Churches settled in them agreeably to the ancient Canons of the Church Universal There are those who assert to General Councils a power of Reforming the Church without or against the Pope's consent There are those who as Bellarmine telleth us do allow the Pope to be no more in the Ecclesiastical Republick than as the Duke of Venice in his Senate or as the General of an Order in his Congregation and that he therefore hath but a very limited and subordinate Power There are consequently those who conceive the Pope notoriously erring or misdemeaning himself to the prejudice of the Christian State may be called to an account may be judged may be corrected may be discarded by a General Synod Such notions have manifestly prevailed in a good part of the Roman Communion and are maintained by most Divines in the French Church and they may be supposed every-where common where there is any liberty of judgment or where the Inquisition doth not reign There have been seasons wherein they have so prevailed as to have been defined for Catholick Truths in great Synods and by them to have been applied to practice For In the first great Synod of Pisa it was declared that Councils may reform the Church sufficiently both in Head and Members and accordingly that Synod did assume to judge two Popes Gregory XII and Benedict XIII contending for the Papacy whereof one was the true Pope and deposing them both did substitute Alexander V. who for one year as Antoninus reporteth according to the common opinion did hold the Seat of Peter The Synod of Constance declared that the Synod lawfully assembled in the Holy Ghost making a General Council representing the Catholick Church militant hath immediately power from Christ to which every one of whatever state or dignity he be although it be Papal is bound to obey in those things which belong to Faith and the extirpation of the said Schism and the general reformation of the Church of God in Head and Members The which Doctrine they notably put in practice exercising jurisdiction over Popes and for Errours Misdemeanours or Contumacies discarding three of whom it is hard if one were not true Pope and chusing another who thereafter did pass for a right Pope and himself did confirm the Acts of that Council So that this Semi-heresie hath at least the authority of one Pope to countenance it Our most holy Lord the Pope said in answer thereunto that he would maintain and inviolably observe all and every of those things that were conciliarly determin'd concluded and decreed by the present Council in matters of Faith The Synod of Basil declared the same Point that Councils are superiour to Popes to be a truth of Catholick Faith which whoever doth stiffly oppose is to be accounted a Heretick Nor say they did any skilfull man ever doubt the Pope to be subject to the judgment of General Synods in things concerning Faith In virtue of which Doctrine and by its irresistable authority the Synod did sentence and reject Pope Eugenius as criminal heretical and contumacious These Synods although reprobated by Popes in Counter-synods are yet by many Roman Catholick Divines retained in great veneration and their Doctrine is so current in the famous Sorbonne that if we may believe the great Cardinal of Lorrain the contrary is there reputed heretical § XVI Yet notwithstanding these oppositions the former Opinion averring the Pope's absolute Sovereignty doth seem to be the genuine Doctrine of the Roman Church if it have any For those Divines by the Pope and his intimate confidents are looked upon as a mongrel brood or mutinous faction which he by politick connivence doth onely tolerate because he is not well able to correct or suppress them He is afraid to be violent in reclaiming them to his sense lest he spend his artillery in vain and lose all his power and interest with them Nor indeed do those men seem to adhere to the Roman Party out of entire judgment or cordial affection but in compliance with their Princes or upon account of their Interest or at best with regard to peace and quiet They cannot conveniently break with the Pope because his Interest is twisted with their own so as not easily to be disentangled For how can they heartily stick to the Pope whenas their Opinion doth plainly imply him to be an Usurper and a Tyrant claiming to himself and exercising authority over the Church which doth not rightfully belong to him to be a Rebel and Traitour against the Church invading and possessing the Sovereignty due to it for such questionless the Duke of Venice would be should he challenge and assume to himself such a Power over his Commonwealth as the Pope hath over Christendom to be an Impostour and Seducer pretending to infallible conduct which he hath not How can they honestly condemn those who upon such grounds do shake off such yokes refusing to comply with the Pope till he correct his Errours till he desist from those Usurpations and Impostures till he restore to the Church its Rights and Liberties How are the Doctrines of those men consistent or congruous to their practice For they call the Pope Monarch of the Church and Universal Pastour of Christians by God's appointment indefectibly yet will they not admit all his Laws and reject Doctrines which he teacheth particularly those which most nearly touch him concerning his own Office and Authority They profess themselves his loyal Subjects yet pretend Liberties which they will maintain against him They hold that all are bound to entertain Communion with him yet confess that he may be heretical and seduce into Errour They give him the name and shadow of a Supremacy but so that they can void the substance and reality thereof In fine where should we seek for the Doctrine of the Roman Church but at Rome or from Rome it self where these Doctrines are Heterodoxies § XVII We shall not therefore have a distinct regard to the Opinion of these Semi-romanists nor consider them otherwise than to confirm that part of Truth which they hold and to confute that part of Errour which they embrace allowing at least in word and semblance more power to the Pope than we can admit as due to him Our discourse shall be levelled at him as such as he pretendeth himself to be or as assuming to himself the forementioned Powers and Prerogatives § XVIII Of such vast Pretences we have reason to require sufficient Grounds He that demandeth assent to such important Assertions ought to produce clear proofs of them He that claimeth so mighty Power should be able to make out a good Title to it for No man may take this more than Pontifical honour to himself but he that is called by God as was Aaron They are worthily to be blamed who tumultuously and disorderly fall upon curbing or restraining those who by no law are subject to them We cannot well be justified
Power even in Temporal matters This Opinion so common doth not I say in effect and practical consideration any-wise differ from the former but onely in words devised to shun envy and veil the impudence of the other Assertion for the qualifications by reason of the Spiritual Power and at least indirectly are but notional insignificant and illusive in regard to practice it importing not if he hath in his keeping a Sovereign Power upon what account or in what formality he doth employ it seeing that every matter is easily referrible to a Spiritual account seeing he is sole Judge upon what account he doth act seeing experience sheweth that he will spiritualize all his interests and upon any occasion exercise that pretended Authority seeing it little mattereth if he may strike Princes whether he doeth it by a downright blow or slantingly § IV. That such an universal and absolute Power hath been claimed by divers Popes successively for many Ages is apparent from their most solemn Declarations and notorious Practices whereof beginning from later times and rising upwards toward the source of this Doctrine we shall represent some The Bull of P. Sixtus V. against the two Sons of wrath Henry K. of Navarre and the P. of Conde beginneth thus The Authority given to Saint Peter and his Successours by the immense Power of the Eternal King excels all the Powers of earthly Kings and Princes It passes uncontrollable sentence upon them all And if it find any of them resisting God's Ordinance it takes more severe vengeance of them casting them down from their Thrones though never so puissant and tumbling them down to the lowest parts of the earth as the ministers of aspiring Lucifer And then he proceeds to thunder against them We deprive them and their posterity for ever of their Dominions and Kingdoms And accordingly he depriveth those Princes of their Kingdoms and Dominions absolveth their Subjects from their Oaths of Allegeance and forbiddeth them to pay any Obedience to them By the Authority of these presents we do absolve and set free all persons as well jointly as severally from any such Oath and from all duty whatsoever in regard of Dominion Fealty and Obedience and do charge and forbid all and every of them that they do not dare to obey them or any of their Admonitions Laws and Commands P. Pius V. one of their Holiest Popes of the last stamp who hardly hath scaped Canonization untill now beginneth his Bull against our Q. Elizabeth in these words He that reigneth on high to whom is given all Power in Heaven and in Earth hath committed the one H. Catholick and Apostolick Church out of which there is no Salvation to one alone on earth namely to Peter Prince of the Apostles and to the Roman Pontife Successour of Peter to be governed with a plenitude of Power This one he hath constituted Prince over all Nations and all Kingdoms that he might pluck up destroy dissipate ruinate plant and build And in the same Bull he declares that he thereby deprives the Queen of her pretended right to the Kingdom and of all Dominion Dignity and Privilege whatsoever and absolves all the Nobles Subjects and people of the Kingdom and whoever else have sworn to her from their Oath and all duty whatsoever in regard of Dominion Fidelity and Obedience P. Clement VI. did pretend to depose the Emperour Lewis IV. P. Clement V. in the great Synod of Vienna declared the Emperour subject to him or standing obliged to him by a proper Oath of Fealty P. Boniface VIII hath a Decree extant in the Canon-Law running thus We declare say define pronounce it to be of necessity to Salvation for every humane creature to be subject to the Roman Pontife The which Subjection according to this intent reacheth all matters for he there challengeth a double Sword and asserteth to himself Jurisdiction over all Temporal Authorities for One Sword saith he must be under another and the Temporal Authority must be subject to the Spiritual Power whence if the Earthly Power doth go astray it must be judged by the Spiritual Power The which Aphorisms he proveth by Scriptures admirably expounded to that purpose This Definition might pass for a Rant of that boisterous Pope a man above measure ambitious and arrogant vented in his passion against K. Philip of France if it had not the advantage of a greater than which no Papal Decree is capable of being expresly confirmed by one of their General Councils for We saith P. Leo X. in his Bull read and pasâ—ed in the Laterane Council do renew and approve that H. Constitution with approbation of the present H. Council Accordingly Melch. Canus saith that the Laterane Council did renew and approve that extravagant indeed extravagant Constitution and Baronius saith of it that all do assent to it so that none dissenteth who doth not by discord fall from the Church The truth is P. Boniface did not invent that Proposition but borrowed it from the School for Thomas Aquinas in his work against the Greeks pretendeth to shew that it is of necessity to Salvation to be subject to the Roman Pontife The which Scholastical Aphorism P. Boniface turned into Law and applied to his purpose of exercising domination over Princes offering in virtue of it to deprive King Philip of his Kingdom The Appendix to Mart. Pol. saith of P. Boniface VIII Regem se Regum Mundi Monarcham unicum in Spiritualibus Temporalibus Dominum promulgavit That he openly declar'd himself to be King of Kings Monarch of the world and sole Lord and Governour both in Spirituals and Temporals Before him P. Innocent IV. did hold and exemplifie the same notion declaring the Emperour Frederick II. his Vassal and denouncing in his General Council of Lions a sentence of Deprivation against him in these terms We having about the foregoing and many other his wicked Miscarriages had before a carefull deliberation with our Brethren and the H. Council seeing that we although unworthy to hold the place of Jesus Christ on earth and that it was said unto us in the person of Saint Peter the Apostle Whatever thou shalt bind on earth the said Prince who hath rendred himself unworthy of Empire and Kingdoms and of all Honour and Dignity and who for his iniquities is cast away by God that he should not reign or command being bound by his sins and cast away and deprived by the Lord of all Honour and Dignity do shew denounce and accordingly by sentence deprive absolving all who are held bound by Oath of Allegeance from such Oath for ever by Apostolical authority firmly prohibiting that no man henceforth do obey or regard him as Emperour or King and decreeing that whoever shall hereafter yield advice or aid or favour to him as Emperour or King shall immediately lie under the band of Excommunication Before him Pope Innocent the Third that
c. who should violate the Privilege granted to the Monastery of St. Medard But this as are many such Privileges is a rank Forgery unworthily imposed on P. Gregory that prudent meek and holy man much to his wrong and disgrace which I will not be at trouble to confute having shewed St. Gregory to have been of another judgment and temper than to behave himself thus toward Princes and seeing that task is abundantly discharged by that very learned man Monsieur Launoy Indeed upon this occasion to digress a little farther it doth not seem to have been the opinion of the ancient Popes that they might excommunicate their Sovereign Princes for if they might why did they forbear to exercise that power when there was greatest reason and great temptation for it Why did not Pope Julius or Pope Liberius excommunicate Constantius the great Favourer of the Arians against whom Athanasius St. Hilary and Lucifer Calar do so earnestly inveigh calling him Heretick Antichrist and what not How did Julian himself escape the censure of Pope Liberius Why did not Pope Damasus thunder against Valens that fierce Persecutour of Catholicks Why did not Damasus censure the Empress Justina the Patroness of Arianism Why did not Pope Siricius censure Theodosius I. for that bloudy fact for which St. Ambrose denied him the Communion How was it that Pope Leo I. that stout and high Pope had not the heart to correct Theodosius Junior in this way who was the supporter of his adversary Dioscorus and the obstinate protectour of the second Ephesine Council which that Pope so much detested Why did that Pope not rather compell that Emperour to reason by censures than supplicate him by tears How did so many Popes connive at Theodorick and other Princes prosessing Arianism at their door Wherefore did not Pope Simplicius or Pope Felix thus punish the Emperour Zeno the supplanter of the Synod of Chalcedon for which they had so much zeal Why did neither Pope Felix nor Pope Gelasius nor Pope Symmachus nor Pope Hormisdas excommunicate the Emperour Anastasius yea did not so much Pope Gelasius saith as touch his name for countenancing the Oriental Bishops in their Schism and refractory Non-compliance with the Papal Authority Those Popes did indeed clash with that Emperour but they expresly deny that they did condemn him with others whom he did favour We saith Pope Symmachus did not excommunicate thee O Emperour but Acacius If you mingle your self you are not excommunicated by us but by your self And If the Emperour pleaseth to join himself with those condemned saith Pope Gelasius it cannot be imputed to us Wherefore Baronius doeth ill in affirming Pope Symmachus to have anathematized Anastasius whereas that Pope plainly denied that he had excommunicated him yea denied it even in those