add If an Angel from Heaven should tell you beside what you have received in the Legal and Evangelical Scriptures let him be anathema in which words we have St. Austin's warrant not onely to refuse but to detest this Doctrine which being nowhere extant in Law or Gospel is yet obtruded on us as nearly relating both to Christ and his Church as greatly concerning both our Faith and Practice 2. To enforce this Argument we may consider that the Evangelists do speak about the propagation settlement and continuance of our Lord's Kingdom that the Apostles do often treat about the state of the Church and its edification order peace unity about the distinction of its Officers and Members about the qualifications duties graces privileges of Spiritual Governours and Guides about prevention and remedy of Heresies Schisms Disorders upon any of which occasions how is it possible that the mention of such a Spiritual Monarch who was to have a main influence on each of those particulars should wholly escape them if they had known such an one instituted by God In the Levitical Law all things concerning the High-Priest not onely his Designation Succession Consecration Duty Power Maintenance Privileges but even his Garments Marriage Mourning c. are punctually determined and described and is it not wonderfull that in the many descriptions of the New-Law no mention should be made concerning any Duty or Privilege of its High-Priest whereby he might be directed in the administration of his Office and know what observance to require 3. Whereas also the Scripture doth inculcate duties of all sorts and doth not forget frequently to press duties of respect and obedience toward particular Governours of the Church is it not strange that it never should bestow one precept whereby we might be instructed and admonished to pay our duty to the Universal Pastour especially considering that God who directed the Pens of the Apostles and who intended that their Writings should continue for the perpetual instruction of Christians did foresee how requisite such a precept would be to secure that duty for if but one such precept did appear it would doe the business and void all contestation about it 4. They who so carefully do exhort to honour and obey the temporal Sovereignty how come they so wholly to wave urging the no less needfull obligations to obey the Spiritual Monarch while they are so mindfull of the Emperour why are they so neglectfull of the Pope insomuch that divers Popes afterward to ground and urge obedience to them are fain to borrow those precepts which command obedience to Princes accommodating them by analogy and inference to themselves 5. Particularly Saint Peter one would think who doth so earnestly injoin to obey the King as Supreme and to honour him should not have been unmindfull of his Successours or quite have forborn to warn Christians of the respect due to them surely the Popes afterward do not follow him in this reservedness for in their Decretal Epistles they urge nothing so much as obedience to the Apostolical See 6. One might have expected something of that nature from St. Paul himself who did write so largely to the Romans and so often from Rome that at least some word or some intimation should have dropped from him concerning these huge Rights and Privileges of this See and of the regard due to it Particularly then when he professedly doth enumerate the Offices instituted by God for standing use and perpetual duration for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come in the Vnity of Faith c. He commendeth them for their Faith which was spoken of through the whole world yet giveth them no advantage above others as St. Chrysostome observeth on those words for obedience to the Faith among all Nations among whom also are ye this saith St. Chrysostome he saith to depress their conceit to void their haughtiness of mind and to teach them to deem others equal in Dignity with them When He writeth to that Church which was some time after Saint Peter had setled the Popedom he doth onely style them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved of God which are common adjuncts of all Christians He saith their Faith was spoken of generally but of the fame of their Authority being so spread he taketh no notice that their obedience had come abroad to all men but their commands had not it seemeth come anywhere He wrote divers Epistles from Rome wherein he resolveth many cases debated yet never doth urge the Authority of the Roman Church for any point which now is so ponderous an Argument 7. But however seeing the Scripture is so strangely reserved how cometh it to pass that Tradition is also so defective and staunch in so grand a case We have in divers of the Fathers particularly in Tertullian in St. Basil in St. Hierome Catalogues of Traditional Doctrines and Observances which they recite to assert Tradition in some cases supplemental to Scripture in which their purpose did require that they should set down those of principal moment and they are so punctual as to insert many of small consideration how then came they to neglect this concerning the Papal Authority over the whole Church which had been most pertinent to their design and in consequence did vastly surpass all the rest which they do name 8. The designation of the Roman Bishop by succession to obtain so high a degree in the Church being above all others a most remarkable and noble piece of History which it had been a horrible fault in an Ecclesiastical History to slip over without carefull reporting and reflecting upon it yet Eusebius that most diligent Compiler of all passages relating to the original Constitution of the Church and to all transactions therein hath not â—ne word about it who yet studiously doth report the Successions of the Roman Bishops and all the notable occurrences he knew concerning them with favourable advantage 9. Whereas this Doctrine is pretended to be a Point of Faith of vast consequence to the subsistence of the Church and to the Salvation of men it is somewhat strange that it should not be inserted into any one ancient Summary of things to be believed of which Summaries divers remain some composed by publick consent others by persons of Eminency in the Church nor by fair and forcible consequence should be deducible from any Article in them especially considering that such Summaries were framed upon occasion of Heresies springing up which disregarded the Pope's Authority and which by asserting it were plainly confuted We are therefore beholden to Pope Innocent III. and his Laterane Synod for first Synodically defining this Point together with other Points no less new and unheard of before The Creed of Pope Pius IV. formed the other day is the first as I take it
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
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
servants But the Papists curse those who although out of humility and modesty will not acknowledge the good works of justified persons to be truly meritorious deserving the encrease of grace eternal life and augmentation of glory so forcing us to use saucy words and phrases if not impious in their sense The Scripture teacheth one Church diffused over the whole world whereof each part is bound to maintain charity peace and communion with the rest upon brotherly terms But the Romanists arrogate to themselves the name and privilege of the onely Church condemning all other Churches beside their own and censuring all for Apostatical who do not adhere to them or submit to their yoke Just like the Donatists who said that the world had apostatized excepting those who upon their own terms did communicate with them onely the communion of Donatus remained the true Church The Holy Scripture biddeth us take care of persons pretending to extraordinary Inspirations charging on the Holy Spirit their own conceits and devices Such have been their Synods boldly fathering their Decrees on God's Spirit And their Pope is infallible by virtue of inspiration communicated to him when he pleaseth to set himself right in his Chair Whence we may take them for bodies of Enthusiasts and Fanaticks the difference onely is that other Enthusiasts pretend singly they conjunctly and by conspiracy Others pretend it in their own direction and defence these impose their dreams on the whole Church If they say that God hath promised his Spirit to his Church it is true but he hath no less plainly and frequently promised it to single Christians who should seek it earnestly of him The