by usurpations of Bishops of Rome and appellations They next endeavour to prove it by testimonies of Fathers which are of two sorts 1. wrested 2. forged In this Chapter and the next following we will examine the first sort and then we will conclude this Book with examining the last The Fathers whose testimonies they wrest are either Greek or Latin The Greek Fathers are Ignatius and Irenaeus the Latin Fathers by them alledged are Tertullian and Cyprian We will speak of the Greek Fathers and also of Tertullian in this Chapter and will answer these testimonies of Cyprian in the Chapter next following And first of Ignatius from whom they alledge the inscription of his Epistle written to the Romans which is this Ignatius to the Sanctified Church presiding in the region of the Romans thus the place is alledged by Bellarmine whereas the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which presides in the place of the region of the Romans wherefore they render it so this is the reason Barronius ad annum 45. num 10. observes that the Roman Church and the Catholick Church were believed to be the same and therefore they translate Ignatius affirming the Church of Rome to Preside in the region of the Romans that is saith Bellarmine and Bozius Presiding in the Catholick Church But it is answered first that it was not the custom in the dayes of Ignatius to call the Roman-church the Catholick-church or where they spake of the Roman-church to mean by it the Catholick-church first because the oldest testimony we have of that kind is in the dayes of Theodosius junior Victor Uticensis and Gregorius Turonensis that is not till 300. years after Ignatius and 400. after Christ Secondly that maner of phrase had its Original from the Arians the said Gregorius Turonensis in his Book De Gloria martyrum cap. 25. brings in an Arian Prince calling the Orthodox-church the Roman-church or Orthodox-christians Romans Thirdly that maner of speaking had its Original from a politick reason and not from an Ecclesiastical In those dayes the Goths Alans and Vandals made war upon the Romans the first three were Arians the Romans Orthodox and therefore because all the Orthodox Christians partied the Romans in that war they called them all Romans their Faith the Roman Faith their Church the Roman Church as the Turks at this day call all Christians Francks or French-men Fourthly as we said they translate Ignatius falsly for his words are to the Church presiding in Loco regionis Romanorum in the place of the region of the Romans whereby it evidently appears that the meaning of Ignatius is no other then the Church presiding in the Town of Rome since none can affirm by these words he means otherwayes or that the Church of Rome presides in the whole Church since he particularizes the presidency and restricts it to a certain-place of the region of the Romans and therefore they sophisticate egregiously in translating Ignatius Presiding in the region of the Romans Since the Romans say they at that time commanded the whole world Ignatius by a Church Presiding in the region of the Romans understands a Church Presiding in the whole world whereas the words of Ignatus impart no more but a Church presiding in a certain place of the region of the Romans Which is further confirmed because we shewed before from these two Epistles of Ignatius to the Trallians and Magnesians that he acknowledged no Office in the Church above that of a Bishop but he could not be so forgetful of himself as in this Epistle to acknowledge the supremacy of the Bishop of Rome as Bellarmine and Bozius pretends he doth which is further confirmed by the testimony of Basilius Epists 8. where he affirms that Iconium presides in a part of Pisidia which is just such an other expression as that of Ignatius We could defend the meaning of Ignatius not to make much for them although they had translated him faithfully that is if he had said Presiding in the region of the Romans for from these words it can no more be gathered that the Bishop of Rome is oecumenick Bishop then it can prove the Bishop of Ments or the Bishop of Carthage oecumenick Bishop because they preside in the region of Carthage c. for in the dayes of Ignatius as we said none were called Romans but those who lived within the precinct or particular command of the City and this much of Ignatius Now followeth Irenaeus from whom they bring a testimony by them much magnified the passage is this speaking of the Church of Rome ad hanc enim ecclesiam propter potentiorem principalitatem necesse est omnem convenire ecclesiam hoc est eos qui sunt undique fideles in qua Semper ab his qui Sunt undique conservata est ea quae ab Apostolis est traditio The substance is all Churches should accord with the Church of Rome for two reasons first because of its more powerful principality the next is because Apostolical tradition is preserved in that Church But this place makes not much for them as appears by Irenaeus scope this passage is found lib. 3. cap. 13. in which Chapter he is disputing against Hereticks which were the perfect Scriptures he