words which are cited to prove it being rightly read for they are corruptly written in Baronius and Binius Ego which hath no sense or one contradictory to his former assertion being put for Nego which is good sense and agreeable to what he and the other Popes do affirm in relation to that matter Why do we not reade that any Pope formally did excommunicate though divers did zealously contradict and oppose the Princes who did reject Images In fine a noble Bishop above 500 years agoe did say I reade and reade again the Records of the Roman Kings and Emperours and I no-where find that any of them before this was excommunicated or deprived of his Kingdom by the Roman Pontife Surely therefore the ancient Popes did either not know their Power or were very negligent of their Duty Such have been the Doctrine and behaviour of Popes in reference to their Power § V. This Doctrine of the Pope's Universal Power over all Persons in all Matters may reasonably be supposed the sentiment of all Popes continually for a long time even for more than 500 years unto this present day For 1. If this Doctrine be false it implieth no slight Errour but one of a very high nature and most dangerous consequence which involveth great arrogance and iniquity which tendeth to work enormous wrongs and grievous mischiefs whence if any Pope should conceâ—ve it false he were bound openly to disclaim to condemn to refute it lest the authority of his Predecessours and his connivence should induce others into it or settle them in it as it is in regard to Pope Honorius charged upon P. Leo II. who did not as it became the Apostolical Authority extinguish the flame of Heretical doctrine beginning but did by neglecting cherish it In such a case a Pope must not be silent For No small danger said P. Gelasius lieth upon Popes in being silent about what agreeth to the service of God and If saith P. Paschal a Pope by his silence doth suffer the Church to be polluted with the gall of bitterness and root of impiety he should no-wise be excusable before the Eternal Judge and Errour saith P. Felix III. which is not resisted by those in eminent office is approved and Truth which is not defendâ—d is oppressed and He is not free from suspicion of a close society in mischief who ceaseth to obviate it and We saith P. Gregory I. do greatly offend if we do hold our peace at things that are to be corrected But all Popes since the time specified have either openly declared for this Doctrine or have been silent and so have avowed it by tacit consent 2. Any Pope disapproving that Tenent were bound to renounce communion with those that hold and profess it or at least to check and discountenance it But on the contrary they have suffered it to be maintained in their presence and audience and have hugged that sort of men with especial favour as their most affectionate and sure friends they have suspected discountenanced and frowned on those who have shewed dislike of it Those men indeed who vouch this Doctrine may reasonably be deemed to doe it as accomplices with the Popes on purpose to gratifie and curry favour with them in hopes of obtaining reward and preferment of them for it 3. The chief Authours and most zealous Abettors of these notions Popes Synods Doctours of the School have continually passed for most authentick Masters of Divinity and have retained greatest authority in the Church governed and guided by the Pope 4. The Decrees containing them do stand in their Canon-Law and in their Collections of Synods without any caution or mark of dislike which is a sufficient indication of their constant adherence to this Doctrine 5. The common style of the Papal Edicts or Bulls doth import their sense which is imperious in regard to all persons without exception Let no man say they presume to infringe this our will and command c. 6. Popes of all tempers and qualifications even those who have passed for the most wise and moderate among them have been ready to practise according to those principles when
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
instances which follow In the designation of a new Apostle to supply the place of Judas he did indeed suggest the matter and lay the case before them he first declared his sense but the whole company did chuse two and referred the determination of one to lot or to God's arbitration At the institution of Deacons the twelve did call the multitude of disciples and directed them to elect the persons and the proposal being acceptable to them it was done accordingly they chose Stephen c. whom they set before the Apostles and when they had prayed they layd their hands on them In that important transaction about the observance of Mosaical Institutions a great stir and debate being started which Saint Paul and Saint Barnabas by disputation could not appease what course was then taken did they appeal to Saint Peter as to the Supreme Dictatour and Judge of Controversies not so but they sent to the Apostles and Elders at Jerusalem to enquire about the question when those great messengers were arrived there they were received by the Church and the Apostles and Elders and having made their report the Apostles and Elders did assemble to consider about that matter In this assembly after much debate passed and that many had freely uttered their sense Saint Peter rose up with Apostolical gravity declaring what his reason and experience did suggest conducing to a resolution of the point whereto his words might indeed be much available grounded not onely upon common reason but upon special revelation concerning the case whereupon Saint James alledging that revelation and backing it with reason drawn from Scripture with much authority pronounceth his judgment Therefore saith he I judge that is saith St. Chrysostome I authoritatively say that we trouble not them who from among the Gentiles are turned to God but that we write unto them c. And the result was that according to the proposal of Saint James it was by general consent determined to send a decretal Letter unto the Gentile Christians containing a Canon or advice directive of their practice in the case It then seemed good to or was decreed by the Apostles and Elders with the whole Church to send and the Letter ran thus The Apostles and Elders and Brethren to the Brethren of the Gentiles Now in all this action in this leading precedent for the management of things in Ecclesiastical Synods and consistories where can the sharpest sight descry any mark of distinction or preeminence which Saint Peter had in respect to the other Apostles did Saint Peter there any-wise behave himself like his pretended Successours upon such occasions what authority did he claim or use before that Assembly or in it or after it did he summon or convocate it no they met upon common agreement did he preside therein no but rather Saint James to whom saith Saint Chrysostome as Bishop of Jerusalem the government was committed did he offer to curb or check any man or to restrain him from his liberty of discourse there no there was much disputation every man frankly speaking his sense did he more than use his freedom of speech becoming an Apostle in arguing the case and passing his vote no for in so exact a relation nothing more doth appear did he form the definitions or pronounce the Decree resulting no Saint James rather did that for as an ancient Authour saith Peter did make an Oration but Saint James did enact the Law was beside his suffrage in the debate any singular approbation required from him or did he by any Bull confirm the Decrees no such matter these were devices of ambition creeping on and growing up to the pitch where they now are In short doth any thing correspondent to Papal pretences appear assumed by Saint Peter or deferred to him If Saint Peter was such a man as they make him how wanting then was he to himself how did he neglect the right and dignity of his Office in not taking more upon him upon so illustrious an occasion the greatest he did ever meet with How defective also were the Apostolical College and the whole Church of Jerusalem in point of duty and decency yielding no more deference to their Sovereign the Vicar of their Lord Whatever account may be framed of these defailances the truth is that Saint Peter then did know his own place and duty better than men do know them now and the rest as well understood how it became them to demean themselves St. Chrysostome's reflexions on those passages are very good that indeed then there was no fastuousness in the Church and the souls of those primitive Christians were clear of Vanity the which dispositions did afterward spring up and grow rankly to the great prejudice of Religion begetting those exorbitant pretences which we now disprove Again when Saint Peter being warned from Heaven thereto did receive Cornelius a Gentile Souldier unto Communion divers good Christians who were ignorant of the warrantableness of that proceeding as others commonly were and Saint Peter himself was before he was informed by that special revelation did not fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contest with him about it not having any notion as it seemeth of his Supreme unaccountable Authority not to say of that infallibility with which the Canonists and Jesuits have invested him unto whom Saint Peter rendreth a fair account and maketh a satisfactory Apology for his proceedings not brow-beating those audacious contenders with his Authority but gently satisfying them with reason But if he had known his Power to be such as now they pretend it to be he should have done well to have asserted it even out of good-will and Charity to those good Brethren correcting their errour and checking their misdemeanour shewing them what an enormous presumption it was so to contend with their Sovereign Pastour and Judge Farther so far was Saint Peter from assuming Command over his Brethren that he was upon occasion ready to obey their Orders as we may see by that passage where upon the conversion of divers persons in Samaria it is said that the Apostles hearing it did send to them Peter and John who going down prayed for them that they might receive the Holy Ghost The Apostles sent him that had he been their Sovereign would have been somewhat unseemly and presumptuous for Subjects are not wont to send their Prince or Souldiers their Captain to be sent being a mark of inferiority as our Lord himself did teach A servant said he is not greater than his Lord nor he that is sent greater than he that sent him Saint Luke therefore should at least have so expressed this passage that the Apostles might have seemed to keep their distance and observed good manners if he had said they beseeched him to go that had sounded well but they sent him is harsh if he were Dominus noster Papa as the modern Apostles of Rome
superiour to Saint Paul but his Collegue and equal in Authority although precedeing him in standing repute and other advantages then Saint Paul's free proceeding toward him was not onely warrantable but wholesome and deserving for edification to be recited and recorded as implying an example how Collegues upon occasion should with freedom and sincerity admonish their Brethren of their errours and faults Saint Peter's carriage in patiently bearing that correption also affording another good pattern of equanimity in such cases to which purpose S. Cypr. alledged and approved by S. Austin doth apply this passage for saith he neither Peter whom the Lord first chose and upon whom he built his Church when Paul afterward contested with him about circumcision did insolently challenge or arrogantly assume any thing to himself so as to say that he did hold the primacy and that rather those who were newer and later Apostles ought to obey him neither despised he Saint Paul because he was before a persecutour of the Church but he admitted the counsel of truth and easily consented to the lawfull course which Saint Paul did maintain yielding indeed to us a document both of concord and patience that we should not pertinaciously love our own things but should rather take those things for ours which sometimes are profitably and wholesomely suggested by our Brethren and Collegues if they are true and lawfull this St. Cyprian speaketh upon supposition that Saint Peter and Saint Paul were equals or as he calleth them Collegues and Brethren in rank co-ordinate otherwise St. Cyprian would not have approved the action for he often severely doth inveigh against Inferiours taking upon them to censure their Superiours What tumour saith he of pride what arrogance of mind what inflation of heart is it to call our Superiours and Bishops to our cognisance St. Cyprian therefore could not conceive Saint Peter to be Saint Paul's Governour or Superiour in Power he doth indeed plainly enough in the forecited words signifie that in his judgment Saint Peter had done insolently and arrogantly if he had assumed any obedience from Saint Paul St. Austin also doth in several places of his Writings make the like application of this passage The ancient Writer contemporary to St. Ambrose and passing under his name doth argue in this manner Who dared resist Peter the first Apostle to whom the Lord did give the Keys of the Kingdom of Heaven but another such an one who in assurance of his election knowing himself to be not unequal to him might constantly disprove what he had unadvisedly done It is indeed well known that Origen and after him St. Chrysostome and St. Hierome and divers of the Ancients beside did conceive that Saint Paul did not seriously oppose or tax Saint Peter but did onely doe it seemingly upon confederacy with him for promoting a good design This interpretation however strained and earnestly impugned by Saint Austin I will not discuss but onely shall observe that it being admitted doth rather strengthen than weaken our discourse for if Saint Peter were Saint Paul's Governour it maketh Saint Peter to have consented to an act in all appearance indecent irregular and scandalous and how can we imagine that Saint Peter would have complotted to the imparing his own just Authority in the eye of a great Church doth not such a condescension imply in him a disavowing of Superiority over Saint Paul or a conspiracy with him to overthrow good Order To which purpose we may observe that St. Chrysostome in a large and very elaborate discourse wherein he professeth to endeavour an aggravation of the irregularity of Saint Paul's dâ—meanour if it were serious doth not lay the stress of that aggravation upon Saint Paul's opposing his lawfull Governour but his onely so treating a Co-apostle of such eminency neither when to that end he designeth to reckon all the advantages of Saint Peter beyond Saint Paul or any other Apostle doth he mention this which was chiefly material to his purpose that he was Saint Paul's Governour which observations if we do carefully weigh we can hardly imagine that St. Chrysostome had any notion of Saint Peter's Supremacy in relation to the Apostles In fine the drift of Saint Paul in reporting those passages concerning himself was not to disparage the other Apostles nor merely to commend himself but to fence the truth of his Doctrine and maintain the liberty of his Disciples against any prejudice that might arise from any authority that might be pretended in any considerable respects superiour to his and alledged against them to which purpose he declareth by arguments and matters of fact that his Authority was perfectly Apostolical and equal to the greatest even to that of Saint Peter the prime Apostle of Saint John the beloved Disciple of Saint James the Bishop of Jerusalem the judgment or practice of whom was no law to him nor should be to them farther than it did consist with that Doctrine which he by an independent Authority and by special revelation from Christ did preach unto them He might as St. Chrysostome noteth have pretended to some advantage over them in regard that he had laboured more abundantly than them all but he forbeareth to do so being contented to obtain equal advantages Well therefore considering the disadvantage which this passage bringeth to the Roman pretence might this History be called by Baronius a History hard to be understood a stone of offence a rock of scandal a rugged place which Saint Austin himself under favour could not pass over without stumbling It may also be considered that Saint Paul particularly doth assert to himself an independent authority over the Gentiles co-ordinate to that which Saint Peter had over the Jews the which might engage him so earnestly to contest with Saint Peter as by his practice seducing those who belonged to his charge the which also probably moved him thus to assert his authority to the Galatians as being Gentiles under his care and thence obliged especially to regard his authority They saith Saint Paul knowing that I was entrusted with the Gospel of uncircumcision as Peter was entrusted with that of circumcision gave unto me and Barnabas the right hand of fellowship the which words do clearly enough signifie that he took himself and that the other Apostles took him to have under Christ an absolute charge subordinate to no man over the Gentiles whence he claimeth to himself as his burthen the care of all the Churches he therefore might well contest for their liberty he might well insist upon his authority among them Thus did St. Chrysostome understand the case for Christ saith he committed the Jews to Peter but set Paul over the Gentiles and He saith that great Father farther doth shew himself to be equal to them in dignity and compareth himself not onely to the others but even to the ring-leader shewing that each did enjoy equal dignity
