quis eorum auderet Petro primo Apostolo cui claves regni coelorum Dominus dedit resistere nisi alius talis qui fiduciâ electionis suae sciens se non imparem constanter improbaret quod ille sine consilio fecerat Ambr. in Gal. 2.9 Paulus Petrum reprehendit quod non auderet nisi se non imparem sciret Hieron vel alius quis ad Gal. citatus à Grat. Caus. 2. qu. 7. cap. 33. Paul reprehended Peter which he would not have dared to doe had he not known himself to be equal to him S. Cyril c. Jul. lib. 9. p. 325. Chrys. Tom. 5. Or. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. Ep. 11. c. Chrys. Tom. 5. Or. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 't is no advantage to me if when Peter has confuted the charge Paul appear to accuse his Fellow-apostle boldly and inconsiderately Gal. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Gal. 1.1 Baron Anno 51. § 32 34 35. c. Rom. 11.13 Plena authoritas Petro in Judaismi praedicatione data dignoscitur Pauli perfecta authoritas in praedicatione Gentium invenitur Ambros. There is discerned a full authority given to Peter of preaching to the Jews and in Paul there is found a perfect power and authority of preaching to the Gentiles Gal. 1.6 7. 2 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. T. 5. Or. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Gal. 2.8 1 Cor. 12.28 Eph. 4.11 Matt. 4.21 Luke 5.10 Mark 3.17 Matth. 17.1 2 Pet. 1.16 Matt. 26.37 Mark 14.33 Matt. 20.20 Mark 10.35 Mark 10.37 John 13 2â—.21 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesipp apud Euseb. 3.20 They being dismiss and sent away to govern the Churches as being both Witnesses and also Kinsmen of our Lord. Act. 12. â— Gal. 2.9 2 Cor. 12.11.11.5 Mark 3.17 Act. 1.13 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Matt. 17.1 Taking therefore the chief and principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ib. Wherefore taketh he these onely with him because these were the chief and principal above the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Or. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruffinus reddit Apostolorum Episcopum Clem. Alex. apud Euseb. 2.1 Hoc erant utique cateri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis quamvis Apostolis omnibus posâ— resurrectionem suam pareâ—â— potestatem triâ—â—at ac dicat c. Cypr. de Vn. Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Gal. 2.8 Chrys. in Gal. 1.8 Vide Tert. de Praescr cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. Con. Eph. part 1. p. 209. Peter and John were equal in honour one to another as were also the Apostles and holy Disciples Did Tertullian think Saint Paul inferiour to Saint Peter when he said It is well that Peter is even in martyrdom equalled to Paul Bene quod Petrus Paulo in martyrio adaequatur Tert. de Praes 24. At dicis super Petrum fundatur Ecclâ—sia licèt id ipsum alio loco super omnes Apostolos fiat ex 〈◊〉 super eos Ecclesiae fortitudo solidetur Hier. in Jovin 1.14 But you will say the Church is founded upon Peter though the same thing in another place is affirmed of all the Apostles and that c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys. de Eccl. Hier. cap. 5. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt qui etiam in toto orbe dispersi Evangelium praedicaverunt quibâ—sque decedentibus successerum Episcopi qui sunt constituâ—i per totum mâ—ndum in sedibus Apostoâ—â—â—am Isid. Hisp. de Off. 2.5 Vbicunque fuerit Episcopus sive Romae sive Eugubii c. Hier. ad Evagr Ep. 85. Clem. ad Corinth Iren. 3.12.3.1 3. Agitur de summa rei Christianae c. Bell. praef ad lib. de Pontif. R. Est enim reverà non simplex error sed perniciosa haeresis negare B. Petri primatum à Christo institutum Bell. de Pont. R. 1.10 2 Pet. 3.16 Matt. 16.18 S. Romana Ecclesia nullis Synodicis constitutis caeteris Ecclesiis praelata est sed Evangelicâ voce Domini salvatoris nostri primatum obtinuit Tu es Petrus inquiens c. P. Gelas 1. dist 21. cap. 3. The Holy Church of Rome is not prefer'd before other Churches by any Synodical Decrees but has obtain'd the primacy by the voice of our Lord and Saviour in the Gospel saying Thou art Peter c. Quorum verborum planus obvius sensus est ut intelligatur sub duabus metaphoris promissum Petro totius Ecclesiae principatum Bell. de