willeth them for their satisfaction to consult with the ancient Churches which successively descended from the Apostles and for instance sake proponeth unto them the Church of Rome his meaning is then in those words whatever the Church of Rome at that time thought perfect Scriptures all Churches about were bound to acknowledge them for such first by reason of its more powerful principality that Church being founded by the Apostles Paul and Peter as was believed then Secondly because it hath been thought by Churches about to have purely preserved that tradition of the Canon of Scripture which it had received from the Apostles so that the meaning of Irenaeus is no other then this that all are bound to accord to that Church so long as it preserves the perfect Canon of Scripture and teaches no other Doctrine then is contained in it by this testimony of Irenaeus we are bound no more to adhere to the Church of Rome then it adhereth to the Scripture But they instance Irenaeus simply without such restrictions affirms that all should accord to the Church of Rome because it observes the apostolick tradition which is as much say they as the Church of Rome cannot make an Apostacy But it is replyed first although Irenaeus affirmed that in those times the Church of Rome preserved the pure Canon of the Scripture yet he doth not affirm that in all times coming it would do so The Church of Rome at this day observes not that Cannon of the Scripture which was observed in the dayes of Irenaeus the Council of Trent under the pain of an Anathema adds to the Canon of the Scriptures these Books commonly called Apocrypha which were rejected by the Church of Rome in the dayes of
and disposed by his authority the source or fountain of the same beginning of one 3. The rest of the Apostles were that Peter was in equal fellowship of honour and power but the beginning cometh of unity the primacy is given to Peter that the Church of Christ may be shewed to be one and one Chair 4. He that withstandeth and resisteth the Church he that forsaketh Peters Chair upon which the Church is built doth he trust that he is in the Church In these words observe that all the sentences written within a parenthesis are forged and not to be found in the old Manuscripts of Cyprian or in the old printed copies of Cyprian the reason wherefore the said sentences are added to the words of Cyprian is evident because they make Cyprian expresly dispute for the supremacy of Peter but take them away the supremacy of Peter is quite destroyed as may appear to any who will read over these words and omit those forged passages written within a parenthesis If ye demand how those passages came to be added to Cyprians text It is answered that Pius fourth Bishop of Rome called Manutius the famous Printer to Rome to reprint the Fathers he appointed also four Cardinals to see the work done among the rest Cardinal Barromaeus had singular care of Cyprian Manutius himself in his preface of a certain Book to Pius fourth declareth that it was the purpose of the Pope to have them so corrected that there should remain no spot which might infect the minds of the simple with the shew of false Doctrine How they corrected other Fathers shall be declared in the following Books how they corrected Cyprian appears by those words we have now et down which are marked with Parenthesis which being added perverts the whole meaning of Cyprian neither were they content by adding to Cyprian to prevert his meaning other passages of Cyprian which could not be mended by additions or be made to speak for them by inserting sentences unless they made Cyprian speak manifest contradictions those other passages I say they razed quite out of Cyprian in the said Roman Edition of Manutius anno 1564. in which Edition they razed out Eleven or Twelve entire Epistles as 1. 2. 3. 15. 21. 22. 71. 73. 74. 75. 83. 84. 85. 86. It were too prolix to declare for what reasons they razed out all those Epistles the sum is all of them were no great friends to the supremacy of the Bishop of Rome nor to the Doctrine of the present Church of Rome anent the perfection of the Scripture We will cite a passage or two out of the 74. and 75. Epistle which will evidently make known wherefore they razed those Epistles surely there must be some great reason since Pamelius himself wisheth those Epistles had never been written What the reason is appears thus The 74. Epistle was written to Pompeius against the Epistle of Stephanus in which ye have these words Stephanus Haereticorum causum contra christianos contra Ecclesiam Dei asserere conatur and a little after Reus in uno videtur reus in omnibus That is Stephanus Bishop of Rome defends the cause of hereticks against the Church who is guilty in one thing he seems to be guilty of all The 75. Epistle was written by Firmilianus to Cyprian in which ye have these words Non intelligit obfuscari à se c. that is Stephanus Bishop of Rome understands not that the truth of the christian Rock is obfuscated by him and in a manner abolished The words of which two Epistles are very prejudicial to