A treatise of the Pope's supremacy to which is added A discourse concerning the unity of the church / by Isaac Barrow ...

A TREATISE OF THE Pope's Supremacy.

INTRODUCTION.

§ I. THE Roman Party doth much glory in Unity and Certainty of Doctrine, as things peculiar to them, and which no o∣ther men have any means to attain: Yet about divers mat∣ters of notable consideration, in what they agree, or of what they are certain, it is hard to descry.

They pretend it very needfull that Controversies should be decided, and that they have a special knack of doing it: Yet do many Contro∣versies of great weight and consequence stick on their hands unresolved, many Points▪ rest in great doubt and debate among them.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Roman Sect (concerning Doctrine, Practice, Laws and Customs of Discipline, Rites and Ceremonies) are of divers sorts, or built on divers grounds. 1. Some established by (pretended) general Synods. 2. Some founded on Decrees of Popes. 3. Some en∣tertained as upon Tradition, Custom, common Agreement. 4. Some which their eminent Divines or Schoolmen do commonly embrace. 5. Some prevailing by the favour of the Roman Court, and its zealous Dependents.

Hence it is very difficult to know wherein their Religion consisteth: for those Grounds divers times seem to clash, and accordingly their Di∣vines (some building on these, some on others) disagree.

This being so in many Points of importance, is so particularly in this.

For instance, The Head of their Church (as they call it) is, one would think, a Subject about which they should thoroughly consent, and which they by this time should have cleared from all disputes; so that (so far as their decisive faculty goeth) we might be assured where∣in his Authority consisteth, and how far it doth extend; seeing the re∣solution

of that Point so nearly toucheth the heart of Religion,* 1.1 the Faith and Practice of all Christians, the good of the Church, and peace of the world; seeing that no one Question (perhaps not all Questions toge∣ther) hath created so many tragical Disturbances in Christendom, as that concerning the bounds of Papal Authority.

This disagreement of the Roman Doctours about the nature and extent of Papal Authority is a shrewd prejudice against it. If a man should sue for a piece of Land, and his Advocates (the notablest could be had, and well payed) could not find where it lieth, how it is butted and boun∣ded, from whom it was conveyed to him—one would be very apt to suspect his Title. If God had instituted such an Office, it is highly pro∣bable, we might satisfactorily know what the Nature and Use of it were: the Patents and Charters for it would declare it.

Yet for resolution in this great Case we are left to seek; they not ha∣ving either the will, or the courage, or the power to determine it. This insuperable Problem hath baffled all their infallible methods of deciding Controversies; their Traditions blundering, their Synods clashing, their Divines wrangling endlesly about what kind of thing the Pope is, and what Power he rightly may claim.

There is (saith a great Divine among them) so much controversie about the plenitude of Ecclesiastical Power,* 1.2 and to what things it may extend it self, that few things in that matter are secure—

This is a plain argument of the impotency of the Pope's power in judging and deciding Controversies, or of his Cause in this matter; that he cannot define a Point so nearly concerning him, and which he so much desireth an Agreement in; that he cannot settle his own Claim out of doubt; that all his Authority cannot secure it self from contest.

So indeed it is, that no Spells can allay some Spirits; and where In∣terests are irreconcilable, Opinions will be so.

Some Points are so tough and so touchy, that no-body dare meddle with them, fearing that their resolution will fail of success, and submis∣sion. Hence even the anathematizing Definers of Trent (the boldest un∣dertakers to decide Controversies that ever were) did wave this Point; the Legates of the Pope being injoined, to advertise, That they should not for any cause whatever come to dispute about the Pope's Authority.* 1.3

It was indeed wisely done of them to decline this Question, their Au∣thority not being strong enough to bear the weight of a Decision in fa∣vour of the Roman See, (against which they could doe nothing,) accor∣ding to its Pretences; as appeareth by one clear instance. For whereas that Council took upon it incidentally to enact, that any Prince should be excommunicate, and deprived of the dominion of any City or place, where he should permit a Duel to be fought;* 1.4 the Prelates of France in the Convention of Orders, Anno 1595. did declare against that Decree, as infringing their King's Authority.