Church The other Apostles did receive an equal share of honour and power who also being dispersed in the whole world did preach the Gospel and to whom departing the Bishops did succeed who are constituted through the whole world in the Sees of the Apostles By consequence the Fathers do assert this equality when they affirm as we before did shew the Apostolical Office to be absolutely Supreme when also they affirm as afterwards we shall shew all the Apostles Successours to be equal as such and particularly that the Roman Bishop upon account of his succeeding Saint Peter hath no prâ—-eminence above his Brethren for wherever a Bishop be 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 force of wealth and lowness of poverty doth not render a Bishop more high or more low for that all of them are Successours of the Apostles 19. Neither is it to prudential esteem a despicable consideration that the most ancient of the Fathers having occasion sometimes largely to discourse of Saint Peter do not mention any such Prerogatives belonging to him 20. The last Argument which I shall use against this Primacy shall be the insufficiency of those Arguments and Testimonies which they alledge to warrant and prove it If this Point be of so great consequence as they make it if as they would persuade us the subsistence order unity and peace of the Church together with the Salvation of Christians do depend on it if as they suppose many great points of truth do hang on this pin if it be as they declare a main Article of Faith and not onely a simple errour but a pernicious heresie to deny this primacy then it is requisite that a clear revelation from God should be producible in favour of it for upon that ground onely such points can firmly stand then it is most probable that God to prevent controversies occasions of doubt and excuses for errour about so grand a matter would not have failed to have declared it so plainly as might serve to satisfie any reasonable man and to convince any froward gainsayer but no such revelation doth appear for the places of Scripture which they alledge do not plainly express it nor pregnantly imply it nor can it by fair consequence be inferred from them No man unprepossessed with affection to their side would descry it in them without thwarting Saint Peter's Order and wresting the Scriptures they cannot deduce it from them This by examining their allegations will appear I. They alledge those words of our Saviour uttered by him upon occasion of Saint Peter's confessing him to be the Son of God Thou art Peter and upon this rock will I build my Church here say they Saint Peter is declared the Foundation that is the sole Supreme Governour of the Church To this I answer 1. Those words do not clearly signifie any thing to their purpose for they are metaphorical and thence ambiguous or capable of divers interpretations whence they cannot suffice to ground so main a point of Doctrine or to warrant so huge a Pretence these ought to stand upon down-right evident and indubitable Testimony It is pretty to observe how Bellarmine proposeth this Testimony Of which words saith he the sense is plain and obvious that it be understood that under two metaphors the principate of the whole Church was promised as if that sense could be so plain and obvious which is couched under two metaphors and those not very pat or clear in application to their sense 2. This is manifestly confirmed from that the Fathers and Divines both ancient and modern have much differed in exposition of these words Some saith Abulensis say that this rock is Peter others say and better that it is Christ others say and yet better that it is the confession which Peter maketh For some interpret this rock to be Christ himself of whom Saint Paul saith Other foundation can no man lay than that which is laid which is Jesus Christ. St. Austin telleth us in his Retractations that he often had expounded the words to this purpose although he did not absolutely reject that interpretation which made Saint Peter the rock leaving it to the Readers choice which is the most probable Others and those most eminent Fathers do take the rock to be Saint Peter's faith or profession Vpon the Rock saith the Prince of Interpreters that is upon the faith of his profession and again Christ said that he would build his Church on Peter's confession and again he or another ancient Writer under his name upon this rock he said not upon Peter for he did not build his Church upon the man but upon his faith Our Lord saith Theodoret did permit the first of the Apostles whose confession he did fix as a prop or foundation of the Church to be shaken Whence Origen saith that every disciple of Christ is the rock in virtue of his agreement with Peter in that holy confession This sense even Popes have embraced Others say that as Saint Peter did not speak for himself but in the name of all the Apostles and of all faithfull people representing the Pastours and people of the Church so correspondently our Lord did declare that he would build his Church upon such faithfull Pastours and Confessours Others do indeed by the rock understand Saint Peter's person but do not thereby expound to be meant his being Supreme Governour of the Apostles or of the whole Church The Divines Schoolmen and Canonists of the Roman Communion do not also agree in exposition of the words and divers of the most learned among them do approve the interpretation of St. Chrysostome Now then how can so great a Point of Doctrine be firmly grounded on a place of so doubtfull interpretation how can any one be obliged to understand the words according to their interpretation which Persons of so good sense and so great Authority do understand otherwise with what modesty can they pretend that meaning to be clear which so perspicacious eyes could not discern therein why may not I excusably agree with St. Chrysostome or St. Austin in understanding the place may I not reasonably oppose their judgment to the Opinion of any Modern Doctours deeming Bellarmine as fallible in his conceptions as one of them why consequently may I not without blame refuse their Doctrine as built upon this place or disavow the goodness of this proof 3. It is very evident that the Apostles themselves did not understand those words of our Lord to signify any grant or promise to Saint Peter of Supremacy over them for would they have contended for the chief place if they had understood whose it of right was by our Lord 's own positive determination would they have disputed about a question which to their knowledge by their Master was
〈◊〉 〈◊〉 〈◊〉 equal in honour to Saint Peter as we before shewed The like we declared of St. Hierome St. Cyril c. And as for St. Cyprian who did allow a Primacy to Saint Peter nothing can be more evident than that he took the other Apostles to be equal to him in power and honour The like we may conceive of St. Austin who having carefully perused those Writings of St. Cyprian and frequently alledging them doth never contradict that his sentiment Even Pope Gregory himself acknowledgeth Saint Peter not to have been properly the Head but onely the first member of the universal Church all being members of the Church under one head 6. If Pope Leo I. or any other ancient Pope do seem to mean farther we may reasonably except against their Opinion as being singular and proceeding from partial affection to their See such affection having influence on the mind of the wisest men according to that certain maxime of Aristotle every man is a bad Judge in his own case 7. The Ancients when their subject doth allure them do adorn other Apostles with the like titles equalling those of Saint Peter and not well consistent with them according to that rigour of sense which our adversaries affix to the commendations of Saint Peter The Epistle of Clemens Rom. to Saint James an Apocryphal but ancient Writing calleth St. James our Lord's Brother The Bishop of Bishops the Clementine Recognitions call him the Prince of Bishops Ruffinus in his translation of Eusebius The Bishop of the Apostles St. Chrysost. saith of him that he did preside over all the Jewish believers Hesychius Presbyter of Jerusalem calleth him the chief Captain of the New Jerusalem the Captain of Priests the Prince of the Apostles the top among the Heads c. The same Hesychius calleth Saint Andrew the first-born of the Apostolical Choire the first setled pillar of the Church the Peter before Peter the foundation of the foundation the first-fruits of the beginning c. St. Chrysostome saith of Saint John that he was a pillar of the Churches through the world he that had the Keys of the Kingdom of Heaven c. But as occasion of speaking about Saint Paul was more frequent so the elogies of him are more copious and indeed so high as not to yield to those of Saint Peter He was saith St. Chrysostome the ringleader and guardian of the Choire of all the Saints He was the tongue the teacher the Apostle of the world He had the whole world put into his hands and took care thereof and had committed to him all men dwelling upon Earth He was the light of the Churches the foundation of Faith the pillar and ground of Truth He had the patronage of the World committed into his hands He was better than all men greater than the Apostles and surpassing them all Nothing was more bright nothing more illustrious than he None was greater than he yea none equal to him Pope Gregory I. saith of Saint Paul that he was made head of the Nations because he obtained the principate of the whole Church These Characters of Saint Paul I leave them to interpret and reconcile with those of Saint Peter 8. That the Fathers by calling Saint Peter Prince Chieftain c. of the Apostles do not mean Authority over them may be argued from their joining Saint Paul with him in the same appellations who yet surely could have no Jurisdiction over them and his having any would destroy the pretended Ecclesiastical Monarchy St. Cyril calleth them together Patrons or Presidents of the Church St. Austin or St. Ambr. or Max. calleth them Princes of the Churches The Popes Agatho and Adrian in their General Synods call them the ring-leading Apostles The Popes Nicholas I. and Gregory VII c. call them Princes of the Apostles St. Ambrose or St. Austin or St. Maximus Taur chuse you which doth thus speak of them Blessed Peter and Paul are most eminent among all the Apostles excelling the rest by a kind of peculiar prerogative but whether of these two be preferred before the other is uncertain for I count them to be equal in merit because they are equal in suffering c. To all this discourse I shall onely adde that if any of the Apostles or Apostolical men might claim a presidency or authoritative headship over the rest Saint James seemeth to have the best title thereto for Jerusalem was the mother of all Churches the fountain of the Christian Law and Doctrine the See of our Lord himself the chief Pastour He therefore who as the Fathers tell us was by our Lord himself constituted Bishop of that City and the first of all Bishops might best pretend to be in special manner our Lord's Vicar or Successour He saith Epiphanius did first receive the Episcopal Chair and to him our Lord first did entrust his own Throne upon Earth He accordingly did first exercise the Authority of presiding and moderating in the first Ecclesiastical Synod as St. Chrysostome in his Notes thereon doth remark He therefore probably by Saint Paul is first named in his report concerning the passages at Hierusalem and to his orders it seemeth that Saint Peter himself did conform for 't is said there that before certain came from Saint James he did eat with the Gentiles but when they were come he withdrew Hence in the Apostolical Constitutions in the Prayer prescribed for the Church and for all the Governours of it the Bishops of the principal Churches being specified by name Saint James is put in the first place before the Bishops of Rome and of Antioch Let us pray for the whole Episcopacy under Heaven of those who rightly dispense the word of thy Truth and let us pray for our Bishop James with all his Parishes let us pray for our Bishop Clemens and all his Parishes let us pray for Evodius and all his Parishes Hereto consenteth the Tradition of those ancient Writers afore cited who call Saint James the Bishop of Bishops the Bishop of the Apostles c. SUPPOSITION II. I proceed to examine the next Supposition of the Church Monarchists which is That Saint Peter's Primacy with its Rights and Prerogatives was not personal but derivable to his Successours AGainst which Supposition I do assert that admitting a Primacy of Saint Peter of what kind or to what purpose soever we yet have reason to deem it merely personal and not according to its grounds and its design communicable to any Successours nor indeed in effect conveyed to any such It is a rule in the Canon Law that a personal Privilege doth follow the Person and is extinguished with the Person and such we affirm that of St. Peter for 1. His Primacy was grounded upon personal acts such as his chearfull following of Christ his faithfull confessing of Christ his resolute adherence to Christ his embracing