the Supremacy of the Bishop of Rome those Epistles are every where filled with such expressions too prolix to be answered here but these we have mentioned are sufficient to declare what the opinion of Cyprian was concerning the Supremacy of the Bishop of Rome or of the Doctrine of the Church of Rome In the said 74. Epistle in several places he calls the said Stephanus ignorant arrogant c. insolent impertinent c. in the 75. Epistle Stephanus is called wicked insolent a deserter and betrayer of the truth Likewayes what a friend Cyprian was to the Doctrine of the Modern Church of Rome appears by the said 74. Epistle where tradition without warrand of Scripture is called by him Vetustas Erroris antiquity of Error and affirms that all is to be rejected for such which is not found in Scripture so it concern matters of Faith whereby it appears that Cyprian incurres the Anathema of the council of Trent And this we have shewed how they have corrupted Cyprian as well in adding to him to make him speak what he thought not and when that would not serve the turn except they made him speak contradictions they therefore also cutted out his tongue what reason they had so to do we have given some instances many such other might be given but it would be prolix and these are sufficient Now let us hear how they defend those Impostures and first for the razing out of those Epistles Gretserus answers Pamelius restored them in his edition of Cyprian But it is replyed that this is as much as to say that by the testimony of Pamelius Pope Pius Fourth and those four Cardinals whom he appointed to correct the works of Cyprian are notorius impostors It is a new sort of reasoning that they did no wrong in razing out those Epistles of Cyprian because Pamelius restored them Secondly they defend those additions by an old copy of the Abbey of Cambron 2. By a coppy fetched out of Bavaria 3. And by an other old coppy of Cardinal Hosius and so Gretserus the Jesuit defends the last three additions But it is answered that the first addition upon him alone is the most important of all intimating that upon Peter alone the Church was built which is the main Basis of the Supremacy of the Bishop of Rome but Gretserus the Jesuit who defends this corruption of Cyprian doth not affirm that those words upon him alone are found in any of these three Copies he only affirms that the second addition one Chair and the third the Primacy is given to Peter are found in those old Copies Secondly it is replyed that that Copy of Cardinal Hosius is only mentioned but it was never yet seen If Hosius had any such Copy how comes he left not such a Monument of antiquity to Posterity As for the other two copies of Cambron and Bavaria it is a ridiculous business to object their Authority against the Authority not only of all the printed Copies of Cyprian before that of Manutius but also against all the Manuscripts of Cyprian found in the most famous Bibliothicks of Christendom and the Vatican it self and whereas Gretserus affirms that perhaps the Wicklephian Hereticks corrupted all those Ancient Manuscripts it is a ridiculous objection how could those Hereticks get access to the Libraries of all Princes Universities and the Popes own Library to corrupt the works of Cyprian without
Phocas the Emperor carried no good will to Cyriacus Patriarch of Constantinople he struck the Iron while it was hot after much contention pronounced in his favour The third Part entituled of an oecumenick Bishop contains the History of that interval between anno 600. and the Council of Trent It is divided in two Books in the first I insist most on those following particulars 1. What power was conferred by Phocas with that title of universal Bishop upon Bonifacus third Bishop of Rome 2. How the edict of Phocas was obâ—yed viz. resisted every where till in the end it was recalled by Pogonatus anno 680. in the sixth general Council as was shewed before 3. How during the vicissitudes of inundations of Barbarians the Bishop of Rome re-assumed that title of unâ—versal Bishop and usurped power in temporals over the Grecian Emperoâ—s as was already declared 4. How Carolus Magnus curbed him 5. How when the posterity of Carolus Magnus decayed he renewed and augmented his power by five steps as we shewed before also In the second Book those steps or increments of the Papacy between anno 600. and the â—Câ—ncel of Trent are dogmatically disputed by Scripture Fathers and it is proved by testimonies of the most learned Antiquaries of the Church of Rome that the oldest of those steps was not before anno 1000. It is true indeed that his power in temporals was attempted first by Constantine Bishop of Rome against Philippicus Emperour of Constantinople anno 720. because the said Philippicus caused pull down those Images of the Fathers of the sixth general Council placed in the Church of St. Sophia at Constantinople and a little after Gregory 2d and 3d. Bishops of Rome excommunicated Leo Isaurus and his son Copronymus for the same quarrel of Images but their insolence was compesâ—ed by Carolus Magnus as we shewed