It was therefore advisedly done not to meddle with so ticklish a point. But in the mean time their Policy seemeth greater than their Charity;

which might have inclined them not to leave the world in darkness and doubt, and unresolved in a Point of so main importance; (as indeed they did in others of no small consequence, disputed among their Divines with obstinate Heat; viz. The Divine Right of Bishops, the Necessity of Re∣sidence, the immaculate Conception, &c.)

The Opinions therefore among them concerning the Pope's Authori∣ty, as they have been, so they are, and in likelihood may continue, very different.

§ II. There are among them those who ascribe to the Pope an univer∣sal, absolute and boundless Empire over all Persons indifferently, and in all Matters; conferred and settled on him by Divine immutable sanction: so that all men of whatever degree are obliged in conscience to believe whatever he doth authoritatively dictate, and to obey whatever he doth prescribe. So that if Princes themselves do refuse obedience to his will, he may excommunicate them, cashier them, depose them, extirpate them. If he chargeth us to hold no Communion with our Prince, to re∣nounce our Allegeance to him, to abandon, oppose and persecute him even to death, we may without scruple, we must in duty obey. If he doth interdict whole Nations from the exercise of God's Worship and Service, they must comply therein. So that, according to their con∣ceits, he is in effect Sovereign Lord of all the World; and superiour, even in Temporal or Civil matters, unto all Kings and Princes.

It is notorious, that many Canonists (if not most) and many Divines of that Party do maintain this Doctrine; affirming that all the Power of Christ (the Lord of Lords, and King of Kings,* 1.5 to whom all Power in Heaven and Earth doth appertain) is imparted to the Pope, as to his Vice-gerent.

This is the Doctrine which almost 400 years agoe Augustinus Trium∣phus, in his egregious Work concerning Ecclesiastical Power, did teach;* 1.6 attributing to the Pope an incomprehensible and infinite Power; because great is the Lord, and great is his Power, and of his Greatness there is no end.

This is the Doctrine which the leading Theologue of their Sect, their Angelical Doctour, doth affirm, both directly, saying,* 1.7 that in the Pope is the top of both Powers; and by plain consequence, asserting, that when any one is denounced excommunicate for Apostasie, his Subjects are immedi∣ately freed from his dominion, and their Oath of Allegeance to him.

This the same Thomas (or an Authour passing under his name,* 1.8 in his Book touching the Rule of Princes,) doth teach, affirming, that the Pope, as Supreme King of all the world, may impose taxes on all Christians, and destroy Towns and Castles for the preservation of Christianity.

This (as Card. Zabarell near 300 years agoe telleth us) is the Doc∣trine which,* 1.9 for a long time, those who would please Popes did persuade them, that they could doe all things, whatever they pleased; yea and things unlawfull; and so could doe more than God.

According to this Doctrine then current at Rome, in the last Laterane Great Synod, under the Pope's nose and in his ear, one Bishop styled him Prince of the World;* 1.10 another Oratour called him King of Kings, and Monarch of the Earth; another great Prelate said of him, that he had all Power above all Powers both of Heaven and Earth. And the same rou∣sed up Pope Leo X. in these brave terms; Snatch up therefore the two-edged sword of Divine Power, committed to thee; and injoyn, command and charge, that an universal Peace and Alliance be made among Christians for at least 10 years; and to that bind Kings in the fetters of the great King, and constrain Nobles by the iron manacles of Censures: for to thee is given all Power in Heaven and in Earth.

This is the Doctrine which Baronius with a Roman confidence doth so often assert, and drive forward, saying, * 1.11 that there can be no doubt of it, but that the Civil Principality is subject to the Sacerdotal: and, † 1.12 that God hath made the Political Government subject to the Dominion of the Spi∣ritual Church.

§ III. From that Doctrine the Opinion in effect doth not differ, which Bellarmine voucheth for the common Opinion of Catholicks, that by reason of the Spiritual Power the Pope at least indirectly hath a Supreme Power even in Temporal matters.* 1.13

This Opinion, so common, doth not, I say, in effect, and practi∣cal consideration, any-wise differ from the former; but onely in words devised to shun envy, and veil the impudence of the other Assertion: for the qualifications, by reason of the Spiritual Power, and, at least in∣directly, are but notional, insignificant and illusive in regard to practice: it importing not, if he hath in his keeping a Sovereign Power, upon what account, or in what formality he doth employ it; seeing that every matter is easily referrible to a Spiritual account; seeing he is sole Judge upon what account he doth act; seeing experience sheweth, that he will spiritualize all his interests, and upon any occasion exercise that pretended Authority; seeing it little mattereth, if he may strike Princes, whether he doeth it by a downright blow, or slantingly.