ancient Fathers could in the Scriptures hardly discern more than two Sacraments or Mysterious Rites of our Religion by positive Law and Institution of our Saviour to be practised But the Popes have devised others and under uncharitable curses propound them to be professed for such affirming them to confer grace by the bare performance of them Every Clergy-man and Monk is bound by Pius IV. to profess there are just seven of them and the Tridentine Synod anathematizeth all those who do say there are more or fewer although the Ancients did never hit on that number But these our Sacraments both contain grace and also confer it upon those who worthily receive them They require men to believe under a curse that each of those were instituted of Christ and confer grace by the bare performance Particularly they curse those who do not hold matrimony for a Sacrament instituted by Christ and conferring grace What can be more ridiculous than to say that marriage was instituted by Christ or that it doth confer grace Yet with another anathema they prefer Virginity before it and why forsooth is not that another Sacrament And then they must be comparing the worth of these Sacraments condemning those heavily who may conceive them equal as being Divine Institutions If any say that these seven Sacraments are so equal one to another that one is in no respect of more worth than another let him be Anathema The first as it seemeth who reckoned the Sacraments to be seven was Peter Lombard whom the Schoolmen did follow and Pope Eugenius IV. followed them and afterward the Trent men formed it into an Article back'd with an Anathema Upon which rash and peremptory Sentence touching all ancient Divines we may note 1. Is it not strange that an Article of Faith should be formed upon an ambiguous word or a term of art used with great variety 2. Is it not strange to define a Point whereof it is most plain that the Fathers were ignorant were in they never did agree or resolve any thing 3. Yea whereof they speak variously 4. Is it not odd and extravagant to damn or curse people for a point of so little consideration or certainty 5. Is it not intolerable arrogance and presumption to define nay indeed to make an Article of Faith without any manner of ground or colour of Authority either from Scripture or the Tradition of the ancient Fathers The Holy Scripture forbiddeth us to call any man Master upon earth or absolutely to subject our Faith to the dictates of any man It teacheth us that the Apostles themselves are not Lords of our faith so as to oblige us to believe their own inventions It forbiddeth us to swallow whole the Doctrines and Precepts of men without examination of them It forbiddeth us to admit various and strange doctrines But the Pope and Roman Church exact from us a submission to their Dictates admitting them for true without any farther enquiry or discussion barely upon his Authority They who are provided of any Benefices whatever having cure of Souls let them promise and swear obedience to the Roman Church They require of us without doubt to believe to profess to assert innumerable Propositions divers of them new and strange no-wise deducible from Scripture or Apostolical Tradition the very terms of them being certainly unknown to the Primitive Church devised by humane subtilty curiosity contentiousness divers of them being in all appearance to the judgment of common sense uncertain obscure and intricate divers of them bold and fierce divers of them frivolous and vain divers of them palpably false Namely all such Propositions as have been taught by their Great Junto's allowed by the Pope especially that of Trent Moreover all other things delivered defined and declared by the Sacred Canons and Oecumenical Councils and especially by the Holy Synod of Trent I undoubtedly receive and profess and also all things contrary thereunto and all heresies whatsoever condemned and rejected and anathematized by the Church I in like manner do condemn reject and anathematize This is the true Catholick Faith out of which there can be no Salvation This Usurpation upon the Consciences of Christians none like whereto was ever known in the world they prosecute with most uncharitable censures cursing and damning all who do not in heart and profession submit to him obliging all their consorts to join therein against all charity and prudence The Scripture enjoineth us to bear with those who are weak in faith and err in doubtfull or disputable matters But the Popes with cruel uncharitableness not onely do censure all that cannot assent to their devices which they obtrude as Articles of Faith but sorely persecute them with all sorts of punishments even with death it self a practice inconsistent with Christian meekness with equity with reason and of which the Fathers have expressed the greatest detestation They have unwoven and altered all Theology from head to foot and of Divine have made it Sophistical The Pope with his pack of mercenary Clients at Trent did indeed establish a Scholastical or Sophistical rather than a Christian Theology framing Points devised by the idle wits of latter times into Definitions and peremptory Conclusions back'd with Curses and Censures concerning
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
or inferiour to a Senate or any Assembly in his Territory Therefore the Pope doth claim a Superiority over all Councils pretending that their determinations are invalid without his consent and confirmation that he can rescind or make void their Decrees that he can suspend their Consultations and translate or dissolve them And Baronius reckons this as one errour in Hincmarus Bishop of Rhemes that he held as if the canons of councils were of greater authority in the Church of God than the decrees of Popes which says he how absurd and unreasonable an opinion it is c. That the authority of the Apostolick See in all Christian Ages has been preferred before the universal Church both the canons of our predecessours and manifold tradition do confirm This is a question stiffly debated among Romanists but the most as Aeneas Sylvius afterward Pope Pius II. did acutely observe with good reason to adhere to the Pope's side because the Pope disposeth of Benefices but Councils give none But in truth anciently the Pope was not understood Superiour to Councils for greater is the authority of the world than of one city says St. Hierome He was but one Bishop that had nothing to doe out of his precinct He had but his Vote in them He had the first Vote as the Patriarch of Alexandria the second of Antioch the third but that order neither gave to him or them any advantage as to decision but common consent or the suffrages of the majority did prevail He was conceived subject to the Canons no less than other Bishops Councils did examine matters decreed by him so as to follow or forsake them as they saw cause The Popes themselves did profess great veneration and observance of Conciliar Decrees Pope Leo I. did oppose a Canon of the Synod of Chalcedon not pretending his Superiority to Councils but the inviolability of the Nicene Canons but it notwithstanding that opposition did prevail Even in the dregs of times when the Pope had clambred so high to the top of power this Question in great numerous Synods of Bishops was agitated and positively decided against him both in Doctrine and practice The Synod of Basil affirmeth the matter of these Decrees to be a verity of the Christian faith which whoever doth pertinaciously resist is to be deemed a heretick Those Fathers say that none of the skilfull did ever doubt of this truth that the Pope in things belonging to faith was subject to the judgment of the same General Councils that the Council has an authority immediately from Christ which the Pope is bound to obey Those Synods were confirmed by Popes without exception of those determinations Great Churches most famous Vniversities a mighty store of learned Doctours of the Roman Communion have reverenced those Councils and adhered to their Doctrine Insomuch that the Cardinal of Lorrain did affirm him to be an Heretick in France who did hold the contrary These things sufficiently demonstrate that the Pope cannot pretend to Supremacy by universal Tradition and if he cannot prove it by that how can he prove it not surely by Scripture nor by Decrees of ancient Synods nor by any clear and convincing reason XV. The Sovereign of the Church is by all Christians to be acknowledged the chief Person in the world inferiour and subject to none above all