before Those four steps are 1. Election by Cardinals 2. Power of convocating general Councils constantly preâ—iding in them of confirming and infirming them 3. Power in temporals 4. In fallibility as for the last step Divinity it is disputed in the fourth Part lib. 2. The fourth and last Part of this Treatise entituled of Antichrist is divided in two Books in the first the demonstrations of Sanderus Bellarmine and Lessius three Jesuits are answered by which they endeavour to prove that the Bishop of Rome is not Antichrist 2. The Bishop of Rome is proved to be Antichrist by Scripture Fathers Popish Doctors yea by the testimonies of some Popes themselves In the second Book two marks of Antichrist are chiefly insisted upon the first is his defection 2 Thess 2. where it is proved that the Doctrine of the Modern Church of Rome is that defection mentioned by the Apostle and that in the first six Centuries there was no such thing as the modern Popish Religion which is proved by an induction of all the contraverted points we have with the Church of Rome 2. Because those of the Church of Rome ordinarily object that they have not made a defection because it cannot be instructed at what time it was made by whom and who resisted it Two things are proved in the said Book first it is proved by Reason Experience Scripture Fathers that a defection may be made and yet it may be unknown by whom it is made at what time and who first resisted it 2. It is proved by an induction that most of the most substantial Tenets of the Church of Rome such as transubstantiation number of the Sacraments communion under one kind sacrifice of the Mass imperfection of the Scripture equalling of traditions to it adding a Apocrypha Books to it rejecting the Greek and Hebrew as not being authentick as making the corrupt vulgar Latine version authentick free-will Merits justification by Works caelibat of Priests worshiping of Images invocation of Saints set Fasts Prayer for the dead Purgatory Indulgences works of super-erogation all the steps of the Popes Supremacy c. were not only not from the beginning but also it is proved for the most part by testimonies of Popish Doctors themselves at what time and by whom the said Tenets as innovations were brought in the Church The second mark of Antichrist we insist upon is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sort of deceiving and fraud 2 Thes 2. where it is shewed by what cheats the authority of the Bishop of Rome and his Doctrine are maintained such as perverting falsly translating and corrupting by adding and paring of the indices expurgatorii all the Writings of the Ancients Suppositions Revelations Saints Miracles c. My Lords and Gentlemen Thus I have represented unto you what I perform in this great Subject and what method I observe in it By which it will appear to any reasonable man what difference there is between this method and that of others if I perform what I promise of which let the judicious Reader be judge Now followeth the third thing which I desired your Lordships to take to consideration viz. what my scope and intention is which is twofold the first is to refute those marks 〈◊〉 which those of the Church of Rome endeavour to perswade their Disciples that the said Church of Rome is the true â—hurch The first mark is a continual succession of Bishops which they take great pains to enumerat from the dayes of the Apostles unto this time In which mark shall be proved a four-fold cheat The first is they make the world beâ—ieve that all those Bishops were of a like greatness in Power and Authority whereas it is proved that in the first three Centuries or at least before the dayes of Cypâ—ian that every Bishop was of equal authority with the Bishop of Rome And that between the times of Cyprian and the Council of Chalcedon every Metropolitan and from the Council of Chalcedon to anno 604. every Patriarch were of equal jurisdiction to him And when he was made universal Bishop by Phocas little more then a bare title was bestowed on him and yet that was after revocked by the sixth general Council As for those five steps we mentioned before in which chiefly the Modern Power of the Pope consists viz. Election by Cardinals 2. Authority of convocating general Councils 3. Temporal jurisdiction 4. Infability 5. and Divinity it shall be proved as we said before by the testimonies of Popish Doctors themselves that the oldest of them had not a beeing in the tenth Age and that the said Popish Doctors acknowledging the succession of the Bishop of Rome to Peter in the Monarchy of the Church nevertheless some of them doubted not to call the Bishop of Rome Antichrist by reason of these steps which they call tyrannical Antichristian usurpations The second Cheat in that mark of succession is that they make ignorants believe that all the Bishops of Rome since the times of the Apostles professed the same Doctrine which is now taught in the Church of Rome whereas it shall be proved that the Doctrine of the modern