§ IV. That such an universal and absolute Power hath been claimed by divers Popes, successively for many Ages, is apparent from their most solemn Declarations, and notorious Practices; whereof (begin∣ning

from later times, and rising upwards toward the source of this Doctrine) we shall represent some.

The Bull of P. Sixtus V. against the two Sons of wrath, Henry,* 1.14 K. of Navarre, and the P. of Conde, beginneth thus; The Authority given to Saint Peter and his Succes∣sours by the immense Power of the Eternal King ex∣cels all the Powers of earthly Kings and Princes.* 1.15—It passes uncontrollable sentence upon them all.—And if it find any of them resisting God's Ordinance, it takes more severe vengeance of them, casting them down from their Thrones, though never so puissant, and tumbling them down to the lowest parts of the earth, as the ministers of aspiring Lucifer. And then he proceeds to thunder against them, We deprive them and their posterity for ever of their Dominions and Kingdoms. And accordingly he depriveth those Princes of their Kingdoms and Dominions, absol∣veth their Subjects from their Oaths of Allegeance, and forbiddeth them to pay any Obedience to them. By the Authority of these presents, we do ab∣solve and set free all persons, as well jointly as severally, from any such Oath, and from all duty whatsoever in regard of Dominion, Fealty and Obedience, and do charge and forbid all and every of them, that they do not dare to obey them, or any of their Admonitions, Laws and Com∣mands.

P. Pius V. (one of their Holiest Popes of the last stamp,* 1.16 who hard∣ly hath scaped Canonization untill now) beginneth his Bull against our Q. Elizabeth in these words;* 1.17 He that reigneth on high, to whom is given all Pow∣er in Heaven and in Earth, hath committed the one H. Catholick and Apostolick Church, out of which there is no Salvation, to one alone on earth, namely to Peter Prince of the Apostles, and to the Roman Pontife, Successour of Peter, to be governed with a plenitude of Power: This one he hath constituted Prince over all Nations, and all Kingdoms; that he might pluck up, destroy, dissipate, ruinate, plant and build.—And in the same Bull he declares, that he thereby deprives the Queen of her pretended right to the Kingdom, and of all Dominion, Dignity and Privilege whatsoever; and absolves all the Nobles, Subjects and people of the Kingdom, and whoever else have sworn to her, from their Oath, and all duty whatsoever, in regard of Dominion, Fidelity and Obedience.

P. Clement VI. did pretend to depose the Emperour Lewis IV.* 1.18

P. Clement V. in the great Synod of Vienna,* 1.19 declared the Emperour subject to him, or standing obliged to him by a proper Oath of Fealty.

P. Boniface VIII. hath a Decree extant in the Canon-Law running thus;* 1.20 We declare, say, define, pronounce it to be of necessity to Salvation,* 1.21 for every humane creature to be subject to the Roman Pontife. The which Sub∣jection, according to this intent, reacheth all mat∣ters; for he there challengeth a double Sword, and asserteth to himself Jurisdiction over all Temporal Authorities:* 1.22 for, One Sword (saith he) must be under another, and the Temporal Authority must be subject to the Spiritual Power—whence if the Earth∣ly Power doth go astray,* 1.23 it must be judged by the Spi∣ritual Power. The which Aphorisms he proveth by Scriptures admirably expounded to that purpose.

This Definition might pass for a Rant of that boi∣sterous Pope,* 1.24 (a man above measure ambitious and arrogant,) vented in his passion against K. Philip of France, if it had not the advantage (of a greater than which no Papal Decree is capable) of being expresly confirmed by one of their General Councils; for, We (saith P. Leo X. in his Bull read and pas••ed in the Laterane Council) do renew and approve that H. Constitution,* 1.25 with appro∣bation of the present H. Council. Accordingly Melch. Canus saith, that the Laterane Council did renew and approve that extravagant (indeed extravagant) Constitution: and Baronius saith of it, that all do assent to it, so that none dissenteth, who doth not by discord fall from the Church.