commands the greatest Emperour being his Sheep and Subject He therefore now doth pretend to be above all Princes Divers Popes have affirmed this Superiority They are allowed and most favoured by him who teach this Doctrine In their Missal he is preferred above all Kings being prayed for before them But in the primitive times this was not held for St. Paul requires every soul to be subject to the higher powers Then the Emperour was avowed the first person next to God To whom says Tertullian they are second after whom they are first before all and above all Gods Why c. we worship the Emperour as a man next to God and less onely than God And Optatus since there is none above the Emperour but God who made him while Donatus extolleth himself above the Emperour he raises himself as it were above humanity and thinks himself to be God and not Man For the King is the top and head of all things on earth Then even Apostles Evangelists Prophets all men whoever were subject to the Emperour The Emperours did command them even the blessed Bishops and Patriarchs of old Rome Constantinople Alexandria Theopolis and Jerusalem Divers Popes did avow themselves subject to the Emperour XVI The Confirmation of Magistrates elected by others is a Branch of Supremacy which the Pope doth assume Baronius saith that this was the ancient custome and that Pope Simplicius did confirm the Election of Calendion Bishop of Antioch Meletius confirm'd the most holy Gregory in the Bishoprick of Constantinople But the truth is that anciently Bishops being elected did onely give an account of their choice unto all other Bishops especially to those of highest rank desiring their approbation and friendship for preservation of due communion correspondence and peace So the Synod of Antioch gave account to the Bishops of Rome and Alexandria and all their Fellow-ministers throughout the world c. of the election of Domnus after Paulus Samosatenus So the Fathers of Constantinople acquainted Pope Damasus and the Western Bishops with the Constitution of Nectarius Flavianus c. This was not to request Confirmation as if the Pope or other Bishops could reject the Election if regular but rather to assure whom they were to communicate with We have say the Fathers of the Synod against Paulus Samosatenus signified this our chusing of Domnus into Paulus his room that you may write to him and receive letters of communion from him And St. Cyprian That you and our Collegues may know to whom they may write and from whom they may receive letters Thus the Bishops of Rome themselves did acquaint other Bishops with their Election their Faith c. So did Cornelius whom therefore St. Cyprian asserteth as established by the consent and approbation of his Collegues When the place of Peter and the Sacerdotal Chair was void which by God's will being occupied and with all our consents confirmed c. and the testimony of our Fellow-bishops the whole number of which all over the world unanimously consented The Emperour did confirm Bishops as we see by that notable passage in the Synod of Chalcedon where Bassianus Bishop of Ephesus pleading for himself saith Our most religious Emperour knowing these things presently ratified it and by a memorial published it confirming the Bishoprick afterwards he sent his rescript by Eustathius the Silentiary again confirming it XVII It is a Privilege of Sovereigns to grant Privileges Exemptions Dispensations This he claimeth but against the Laws of God and Rights of Bishops Against the Decrees of Synods against the
occasion did invite and circumstances of things did permit interdicting Princes absolving Subjects from their Allegeance raising or encouraging Insurrections as appeareth by their transactions not long since against our Princes and those of France which shews the very See imbued with those Notions 7. They do oblige all Bishops most solemnly to avow this Doctrine and to engage themselves to practise according to it For in the Oath prescribed to all Bishops they are required to avow that they will observe the Apostolical commands with all their power and cause them to be observed by others that they will aid and defend the Roman Papacy and the Royalties of Saint Peter against every man that they will to their power persecute and impugn Hereticks Schismaticks and Rebels to the Pope or his Successours without any exception which was I suppose chiefly meant against their own Prince if occasion should be together with divers other points importing their acknowledgment and abetting the Pope's universal Domination These horrible Oaths of Bishops to the Pope do seem to have issued from the same shop with the high Hildebrandine dictates for the Oath in the Decretals is ascribed to Pope Gregory I suppose Greg. VII And in the sixth Roman Synod under Greg. VII there is an Oath of like tenour exacted from the Bishop of Aquileia perhaps occasionally which in pursuance of that example might be extended to all And that before that time such Oaths were not imposed doth appear from hence that when P. Paschal II. did require them from some great Bishops the Bishop of Palermo and the Archbishop of Poland they did wonder and boggle at it as an uncouth Novelty nor doth the Pope in favour of his demand alledge any ancient precedent but onely proposeth some odd reasons for it You have signified unto me most dear Brother that the King and his Nobles did exceedingly wonder that an Oath with such a condition should be every-where offered you by my Commissioners and that you should take that Oath which I had written and they tendered to you § VI. All Romanists in consistence with their Principles do seem obliged to hold this opinion concerning the Pope's Universal Power For seeing many of their standing Masters and Judges of Controversies have so expresly from their Chair declared and defined it all the Row for many Ages consenting to it and countenancing it not one of them having signified any dissent or dislike of it And considering that if in any thing they may require or deserve belief it is in this point for in what are they more skilfull and credible than about the nature of their own Office What saith Bellarmine wisely may they be conceived to know better than the Authority of their own See Seeing it hath been approved by their most great and famous Councils which they hold Universal and which their adored Synod of Trent doth alledge for such the Laterane under P. Innocent III. that of Lions under P. Innocent IV. the other Laterane under P. Leo X. Seeing it hath been current among their Divines of greatest vogue and authority the great Masters of their School Seeing by so large a consent and concurrence during so long a time it may pretend much better than divers other Points of great importance to be confirmed by Tradition or Prescription Why should it not be admitted for a Doctrine of the Holy Roman Church the Mother and Mistress of all Churches How can they who disavow this Notion be true Sons of that Mother or faithfull Scholars of that Mistress How can they acknowledge any Authority in their Church to be infallible or certain or obliging to assent How can they admit the Pope for authentick Judge of Controversies or Master of Christian Doctrine or in any Point credible who hath in so great a matter erred so foully and seduced the Christian world whom they desert in a Point of so great consideration and influence on practice whom they by virtue of their dissent from him in this Opinion may often be obliged to oppose in his proceedings How can they deny that bad Doctrines might creep in and obtain sway in the Church by the interest of the Pope and his Clients How can they charge Novelty or Heterodoxy on those who refuse some Dictates of Popes of Papal Councils of Scholastick Divines which stand upon no better grounds than those on which this Doctrine standeth Why hath no Synod of the many which have been held in all parts of Christendom clearly disclaimed this Opinion but all have let it slip or have seemed by silence to approve it Yea how can the Concord and Unity of that Church well consist with a Dissent from this Doctrine For No man apprehending it false seemeth capable with good conscience to hold Communion with those who profess it for upon supposition of its falshood the Pope and his chief adherents are the teachers and abettours of the highest violation of Divine Commands and most enormous sins of Usurpation Tyranny Imposture Perjury Rebellion Murther Rapine and all the villanies complicated in the practical influence of this Doctrine