Bishop according to the opinion of that Author Petavius grants that a first Presbyter became Bishop without any new formall ordination but it was requisite that he should be consecrated by a secret imposition of hands called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a mysticall imposition of hands but he brings no probation he only affirms it We read of such a secret imposition of hands not in that case but in other two the first is when Miletius troubled all Aegypt by his ordaining without authority those whom he ordained were not formally re-ordained but only consecrated by that secret imposition of hands or privat imposition of hands as witnesseth Theodoretus lib. 1. cap. 10. The other case is those who were baptized by Hereticks were not re-baptized but only anointed with the Chrisme together with that secret imposition of hands both the one and the other case is mentioned by Justinus in Respons ad Orthodox It is to be observed that although the first Presbyter was called Bishop Antonemasticè yet the other Presbyters were called Bishops and the first Presbyter sometimes Episcopus Episcoporum Bishop of Bishops so the Apostle James is called by Clement when the said James was Bishop or first Presbyter of Jerusalem whence appears the weakness of that objection of Bellarmine proving that the Bishop of Rome was reputed oecumenick Bishop because he is stiled by some Episcopus Episcoporum Bishop of Bishops CHAP. III. Conjectures of Aerians concerning the original progress and universal establishment of Episcopacy THe first step then of the Bishop of Rome in the opinion of those who follow Aerius was from a first Presbyter to a Bishop before the time that Bishops and Presbyters were distinguished all Presbyters were called Bishops but after that time no Presbyter was called Bishop as Ambrosius cited by Amalarius affirms on 1 Tim. 3. The word Bishop in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much as an Overseer those who had the oversight of any charge were called by the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops so we find in Xenophon Physitians called And in other Authors Moderators of Controversies and Visitors of Cities amongst the Athenians were called Bishops Rulers of Provinces or who were set over Provinces 1 Maccab. 1 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops Yea in the glosses of the old Graecians Kings are called Bishops Hesychius amongst his glosses hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense in which they are called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors of the people by which it appears if we durst affirm it that Salmasius is in a mistake affirming that Bishop is only a word of care tutelage or curatory and not a word of rule or command Bellarmine also is in a mistake who eludes that passage of Augustine a Bishop is greater then a Presbyter by consuetude affirming the meaning of Augustine to be that before the times of Christians the word Bishop was not a title of honour but by the consuetude of Christians it became to be so The time when Episcopacy did first begin is guessed to he about the latter end of the second Age when Victor was Bishop of Rome which conjecture is proved by two reasons The first is this Ambrosius on 1 Tim. 1. 3. as he is cited by Amalarius affirms That after Episcopacy was brought in Presbyters were called no more Bishops as they were before nor were Bishops called Presbyters but we read in the Epistles of Victor that Presbyters are called Bishops and Bishops Presbyters as was before-mentioned but after the time of Victor we find that neither Bishops are called Presbyters nor Presbyters Bishops whereby it is very probable that in those dayes a Bishop was distinguished from a Presbyter The second reason is this Ignatius falsly believed to be the Disciple of John lived about that time and in his Epistle to the Magnesians calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Ordination whence it appears it did begin about that time That the said Inatius lived in those dayes and consequently could not be that Ignatius who was the disciple of John appears because he mentions the heresie of Valentinus who affirmed that Christ proceeded from Siges which Heresie was never heard of till immediatly before the times of Victor and therefore the said Ignatius behoved to live after the time of Valentinus and consequently about the time of Victor To which two reasons may be added a third viz. That the said Magnesians and Tralliani were so averse from receiving of Bishops as if those Tralliani had been so called after Mr. Robert Trail that Ignatius was forced to spend much Rhetorick to perswade them to receive a Bishop but it is very unlike they would have been so refractory if Bishops had been among them from the beginning And this much of the original of Episcopacy As for the progress Bishops were not brought in in all places at one time but by degrees first at one place then at another It is very like they first began at Rome and that Victor was the first Bishop that ever was he was a very aspireing man and for his presumption was sharply rebuked by Irenaeus and bitterly mocked by