The truth is, P. Boniface did not invent that Proposition, but bor∣rowed it from the School; for Thomas Aquinas, in his work against the Greeks,* 1.26 pretendeth to shew, that it is of necessity to Salvation to be subject to the Roman Pontife. The which Scholastical Aphorism P. Boniface turned into Law, and applied to his purpose of exercising domination over Princes; offering in virtue of it to deprive King Philip of his Kingdom.

The Appendix to Mart. Pol. saith of P. Boniface VIII. Regem se Re∣gum, Mundi Monarcham, unicum in Spiritualibus & Temporalibus Domi∣num promulgavit; That he openly declar'd himself to be King of Kings, Mo∣narch of the world, and sole Lord and Governour both in Spirituals and Temporals.

* 1.27Before him, P. Innocent IV. did hold and exemplifie the same notion; declaring the Emperour Frederick II. his Vassal, and denouncing in his General Council of Lions a sentence of Deprivation against him in these terms:* 1.28 We having about the foregoing and many other his wicked Miscarriages had before a carefull deliberation with our Brethren and the H. Council,* 1.29 seeing that we, although un∣worthy to hold the place of Jesus Christ on earth, and that it was said un∣to us in the person of Saint Peter the Apostle, Whatever thou shalt bind on earth—the said Prince (who hath rendred himself unworthy of Em∣pire and Kingdoms, and of all Honour and Dignity, and who for his ini∣quities is cast away by God, that he should not reign or command, being

bound by his sins, and cast away, and deprived by the Lord of all Ho∣nour and Dignity) do shew, denounce, and accordingly by sentence de∣prive; absolving all who are held bound by Oath of Allegeance from such Oath for ever; by Apostolical authority firmly prohibiting, that no man henceforth do obey or regard him as Emperour or King; and decreeing, that whoever shall hereafter yield advice, or aid, or favour to him as Em∣perour or King, shall immediately lie under the band of Excommunication.

Before him, Pope Innocent the Third (that true wonder of the world,* 1.30 and changer of the Age) did affirm the Pontifical Authority so much to ex∣ceed the Royal Power, as the Sun doth the Moon; and applieth to the former that of the Prophet Je∣remy, Ecce, constitui te super gentes & regna— * 1.31 See, I have set thee over the Nations and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, &c.

Of this Power that Pope made experiment, by deposing the Empe∣rour Otho IV; whom, (saith Nauclerus) as rebellious to the Apostolical See, he first did strike with an Anathema;* 1.32 then him persevering in his obstinacy did in a Council of Prelates held at Rome pronounce deposed from Empire.

The which Authority was avowed by that great Council under this Pope, (the which,* 1.33 according to the men of Trent, did represent or constitute the Church,) wherein it was ordained, that If a Tem∣poral Lord, being required and admonished by the Church, should neglect to purge his Territory from Heretical filth, he should by the Metropolitan and the other Compro∣vincial Bishops be noosed in the band of Excommunication; and that if he should slight to make satisfaction within a year, it should be signified to the Pope, that he might from that time denounce the Subjects absolved from their Fealty to him, and expose the Territory to be seised on by Ca∣tholicks, &c.

Before that,* 1.34 Pope Paschal II. deprived Henry IV. and excited ene∣mies to persecute him; telling them, that they could not offer a more acceptable Sacrifice to God, than by impugning him, who endeavoured to take the Kingdom from God's Church.

Before him,* 1.35 Pope Vrban II. (called Turban by some in his Age) did preach this Doctrine, recommended to us in the Decrees, that Sub∣jects are by no authority constrained to pay the Fidelity which they have sworn to a Christian Prince, who opposeth God and his Saints,* 1.36 or viola∣teth their Precepts. An instance whereof we have in his granting a privilege to the Canons of Tours; * 1.37 which (saith he) if any Emperour, King, Prince, &c. shall wilfully attempt to thwart, let him be deprived of the dignity of his honour and power.