It seemeth clear as the Sun that if this Doctrine be an Errour it is one of the most pernicious Heresies that ever was vented involving the highest Impiety and producing the greatest Mischief For If he that should teach Adultery Incest Simony Theft Murther or the like Crimes to be lawfull would be a Heretick how much more would he be such that should recommend Perjury Rebellion Regicide things inducing Wars Confusions Slaughters Desolations all sorts of Injustice and Mischief as Duties How then can any man safely hold Communion with such persons May we not say with P. Symmachus that to communicate with such is to consent with them with P. Gelasius that it is worse than ignorance of the truth to communicate with the enemies of truth and that He who communicateth with such an Heresie is worthily judged to be removed from our society § VII Yet so loose and slippery are the Principles of the Party which is jumbled in adherence to the Pope that divers will not allow us to take this Tenent of Infinite Power to be a Doctrine of their Church for divers in that Communion do not assent to it For there is a sort of Hereticks as Bellarmine and Baronius call them sculking every-where in the bosome of their Church all about Christendom and in some places stalking with open face who restrain the Pope's Authority so far as not to allow him any Power over Sovereign Princes in Temporal affairs much less any power of depriving them of their Kingdoms and Principalities They all are branded for Hereticks who take from the Church of Rome and the See of Saint Peter one of the two Swords and allow onely the Spiritual This Heresie Baronius hath nominated the Heresie of the Politicks This Heresie a great Nation otherwise sticking to the Roman Communion doth stiffly maintain not enduring the
time was in all anciently priority in ordination did ground a right to precedence as it is in ours with some exception so might Saint Peter upon this account of being first ordained Apostle obtain such a Primacy 2. Saint Peter also might be the first in age which among Persons otherwise equal is a fair ground of preference for he was a married man and that before he was called as is intimated in Saint Luke and may be inferred from hence that he would not have married after that he had left all and devoted himself to follow our Lord. Upon which account of age St. Hierome did suppose that he was preferred before the beloved Disciple why saith he was not Saint John elected being a Batchelour it was deferred to age because Peter was elder that a youth and almost a boy might not be preferred before men of good age I know that Epiphanius affirmeth St. Andrew to have been the elder Brother but it doth not appear whether he saith it from conjecture or upon any other ground And his Authority although we should suppose it bottomed on tradition is not great tradition it self in such matters being very slippery and often one tradition crossing another 3. The most eminent qualifications of Saint Peter such as we before described might procure to him this advantage They might breed in him an honest confidence pushing him forward on all occasions to assume the former place and thence by custom to possess it for qui sibi fidit Dux regit examen it being in all action as in walking where he that naturally is most vigorous and active doth goe before the rest They might induce others to a voluntary concession thereof for to those who indisputably do excell in good qualities or abilities honest and meek persons easily will yield precedence especially on occasions of publick concernment wherein it is expedient that the best qualified persons should be first seen They probably might also move our Lord himself to settle or at least to insinuate this order assigning the first place to him whom he knew most willing to serve him and most able to lead on the rest in his service It is indeed observable that upon all occasions our Lord signified a particular respect to him before the rest of his Collegues for to him more frequently than to any of them he directed his discourse unto him by a kind of anticipation he granted or promised those gifts and privileges which he meant to confer on them all Him he did assume as Spectatour and Witness of his glorious Transfiguration Him he picked out as Companion and Attendant on him in his grievous Agony His Feet he first washed to him he did first discover himself after his Resurrection as Saint Paul implieth and with him then he did entertain most discourse in especial manner recommending to him the pastoral care of his Church by which manner of proceeding our Lord may seem to have constituted Saint Peter the first in order among the Apostles or sufficiently to have hinted his mind for their direction admonishing them by his example to render unto him a special deference 4. The Fathers commonly do attribute his priority to the merit of his Faith and Confession wherein he did outstrip his Brethren He obtained supereminent glory by the confession of his blessed faith saith St. Hilary Because he alone of all the rest professeth his love John 21. therefore he is preferred above all saith St. Ambrose 5. Constantly in all the Catalogues of the Apostles Saint Peter's name is set in the front and when actions are reported in which he was concerned jointly with others he is usually mentioned first which seemeth not done without carefull design or special reason Upon such grounds it may be reasonable to allow Saint Peter a primacy of order such an one as the Ring-leader hath in a Dance as the primipilar Centurion had in the Legion or the Prince of the Senate had there in the Roman State at least as among Earls Baronets c. and others co-ordinate in degree yet one hath a precedence of the rest IV. As to a Primacy importing Superiority in power command or jurisdiction this by the Roman Party is asserted to Saint Peter but we have great reason to deny it upon the following considerations 1. For such a Power being of so great importance it was needfull that a Commission from God its Founder should be granted in down-right and perspicuous terms that no man concerned in duty grounded thereon might have any doubt of it or excuse for boggling at it it was necessary not onely for the Apostles to bind and warrant their Obedience but also for us because it is made the sole foundation of a like duty incumbent on us which we cannot heartily discharge without being assured of our obligation thereto by clear revelation or promulgation of God's will in the Holy Scripture for it was of old a current and ever will be a true Rule which St. Austin in one case thus expresseth I do believe that also on this side there would be most clear authority of the Divine Oracles if a man could not be ignorant of it without damage of his salvation and Lactantius thus Those things can have no foundation or firmness which are not sustained by any Oracle of God's word But apparently no such Commission is extant in Scripture the allegations for it being as we shall hereafter shew no-wise clear nor probably expressive of any such Authority granted by God but on the contrary divers clearer testimonies are producible derogating from it 2. If so illustrious an Office was instituted by our Saviour it is strange that no-where in the Evangelical or Apostolical History wherein divers acts and passages of smaller moment are recorded there should be any express mention of that Institution there being not onely much reason for such a report but many pat occasions for it The time when Saint Peter was vested with that Authority the manner and circumstances of his Installment therein the nature rules and limits of such an Office had surely well deserved to have been noted among other occurrences relating to our Faith and Discipline by the Holy Evangelists no one of them in all probability could have forborn punctually to relate a matter of so great consequence as the settlement of a Monarch in God's Church and a Sovereign of the Apostolical College from whom so eminent Authority was to be derived to all posterity for compliance wherewith the whole Church for ever must be accountable particularly it is not credible that Saint Luke should quite slip over so notable a passage who had as he telleth us attained a perfect understanding of all things and had undertaken to write in order the things that were surely believed among Christians in his time of which things this if any was one of the most considerable The time of his receiving Institution to such
