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A34033 The grand impostor discovered, or, An historical dispute of the papacy and popish religion ... divided in four parts : 1. of bishops, 2. of arch-bishops, 3. of an œcumenick bishop, 4. of Antichrist : Part I, divided in two books ... / by S.C. Colvil, Samuel. 1673 (1673) Wing C5425; ESTC R5014 235,997 374

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added to the Creed by the Council at Trent viz. That Communion with the Church of Rome in all her Tenets is absolutely necessary to salvation Let them study this one Controversie of the Supremacy of the Bishop of Rome and it will resolve the question for if it be founded upon Scripture and Antiquity without all question Communion with the Church of Rome is necessar unto salvation and the Religion of Protestants is a new sprung up heresie since the Bishop of Rome in Cathedra and consequently in their opinion infallible pronounceth so On the contrary if the Supremacy of the Bishop of Rome be a thing unknown to Scripture and Antiquity it is as certain that the Faith of the Modern Roman Church is a new devised cheat and idolatry That this followeth of necessity appears by the confession of Bellarmine himself in two expressions in the preface of those Books of his de pontifice Romano The first we now mentioned in which he calls that Controversie of the Popes supremacy a Deb●te de summa rei Christianae That is whether the Christian Religion can subsist or not By Christian Religion no question he means the Faith of the modern Church of Rome and consequently he grants that they who call in question the Popes supremacy they question also the whole body of the Popish Religion And consequently still he must of necessity grant that if the Popes supremacy be destitute of Scripture and Antiquity the faith of the Modern Church of Rome falls with it and proves a new devised fiction His second expression is in those similitudes he useth to illustrat his assertion viz. He compares Religion without the Popes supremacy which in his opinion is that of the Modern Church of Rome to a House without a Foundation a Body without a Head Moon-shine without the Sun And since it is notorious that a house without a Foundation cannot stand that a Body without a Head cannot live that the Moon without light of the Sun must be obscured He must of necessity grant that the Supremacy of the Bishop of Rome being refuted by Scripture and Antiquity the Faith and Religion of the Modern Church of Rome is warrantable by neither and consequently proves a new devised idolatrous cheat Thirdly it s a most pleasant contest what can be more pleasing then to consider the causes of any prodigious Monster how i● subsists and how it is destroyed how any illustrious cheat is contrived how it is maintained and how it is discovered But such a Monster such a Cheat as the Bishop of Rome none free of prejudice can behold without admiration The whole world sees a person now ignorant then flagitious not seldome both put by two or three Italians of the same mettal in the Chair of Rome which Preferment he obtains sometimes by blood sometimes by simonie sometimes by unlawful stipulations as to protect Heresie and to oppress the Catholick Faith not seldome by a paction with the Devil all which wayes of obtaining the Chair of Rome are confessed by Popish Writers such as Platina and Baronius as shall be proved in the following Dispute Which Homuncio is no sooner installed then he is metamorphosed to be direct Monarch of the whole World both in Spirituals and Temporals And first for Temporals it shall be proved in the following Dispute that he assumes to himself in his Bulls power of transferring Kingdoms at his pleasure of stirring up Subjects to Armes against their natural Princes under the pain of Excommunication It shall be proved that he makes Emperours and Kings lye prostrate till he trade upon their neck makes them stand bare-footed with their Wives and Children in frost and snow dancing attendants at his Gates and yet not not admitted entrance It shall be proved that he makes Laws in that Book entituled Sacred Ceremonies that Emperors and Kings should hold his Stirrup hold water to his Hands serve dishes at his Table carry him on their shoulders Yea it shall be proved that it is the Doctrine of the Church of Rome That all Kings are not only the Popes Vassals but which is more he is not oblieged by any mutual ontract to suffer them to possess their Kingdoms but during his pleasure that is he may lawfully depose them although they miscarry not in the least In which he doth t●em no wrong because they