But the great Apostle (if not Authour) of this confounding Doc∣trine was Pope Gregory VII. (a man of a bold spirit and fiery temper, inured even before his entry on that See to bear sway, and drive on daring projects, possessed with resolution to use the advantages of his place and time in pushing forward the Papal Interest to the utmost,) who did lift up his voice like a trumpet, kindling Wars and Seditions thereby over Christendom. His Dictates and Practices are well known, being iterated in his own Epistles,* 1.38 and in the Roman Councils under him, extant: Yet it may be worth the while to hear him swagger in his own language.

* 1.39For the dignity and defence of God's Holy Church, in the name of Al∣mighty God, the Father, Son, and Holy Ghost, I depose from Imperial and Royal Administration King Henry, Son of Henry sometime Emperour, who too boldly and rashly hath laid hands on thy Church; and I absolve all Christians subject to the Empire from that Oath whereby they were wont to plight their faith unto true Kings: for it is right, that he should be de∣prived of Dignity, who doth endeavour to diminish the Majesty of the Church.

* 1.40Go to therefore, most Holy Princes of the Apostles, and what I said, by interposing your Authority, confirm; that all men may now at length un∣derstand, if ye can bind and loose in Heaven, that ye also can upon Earth take away and give Empires, Kingdoms, and whatsoever mortals can have: for if ye can judge things belonging unto God, what is to be deemed con∣cerning these inferiour and profane things? And if it is your part to judge Angels, who govern proud Princes, what becometh it you to doe toward their servants? Let Kings now and all Secular Princes learn by this man's example, what ye can doe in Heaven, and in what esteem ye are with God; and let them henceforth fear to slight the commands of Holy Church: but put forth suddenly this judgment, that all men may un∣derstand, that not casually, but by your means this Son of iniquity doth fall from his Kingdom.

So did that Pope, not unadvisedly in heat or passion, but out of set∣tled judgment, upon cool deliberation, express himself in his Synods at Rome.

This Pope is indeed by many held the inventour and broacher of this strange Doctrine. And even those, who about his Age did oppose it, did express themselves of this mind; calling it the novel Tradition, Schism,* 1.41 Heresie of Hildebrand.

Pope Hildebrand (saith the Church of Liege, in their answer to the E∣pistle to P. Paschal.) is authour of this new Schism,* 1.42 and first did raise the Priests lance against the Royal Diadem.—Who first did girt himself, and by his example other Popes, with the sword of war against the Emperours.

This onely Novelty, (saith Sigebert) not to say Heresie,* 1.43 had not yet sprang up in the world, that the Priests of him * 1.44 who saith to the King, Apostate, and who maketh hypocrites to reign for the sins of the people, should teach the people, that they owe no subjection to bad Kings, and al∣though they have sworn Allegeance to the King, they yet owe him none; and that they who take part against the King may not be said to be perju∣red; yea, that he who shall obey the King may be held excommunicate; he that shall oppose the King, may be absolved from the crime of injustice and perjury.

Indeed certain it is, that this man did in most downright strains hold the Doctrine, and most smartly apply it to practice: yet did he dis∣claim the invention or introduction of it; professing that he followed the notions and examples of his predecessours, divers of which he alle∣geth in defence of his proceedings. We,* 1.45 (saith he) holding the Sta∣tutes of our Holy Predecessours, do by Apostolical authority absolve those from their Oath who are obliged by Fealty or Sacrament to Excommunicate persons, and by all means prohibit that they observe Fealty to them.

And so it is, that (although for many successions before Pope Hil∣debrand the Popes were not in condition or capacity to take so much upon them; there having been a row of persons intruded into that See void of vertue, and of small authority, most of them very beasts, who depended upon the favour of Princes for their admittance, confirma∣tion or support in the place; yet) we may find some Popes before him, who had a great spice of those imperious conceits, and upon oc∣casion made very bold with Princes, assuming power over them, and darting menaces against them. For

Pope Leo IX. telleth us, that Constantine M. did think it very unbecoming,* 1.46 that they should be sub∣ject to an Earthly Empire whom the Divine Majesty had set over an Heavenly: and surely he was of his authour's mind, whom he alledged: although indeed this Pope may be supposed to speak this, and other sayings to that purpose, by suggesti∣on of Hildebrand, by whom he was much governed.* 1.47

Pope Stephanus VI. told the Emperour Basilius, that he ought to be sub∣ject with all veneration to the Roman Church.