for the like reason Saint Peter might assume the Bishoprick of Rome I answer 1. It is not certain that Saint James the Bishop of Jerusalem was an Apostle meaning an Apostle of the primary rank for Eusebius the greatest Antiquary of old times doth reckon him one of the 70 disciples So doth the Authour of the Apostolical Constitutions in divers places suppose Hegesippus that most ancient Historian was of the same mind who saith that there were many of this name and that this James did undertake the Church with the Apostles Of the same opinion was Epiphanius who saith that Saint James was the Son of Joseph by another Wife The whole Greek Church doth suppose the same keeping three distinct solemnities for him and the two Apostles of the same name Gregory Nyssene St. Hierome and divers other ancient Writers do concur herein whom we may see alledged by Grotius Dr. Hammond who themselves did embrace the same opinion Valesius Blondel c. Salmasius after his confident manner saith it is certain that he was not one of the twelve I may at least say it is not certain that he was and consequently the objection is grounded on an uncertainty 2. Granting that Saint James was one of the Apostles as some of the Ancients seem to think calling him an Apostle and as divers modern Divines conceive grounding chiefly upon these words of Saint Paul But other of the Apostles saw I none save James the Lord's Brother and taking Apostles there in the strictest sense I answer That the case was peculiar and there doth appear a special reason why one of the Apostles should be designed to make a constant residence at Jerusalem and consequently to preside there like a Bishop For Jerusalem was the Metropolis the Fountain the Centre of the Christian Religion where it had birth where was greatest matter and occasion of propagating the Gospel most people disposed to embrace it resorting thither where the Church was very numerous consisting as St. Luke or Saint James in him doth intimate of divers myriads of believing Jews whence it might seem expedient that a person of greatest Authority should be fixed there for the confirming and improving that Church together with the propagation of Religion among the people which resorted thither the which might induce the Apostles to settle Saint James there both for discharging the Office of an Apostle and the supplying the room of a Bishop there According to him saith Eusebius The Episcopal Throne was committed by the Apostles or our Lord saith Epiphanius did entrust him with his own Throne But there was no need of fixing an Apostle at other places nor doth it appear that any was so fixed especially Saint Peter was uncapable of such an employment requiring settlement and constant attendance who beside his general Apostleship had a peculiar Apostleship of the dispersed Jews committed to him who therefore was much engaged in travel for propagation of the Faith and edifying his Converts every where 3. The greater consent of the most ancient Writers making St. Iames not to have been one of the twelve Apostles it is thence accountable why as we before noted Saint James was called by some ancient Writers the Bishop of Bishops the Prince of Bishops c. because he was the first Bishop of the first See and Mother Church the Apostles being excluded from the comparison Upon these considerations we have great reason to refuse the assertion or scandal cast on Saint Peter that he took on him to be Bishop of Rome in a strict sense as it is understood in this controversie SUPPOSITION V. A father Assertion is this superstructed by consequence on the former That the Bishops of Rome according to God's institution and by original right derived thence should have an Vniversal Supremacy and jurisdiction containing the privileges and prerogatives formerly described over the Christian Church THIS Assertion to be very uncertain yea to be most false I shall by divers considerations evince 1. If any of the former Suppositions be uncertain or false this Assertion standing on those legs must partake of those defects and answerably be dubious or false If either Peter was not Monarch of the Apostles or if his privileges were not successive or if he were not properly Bishop of Rome at his decease then farewell the Romish claim if any of those things be dubious it doth totter if any of them prove false then down it falleth But that each of them is false hath I conceive been sufficiently declared that all of them are uncertain hath at least been made evident The Structure therefore cannot be firm which relieth on such props 2. Even admitting all those Suppositions the inference from them is not assuredly valid For Saint Peter might have an Universal Jurisdiction he might derive it by Succession he might be Bishop of Rome yet no such Authority might hence accrue to the Roman Bishop his Successour in that See For that Universal Jurisdiction might be derived into another Chanel and the Bishop of Rome might in other respects be Successour to him without being so in this As for instance in the Roman Empire before any Rule of Succession was established therein the Emperour was Sovereign Governour and he might dye Consul of Rome having assumed that place to himself yet when he dyed the Supreme Authority did not lapse into the hands of the Consul who succeeded him but into the hands of the Senate and People his Consular Authority onely going to his Successour in that Office So might Saint Peter's Universal Power be transferred unto the Ecclesiastical College of Bishops and of the Church his Episcopal inferiour Authority over the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province of Rome being transmitted to his Followers in that Chair 3. That in truth it was thus and that all the Authority of Saint Peter and of all other Apostles was devolved to the Church and to the representative Body thereof the Fathers did suppose affirming the Church to have received from our Lord a Sovereign Power This saith St. Cyprian is that One Church which holdeth and possesseth all the power of its Spouse and Lord in this we preside for the honour and unity of this we fight saith he in his Epistle to Jubaianus wherein he doth impugn the proceedings of Pope Stephanus the which Sentence St. Austin appropriateth to himself speaking it absolutely without citing St. Cyprian To this Authority of the Church St. Basil would have all that confess the faith of Christ to submit To which end we exceedingly need your assistence that they who confess the Apostolick faith would renounce the schisms which they have devised and submit themselves henceforth to the Authority of the Church They after the Holy Scripture which saith that each Bishop hath a care of God's Church and is obliged to feed the Church of God and is appointed to edify the body of Christ do suppose the administration
large Epistle wherein like a good Bishop and charitable Christian brother he doth earnestly by manifold inducements persuade them to charity and peace but no-where doth he speak imperiously like their Prince In such a case one would think if ever for quashing such disorders and quelling so perverse folks who spurned the Clergy it had been decent it had been expedient to employ his Authority and to speak like himself challenging obedience upon duty to him and at their peril How would a modern Pope have ranted in such a case how thundring a Bull would he have dispatched against such outragious contemners of the Ecclesiastical Order how often would he have spoken of the Apostolick See and its Authority we should infallibly have heard him swagger in his wonted style Whoever shall presume to cross our will let him know that he shall incur the indignation of Almighty God and his blessed Apostles Peter and Paul but our Popes it seemeth have more wit or better mettle than Pope Clement that good Pope did not know his own strength or had not the heart to use it 21. Among the Epistles of St. Cyprian there are divers Epistles of him to several Popes to Cornelius to Lucius to Stephanus in the which although written with great kindness and respect yet no impartial eye can discern any special regard to them as to his Superiours in Power or Pastours in Doctrine or Judges of Practice he reporteth matters to them he conferreth about Points with all freedom he speaketh his sense and giveth his advice without any restraint or awe he spareth not upon occasion to reprove their practices and to reject their opinions he in his addresses to them and discourses of them styleth them Brethren and Collegues and he continually treateth them as such upon even terms When saith he to the Clergy of Rome dearest Brethren there was among us an uncertain rumour concerning the decease of the good man my Collegue Fabianus upon which words Rigaltius had cause to remark How like an equal and fellow-citizen doth the Bishop of Carthage mention the Bishop of Rome even to the Roman Clergy but would not any man now be deemed rude and sawcy who should talk in that style of the Pope Pope Cornelius also to Saint Cyprian hath some Epistles wherein no glimpse doth appear of any Superiority assumed by him But of St. Cyprian's judgment and demeanour toward Popes we shall have occasion to speak more largely in a way more positively opposite to the Roman pretences Eusebius citeth divers long passages out of an Epistle of Cornelius to Fabius Bishop of Antioch against Novatus wherein no mark of this Supremacy doth appear although the magnitude and flourishing State of the Roman Church is described for aggravation of Novatus his Schism and ambition Pope Julius hath a notable long Epistle extant in one of Athanasius's Apologies unto the Bishops assembled at Antioch wherein he had â—he fairest occasion that could be to assert and insist upon this Sovereign Authority they flatly denying and impugning it questioning his proceedings as singular supposing him subject to the Laws of the Church no less than any other Bishop and downrightly affirming each of themselves to be his equal about which Point he thought good not to contend with them but waving pretences to Superiority he justifieth his actions by reasons grounded on the merit of the cause such as any other Bishop might alledge But this Epistle I shall have more particular occasion to discuss Pope Liberius hath an Epistle to St. Athanasius wherein he not onely for his direction and satisfaction doth inquire his opinion about the Point but professeth in complement perchance that he shall obediently follow it Write saith he whether you do think as we do and just so about the true faith that I may be undoubtedly assured about what you think good to command me was not that spoken indeed like a courteous Sovereign and an accomplished Judge in matters of Faith The same Pope in the head of the Western doth write to a knot of Eastern Bishops whom they call their beloved Brethren and fellow Ministers and in a brotherly strain not like an Emperour In the time of Damasus Successour to Liberius St. Basil hath divers Epistles to the Western Bishops wherein having represented and bewailed the wretched state of the Eastern Churches then overborn with Heresies and unsettled by Factions he craveth their charity their prayers their sympathy their comfort their brotherly aid by affording to the Orthodox and sound Party the countenance of their Communion by joining with them in contention for Truth and Peace for that the Communion of so great Churches would be of mighty weight to support and strengthen their Cause giving credit thereto among the People and inducing the Emperour to deal fairly with them in respect to such a multitude of adherents especially of those which were at such a distance and not so immediately subject to the Eastern Emperour for If saith he very many of you do concur unanimously in the same opinion it is manifest that the multitude of consenters will make the doctrine to be received without contradiction and I know saith he again writing to Athanasius about these matters but one way of redress to our Churches the conspiring with us of the Western Bishops the which being obtained would probably yield some advantage to the publick the secular power revering the credibility of the multitude and the people all about following them without repugnance and You saith he to the Western Bishops the farther you dwell from them the more credible you will be to the people This indeed was according to the ancient Rule and Practice in such cases that any Church being oppressed with Errour or distracted with Contentions should from the Bishops of other Churches receive aid to the removal of those inconveniences That it was the Rule doth appear from what we have before spoken and of the Practice there be many instances for so did St. Cyprian send two of his Clergy to Rome to compose the Schism there moved by Novatian against Cornelius so was St. Chrysostome called to Ephesus although out of his Jurisdiction to settle things there so to omit divers instances occurring in History St. Basil himself was called by the Church of Iconium to visit it and to give it a Bishop although it did not belong to his ordinary inspection and he doth tell the Bishops of the Coasts that they should have done well in sending some to visit and assist his Churches in their distresses But now how I pray cometh it to pass that in such a case he should not have a special recourse to the Pope but in so many addresses should onely wrap him up in a community why should he not humbly petition him to exert his Sovereign Authority for the relief of the Eastern Churches laying his charge and inflicting censures on the dissenters why should he
had been then as commonly known and avowed 23. Whereas divers of the Fathers purposely do treat on methods of confuting Hereticks it is strange they should be so blind or dull as not to hit on this most proper and obvious way of referring debates to the decision of him to whose Office of Universal Pastour and Judge it did belong Particularly one would wonder at Vincentius Lirinensis that he on set purpose with great care discoursing about the means of setling points of Faith and of overthrowing Heresies should not light upon this notable way by having recourse to the Pope's Magisterial sentence yea that indeed he should exclude it for he after most intent study and diligent inquiry consulting the best and wisest men could find but two ways of doing it I saith he did always and from almost every one receive this answer that if either I or any other would find out the frauds and avoid the snares of up-start Hereticks and continue sound and upright in the true Faith he should guard and strengthen his Faith God helping him by these two means viz. First by the Authority of the Divine Law and then by the Tradition of the Catholick Church And again We before have said that this hath always been and is at present the custome of Catholicks that they prove their Faith by these two ways First by Authority of the Divine Canon then by the Tradition of the Vniversal Church Is it not strange that he especially being a Western man living in those parts where the Pope had got much sway and who doth express great reverence to the Apostolick See should omit that way of determining points which of all according to the modern conceits about the Pope is most ready and most sure 24. In like manner Tertullian professeth the Catholicks in his time to use such compendious methods of confuting Hereticks We saith he when we would dispatch against Hereticks for the Faith of the Gospel do commonly use these short ways which do maintain both the order of times prescribing against the lateness of impostours and the Authority of the Churches patronizing Apostolical tradition but why did he skip over a more compendious way than any of those namely standing to the judgment of the Roman Bishop 25. It is true that both he and St. Irenaeus before him disputing against the Hereticks of their times who had introduced pernicious novelties of their own devising when they alledge the general consent of Churches planted by the Apostles and propagated by continual successions of Bishops from those whom the Apostles did ordain in doctrines and practices opposite to those devices as a good argument and so indeed it then was next to a demonstration against them do produce the Roman Church as a principal one among them upon several obvious accounts And this indeed argueth the Roman Church to have been then one competent witness or credible retainer of tradition as also were the other Apostolical Churches to whose Testimony they likewise appeal but what is this to the Roman Bishop's judicial Power in such cases why do they not urge that in plain terms they would certainly have done so if they had known it and thought it of any validity Do but mark their words involving the force of their argumentation When saith Irenaeus we do again after allegation of Scripture appeal to that tradition which is from the Apostles which by successions of Presbyters is preserved in the Churches and That saith Tertullian will appear to have been delivered by the Apostles which hath been kept as holy in the Apostolical Churches let us see what milk the Corinthians did draw from Paul what the Philippians the Thessalonians the Ephesians do reade what also the Romans our nearer neighbours do say to whom both Peter and Paul did leave the Gospel sealed with their Bloud we have also the Churches nursed by John c. Again It is therefore manifest saith he in his Prescriptions against Hereticks that every doctrine which doth conspire with those Apostolical Churches in which the Faith originally was planted is to be accounted true as undoubtedly holding that which the Churches did receive from the Apostles the Apostles from Christ and Christ from God but all other doctrine is to be prejudged false which doth think against the truth of the Churches and of the Apostles and of Christ and of God their argumentation then in short is plainly this that the conspiring