Tertullian and therefore it 's very unlike such an alteration of Government could begin in any other City then Rome which was the chief Imperial City for which reason Potentior principalitas a more powerful principality was attributed to the Church of Rome by Irenaeus by reason of which saith he and also by reason that the Traditions of the Apostles were preserved more purely there it is necessary that all Churches conform themselves to that Church That Episcopacy was not established in all places at once in alike perfection is evident by three reasons The first is when Presbyters in other places had no ordination they had it still at Alexandria unto the times of Heraclas and Dionysius which was about Anno 235. as is testified by Ambrosius by some thought Hilarius on Ephes 4. and Augustinus if he be the Author on Tim. 1. 3. quaest 101. upon the Old and New Testament and Hieronymus in his Epistles to Euagrius The second reason is when Bishops only confirmed in the West Presbyters confirmed throughout all the East as is testified by Cyrillus Hierosol mitanus in his Catechise de Chrismate and Severus Alexandrius de Ritibus Baptismi The third reason is when in many places Bishops had sole ordination and sole jurisdiction in Africa they were inhibited and expresly forbidden either to ordain or to exercise jurisdiction without concurrence of Presbyters as appears by the 22. and 24. Canons of the fourth Council of Carthage When Episcopacy was universally established was as uncertain as when it first began Hieronymus affirms it was decreed through the whole world Ambrosius or Hilarius affirms it was established prospiciente concilio but none could tell as Bishop Hall objects what either the one or the other meaned but of late it is discovered that both mean the 4.
difference with the Bishops of Asia about the observation of Easter or Pasch the Churches of Asia pretending a tradition from the Apostle of St. John observed Easter according to the manner of the Jews eating their Passover and for that reason were called quartadecemani The Churches of the West observed it as it is now in the Church of Rome they object here that Victor excommunicated the Bishops of the East for not observing Easter after the Roman and western fashion Ergo say they the Bishop of Rome in those dayes was oecumenick Bishop otherwayes he would not have taken upon him to exercise Jurisdiction in so remote parts as in Asia But it is answered usurpation is no title of authority and by this very action of Victor it appears that the supremacy of the Bishop of Rome or necessar communion with the Church of Rome was not believed in those dayes as appears by two reasons The first is the opposition made by the Churches of Asia to that excommunication of Victor but it is altogether impossible that they would have mis-regarded it if the supremacy of the Bishop of Rome or necessar communion with the particular Church of Rome under the pain of damnation had been an Article of Faith in those dayes as it is now That those Bishops in the East slighted the excommunication of Victor appears by Eusebius hist Eccles lib. 5. cap. 23. and 24. who relates and brings in Polycrates Bishop of Ephesus in Asia pleading their Cause in an Epistle written by the consent of them all that they had the same tradition of observing Easter from the Apostle John that it was practised by Philip the Apostle Polycarpus Bishop of Smyrna and Martyr disciple of John the Apostle and by the other Bishops and Martyrs as Thraseas and Sagonius that they had confirmed their own way of observing Easter in the council of all the Bishops of Asia and for those reasons they were not moved with the terrors of that excommunication pronunced against them by Victor but it is very unlike they would have so contemned it if they had believed the Supremacy of the Bishop of Rome If there was any such thing as the Supremacy of the Bishop of Rome their opposition demonstrats that either they were ignorant of it or els wilfully opposed it they could not be ignorant for who dare affirm that the Apostles John and Philip and Polycarpus the Disciple of John could be ignorant of so necessar a point of Salvation if there had been any such thing Neither can it be affirmed that they wilfully opposed it for it is a thing incredible that so many holy men Saints and Martyrs confessed to be such by the modern Church of Rome it self would die out of the communion of the Church of Rome and in so doing condemn themselves eternally for Bellarmine himself de pont Rom. lib. 2. cap. 19. affirms that it is not found that ever Victor recalled his excommunication And since these holy men neither could be ignorant that the supremacy of the Bishop of Rome was an article of Faith if it had been in these dayes neither would they have opposed it and contemned Victors excommunication if they had known it it is evinced that in these dayes there was no such article of Faith as the supremacy of the Bishop of Rome or necessar communion with the Church of Rome yea notwithstanding of the excommunication of Victor the whole Churches of the