Pope John VIII. (or IX.) did pretend Obedience due to him from Princes; and in default thereof threatned to excommunicate them.* 1.48

Pope Nicolas I. cast many imperious sayings and threats at King Lo∣tharius; these among others. We do therefore by Apostolical authority,* 1.49 un∣der obtestation of the Divine judgment, injoin to thee, that in Triers and

Colen thou shouldst not suffer any Bishop to be chosen, before a report be made to our Apostleship. (Was not this satis pro imperio?) And again, That being compelled thou mayst be able to repent, know, that very soon thou shalt be struck with the Ecclesiastical Sword; so that thou mayst be afraid any more to commit such things in God's holy Church.

And this he suggesteth for right Doctrine, that Subjection is not due to bad Princes; perverting the Apostle's words to that purpose, Be sub∣ject to the King as excelling,* 1.50 that is, saith he, in vertues, not in vices: whereas the Apostle meaneth eminency in power.

* 1.51Pope Gregory VII. doth also alledge Pope Zachary, who (saith he) did depose the King of the Franks, and did absolve all the French from the Oath of fidelity which they had taken unto him, not so much for his iniquities, as because he was unfit for such a Power.

This indeed was a notable act of jurisdiction, if Pope Gregory's word may be taken for matter of fact: but divers maintain, that Pope Zacha∣ry did onely concur with the rebellious deposers of King Chilperick in way of advice or approbation, not by authority.

It was pretty briskly said of Pope Adrian I. We do by general decree constitute,* 1.52 that whatever King, or Bishop, or Potentate, shall hereafter be∣lieve, or permit that the Censure of the Roman Pontifes may be violated in any case, he shall be an execrable Anathema, and shall be guilty before God as a betrayer of the Catholick Faith.

* 1.53Constitutions against the Canons and Decrees of the Bishops of Rome, or against good manners, are of no moment.

Before that, Pope Gregory II. because the Eastern Emperour did cross the worship of Images, did withdraw Subjection from him, and did thrust his Authority out of Italy.* 1.54 He (saith Baronius) did effectually cause both the Romans and Italians to recede from Obedience to the Emperour.

This was an act in truth of Rebellion against the Emperour, in pre∣tence of Jurisdiction over him; for how otherwise could he justify or co∣lour the fact? So (as Baronius reflecteth) he did leave to posterity a wor∣thy example,* 1.55 (forsooth,) that Heretical Princes should not be suffered to reign in the Church of Christ, if, being warned, they were found pertina∣cious in errour.

And no wonder he then was so bold, seeing the Pope had obtained so much respect in those parts of the World, that (as he told the Emperour Leo Is.) all the Kingdoms of the West did hold Saint Peter as an earthly God:* 1.56 of which he might be able to seduce some to uphold him in his re∣bellious practices.

This is the highest source, as I take it, to which this extravagant Doctrine can be driven.* 1.57 For that single passage of Pope Felix III. though much ancienter, will not amount to it. It is certain, that, in causes relating to God, 'tis the safest course for you, that, according to his institution, ye endeavour to submit the will of the King to the Priests, &c.

For while the Emperour did retain any considerable Authority in Ita∣ly, the Popes were better advised than to vent such notions: and while they themselves did retain any measure of pious or prudent Modesty, they were not disposed to it. And we may observe divers Popes near that time in word and practice thwarting that practice. For instance,

Pope Gelasius, a vehement stickler for Papal Authority, doth say to the Emperour Anastasius, I, as being a Roman born, do love, worship, reverence thee as the Roman Prince.* 1.58 And he saith, that the Prelates of Religion (knowing the Empire conferr'd on him by Divine Providence) did obey his Laws. And otherwhere he discourseth, that Christ had distinguished by their proper acts and dignities the offices of Ecclesiastical and Civil Power,* 1.59 that one should not meddle with the other; so dis∣claiming Temporal Power due to himself, being con∣tent to scrue up his Spiritual Authority.

After him, as is well known, Pope Gregory I. (as became a pious and good man) did avow the Empe∣rour for his Lord, by God's gift superiour to all men,* 1.60 to whom he was subject, whom he in duty was bound to obey; and supposed it a high presumption for any one to set himself above the honour of the Empire, by assuming the title of Universal Bishop.