and Schisms very requisite that it should have been expressed in some authentick Record that a particular Law should have been extant concerning it that all posterity should be warned to yield the submission grounded thereon Indeed a matter of so great consequence to the being and welfare of the Church could scarce have scaped from being clearly mentioned somewhere or other in Scripture wherein so much is spoken touching Ecclesiastical Discipline it could scarce have avoided the pen of the first Fathers Clemens Ignatius the Apostolical Canons and Constitutions Tertullian c. who also so much treat concerning the Function and Authority of Christian Governours Nothing can be more strange than that in the Statute-book of the new Jerusalem and in all the Original Monuments concerning it there should be such a dead silence concerning the succession of its chief Magistrate Wherefore no such thing appearing we may reasonably conclude no such thing to have been and that our Adversaries assertion of it is wholly arbitrary imaginary and groundless 14. I might add as a very convincing Argument that if such a succession had been designed and known in old times it is morally impossible that none of the Fathers Origen Chrysostome Augustine Cyril Hierome Theodoret c. in their exposition of the places alledged by the Romanists for the Primacy of Saint Peter should declare that Primacy to have been derived and setled on Saint Peter's Successour a point of that moment if they had been aware of it they could not but have touched as a most usefull application and direction for duty SUPPOSITION III. They affirm That Saint Peter was Bishop of Rome COncerning which Assertion we say that it may with great reason be denyed and that it cannot any-wise be assured as will appear by the following Considerations 1. Saint Peter's being Bishop of Rome would confound the Offices which God made distinct for God did appoint first Apostles then Prophets then Pastours and Teachers wherefore Saint Peter after he was an Apostle could not well become a Bishop it would be such an irregularity as if a Bishop should be made a Deacon 2. The Offices of an Apostle and of a Bishop are not in their nature well consistent for the Apostleship is an extraordinary Office charged with instruction and government of the whole world and calling for an answerable care the Apostles being Rulers as Saint Chrysostome saith ordained by God Rulers not taking several Nations and Cities but all of them in common entrusted with the whole world but Episcopacy is an ordinary standing charge affixed to one place and requiring a special attendance there Bishops being Pastours who as St. Chrysostome saith do sit and are employed in one place Now he that hath such a general care can hardly discharge such a particular Office and he that is fixed to so particular attendance can hardly look well after so general a charge Either of those Offices alone would suffice to take up a whole man as those tell us who have considered the burthen incumbent on the meanest of them the which we may see described in St. Chrysostome's Discourses concerning the Priesthood Baronius saith of Saint Peter that it was his Office not to stay in one place but as much as it was possible for one man to travel over the whole world and to bring those who did not yet believe to the faith but thoroughly to establish believers if so how could he be Bishop of Rome which was an Office inconsistent with such vagrancy 3. It would not have beseemed Saint Peter the prime Apostle to assume the charge of a particular Bishop it had been a degradation of himself and a disparagement to the Apostolical Majesty for him to take upon him the Bishoprick of Rome as if the King should become Mayor of London as if the Bishop of London should be Vicar of Pancras 4. Wherefore it is not likely that Saint Peter being sensible of that superiour charge belonging to him which did exact a more extensive care would vouchsafe to undertake an inferiour charge We cannot conceive that Saint Peter did affect the Name of a Bishop as now men do allured by the baits of wealth and power which then were none if he did affect the Title why did he not in either of his Epistles one of which as they would persuade us was written from Rome inscribe himself Bishop of Rome Especially considering that being an Apostle he hid not need any particular Authority that involving all power and enabling him in any particular place to execute all kinds of Ecclesiastical Administrations there was no reason that an Apostle or Universal Bishop should become a particular Bishop 5. Also Saint Peter's general charge of converting and inspecting the Jews dispersed over the World his Apostleship as Saint Paul calleth it of the Circumcision which required much travel and his presence in divers places doth not well agree to his assuming the Episcopal Office at Rome Especially at that time when they first make him to assume it which was in the time of Claudius who as Saint Luke and other Histories do report did banish all the Jews from Rome as Tiberius also had done before him He was too skilfull a Fisherman to cast his Net there where there were no Fish 6. If we consider Saint Peter's life we may well deem him uncapable of this Office which he could not conveniently discharge for it as History doth represent it and may be collected from divers circumstances of it was very unsetled he went much about the World and therefore could seldom reside at Rome Many have argued him to have never been at Rome which opinion I shall not avow as bearing a more civil respect to ancient Testimonies and Traditions although many false and fabulous relations of that kind having crept into History and common vogue many doubtfull reports having passed concerning him many notorious forgeries having been vented about his travels and acts all that is reported of him out of Scripture having a smack of the Legend would tempt a man to suspect any thing touching him which is grounded onely upon humane Tradition so that the forger of his Epistle to Saint James might well induce him saying If while I do yet survive men dare to feign such things of me how much more will they dare to doe so after my decease But at least the discourses of those men have evinced that it is hard to assign the time when he was at Rome and that he could never long abide there For The time which old Tradition assigneth of his going to Rome is rejected by divers learned men even of the Roman Party He was often in other places sometimes at Jerusalem sometimes at Antioch sometimes at Babylon sometimes at Corinth sometimes probably at each of those places unto which he directeth his Catholick Epistles among which Epiphanius saith that Peter did often visit Pontus and Bithynia And that he seldom
Bishop might alledge all having a like right and common interest to Vote in those Assemblies 3. Accordingly the dissent of other Bishops particularly of those eminent in dignity or merit is also alledged in exception which had been needless if his alone dissent had been of so very peculiar force 4. The Emperour and many other Bishops did not know of any peculiar necessity of his confirmation Again it may be objected that Popes have voided the Decrees of General Synods as did Pope Leo the Decrees of the Synod of Chalcedon concerning the Privileges of the Constantinopolitan See in these blunt words But the agreements of Bishops repugnant to the Holy Canons made at Nice your faith and piety joyning with us we make void and by the authority of the Blessed Apostle Saint Peter by a general determination we disanull and in his Epistle to those of that Synod For however vain conceit may arm it self with extorted compliances and think its wilfulness sufficiently strengthened with the name of Councils yet whatever is contrary to the Canons of the above-nam'd fathers will be weak and void Lastly in his Epistle to Maximus Bishop of Antioch he says He has such a reverence for the Nicene Canons that he will not permit or endure that what those holy fathers have determined be by any novelty violated This behaviour of Pope Leo although applauded and imitated by some of his Successours I doubt not to except against in behalf of the Synod that it was disorderly factious and arrogant proceeding indeed from ambition and jealousie the leading act of high presumption in this kind and one of the seeds of that exorbitant ambition which did at length overwhelm the dignity and liberty of the Christian Republick Yet for somewhat qualifying the business it is observable that he