of the Churches in doctrines contrary to those which the Hereticks vented did irrefragably signifie those doctrines to be Apostolical which discourse doth no-wise favour the Roman pretences but indeed if we do weigh it is very prejudicial thereto it thereby appearing that Christian Doctrines then in the canvasing of points and assuring tradition had no peculiar regard to the Roman Churche's testimonies no deference at all to the Roman Bishop's Authority not otherwise at least than to the Authority of one single Bishop yielding attestation to tradition 26. It is odd that even old Popes themselves in elaborate tracts disputing against Hereticks as Pope Celestine against Nestorius and Pelagius Pope Leo against Eutyches do content themselves to urge testimonies of Scripture and arguments grounded thereon not alledging their own definitive Authority or using this parlous argumentation I the Supreme Doctour of the Church and Judge of controversies do assert thus and therefore you are obliged to submit your assent 27. It is matter of amazement if the Pope were such as they would have him to be that in so many bulky Volumes of ancient Fathers living through many ages after Christ in those vast treasuries of learning and knowledge wherein all sorts of truth are displayed all sorts of duty are pressed this momentous point of doctrine and practice should nowhere be expressed in clear and peremptory terms I speak so for that by wresting words by impertinent application by streining consequences the most ridiculous positions imaginable may be deduced from their Writings It is strange that somewhere or other at least incidentally in their Commentaries upon the Scripture wherein many places concerning the Church and its Hierarchy do invite to speak of the Pope in their Treatises about the Priesthood about the Unity and Peace of the Church about Heresie and Schism in their Epistles concerning Ecclesiastical Affairs in their Historical narrations about occurrences in the Church in their concertations with heterodox adversaries they should not frequently touch it they should not sometimes largely dwell upon it Is it not marvellous that Origen St. Hilary St. Cyril St. Chrysostome St. Hierome St. Austin in their Commentaries and Tractates upon those places of Scripture Tu es Petrus Pasce oves whereon they now build the Papal Authority should be so dull and drowsie as not to say a word concerning the Pope That St. Austin in his so many elaborate Tractates against the Donatists wherein he discourseth so prolixly about the Church its Unity Communion
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
appeareth that at that time according to common opinion and practice authoritative Presidency was not affixed to the Roman Chair In the Synod of Chalcedon Pope Leo did indeed assume to himself a kind of Presidency by his Legates and no wonder that a man of a stout and ardent Spirit impregnated with high conceits of his See and resolved with all his might to advance its interests as his Legates themselves did in effect declare to the world should doe so having so favourable a time by the misbehaviour of Dioscorus and his adherents against whom the Clergy of Constantinople and other Fathers of the Synod being incensed were ready to comply with Leo who had been the Champion and Patron of their Cause in allowing him extraordinary respect and whatever advantages he could pretend to Yet in effect the Emperour by his Commissioners did preside there they propounding and allowing matters to be discussed moderating debates by their interlocution and driving them to an issue maintaining order and quiet in proceedings performing those things which the Pope's Legates at Trent or otherwhere in the height of his power did undertake To them supplicatory addresses were made for succour and redress by persons needing it as for instance Command said Eusebius of Dorylaeum that my supplications may be read Of them leave is requested for time to deliberate Command saith Atticus in behalf of other Bishops that respite be given so that within a few days with a calm mind and undisturbed reason those things may be formed which shall be pleasing to God and the Holy Fathers Accordingly they order the time for consultation Let said they the hearing be deferred for five days that in the mean time your Holiness may meet at the house of the most Holy Archbishop Anatolius and deliberate in common about the faith that the doubtfull may be instructed They were acknowledged Judges and had thanks given them for the issue by persons concerned I said Eunomius Bishop of Nicomedia do thank your Honour for your right judgment And in the cause between Stephanus and Bassianus concerning their title to the Bishoprick of Ephesus they having declared their sense the Holy Synod cryed this is right judgment Christ hath decided the case God judgeth by you And in the result upon their declaring their opinion the whole Synod exclaimed This is a right judgment this is a pious order When the Bishops transported with eagerness and passion did tumultuously clamour they gravely did check them saying These vulgar exclamations neither become Bishops nor shall advantage the parties In the great contest about the privileges of the Constantinopolitan See they did arbitrate and decide the matter even against the sense and endeavours of the Pope's Legates the whole Synod concurring with them in these acclamations this is a right sentence we all say these things these things please us all things are duely ordered let 〈◊〉 things ordered be held The Pope's Legates themselves did avow this authority in them for If said Paschasinus in the case of the Egyptian Bishops your authority doth command and ye injoin that somewhat of humanity be granted to them c. And in another case If said the Bishops supplying the place of the Apostolical See your Honours do command we have an information to suggest Neither is the Presidency of these Roman Legates expressed in the Conciliar Acts but they are barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to concur and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit together with the other Fathers and accordingly although they sometimes talked high yet it is not observable that they did much there their Presidency was nothing like that at Trent and in other like Papal Synods It may be noted that the Emperour's Deputies are always named in the first place at the entrance of the Acts before the Pope's Legates so that they who directed the Notaries were not Popish In effect the Emperour was President though not as a Judge of Spiritual matters yet as an Orderer of the Conciliar transactions as the Synod doth report it to Leo the faithfull Emperours said they did preside or govern it for good order sake In the Fifth General Synod Pope Vigilius indeed was moved to be present and in his way to preside but he out of state or policy declined it wherefore the Patriarch of Constantinople was the Ecclesiastical President as in the beginning of every Collation doth appear whence clearly we may infer that the Pope's Presidency is no-wise necessary to the being of a General Council In the Sixth General Synod the Emperour in each Act is expesly said to preside in person or by his Deputies although P. Agatho had his Legates there In the Synod of Constance sometimes the Cardinal of Cambray sometimes of Hostia did preside by order of the Synod it self and sometime the King of the Romans did supply that place so little essential was the Pope's Presidency to a Council deemed even then when Papal authority had mounted to so high a pitch Nor is there good reason why the Pope should have this privilege or why this Prerogative should be affixed to any one See so that if there be cause as if the Pope be unfit or less fit if Princes or the Church cannot confide in him if he be suspected of prejudice or partiality if he be party in causes or controversies to be decided if he do himself need correction Princes may not assign or the Church with allowance of Princes may not chuse any other President more proper in their judgment for that charge in such cases the publick welfare of Church and State is to be regarded Were an Erroneous Pope as Vigilius or Hâ—â—orius fit to govern a Council gathered to consult about defining Truth in the matter of their Errour Where a Lewd Pope as Alexander VI John XII Paul III innumerable such scandalously vitious worthy to preside in a Synod convocated to prescribe strict Laws of Reformation Were a Furious Pugnacious Pope as Julius II apt to moderate an Assembly drawn together for settlement of Peace Were a Pope engaged in Schism as many have been a proper Moderatour of a Council designed to suppress Schism Were a Gregory VII or an Innocent IV or a Boniface VIII an allowable manager any where of Controversies about the Papal Authority Were now indeed any Pope fit to preside in any Council wherein the Reformation of the Church is concerned it being notorious that Popes as such do most need Reformation that they are the great obstructours of it that all Christendom hath a long time a Controversie with them for their detaining it in bondage In this and many other cases we may reject their Presidency as implying iniquity according to the Rule of an old Pope I would know of them where they would have that judgment they pretend examin'd what by themselves that the same may be adversaries witnesses and judges to such
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
as well in the places and bounds of Ecclesiastical Jurisdiction as of Secular Empire Wherefore Saint Peter's Monarchy reason requiring might be cantonized into divers spiritual Supremacies and as other Ecclesiastical Jurisdictions have been chopp'd and chang'd enlarged or diminished removed and extinguished so might that of the Roman Bishop The Pope cannot retain power in any State against the will of the Prince he is not bound to suffer correspondences with Foreigners especially such who apparently have interests contrary to his honour and the good of his people 5. Especially that might be done if the continuance of such a Jurisdiction should prove abominably corrupt or intolerably grievous to the Church 6. That power is defectible which according to the nature and course of things doth sometime fail But the Papal Succession hath often been interrupted by contingencies of Sedition Schism Intrusion Simoniacal Election Deposition c. as before shewed and is often interrupted by Vacancies from the death of the Incumbents 7. If leaving their dubious and false suppositions concerning Divine Institution Succession to Saint Peter c. we consider the truth of the case and indeed the more grounded plea of the Pope that Papal preeminence was obtained by the wealth and dignity of the Roman City and by the collation or countenance of the Imperial authority then by the defect of such advantages it may cease or be taken away for when Rome hath ceased to be the Capital City the Pope may cease to be Head of the Church When the Civil powers which have succeeded the Imperial each in its respective Territory are no less absolute than it they may take it away if they judge it fit for whatever power was granted by humane Authority by the same may be revoked and what the Emperour could have done each Sovereign power now may doe for it self An indefectible power cannot be settled by man because there is no power ever extant at one time greater than there is at another so that whatever power one may raise the other may demolish there being no bounds whereby the present time may bind all posterity However no humane Law can exempt any Constitution from the providence of God which at pleasure can dissolve whatever man hath framed And if the Pope were devested of all adventitious power obtained by humane means he would be left very bare and hardly would take it worth his while to contend for Jurisdiction 8. However or whencesoever the Pope had his Authority yet it may be forfeited by defects and defaults incurred by him If the Pope doth encroach on the rights and liberties of others usurping a lawless domination beyond reason and measure they may in their own defence be forced to reject him and shake off his yoke If he will not be content to govern otherwise than by infringing the Sacred Laws and trampling down the inviolable Privileges of the Churches either granted by Christ or established by the Sanctions of General Synods he thereby depriveth himself of all Authority because it cannot be admitted upon tolerable terms without greater wrong of many others whose right out-weigheth his and without great mischief to the Church the good of which is to be preferred before his private advantage This was the Maxime of a great Pope a great stickler for his own dignity for when the Bishop of Constantinople was advanced by a General Synod above his ancient pitch of dignity that Pope opposing him did say that whoever doth affect more than his due doth lose that which properly belonged to him the which Rule if true in regard to another's case may be applied to the Pope for with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again On such a supposition of the Papal encroachment we may return his words upon him It is too proud and immoderate a thing to stretch beyond ones bounds and in contempt of antiquity to be willing to invade other mens right and to oppose the Primacies of so many Metropolitans on purpose to advance the dignity of one For the privileges of Churches being instituted by the Canons of the holy Fathers and fixt by the Decrees of the venerable Synod of Nice cannot be pluckt up by any wicked attempt nor altered by any innovation Far be it from me that I should in any Church infringe the Decrees of our Ancestours made in favour of my Fellow-priests for I do my self injury if I disturb the rights of my brethren The Pope surely according to any ground of Scripture or Tradition or ancient Law hath no Title to greater Principality in the Church than the Duke of Venice hath in that State Now if the Duke of Venice in prejudice to the publick right and liberty should attempt to stretch his power to an absoluteness of command or much beyond the bounds allowed him by the constitution of that Common-wealth he would thereby surely forfeit his Supremacy such as it is and afford cause to the State of rejecting him the like occasion would the Pope give to the Church by the like demeanour 9. The Pope by departing from the Doctrine and Practice of Saint Peter would forfeit his Title of Successour to him for in such a case no succession in place or in name could preserve it The Popes themselves had swerved and degenerated from the example of Peter They are not the Sons of the Saints who hold the places of the Saints but they that doe their works Which place is rased out of St. Hierome They have not the inheritance of Peter who have not the faith of Peter which they tear asunder by ungodly division So Gregory Nazianzene saith of Athanasius that he was Successour of Mark no less in piety than presidency the which we must suppose to be properly succession otherwise the Mufti of Constantinople is Successour to St. Andrew of St. Chrysostome c. the Mufti of Jerusalem to St. James If then the Bishop of Rome instead of teaching Christian Doctrine doth propagate Errours contrary to it If instead of guiding into Truth and Godliness he seduceth into Falshood and Impiety If instead of declaring and pressing the Laws of God he delivereth and imposeth Precepts opposite prejudicial destructive of God's Laws If instead of promoting genuine Piety he doth in some instances violently oppose it If instead of maintaining true Religion he doth pervert and corrupt it by bold Defalcations by Superstitious additions by Foul mixtures and alloys If he coineth new Creeds Articles of Faith new Scriptures new Sacraments new Rules of Life obtruding them on the Consciences of Christians If he conformeth the Doctrines of Christianity to the Interests of his Pomp and Profit making gain godliness If he prescribe Vain Profane Superstitious ways of Worship turning Devotion into Foppery and Pageantry If instead of preserving Order and Peace he fomenteth Discords and Factions in the Church being a Make-bate and Incendiary among
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