East before the Council of Neice observed Easter in their own fashion but it were too hard to affirm that they were all damned which must of necessity be affirmed if the supremacy of the Bishop of Rome had been an article of Faith in those dayes and this much of opposition from the East to that decree of Victor The second Argument taken from the action of Victor against the supremacy of the Bishop of Rome is the opposition that it had from the West although the whole Bishops of the West were of the same opinion with Victor anent the observation of Easter yet they absolutely condemned his way of proceeding For as Eusebius relates Hist Eccles lib. 5. cap. 24. Irenaeus Bishop of Lyons in the name of the whole Churches of France in an Epistle to the said Victor recorded by Eusâ—ebius ibid. expostulates most bitterly with Victor not obscurely taxing him of ignorance and arrogance for his precipitated proceeding objecting to him the example of his predecessors Bishops of Rome as Pius Telesphorus Anicetus c. who all of them keeped communion with the Bishops of the East notwithstanding their observation of Easter otherwayes then it was observed at Rome yea the same Bishops of the West still keeped communion with the Bishops of the East notwithstanding their excommunication by Victor but they would never have done so if the supremacy of the Bishop of Rome had been believed in those dayes or if necessar communion with the Church of Rome had in those times been an article of Faith Sanderus lib. 7. of his visib Monarch and with him Bellarmine prove the supremacy of Victor in this action by a notable cheat the more opposition it had saith Sanderus the authority of Victor was the more conspicuous because the Council of Neice declared in favour of Victor against all his opposers in decerning that Easter should be observed according to the decree of Victor But it is answered that the Council did so not for the authority of Victor but only because they thought that opinion to be right it was professed by all the Churches of the West and by Irenaeus but Sanderus will not affirm that the Council of Neice followed the authority of Irenaeus Secondly albeit the Council had followed the authority of Victor or perswaded by his authority had made that decree it doth not follow that Victor had any jurisdiction over the Council or the whole Church Paphnutius made a motion in the Council of Neice in the defence of married Priests the Council all followed his opinion as Socrates relates lib. 1. cap. 8. of his history of the Church and yet the said Paphnutius had no supremacy over the Council Sanderus instances that the Council of Neice in a Letter to the Church of Alexandria mentioned by Theodoretus affirms that all the Brethren of the East are resolved to follow the Church of Rome us the Council and you of Alexandria in the observation of Easter where Sanderus and Bellarmine espy out two things for their advantage the first is follow the second is that Romans is put in the first place before us the Council whereby they prove the authority of the Bishop of Rome above the Council because Romans is put before the Council or us and also because the Brethren of the East are said to follow the Romans But it is answered albeit Romans were put before us or the Council it doth not follow that the Church of Rome hath any authority over the Council being first mentioned in an Epistle doth not
affirms None of us makes himself Bishop of Bishops or takes upon him to compell his Colleagues by tyrannical terrors to necessity of obedience which words as Binius observes were directed against Stephanus Bishop of Rome because he had threatned the Bishops of Africa with Excommunication if they did not alter their Judgement Sanderus answers thirdly that albeit Cyprian did assert the equality of Bishops in those words yet it was only an equality according to their Order of Priesthood not according to their Jurisdiction albeit the Bishop of Rome be equal to other Bishops as he is Bishop yet he is above them in jurisdiction he gives this answer lib. 7. cap. But it is replyed this distinction is frivolous and quite contrary to the meaning of Cyprian whose intention in those words is expresly to assert the equality of Jurisdiction and since he aims at the Bishop of Rome it is evident in his opinion that any Bishop is of equal jurisdiction to the Bishop of Rome How can any be so impudent to deny that Cyprian asserts equality of Jurisdiction since he expresly affirms No Bishop can judge another Bishop nor be judged by him Christ is the only judge of Bishops which in right down terms is that all Eishops are equal in Jurisdiction which none but a Sophister will deny It is needless to mention the answers of other Romanists as of Alanus Copus lib. 1. cap. 19. and Dormanus in his English Treatise against Bishop Jewel cap. 10. since they are not worth the refuting The most ingenuous answer of them all is that of Stapleton lib. 11. cap. 7. de princip fid doctrin where he affirms that Cyprian in those words to patronize his error Utitur verbis errantium and that he