did ground his repugnancy and pretended annulling of that Decree or of Decrees concerning Discipline not so much upon his authority to cross General Synods as upon the inviolable firmness and everlasting obligation of the Nicene Canons the which he although against the reason of things and rules of Government did presume no Synod could abrogate or alter In fine this opposition of his did prove ineffectual by the sense and practice of the Church maintaining its ground against his pretence It is an unreasonable thing that the opinion or humour of one man no wiser or better commonly than others should be preferred before the common agreement of his brethren being of the same Office and Order with him so that he should be able to overthrow and frustrate the result of their meetings and consultations when it did not square to his conceit or interest especially seeing there is not the least appearance of any right he hath to such a Privilege grounded in Holy Scripture Tradition or Custom for seeing that Scripture hath not a syllable about General Synods seeing that no Rule about them is extant in any of the first Fathers till after 300 years seeing there was not one such Council celebrated till after that time seeing in none of the First General Synods any such Canon was framed in favour of that Bishop what ground of right could the Pope have to prescribe unto them or thwart their proceedings Far more reason there is in conformity to all former Rules and Practice that he should yield to all his Brethren than that all his Brethren should submit to him and this we see to have been the judgment of the Church declared by its Practice in the cases before touched IV. It is indeed a proper endowment of an absolute Sovereignty immediately and immutably constituted by God with no terms or rules limiting it that its will declared in way of Precept Proclamations concerning the Sanction of Laws the Abrogation of them the Dispensation with them should be observed This Privilege therefore in a high strein the Pope challengeth to himself asserting to his Decrees and Sentences the force and obligation of Laws so that the body of that Canon Law whereby he pretendeth to govern the Church doth in greatest part consist of Papal Edicts or Decretal Epistles imitating the Rescripts of Emperours and bearing the same force In Gratian we have these Aphorisms from Popes concerning this their Privilege No person ought to have either the will or the power to transgress the precepts of the Apostolick See Those things which by the Apostolick See have at several times been written for the Catholick faith for sound doctrines for the various and manifold exigency of the Church and the manners of the faithfull how much rather ought they to be preferr'd in all honour and by all men altogether upon all occasions whatsoever to be reverently received Those Decretal Epistles which most holy Popes have at divers times given out from the City of Rome upon their being consulted with by divers Bishops we decree that they be received with veneration If ye have not the Decrees of the Bishops of Rome ye are to be accused of neglect and carelesness but if ye have them yet observe them not ye are to be chidden and rebuk'd for your temerity All the Sanctions of the Apostolick See are so to be understood as if confirm'd by the voice of Saint Peter himself Because the Roman Church over which by the will of Christ we do preside is proposed for a mirrour and example whatsoever it doth determine whatsoever that doth appoint is perpetually and irrefragably to be observed by all men We who according to the plenitude of our power have a right to dispense above Law or right This See that which it might doe by its sole authority it is often pleased to define by consent of its Priests But this power he doth assume and exercise merely upon Usurpation and unwarrantably having no ground for it in original right or ancient practice Originally the Church hath no other General Law-giver beside our one Lord and one Law-giver As to practice we may observe 1. Anciently before the First General Synod the Church had no other Laws beside the Divine Laws or those which were derived from the Apostles by Traditional custom or those which each Church did enact for it self in Provincial Synods or which were propagated from one Church to another by imitation and compliance or which in like manner were framed and setled Whence according to different Traditions or different reasons and circumstances of things several Churches did vary in points of Order and Discipline The Pope then could not impose his Traditions Laws or Customs upon any Church if he did attempt it he was liable to suffer a repulse as is notorious in the case when Pope Victor would although rather as a Doctour than as a Law-giver have reduced the Churches of Asia to conform with the Roman in the time of celebrating Easter wherein he found not onely stout resistence but sharp reproof In St. Cyprian's time every Bishop had a free power according to his discretion
of Rome under Pope Silvester of Rome under Sixtus III. but they are palpably spurious and the learned among them confess it But antiquity was not of this mind for it did suppose him no less obnoxious to judgment and correction than other Bishops if he should notoriously deviate from the faith or violate canonical discipline The Canons generally do oblige Bishops without exception to duty and upon defailance to correction why is not he excepted if to be excused or exempted It was not questioned of old but that a Pope in case he should notoriously depart from the faith or notably infringe discipline might be excommunicated the attempting it upon divers occasions do shew their opinion although it often had not effect because the cause was not just and plausible the truth and equity of the case appearing to be on the Pope's side St. Isidore Pelusiota denieth of any Bishop's office that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an uncontrollable government In the times of Polycrates and Pope Victor the whole Eastern Church did forbear communion with the Pope Firmilian told Pope Stephanus that by conceiting he might excommunicate all other Bishops he had excommunicated himself The Fathers of the Antiochene Synod did threaten to excommunicate and depose Pope Julius They did promise to Julius peace and communion if he did admit the deposition of those whom they had expelled and the constitution of those whom they had ordained but if he did resist their decrees they denounced the contrary The Oriental Bishops at Sardica did excommunicate and depose him St. Hilary did anathematize Pope Liberius upon his defection to the Arians Dioscorus did attempt to excommunicate Pope Leo. Acacius of Constantinople renounced the communion of Pope Felix Timotheus Aelurus cursed the Pope The African Bishops did Synodically excommunicate Pope Vigilius Pope Anastasius was rejected by his own Clergy Pope Constantine by the people and so was Pope Leo VIII Divers Bishops of Italy and Illyricum did abstain from the Pope's communion for a long time because they did admit the fifth Synod Photius did excommunicate and depose Pope Nicholas I. Maurus Bishop of Ravenna did anathematize Pope Vitalianus The Emperour Otho II. having with good advice laboured to reclaim Pope John XII without effect did indict a Council calling together the Bishops of Italy by the judgment of whom the life of that wicked man should be judged and the issue was that he was deposed Pope Nicholas I. desired to be judged by the Emperour The fifth Synod did in general terms condemn Pope Vigilius and the Emperour Justinian did banish him for not complying with the decrees of it The sixth and seventh General Synods did anathematize Honorius by name when he was dead because his heresie was not before confuted and they would have served him so if he had been alive Divers Synods that of Worms of Papia of Brescia of Mentz of Rome c. did reject Pope Gregory VII Pope Adrian himself in the VIII Synod so called did confess that a Pope being found deviating from the faith might be judged as Honorius was Gerbertus afterward Pope Sylvester II. did maintain that Popes might be held as Ethnicks and Publicans if they did not hear the Church The Synod of Constance did judge and depose three Popes The Synod of Basil did depose Pope Eugenius affirming that The Catholick Church hath often corrected and judged Popes when they either err'd from the faith or by their ill manners became notoriously scandalous to the Church The