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
do belong although really Hypocrites and bad men do not belong to the Church nor are concerned in its Vnity as St. Austin doth often teach The places therefore of Scripture which do represent the Church one as unquestionably they belong in their principal notion and intent to the true universal Church called the Church mystical and invisible so may they by analogy and participation be understood to concern the visible Church Catholick here in Earth which professeth Faith in Christ and Obedience to his Laws And of this Church under due reference to the other the question is Wherein the Unity of it doth consist or upon what grounds it is called one being that it compriseth in it self so many Persons Societies and Nations For resolution of which Question we may consider that a Community of men may be termed one upon several Accounts and Grounds as For special Unity of nature or as Vnum genus so are all men one by participation of common rationality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humanum genus For Cognation of bloud as Gens una so are all Jews however living dispersedly over the World reckoned one Nation or People so all Kinsmen do constitute one Family and thus also all Men as made of one Bloud are one People For Commerce of language so Italians and Germans are esteemed one People although living under different Laws and Governments For Consent in opinion or Conformity in manners and practices as Men of the same Sect in Religion or Philosophy of the same Profession Faculty Trade so Jews Mahometans Arians so Oratours Grammarians Logicians so Divines Lawyers Physicians Merchants Artizans Rusticks c. For Affection of mind or Compacts of good-will or for Links of peace and amicable correspondence in order to mutual interest and aid as Friends and Confederates For being ranged in order under one Law and Rule as those who live under one Monarchy or in one Commonwealth as the People in England Spain France in Venice Genoa Holland c. Upon such Grounds of Unity or Union a Society of men is denominated One and upon divers such accounts it is plain that the Catholick Church may be said to be One. For I. It is evident that the Church is One by Consent in faith and opinion concerning all principal matters of Doctrine especially in those which have considerable influence upon the Practice of Piety toward God Righteousness toward Men and Sobriety of Conversation to teach us which the Grace of God did appear As he that should in any principal Doctrine differ from Plato denying the Immortality of the Soul the Providence of God the natural difference of Good and Evil would not be a Platonist so he that dissenteth from any Doctrine of importance manifestly taught by Christ doth renounce Christianity All Christians are delivered into one form of doctrine to which they must stiffly and stedfastly adhere keeping the Depositum committed to them They must strive together for the faith of the Gospel and earnestly contend for the faith which was once delivered to the Saints They must hold fast the form of sound words in faith and love which is in Christ Jesus that great salvation which at first began to be spoken by the Lord and was confirmed unto them by his hearers God also bearing them witness with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will They are bound to mind or think one and the same thing to stand fast in one spirit with one mind to walk by the same rule to be joined together in the same mind and in the same judgment with one mind and mouth to glorify God the Father of our Lord Jesus Christ. They are obliged to disclaim Consortship with the Gain-sayers of this Doctrine to stand off from those who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or who do not consent to the wholsome Words of our Lord Jesus Christ and to the Doctrine which is according to Godliness to mark those who make divisions and scandals beside the Doctrine which Christians had learnt and to decline from them To reject Hereticks To beware of false Prophets of Seducers of those who speak perverse things to draw disciples after them To pronounce Anathema upon whoever shall preach any other Doctrine Thus are all Christians one in Christ Jesus thus are they as Tertullian speaketh confederated in the society of a Sacrament or of one Profession This preaching and this faith the Church having received though dispersed over the world doth carefully hold as inhabiting one house and alike believeth these things as if it had one soul and the same heart and consonantly doth preach and teach and deliver these things as if it had but one mouth As for Kings though their Kingdoms be divided yet he equally expects from every one of them one dispensation and one and the same sacrifice of a true Confession and Praise So that though there may seem to be a diversity of temporal ordinances yet an Vnity and Agreement in the right Faith may be held and maintained among them In regard to this Union in Faith peculiarly the body of Christians adhering to it was called the Catholick Church from which all those were esteemed ipso facto to be cut off and separated who in any point deserted that Faith such a one saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned aside or hath left the Christian way of life He in reality is no Christian nor is to be avowed or treated as such but is to be disclaimed rejected and shunned He saith Saint Cyprian cannot seem a Christian who doth not persist in the Vnity of Christ's Gospel and Faith If saith Tertullian a man be a Heretick he cannot be a Christian. Whence Hegesippus saith of the old Hereticks that they did divide the Vnity of the Church by pernicious speeches against God and his Christ. The Vertue said the Pastour Hermes cited by Clemens Alexan. which doth keep the Church together is Faith So the Fathers of the Sixth Council tell the Emperour that they were members one of another and did constitute the one body of Christ by consent in opinion with him and one another and by faith We ought in all things to hold the Vnity of the Catholick Church and not to yield in any thing to the enemies of faith and truth In each part of the world this faith is one because this is the Christian faith He denies Christ who confesses not all things that are Christ's Hence in common practice whoever did appear to differ from the common Faith was rejected as an Apostate from Christianity and unworthy the communion of other Christians There are Points of less moment more obscurely delivered in which Christians without breach of Unity may dissent about which they may dispute in which they may err without breach of Unity
be disposed to live innocently quietly and lovingly together so that they should not hurt or destroy in all God's holy mountain for that would be a Duty incumbent on the Disciples of this Institution which all good Christians would observe The Evangelical Covenant as it doth ally us to God so it doth confederate us together The Sacraments of this Covenant are also symbols of Peace and Amity between those who undertake it Of Baptism it is said that so many of you as have been baptized into Christ have put on Christ and thence Ye are all one in Christ Jesus All in one Spirit have been baptized into one Body And in the Eucharist by partaking of one individual Food they are transmuted into one Body and Substance We saith Saint Paul being many are one bread one body for all of us do partake of one bread By which Sacraments also our people appears to be united for as many grains collected and ground and mingled together make one bread so in Christ who is the bread of heaven we may know our selves to be one body that our company or number be conjoined and united together With us there is both one Church and one mind and undivided concord Let us hold the peace of the Catholick Church in the unity of concord The bond of concord remaining and the individual Sacrament of the Catholick Church continuing c. He therefore that keeps neither the unity of the Spirit nor the conjunction of Peace and separates himself from the bond of the Church and the college or society of Priests can have neither the power of a Bishop nor the honour Thus in general But particularly All Christians should assist one another in the common Defence of Truth Piety and Peace when they are assaulted in the Propagation of the Faith and Enlargment of the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend together for the faith of the Gospel to be good souldiers of Christ warring the good warfare striving for the Faith once delivered to the Saints Hence if any where any Heresie or bad doctrine should arise all Christians should be ready to declare against it that it may not infect or spread a doubt arising as in the case of celebrating Easter They all with one consent declared by letters the Decree of the Church to all every where Especially the Pastours of the Churches are obliged with consent to oppose it While we laboured here and withstood the force of envy with the whole strength of our faith your Speech assisted us very much Thus did the Bishops of several Churches meet to suppress the Heresie of P. Samosatenus This was the ground of most Synods So they who afterward in all places and several ways were gathered together against the innovations of Hereticks gave their common opinion in behalf of the faith as being of one mind what they had approved among themselves in a brotherly way that they clearly transferred to those who were absent and they who at the Council of Sardis had earnestly contended against the remainders of Arius sent their judgment to those of the Eastern Churches and they who had discovered the infection of Apolinarius made their opinions known to the Western If any Dissention or Faction doth arise in any Church other Churches upon notice thereof should yield their aid to quench and suppress it countenancing the peaceable checking and disavowing the factious Thus did St. Cyprian help to discountenance and quash the Novatian Schism Thus when the Oriental Churches did labour under the Arian Faction and Dissentions between the Catholicks St. Basil with other Orthodox Bishops consorting with him did write to the Western Bishops of Italy and France to yield their succour For this my brother we must earnestly endeavour and ought to endeavour to have a care as much as in us lies to hold the Vnity delivered to us from the Lord and by the Apostles whose successours we are and what lies in us c. All Christians should be ready when opportunity doth invite to admit one another to conjunction in offices of Piety and Charity in Prayer in communion of the Eucharist in brotherly conversation and pious conference for edification or advice So that he who flies and avoids communion with us you in your prudence may know that such a man breaks himself off from the whole Church Saint Chrysostome doth complain of Epiphanius Then when he came to the great and holy City Constantinople he came not out into the Congregation according to custome and the ancient manner he joined not himself with us nor communicated with us in the Word and Prayer and the Holy Communion c. So Polycarp being at Rome did communicate with P. Anicetus If Dissention arise between divers Churches another may interpose to reconcile them as did the Church of Carthage between that of Rome and Alexandria If any Bishop were exceedingly negligent in the discharge of his Office to the common damage of Truth and Piety his neighbour Bishops might admonish him thereto and if he should not reform might deprive him of Communion All Christians should hold friendly correspondence as occasion doth serve and as it is usefull to signifie consent in Faith to recommend Persons to foster Charity to convey Succour and Advice to perform all good offices of Amity and Peace Siricius who is our companion and fellow-labourer with whom the whole world by mutual commerce of canonical or communicatory Letters agree together with us in one common Society The Catholick Church being one body 't is consequent thereto that we write and signifie one to another c. In cases of doubt or difficulty one Church should have recourse to others for Advice and any Church should yield it Both common charity and reason requires most dear brethren that we conceal nothing from your knowledge of those things which are done among us that so there may be common advice taken by us concerning the most usefull way of ordering Ecclesiastical affairs One Church should acquaint others of any extraordinary transaction concerning the common Faith or Discipline requesting their approbation and countenance Thus did the Eastern Churches give account to all other Churches of their proceedings against P. Samosatenus Which letters are sent all the world over and brought to the notice of all the Churches and of all the Brethren When any Church or any Pastour was oppressed or injured he might have recourse to other Churches for their assistence in order to relief Let him who is cast out have power to apply himself to the neighbouring Bishops that his cause may be carefully heard and discussed Thus did Athanasius being overborn and expelled from his See by the Arian faction goe for refuge to the Church of Rome St. Chrysostome had recourse to the Bishop of Rome and to those of the West as also to the Bishop
of Antioch VI. Now because in the transacting of these things the Pastours have the chief hand and act in behalf of the Churches which they inspect therefore is the Church united also by their consent in Doctrine their agreement in Peace their maintaining entercourse their concurrence to preserve Truth and Charity We ought all to be vigilant and carefull for the body of the whole Church where members are dispersed through many several Provinces Seeing the Church which is one and Catholick is not rent nor divided but truly knit and united together by the bond of Priests united one to another This agrees with the modesty and discipline and the very life of all that many of the Bishops meeting together might order all things in a religious way by common advice That since it having pleased God to grant us peace we begin to have greater meetings of Bishops we may also by your advice order and reform every thing Which that with the rest of our Collegues we may stedfastly and firmly administer and that we may keep the peace of the Church in the unanimity of concord the divine favour will vouchsafe to accomplish A great number of Bishops we met together Bishops being chosen did acquaint other Bishops with it It was sufficient saith St. Cyprian to Cornelius that you should by your Letters acquaint us that you were made a Bishop Declare plainly to us who is substituted at Arles in the room of Marcian that we may know to whom we should direct our brethren and to whom we should write All Churches were to ratifie the Elections of Bishops duly made by others and to communicate with those And likewise to comply with all reasonable Acts for Communion To preserve this Peace and Correspondence it was a Law and Custome that no Church should admit to Communion those which were excommunicated by another or who did schismatically divide We are believed to have done the same thing whereby we are found to be all of us associated and joined together by the same agreement in censure and discipline The Decrees of Bishops were sent to be subscribed VII All Christian Churches are one by a specifical Unity of Discipline resembling one another in Ecclesiastical administrations which are regulated by the indispensible Sanctions and Institutions of their Sovereign They are all bound to use the same Sacraments according to the forms appointed by our Lord not admitting any substantial alteration They must uphold that sort of Order Government and Ministery in all its substantial parts which God did appoint in the Church or give thereto as Saint Paul expresseth it it being a temerarious and dangerous thing to innovate in those matters which our Lord had a special care to order and settle Nor can they continue in the Church that have not retained Divine and Ecclesiastical Discipline neither in good conversation nor peaceable life In lesser matters of Ceremony or Discipline instituted by humane prudence Churches may differ and it