hold their Kingdoms ●f him not as Vassals but as depositars as when any gives to another his Cloak to keep when he re-demands it he doth him no wrong As for his power which he assumes to himself in Spirituals it cannot be repeated without horrour It shall be proved in the following Dispute that it is the Doctrine of the Church of Rome partly in the Canon Law partly in the Bulls of Popes themselves partly in Books printed by the Popes Authority and affirmed by his V●sitors to contain nothing contrary to the Catholick Faith That the Pope has power to coyn Articles of Faith at his pleasure oblieging the whole Church under the pain of damnation although he command vice and forbid vertue Secondly although he should lead all the world to hell with him yet none should presume to disobey him Thirdly that he gives pardon for sin for money and not only of sins by-past but also of those to come that is for a little money he will give you pardon for a little time but for a round sum he will give you pardon so long as you please Fourthly it shall be proved that for money he permits men to sin that is permits Clergy-men to keep Whoores And if any keep not a Whoor he makes them pay for it in some places of Italy nevertheless because they have liberty to keep a Whoor if they please Cornelius Agrippa affirms he heard such expressions as these following in the Popes Court Habeat aut non habeat Meretricem Aureum solvat quia habet si velit That is Whether a Priest keep a Whoor or not let him pay the Tribute since he may keep one if he please for such a peece of money Fifthly he makes his decretal Epistles of equal authority with the Scripture Lastly as he intended a gigantomachy he is called in the Canon Law revised and authorised by Gregory 13. Our Lord God the Pope It is affirmed in the said Law that he has power to make injustice justice and contra that he has power to command the Angels to carry souls to Heaven at his pleasure that he has power to give liberty to men to place the departed Souls of their friends in paradise for money that by vertue of his succession to Peter he is assumed to the society of the individual Trinity he not only hears patiently but also rewards flatterers when their blasphemous Pamphlets prefer him to Christ as appears in Innocent 10. which passage shall be realated part 1. lib. 1. cap. 11 of this following Treatise My Lords and Gentlemen any would think these horrible passages incredible but have patience till
Peter The other Doctors answer variously And first Carerius and Pighius following Clemens Alexandrinus mentioned by Eusebius hist lib. 1. cap. 14. affirms That it was not Peter the Apostle but an other Cephas who was reprehended by Paul But this opinion is ridiculous for Paul is comparing himself in those words to the chief of the Apostles one of which was Peter whereby it is evident that it was Peter the Apostle whom he resisted and not an other Peter and therefore this opinion is exploded by Hieronymus and other Fathers The second answer is of Gregorius de Valentia Pighius and Carerius following Chrysostomus and Hieronymus affirming That it was but a dissimulation and the reprehension proceeded from Paul by paction between him and Peter viz. That Peter the Jews arriving should leave the Gentiles that Paul might have occasion to reprehend him And consequently that the Jews might be instructed of the calling of the Gentiles by Pauls reprehension But it is answered This Argument is laught at by Augustinus as not becoming the gravity of Paul who had sworn before that he lyed not Others affirm That Peter erred not in faith so Sanderus and Stapleton but only in conversation But it is answered The less his error was by the said reprehension the less it appears he was Oecumenick Bishop for if he erred not in faith no body should have presumed to resist him as is expresly forbidden by the fore-cited Canons of the Canon Law Baronius answers That Peter erred not at all But it is false and gives the lye unto the Apostle Paul who affirms He was to be blamed Bellarmin answers another way viz. That one may reprehend another although superior in Authority if it be done with reverence as Paul did Peter here He cites Augustinus epist 19 to Hieronymus and Gregorius Magnus homil 18. on Ezekiel who expresly affirms That Peter was greater then Paul and yet he was reprehended by him But it is answered That takes not away the force of the argument First because the question is not Whether Peter was greater then Paul But whether he was Oecumenick Bishop Bellarmin will not affirm That an Oecumenick Bishop may be reprehended else he will not only contradict