practice of Popes to give an account of their faith when they entred upon their office to the other Patriarchs and chief Bishops approving themselves thereby worthy and capable of communion doth imply them liable to judgment Of the neglect of which practice Euphemius Bishop of Constantinople did complain Of this we have for example the Synodical Epistles of Pope Gregory I. XII To the Sovereign in Ecclesiastical affairs it would belong to define and decide controversies in faith discipline moral practice so that all were bound to admit his definitions decisions interpretations He would be the supreme Interpreter of the divine law and Judge of controversies No point or question of moment should be decided without his cognizance This he therefore doth pretend to taking upon him to define points and requiring from all submission to his determinations Nor doth he allow any Synods to decide questions But the ancients did know no such thing In case of Contentions they had no recourse to his judgment they did not stand to his opinion his authority did not avail to quash disputes They had recourse to the Holy Scriptures to Catholick Tradition to reason they disputed and discussed points by dint of argument Irenaeus Tertullian Vincentius Lirinensis and others discoursing of the methods to resolve points of Controversie did not reckon the Pope's authority for one Divers of the Fathers did not scruple openly to dissent from the opinions of Popes nor were they wondred at or condemned for it So Saint Paul did withstand Saint Peter So Polycarpus dissented from Pope Elutherius So Polycrates from Pope Victor So St. Cyprian from Pope Stephen So Dionysius Alex. from Pope Stephen all which persons were renowned for wisedom and piety in their times Highest Controversies were appeased by Synods out of the Holy Scripture Catholick Tradition the Analogy of faith and common Reason without regard to the Pope Divers Synods in Africk and Asia defined the Point about rebaptization without the Pope's leave and against his opinion The Synod of Antioch condemned the doctrine of Paulus Samosatenus without intervention of the Pope before they gave him notice In the Synod of Nice the Pope had very small stroke The General Synod of Const. declared the Point of the Divinity of the H. Ghost against Macedonius without the Pope who did no more than afterward consent This the Synod of Chalcedon in their compellation to the Emperour Marcian did observe The Fathers met in Sardica to suppress the reliques of Arianism communicated their decrees to the Eastern Bishops and they who here discovered the pestilence of Apolinarius made known theirs to the Western The Synod of Africk defined against Pelagius before their informing Pope Innocentius thereof not seeking his judgment but desiring his consent to that which they were assured to be truth Divers Popes have been incapable of deciding Controversies themselves having been erroneous in the questions controverted as Pope Stephanus in part Pope Liberius P. Felix P. Vigilius P. Honorius c. And in our opinion all Popes for many ages It is observable how the Synod of Chalcedon in their allocution to the Emperour Marcian do excuse P. Leo for expounding the faith in his Epistle the which it seems some did reprehend as a novell method disagreeable to the Canons Let not them say they object to us the Epistle of the marvellous Prelate
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
Scripture And also receives and venerates with the like pious respect and reverence the Traditions themselves which have been preserved by continual succession in the Catholick Church Among which Traditions they reckon all the tricks and trumpery of their Mass-service together with all their new notions about Purgatory Extreme unction c. He also used several ceremonies as mystical benediction lights incensings garments and many other such things from Apostolical discipline and tradition The Scriptures affirm themselves to be written for common instruction comfort edification in all piety they do therefore recommend themselves to be studyed and searched by all people as the best and surest means of attaining knowledge and finding truth The fathers also do much exhort all people even women and girles constantly to reade and diligently to study the Scriptures But the Pope doth keep them from the people locked up in Languages not understood by them prohibiting Translations of them to be made or used The Scripture teacheth and common sense sheweth and the Fathers do assert nothing indeed more frequently or more plainly that all necessary points of faith and good morality are with sufficient evidence couched in Holy Scripture so that a man of God or pious men may thence be perfectly furnished to every work But they contrary-wise blaspheme the Scriptures as obscure dangerous c. Common sense dictateth that devotions should be performed with understanding and affection and that consequently they should be in a known tongue And Saint Paul expresly teacheth that it is requisite for private and publick edification from this Doctrine of Paul it appears that it is better for the edification of the Church that publick prayers which are said in the audience of the people should be said in a tongue common to the Clergy and the people than that they should be said in Latin All ancient Churches did accordingly practise and most others do so beside those which the Pope doth ride But the Pope will not have it so requiring the publick Liturgy to be celebrated in an unknown tongue and that most Christians shall say their devotions like Parrots He anathematizeth those who think the Mass should be celebrated in a vulgar tongue that is all those who are in their right wits and think it fit to follow the practice of the ancient Church The Holy Scripture teacheth us that there is but one Head of the Church and the Fathers do avow no other as we have otherwhere shewed But the Pope assumeth to himself the headship of the Church affirming all power and authority to be derived from him into the subject members of the Church We decree that the Roman Pontife is the true Vicar of Christ and the head of the whole Church The Scripture declareth that God did institute marriage for remedy of incontinency and prevention of sin forbidding the use of it to none who should think it needfull or convenient for them reckoning the prohibition of it among heretical doctrines implying it to be imposing a snare upon men But the Pope and his Complices do prohibit it to whole Orders of men Priests c. engaging them into dangerous vows Our Lord forbiddeth any marriage lawfully contracted to be dissolved otherwise than in case of adultery But the Pope commandeth Priests married to be divorced And that marriages contracted by such persons should be dissolved He dissolveth matrimony agreed by the profession of monkery of one of the espoused If any shall say that matrimony confirmed not consummate is not dissolved by the solemn profession of religion of either party let him be Anathema Our Saviour did institute and enjoin us under pain of damnation if we should wilfully transgress his order to eat of his body and drink of his bloud in participation of the Holy Supper The Fathers did accordingly practise with the whole Church till late times But notwithstanding Christ's institution as they express it Papal Synods do prohibit all Laymen and Priests not celebrating to partake of Christ's bloud so maiming and perverting our Lord's Institution and yet they decline to drink the bloud of our redemption In defence of which practice they confound body and bloud and under a curse would oblige us to believe that one kind doth contain the other or that a part doth contain the whole Whereas our Lord saith that whoso eateth his flesh and drinketh his bloud hath eternal life and consequently supposeth that bad men do not partake of his body and bloud yet they condemn this assertion under a curse The Holy Scripture and the Fathers after it commonly do call the elements of the Eucharist after consecration bread and wine affirming them to retain their nature But the Popish Cabal anathematizeth those who say that bread and wine do then remain If any shall say that in the Holy Sacrament of the Eucharist the substance of bread and wine remain let him be Anathema The nature of the Lord's Supper doth imply communion and company but they forbid any man to say that a Priest may not communicate alone so establishing the belief of non-sense and contradiction The Holy Scripture teacheth us that our