is expedient they should do so in regard to the various circumstances of things and qualities of persons to which Discipline should be accommodated but no Power ought to abrogate destroy or infringe or violate the main form of Discipline constituted by Divine appointment Hence when some Confessours had abetted Novatianus against Cornelius thereby against a fundamental Rule of the Church necessary for preserving of Peace and Order therein that but one Bishop should be in one Church St. Cyprian doth thus complain of their proceeding To act any thing against the Sacrament of Divine ordination and Catholick unity once delivered makes an adulterate and contrary head out of the Church Forsaking the Lord's Priests contrary to the Evangelical discipline a new Tradition of a sacrilegious Institution starts up There is one God and one Christ and one Church and one See founded upon Peter by the word of the Lord besides one Altar and one Priesthood another Altar cannot be erected nor a new Priesthood ordained Hence were the Meletians rejected by the Church for introducing Ordinations Hence was Aerius accounted a Heretick for meaning to innovate in so grand a point of Discipline as the Subordination of Bishops and Presbyters VIII It is expedient that all Churches should conform to each other in great matters of prudential Discipline although not instituted or prescribed by God for this is a means of preserving Peace and is a Beauty or Harmony For difference of Practice doth alienate Affections especially in common People So the Synod of Nice That all things may be alike ordered in every Diocese it hath seemed good to the holy Synod that men should put up their Prayers to God standing viz. between Easter and Whitsontide and upon the Lord's-day The Church is like the World for as the World doth consist of men all naturally subject to one King Almighty God all obliged to observe his Laws declared by natural Light all made of one bloud and so Brethren all endowed with common Reason all bound to exercise good Offices of Justice and Humanity toward each other to maintain Peace and Amity together to further each other in the prosecution or attainment of those good things which conduce to the Welfare and Security of this present Life even so doth the Church consist of persons spiritually allied professing the same Faith subject to the same Law and Government of Christ's heavenly Kingdom bound to exercise Charity and to maintain Peace toward each other and to promote each others good in order to the future Happiness in Heaven All those kinds of Unity do plainly agree to the universal Church of Christ but the Question is Whether the Church is also necessarily by the design and appointment of God to be in way of external policy under one singular Government or Jurisdiction of any kind so as a Kingdom or Commonwealth are united under the Command of one Monarch or one Senate That the Church is capable of such an Union is not the Controversie that it is possible it should be so united supposing it may happen that all Christians may be reduced to one Nation or one civil Regiment or that several Nations spontaneously may confederate and combine themselves into one Ecclesiastical Commonwealth administred by the same Spiritual Rulers and Judges according to the same Laws I do not question that when in a manner all Christendom did consist of Subjects to the Roman Empire the Church then did arrive near such an Unity I do not at present contest but that such an Union of all Christians is necessary or that it was ever instituted by Christ I cannot grant and for my refusal of that opinion I shall assign divers Reasons 1. This being a Point of great consideration and trenching upon Practice which every one were concerned to know and there being frequent occasions to declare it yet the Holy Scripture doth no where express or intimate
any of the dissenting Parties to the Judgment of such Authority Indeed if such an Authority had then been avowed by the Christian Churches it is hardly conceivable that any Schisms could subsist there being so powerfull a Remedy against them then notably visible and most effectual because of its fresh Institution before it was darkned or weakned by Age. Whereas the Apostolical Writings do inculcate our Subjection to one Lord in Heaven it is much they should never consider his Vicegerent or Vicegerents upon Earth notifying and pressing the Duties of Obedience and Reverence toward them There are indeed Exhortations to honour the Elders and to obey the Guides of particular Churches but the Honour and Obedience due to those Paramount Authorities or Universal Governours is passed over in dead silence as if no such thing had been thought of They do expresly avow the Secular Pre-eminence and press Submission to the Emperour as Supreme why do they not likewise mention this no less considerable Ecclesiastical Supremacy or enjoin Obedience thereto why Honour the King and be subject to Principalities so often but Honour the Spiritual Prince or Senate doth never occur If there had been any such Authority there would probably have been some intimation concerning the Persons in whom it was setled concerning the Place of their residence concerning the Manner of its being conveyed by Election Succession or otherwise Probably the Persons would have some proper Name Title or Character to distinguish them from inferiour Governours that to the Place some mark of Pre-eminence would have been affixed It is not unlikely that somewhere some Rules or Directions would have been prescribed for the management of so high a Trust for preventing Miscarriages and Abuses to which it is notoriously liable It would have been declared Absolute or the Limits of it would have been determined to prevent its enslaving God's heritage But of these things in the Apostolical Writings or in any near those times there doth not appear any footstep or pregnant intimation There hath never to this day been any place but one namely Rome which hath pretended to be the Seat of such an Authority the Plea whereof we largely have examined At present we shall onely observe that before the Roman Church was founded there were Churches otherwhere there was a great Church at Jerusalem which indeed was the Mother of all Churches and was by the Fathers so styled however Rome now doth arrogate to her self that Title There were issuing from that Mother a fair Offspring of Churches those of Judaea of Galilaea of Samaria of Syria and Cilicia of divers other places before there was any Church at Rome or that Saint Peter did come thither which was at least divers years after our Lord's Ascension Saint Paul was converted after five years he went to Hierusalem then Saint Peter was there after fourteen years thence he went to Hierusalem again and then Saint Peter was there after that he met with Saint Peter at Antioch Where then was this Authority seated How then did the political Unity of the Church subsist Was the Seat of the Sovereign Authority first resident at Jerusalem when Saint Peter preached there Did it walk thence to Antiochia fixing it self there for seven years Was it thence translated to Rome and setled there ever since Did this roving and inconstancy become it 5. The primitive State of the Church did not well comport with such an Unity For Christian Churches were founded in distant places as the Apostles did find opportunity or received direction to found them which therefore could not without extreme inconvenience have resort or reference to one Authority any where fixed Each Church therefore separately did order its own Affairs without recourse to others except for charitable Advice or Relief in cases of extraordinary difficulty or urgent need Each Church was endowed with a perfect Liberty and a full Authority without dependence or subordination to others to govern its own Members to manage its own Affairs to decide Controversies and Causes incident among themselves without allowing Appeals or rendring Accounts to others This appeareth by the Apostolical Writings of Saint Paul and Saint John to single Churches wherein they are supposed able to exercise spiritual Power for establishing Decency removing Disorders correcting Offences deciding Causes c. 6. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Liberty of Churches doth appear to have long continued in practice inviolate although tempered and modelled in accommodation to the circumstances of place and time It is true that if any Church did notoriously forsake the Truth or commit Disorder in any kind other Churches did sometime take upon them as the Case did move to warn advise reprove it and to declare against its proceedings as prejudicial not onely to the welfare of that Church but to the common interests of Truth and Peace but this was not in way of commanding Authority but of fraternal Solicitude or of that Liberty which Equity and Prudence do allow to Equals in regard to common good So did the Roman Church interpose in reclaiming the Church of Corinth from its Disorders and Seditions So did Saint Cyprian and Saint Denys of Alex. meddle in the Affairs of the Roman Church exhorting Novatian and his Adherents to return to the Peace of their Church It is also true that the Bishops of several adjacent Churchs did use to meet upon Emergencies concerning the maintenance of Truth Order and Peace concerning Settlement and Approbation of Pastours c. to consult and conclude upon Expedients for attaining such Ends this probably they did at first in a free way without rule according to occasion as Prudence suggested but afterwards by confederation and consent those Conventions were formed into method and regulated by certain Orders established by consent whence did arise an Ecclesiastical Unity of Government within certain Precincts much like that of the United States in the Netherlands the which course was very prudential and usefull for preserving the Truth of Religion and Unity of Faith against heretical Devices springing up in that free age for maintaining Concord and good Correspondence among Christians together with an Harmony in Manners and Discipline for that otherwise Christendom would have been shattered and crumbled into numberless Parties discordant in Opinion and Practice and consequently alienated in Affection which inevitably among most men doth follow Difference of Opinion and Manners so that in short time it would not have appeared what Christianity was and consequently the Religion being overgrown with Differences and Discords must have perished Thus in the case about admitting the Lapsi to Communion Saint Cyprian relates when the persecution of Decius ceased so that leave was now given us to meet in one place together a considerable number of Bishops whom their own faith and God's protection had preserved sound and entire from the late Apostasie and Persecution being assembled we deliberated of the composition of the matter with wholsome moderation
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
offices of humanity toward their subjects travelling or trading any where in the World common Reason doth require such things But may common Unity of Polity from hence be inferr'd Arg. X. The effectuâ—â— Preservation of Unity in the primitive Church is alledged as a strong Argument of its being united in one Government Answ. 1. That Unity of Faith and Charity and Discipline which we admit was indeed preserved not by influence of any one Sovereign Authority whereof there is no mention but by the concurrent vigilance of Bishops declaring and disputing against any Novelty in Doctrine or Practice which did start up by their adherence to the Doctrine asserted in Scripture and confirmed by Tradition by their aiding and abetting one another as Confederates against Errours and Disorders creeping in Answ. 2. The many Differences which arose concerning the Observation of Easter the Re-baptization of Hereticks the Reconciliation of Revolters and scandalous Criminals concerning the decision of Causes and Controversies c. do more clearly shew that there was no standing common Jurisdiction in the Church for had there been such an one recourse would have been had thereto and such Differences by its Authority would easily have been quashed Arg. XI Another Argument is grounded on the Relief which one Church did yield to another which supposeth all Churches under one Government imposing such Tribute Answ. 1. This is a strange Fetch as if all who were under obligation to relieve one another in need were to be under one Government Then all Mankind must be so Answ. 2. It appeareth by St. Paul that these Succours were of free Charity Favour and Liberality and not by Constraint Arg. XII The use of Councils is also alledged as an Argument of this Unity Answ. 1. General Councils in case Truth is disowned that Peace is disturbed that Discipline is loosed or perverted are wholsome Expedients to clear Truth and heal Breaches but the holding them is no more an Argument of political Unity in the Church than the Treaty of Munster was a sign of all Europe being under one civil Government Answ. 2. They are extraordinary arbitrary prudential means of restoring Truth Peace Order Discipline but from them nothing can be gathered concerning the continual ordinary State of the Church Answ. 3. For during a long time the Church wanted them and afterwards had them but rarely For the first three hundred years saith Bell. there was no general assembly afterwards scarce one in a hundred years And since the breach between the Oriental and Western Churches for many Centenaries there hath been none Yet was the Church from the beginning One till Constantine and long afterwards Answ. 4. The first General Councils indeed all that have been with any probable shew capable of that denomination were congregated by Emperours to cure the Dissentions of Bishops what therefore can be argued from them but that the Emperours did find it good to settle Peace and Truth and took this for a good mean thereto Alb. Pighius said that General Councils were an invention of Constantine and who can confute him Answ. 5. They do shew rather the Unity of the Empire than of the Church or of the Church as National under one Empire than as Catholick for it was the State which did call and moderate them to its Purposes Answ. 6. It is manifest that the congregation of them dependeth on the permission and pleasure of secular Powers and in all equity should do so as otherwhere is shewed Answ. 7. It is not expedient that there should be any of them now that Christendom slandeth divided under divers temporal Sovereignties for their Resolutions may intrench on the Interests of some Princes and hardly can they be accommodated to the Civil Laws and Customs of every State Whence we see that France will not admit the Decrees of their Tridentine Synod Answ. 8. There was no such inconvenience in them while Christendom was in a manner confined within one Empire for then nothing could be decreed or executed without the Emperour's leave or to his prejudice Answ. 9. Yea as things now stand it is impossible there should be a free Council most of the Bishops being sworn Vassals and Clients to the Pope and by their own Interests concerned to maintain his exorbitant Grandeur and Domination Answ. 10. In the opinion of St. Athanasius there was no reasonable cause of Synods except in case of new Heresies springing up which may be confuted by the joint consent of Bishops Answ. 11. As for particular Synods they do onely signifie that it was usefull for neighbour Bishops to conspire in promoting Truth Order and Peace as we have otherwhere shewed Councils have often been convened for bad Designs and been made Engines to oppress Truth and enslave Christendom That of Antioch against Athanasius of Ariminum for Arianism The second Ephesine to restore Eutyches and reject Flavianus The second of Nice to impose the Worship of Babies The Synod of Ariminum to countenance Arians So the fourth Synod of Laterane sub Inn. III. to settle the prodigious Doctrine of Transubstantiation and the wicked Doctrine of Papal Authority over Princes The first Synod of Lions to practise that hellish Doctrine of Deposing Kings The Synod of Constance to establish the maime of the Eucharist against the Calistines of Bohemia The Laterane under Leo X. was called as the Arch-bishop of Patras affirmed for the Exaltation of the Apostolical See The Synod of Trent to settle a raff of Errours and Superstitions Obj. II. It may farther be objected that this Doctrine doth favour the Conceits of the Independents concerning Ecclesiastical Discipline I answer No. For 1. We do assert that every Church is bound to observe the Institutions of Christ and that sort of Government which the Apostles did ordain consisting of Bishops Priests and People 2. We avow it expedient in conformity to the primitive Churches and in order to the maintenance of Truth Order Peace for several particular Churches or Parishes to be combined in political Corporations as shall be found convenient by those who have just Authority to frame such Corporations for that otherwise Christianity being shattered into numberless shreds could hardly subsist and that great Confusions must arise 3. We affirm that such Bodies having been established and being maintained by just Authority every man is bound to endeavour the upholding of them by Obedience by peaceable and compliant Demeanour 4. We acknowledge it a great Crime by factious behaviour in them or by needless separation from them to disturb them to divide them to dissolve or subvert them 5. We conceive it fit that every People under one Prince or at least of one Nation using the same Language Civil Law and Fashions should be united in the bands of Ecclesiastical Polity for that such a Unity apparently is conducible to the peace and welfare both of Church and State to the furtherance of God's worship and