seems wonderfully to protect Hereticks he means Protestants against the Supremacy of the Bishop of Rome he calls those expressions O Cyprian pernicious if they be not defended by a commodious Exposition But it is answered the authority of St. Augustine is of more moment then the authority of Stapleton who not only commends those expressions of Cyprian but also recommends them to the whole Church to be taken notice of as so many Oracles and that in moe places then one as lib. 2. cap. 2. lib. 3. cap. 3. lib. 6. cap. 7. against the Donatists Further that Stephanus Bishop of Rome himself understood those words of Cyprian as the Protestants do against the jurisdiction of the Bishop of Rome appears by his excommunicating Cyprian as Cassander relates consult art 7. neither read we ever of his reconciliation as is confessed by Bellarmine lib. 2. de con cap. 5. Neither is it of any moment what they object that in that question of re-baptizing those who were baptized by Hereticks the affirmative maintained by Cyprian was wrong and the negative maintained by Stephanus was right for the state of the question with the Church of Rome in this particular is Whether Cyprian was for or against the Supremacy of the Bishops of Rome or whether he did right in opposing the usurpation of Stephanus It seems he did for two reasons first because those expressions of his were recommended by St. Augustine to the whole Church next because notwithstanding of his dying excommunicate by Stephanus he was held ever since those times to be a Saint and a Martyr by the Church of Rome it self as he is at this day whereby it appears that the ancient Church of Rome immediatly after the times of Cyprian had not much regard to the authority of Stephanus his excommunicating Cyprian The truth is Cyprian in that conflict with Stephanus was a good Patron of an evil cause and Stephanus was a bad Patron of an good Cause Cyprian was wrong in maintaining re-baptization of those who were baptized by Hereticks but he defended it rightly Stephanus who maintained the contrary opinion was right but maintained it badly that is by usurpation arrogancy and presumption CHAP. IX Of the contest between Victor Bishop of Rome and the Bishops of the East WE have in the former Chapters proved by the testimonies of the Ancients that the supremacy of the Bishop of Rome was not believed as an Article of Faith in the dayes of Cyprian nor any time before unto the dayes of the Apostles We have also shewed with what perplexed sophistry our Adversaries endeavour to elude the force of those testimonies In the following Chapters we will examine what is objected by our Adversaries to prove the supremacy of the Bishop of Rome in that interval If it had been an Article of Faith in the Church that the Bishop of Rome was ordained by Peter to succeed to himself in that Function of oecumenick Bishop or that the Bishop of Rome did succeed to Peter in that Function the evidence of that succession had been greater in these primitive times then it was afterwards but contrarily we find the nearer we come to the Apostles times the less evidence we find for the supremacy of the Bishop of Rome whereby it appears that the supremacy of the Bishop of Rome by reason of his succession to Peter is but a fiction neither was it ever urged as to jurisdiction till after the Council of Chalcedon as shall appear in the following Books and the more the times were remote that opinion of the succession to Peter increased the more That there was no great evidence before the Council of Neice of the supremacy of the Bishop of Rome is acknowledged by Aeneas Silvius Pope himself in his 288. Epistle and yet he was the greatest Antiquary of his time the truth of his assertion will appear by our Answers to that which they object which are so many testimonies against themselves To prove the supremacy of the Bishop of Rome in that interval they object nothing beside what we shall prove forged by testimony of their own Doctors before the latter end of the second Age or beginning of the third and then their objections are of two sorts first actions of Popes secondly tectimonies of Popes and Fathers What regaird should be had to the actions and testimonies of Popes appears by the Commentaries which Pope Aeneas Silvius or Pius second wrote upon the Councel of Basile his words are these Neâ— considerant miseri quia quae praedicant tantopere verba aut ipsorum sumorum pontificum sunt simbrias suas extendentium aut illorum quiâ—eis adulabantur that is neither do those miserable men consider these testimonies they magnifie so much are either of Popes themselves inlarging their own interests or of their Fathers We will first treat of the actions of Popes and next examine their testimonies Before the time of Victor Bishop of Rome there is no Monument of antiquity for the supremacy of the Bishop of Rome besides some forgeries acknowledged by the most eminent Doctors of that Church and proved to be forgeries by unanswerable reasons as shall appear afterwards in the last Chapters of this Book The said Victor about anno 195. had a