Lord hath departed and is absent from us in body untill that he shall come to judge which is called his presence that heaven whither he ascended and where he sitteth at God's right hand must hold him till the times of the restitution of all things But the Pope with his Lateran and Tridentine Complices draw him down from heaven and make him corporally present every day in numberless places here The Scripture teacheth us that our Lord is a man perfectly like to us in all things But the Pope and his adherents make him extremely different from us as having a body at once present in innumerable places insensible c. devested of the properties of our body thereby destroying his humane nature and in effect agreeing with Eutyches Apollinarius and other such pestilent Hereticks The Scripture representeth him born once for us but they affirm him every day made by a Priest uttering the words of consecration as if that which before did exist could be made as if a man could make his Maker The Scripture teacheth that our Lord was once offered for expiation of our sins but they pretend every day to offer him up as a propitiatory Sacrifice These devices without other foundation than a figurative expression which they resolve to expound in a proper sense although even in that very matter divers figurative expressions are used as they cannot but acknowledge they with all violence and fierceness obtrude upon the belief as one of the most necessary and fundamental Articles of the Christian Religion The Scripture teacheth us humbly to acknowledge the rewards assigned by God to be gratuitous and free and that we after we have done all must acknowledge our selves unprofitable
the state of men canonizing them declaring them to be Saints and proposing them to be worshipped and on the other side he damneth curseth and censureth his Fellow-servants God in his Law doth command us not to bow down our selves unto any image or worship the likeness of any thing in heaven or earth or under the earth the which Law whether Moral or Positive the Gospel doth ratifie and confirm charging us to keep our selves from idols and to fly worshipping of idols that is to observe the Second Commandment the validity whereof the Fathers most expresly assert and divers of them were so strict in there opinion about it that they deemed it unlawfull so much as to make any Image But the Pope and his Adherents in point-blank opposition to Divine Law and Primitive Doctrine doth require us to fall down before and to worship Images Moreover we decree that the Images of Saints be especially had and retain'd in Churches and that due honour and veneration be imparted to them so that by those Images which we kiss and before which we uncover the head and fall down we adore Christ and venerate the Saints whose likeness they bear Neither is he satisfied to recommend and decree these unwarrantable venerations but with a horrible strange kind of uncharitableness and ferity doth he anathematize those who teach or think any thing opposite to his decrees concerning them so that if the ancient Fathers should live now they would live under this curse The Holy Scripture under condition of Repentance and amendment of life upon recourse to God and trust in his Mercy through Jesus Christ our Saviour doth offer and promise Remission of sins Acceptance with God Justification and Salvation this is the tenour of the Evangelical Covenant nor did the Primitive Church know other terms But the Pope doth preach another Doctrine and requireth other terms as necessary for Remission of sins and Salvation for he hath decreed the confession of all and each mortal sin which a man by recollection can remember to a Priest to be necessary thereto anathematizing all who shall say the contrary although the Fathers particularly St. Chrysostome frequently have affirmed the contrary The which is plainly preaching another Gospel forged by himself and his abettours as offering Remission upon other terms than God hath prescribed and denying it upon those which Christianity proposeth He teacheth that no sin is pardoned without absolution of a Priest He requireth satisfaction imposed by a Priest besides repentance and new obedience as necessary Which is also another Gospel He dispenseth pardon of sin upon condition of performances unnecessary and insufficient such as undertaking Pilgrimages to the Shrines of Saints Visiting Churches making War upon Infidels or Hereticks Contributing money Repeating Prayers undergoing Corporal Penances c. Which is likewise to frame and publish another Gospel These Doctrines are highly presumptuous and well may be reputed heretical God hath commanded that every soul should be subject to the higher powers temporal as to God's Ministers so as to obey their Laws to submit to their Judgments to pay Tribute to them And the Fathers expound this Law to the utmost extent and advantage If every soul then yours if any attempt to except you he goes about to deceive you But the Pope countermandeth and exempteth all Clergy-men from those duties by his Canon Law excommunicating Lay-Judges who shall perform their Office in regard to them Because indeed some Lay-persons constrain Ecclesiasticks yea and Bishops themselves to appear before them and to stand to their judgment those that henceforth shall presume to doe so we decree that they shall be separate from the communion of the faithfull The Scriptures do represent the King or Temporal Sovereign as Supreme over his Subjects to whom all are obliged to yield special respect and obedience The Fathers yield him the same place above all next to God and subject to God alone The ancient good Popes did acknowledge themselves Servants and Subjects to the Emperour But later Popes like the man of sin in Saint Paul have advanced themselves above all Civil power claiming to themselves a supereminency not onely of Rank but of Power over all Christian Princes even to depose them Christ has committed the rights both of terrestrial and celestial government to that blessed man who bears the keys of eternal life If the secular power be believers God would have them subject to the Priests of the Church Christian Emperours ought to submit and not prefer the execution of their Laws to the Rulers of the Church God by indispensable Law hath obliged us to retain our obedience to the King even Pagan charging us under pain of damnation to be subject to him and not to resist him But the Pope is ready upon occasion to discharge Subjects from that obligation to absolve them from their solemn Oaths of Allegiance to encourage Insurrection against him to prohibit obedience We observing the Decrees of our holy Predecessours by our Apostolical Authority absolve those from their Oath who were bound by their Fealty and Oath to excommunicated persons and we forbid them by all means that they yield them no Allegiance till they come and make satisfaction Thus doth he teach and prescribe Rebellion Perjury together with all the Murthers and Rapines consequent on them which is a far greater Heresie than if he should teach Adultery Murther or Theft to be lawfull For they are enjoined by no authority to perform the Allegiance which they have sworn to a Christian Prince who is an adversary to God and his Saints and contemns their commands Not onely the Holy Scripture but Common Sense doth shew it to be an enormous presumption to obtrude for the Inspirations Oracles and Dictates of God any writings or Propositions which are not really such This the Pope doth notoriously charging us to admit divers writings which the greatest part of learned men in all Ages have refused for such as Sacred and Canonical anathematizing all those who do not hold each of them for such Even as they are extant in a Translation not very exact and framed partly out of Hebrew partly out of Greek upon divers accounts liable to mistake as its Authour St. Hierome doth avow According to which Decree all who consent with St. Hierome St. Austin St. Athanasius c. with common sense with the Authour of the Second of Maccabees himself must incur a curse what can be more uncharitable more unjust more silly than such a Definition He pretendeth to Infallibility or encourageth them who attribute it to him which is a continual Enthusiasm and profane bold Imposture The Scripture doth avow a singular reverence due to it self as containing the Oracles of God But the Pope doth obtrude the Oral Traditions of his Church divers of which evidently are new dubious vain to be worshipped with equal reverence as the Holy