Service to the edification of People in Charity and Piety by the encouragement of secular Powers by the concurrent advice and aid of Ecclesiastical Pastours by many advantages hence arising 6. We suppose all Churches obliged to observe friendly communion and when occasion doth invite to aid each other by assistence and advice in Synods of Bishops or otherwise 7. We do affirm that all Churches are obliged to comply with lawfull Decrees and Orders appointed in Synods with consent of their Bishops and allowed by the Civil Authorities under which they live As if the Bishops of Spain and France assembling should agree upon Constitutions of Discipline which the Kings of both those Countries should approve and which should not thwart God's Laws both those Churches and every man in them were bound to comply in observance of them From the Premisses divers Corollaries may be deduced 1. Hence it appeareth that all those clamours of the pretended Catholicks against other Churches for not submitting to the Roman Chair are groundless they depending on the supposition that all Churches must necessarily be united under one Government 2. The Injustice of the Adherents to that See in claiming an Empire or Jurisdiction over all which never was designed by our Lord heavily censuring and fiercely persecuting those who will not acknowledge it 3. All Churches which have a fair settlement in several Countries are co-ordinate neither can one challenge a Jurisdiction over the other 4. The nature of Schism is hence declared viz. that it consisteth in disturbing the Order and Peace of any single Church in withdrawing from it Obedience and Compliance with it in obstructing good Correspondence Charity Peace between several Churches in condemning or censuring other Churches without just cause or beyond due measure In refusing to maintain Communion with other Churches without reasonable cause whence Firmilian did challenge P. Stephanus with Schism 5. Hence the right way of reconciling Dissentions among Christians is not affecting to set up a political Union of several Churches or subordination of all to one Power not for one Church to enterprize upon the Liberty of others or to bring others under it as is the practice of the Roman Church and its Abettors but for each Church to let the others alone quietly enjoying its freedom in Ecclesiastical Administrations onely declaring against apparently hurtfull Errours and Factions shewing Good-will yielding Succour Advice Comfort upon needfull occasion according to that excellent Advice of the Constantinopolitane Fathers to the Pope and Western Bishops after having acquainted them with their proceedings towards the conclusion they thus exhort them We having in a legal and canonical way determined these Controversies do beseech your Reverence to congratulate with us your Charity spiritually interceding the fear of the Lord also compressing all humane affection so as to make us to prefer the edification of the Churches to all private respect and favour toward each other for by this means the word of faith being consonant among us and Christian Charity bearing sway over us we shall cease from speaking after that manner which the Apostle condemns I am of Paul and I am of Apollos but I am of Cephas for if we all do appear to be of Christ who is not divided amongst us we shall then through God's grace preserve the body of the Church from Schism and present our selves before the throne of Christ with boldness 6. All that withdraw their communion or obeysance from particular Churches fairly established unto which they do belong or where they reside do incur the guilt of Schism for such persons being de Jure subject to those particular Churches and excommunicating themselves do consequentially sever themselves from the Catholick Church they commit great wrong toward that particular Church and toward the whole Church of Christ. 7. Neither doth their pretence of joining themselves to the Roman Church excuse them from Schism for the Roman Church hath no reason or right to admit or to avow them it hath no power to exempt or excuse them from their duty it thereby abetteth their Crime and involveth it self therein it wrongeth other Churches As no man is freed from his Allegiance by pretending to put himself under the protection of another Prince neither can another Prince justly receive such disloyal Revolters into his Patronage It is a Rule grounded upon apparent Equity and frequently declared by Ecclesiastical Canons that no Church shall admit into its protection or communion any persons who are excommunicated by another Church or who do withdraw themselves from it for Self-excommunication or Spiritual felony de se doth involve the Churches Excommunication deserving it and preventing it Which Canon as the African Fathers do alledge and expound it doth prohibit the Pope himself from receiving persons rejected by any other Church So when Marcion having been excommunicated by his own Father coming to Rome did sue to be received by that Church into communion they refused telling him that they could not doe it without the consent of his Reverend Father between whom and them there being one faith and one agreement of mind they could not doe it in opposition to their worthy fellow-labourer who was also his Father St. Cyprian refused to admit Maximus sent from the Novatian party to communion So did P. Cornelius reject Felicissimus condemned by St. Cyprian without farther inquiry It was charged upon Dioscorus as a heinous misdemeanour that he had against the Holy Canons by his proper authority received into communion persons excommunicated by others The African Synod at the suggestion of St. Austin decreed that if it happen'd that any for their evil deeds were deservedly expell'd out of the Church and taken again into communion by any Bishop or Priest whosoever that he also who received him should incur the same penalty of Excommunication The same is by latter Papal Synods decreed The Words of Synesius are remarkable He having excommunicated some cruel Oppressours doth thus recommend the case to all Christians Upon which grounds I do not scruple to affirm the Recusants in England to be no less Schismaticks than any other Separatists They are indeed somewhat worse for most others do onely forbear communion these do rudely condemn the Church to which they owe Obedience yea strive to destroy it they are most desperate Rebels against it 8. It is the Duty and Interest of all Churches to disclaim the Pretences of the Roman Court maintaining their Liberties and Rights against its Usurpations For Compliance therewith as it doth greatly prejudice Truth and Piety leaving them to be corrupted by the ambitious covetous and voluptuous Designs of those men so it doth remove the genuine Unity of the Church and Peace of Christians unless to be tyed by compulsory Chains as Slaves be deemed Unity or Peace 9. Yet those Churches which by the voluntary consent or command of Princes do adhere in confederation to the Roman
Tit. 2.2 2 Tim. 2.24 25. Chrys. Isid. 2 Tim. 4.2 Episcopus praest volentibus non nolentibus Hier. Ep. 3. ad Nepot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.13.6.17 2 Tim. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de â—acerd 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Pol. IV. 15. Is modus qui frequentatur execrabilis planè qui non dico Ecclesiam sed nec forum deceret c. Bern. de Consid. I. 10. Attendens itaque S. Synodus quòd spiritualia sine carnalibus sustineri nequeant Syn. Bass. Sess. 42. p. 108. Omnis pulchritudo filiae Regis intrinsecús Aug. Ep. 68. One Crown doth serve an Emperour but he must have a triple to kiss the hands of a King is a sufficient respect but you cannot salute him without kissing his blessed feet That which Seneca did take for a piece of enormous Pride in Caligulâ— De Benef. 2.12 Cardin. vid. Uss. p. 103. Switzers Sub mortali He imposes rigorous Oaths of Fealty and Obedience Exaltatio inflatio arrogans ac superba jactatio non de Christi magisterio qui humilitatem docet sed de Antichristi spiritu nascitur Cypr. Ep. 55. ad P. Cornel. Tit. 2.12 Epil p. 38. Lat. p. 114. Epil Lat. 144. Iren. Tert. Cypr. Conc. Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. p. 40. Lat. p. 144 151. Epil p. 37 49. Lat. p. 153. p. 118. Leges ferre Lat. p. 171. Lat. p. 54. Ep. p. 42 49. Lat. p. 151 219. 1 Cor. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Nic. Can. 20. Vide de Paschate Vide Aug. Epist 86. ad Casul Ep. 118. ad Jan. Cypr. Ep. 75. p. 198. Iren. apud Euseb. 5.24 Socr. 5.22.7.19 Caetera jam disciplinae conversationis admittunt novitatem correctionis hâc lege manente c. Tert. de Virg. vel Thorn Lat. p. 219. P. Greg. I. in una fide nihil officit sanctae Ecclesiae consuetudo diversa P. Greg. I. Epist. 1.41 P. Leo IX Epist. 1. cap. 29. Nil obsunt saluti credentium diversae pro loco tempore consuetudines quando una fides per dilectionem operans bona quae potest uni Deo commendat omnes P. Nic. I. Ep. 6. De consuetudinibus quidem quem nobis opponere visi estis scribentes per diversas Ecclesias diversas esse consuetudines si illis canonica non resistit auctoritas pro qua eis obviare debeamus nil judicamus vel eis resistimus c. Cypr. Ep. 73. Ep. p. 39. Lat. p. 159. Eus Hist. 1.4 Baron App. 2. Ep. p. 51 55. Lat. p. 157. Iren. 3.3 Tert. Praescr 31 32. Ep. p. 59 p. 125. Lat. p. 185. p. 195. Excommunication of other Churches is onely a Declaration against their Deviation from Christian Truth or Piety or Charity Communio suspensae restituitur demonstranti causas quibus id acciderat jam esse detersas prâ—â—â—tenti conditiones pacis impletaâ— P. Inn. I. Ep. 16. de Attico Constant. Ep. Ep. p. 69. Lat. p. 222. Literae formatae Optat. 2. Con. Milev Can. 20. communicatoriae Aug. Ep. 162 163. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. 7.30 Cypr. Ep. 55 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Chald. Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soz. 7.11 Conc. VI. Act. 11. p. 158 198 223. Greg. M. Ep. P. Zach. Baron A. 743. §. 29. Significa planè nobis quis in locum Marciani Arelate fuerit substitutus ut sciamus ad quem fratres nostros dirigere cui scribere debeamus Cypr. Ep. 42.67 ad P. Steph. p. 161. Ep. 55. N. B. p. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Alexandri Epist. Socr. I. 6. The Catholick Church being one body there being moreover a Command in the Holy Scripture to preserve the bond of Peace and Concord hence it follows that what things happen to or are done by any of us we ought to Write and signifie to each other Ep. pag. 64. Lat. pag. 221. Ep. pag. 119. Lat. pag. 209. 2 Cor. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11.29.24.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. pag. 51. Lat. pag. 400. Aug. Primis trecentis annis nulla fuit congregatio generalis postea verò vix centesimo anno De Rom. P. 1.8 Bell. de Conc. 1.13 The validity of Synodical Decrees as Spiritual doth proceed from the Obligation to each singular Bishop as if Princes in confederacy do make any Sanction the Subjects of each are bound to observe them not from any â—â—lation to the body confederating but because of their Obligation to their own Prince consenting Hist. Trid. p. 67. A free Coun. P. Leo I. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athan. de Syn. p. 873. Subrependi enim occasiones non praetermittit ambitio quoties ob incurrentes causas generalis congregatio facta fuerit Sacerdotum dissicile est ut cupiditas improborum non aliquid supra mensuram suam non moliatur appetere Leo M. Ep. 62. ad Maximum Ant. Ep. Pro Apostolicae Sedis exalâ—atione Lat. Syn. Sess. 10. p. 129. Jud. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We allow the Apost Can. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any person despising his own Bishop shall set up a separate meeting and build another Altar having nothing to condemn in his Bishop either for his piety or uprightness let him be deposed as one that ambitiously affects to be a Governour c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Rom. apud Theod. 2.22 Excidisti enim teipsum noli te fallere siquidem ille est verè Schisâ—aâ—iem qui se à communione Ecclesiasticae Vnitatis Apostatam fecerit Firmil apud Cypr. Ep. 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. 5.9 Aug. contra Jul. Ep. 2. Te certè occidentalis terra generavit occidentalis regeneravit Ecclesia quid ei quaeris inferre quod in ea non invenisti quando in ejus membra venisti imo quid c. Syn. Sard. Can. 13. Gr. Tornd Lat. p. 220. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nic. Can. 5. If any Clerk or Laick who hath been excommunicated and not yet re-admitted by his own Church shall depart thence and be received in another City without Letters commendatory both he who doth receive him and he that is received let them be excommunicated Let the sentence be ratified which is according to that Canon which commands others not to admit those whom others have ejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Afr. Epist. ad P. Celest. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Aut. Can. 6. Idem in Concil Sard. Can. 13.14 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 42. Ep. 55. p. 113. Ep. 55. init abs te rejectum Vid. Vid. Rig. p. 79. quosdam à diversis Conciliis ritè damnatos in communionem propriâ auctoritate suscepit Sanctis Regulis praecipientibus excommunicatos ab aliis in communionem alios non debere suscipere Epist. Syn. Chalced. ad Imper. Act. 4. pag. 286. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagr. 2.4 Augustinus Episcopus legatus Provinciae Numiaiae dixit Hoc statuere dignamini ut si qui fortè merito facinorum suorum ab Ecclesia pulsi sunt sive ab aliquo Episcopo vel Presbytero fuerint in communionem suscepti etiam ipse pari cum eis crimine teneatur obnoxius Cod. Afr. Can. 9. Sanctorum quippe Canonum sanxit auctoritas ea passim Ecclesiae consuetudo servat ut à quolibet justè excommunicatum Episcopo alius absolvere non praesumat P. Urb. II. Epist. 20. apud Bin. A suis Episcopis excommunicatos ab aliis Episcopis Abbatibus Clericis in communionem recipi proculdubio prohibemus Conc. Lat. I. sub P. Calixto II. cap. 9. Qui verò excommunicato antequam ab eo qui eum excommunicaverit absolvatur scienter communicare praesumpserit pari sententiae teneatur obnoxius Conc. Lat. sub Innoc. II. Can. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proscribed by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. 58. pag. 203. Edit Petav. P. Leo Ep. 84. cap. 9. Cuicunque haeresi communicans merito judicatur à nostra societate removendus Gelas. Ep. 1. ad Euphem An communicare non est consentire cum talibus P. Sym. I. Ep. 7.