the Canon Law as we shewed and which they make of equal authority with the Scripture but also himself lib. 4. cap 5. de Pont. Rom. where he affirms That if the Pope command Vice and forbid Vertue the Church is bound to believe that Vice is Vertue and Vertue Vice Secondly it expresly appears by the words of Paul Gal. 2. That he made himself equal to Peter as is acknowledged by the ordinar gloss Lombardus Cajetanus yea Chrysostomus after he hath gathered from the words of Paul that he was equal to Peter he adds Ne dicam amplius by which words he thinks Paul was greater then Peter Thirdly The Doctrine of Paul was preferred to that of Peter that of Peter being found dissimulation and that of Paul sincere Christian Doctrine It is needless to examine the answers of others as of Stapleton and Eckius yet we will mention two other answers The one of Aquinas the other of Cardinal Pool that of Aquinas and Eckius is almost all one viz. They grant that Peter and Paul was alike But they distinguish that Paul was equal to Peter in the execution of authority but not in authority of Government in executione Autoritatis non in autoritate regiminis But it is answered This distinction of Thomas is a plain riddle It would puzle Oedipus himself It is ordinar with Sophisters to imitate that fish called Sepia when it is caught it vomits up a black humor like ink to deceive the fishers none can conceive this distinction of Thomas without contradiction For if Paul were equal to Peter in the execution of Authority he was equal also to him in the authority of Government since the execution of Authority is the Act flowing from the other or from the Authority of Government if the same be the authority of both Peter and Paul This cantradiction is inevitable but if the Authority of Peter be greater then that of Paul he still contradicts himself in affirming Paul was equal to Peter in the execution of authority no subordinat Magistrat can be equal in the execution of Authority to the Supreme Magistrat Eckius distinguisheth more to the purpose viz. between the Office of an Apostle in teaching and governing Paul was equal to Peter the first way and therefore he reprehended him not the second way But it is replyed first Albeit this distinction were granted it doth not take away the force of the Argument which consists in this whether Paul were greater or less then Peter it is nothing to the purpose An Oecumenick Bishop according to the Canon Law ought to be questioned by none and since Paul questioned Peters actions it is evident according to the doctrine of the Church of Rome that Peter was not Oecumenick Bishop neither is it of any moment that the Canon Law provides that a Pope may be questioned for Heresie since that sort of questioning is antiquated by the Council of Florence and the constant Practice of the Modern Church of Rome Neither was the error of Peter an Heresie but only an action of dissimulation Secondly the distinction of it self is contradictory for two reasons First because Government of the Church pertains to the office of an Apostle all the Apostles having exercised all the parts of that Government Secondly this reprehension of Paul was directly in execution of the authority of Government because Government comprehends reprehension of transgressors both in doctrine and manners or actions But in this particular the actions of Peter were reprehended by Paul Cardinal Pool a very Learned man retorts the Argument lib. 2. de unitate Ecclesiae where he affirms This reprehension of Peter by Paul concludes Peter to be Oecumenick Bishop but he tells not how Baronius it seems explains him anno 53. num 46. the argument is very pretty viz. They who followed the example of Peter Judaizing preferred it to the decree of the Council of Jerusalem Ergo they believed his authority was above that of the Council and of Paul yea Barnabas himself followed Peter before either the Council or Paul But it is answered to omit that it is not certain whether this dissimulation of Peters was before or after the Council of Jerusalem Baronius had reasoned far better thus Paul preferred the decree of the Council to the fact of Peter reprehending Peter in his face Ergo Peter was not Oecumenick Bishop For albeit those Judaizing had preferred the example of Peter to the decree of the Council it doth not follow that Peter was above a Council except they had rightly preferred the example of Peter to the decree of the Council And this much of the carriage of Peter and his Institution We have omitted hitherto nothing of moment pretended by either side assaulting or asserting the Supremacy of Peter from