After him, Pope Agatho,* 1.61 in the Acts of the sixth General Council,* 1.62 doth call the Emperour Constan∣tine Pogonatus his Lord; doth avow himself together with all Presidents of the Churches servants to the Emperour; doth say, that his See and his Synod were subject to him, and did owe Obedience to him.

Presently after him, Pope Leo II. who confirmed that General Synod,* 1.63 doth call the Emperour the prototype Son of the Church; and acknowledgeth the body of Priests to be servants (meanest servants) of his Royal Nobleness.

After him, Pope Constantine,* 1.64 (the immediate Predecessour of Pope Greg. II.) when the Emperour did command him to come to Constanti∣nople,

The most holy man, saith Anastasius in his Life, did obey the Impe∣rial Commands.

* 1.65Yea, Pope Gregory II. himself, before his defection, (when perhaps the circumstances of time did not animate him thereto,) did, in his Epi∣stle to Leo Isaurus, acknowledge him as Emperour to be the Head of Christians, and himself consequently subject to him.

This Gregory therefore may be reputed the Father of that Doctrine, which, being fostered by his Successours, was by Pope Gregory VII. brought up to its robust pitch and stature.

I know, Pope Gregory VII. to countenance him, doth alledge Pope Innocent I. excommunicating the Emperour Arcadius for his proceeding against St. Chrysostome:* 1.66 * 1.67 and the Writers of St. Chrysostome's Life, with others of the like age and credit, do back him therein.* 1.68 But seeing the Historians who lived in St. Chrysostome's own time, and who write very carefully about him, do not mention any such thing; seeing that, being the first Act in the kind, must have been very notable, and have made a great noise; seeing that story doth not sute with the tenour of proceedings, reported by those most credible Historians, in that case; seeing that fact doth no-wise sort to the condition and way of those Times; that report cannot be true, and it must be numbred among the many fabulous narrations, devised by some wanton Greeks, to set out the Life of that excellent Personage.

The same Pope doth also alledge St. Gregory M. denouncing Excommunication,* 1.69 and Deprivation of honour, to all Kings, Bishops, Judges, &c. who should violate the Privilege granted to the Mona∣stery of St. Medard. But this (as are many such Privileges) is a rank Forgery, unworthily imposed on P. Gregory, (that prudent, meek and holy man,) much to his wrong and disgrace: which I will not be at trouble to confute, having shewed St. Gregory to have been of another judg∣ment and temper, than to behave himself thus toward Princes; and seeing that task is abundantly discharged by that very learned man, Monsieur Launoy.* 1.70

Indeed (upon this occasion to digress a little farther) it doth not seem to have been the opinion of the ancient Popes, that they might excom∣municate their Sovereign Princes: for if they might, why did they for∣bear to exercise that power, when there was greatest reason, and great temptation for it?

Why did not Pope Julius or Pope Liberius excommunicate Constantius the great Favourer of the Arians, against whom Athanasius, St. Hilary, and Lucifer Calar. do so earnestly inveigh, calling him Heretick, Anti∣christ, and what not? How did Julian himself escape the censure of Pope Liberius? Why did not Pope Damasus thunder against Valens, that fierce Persecutour of Catholicks? Why did not Damasus censure the Empress Justina, the Patroness of Arianism? Why did not Pope Si∣ricius censure Theodosius I. for that bloudy fact, for which St. Ambrose denied him the Communion? How was it that Pope Leo I. (that stout

and high Pope) had not the heart to correct Theodosius Junior in this way, who was the supporter of his adversary Dioscorus, and the obstinate pro∣tectour of the second Ephesine Council, which that Pope so much de∣tested? Why did that Pope not rather compell that Emperour to rea∣son by censures, than supplicate him by tears? How did so many Popes connive at Theodorick, and other Princes prosessing Arianism at their door? Wherefore did not Pope Simplicius or Pope Felix thus punish the Emperour Zeno, the supplanter of the Synod of Chalcedon, for which they had so much zeal? Why did neither Pope Felix, nor Pope Gelasius,* 1.71 nor Pope Symma∣chus, nor Pope Hormisdas excommunicate the Em∣perour Anastasius, (yea did not so much, Pope Gela∣sius saith, as touch his name,) for countenancing the Oriental Bishops in their Schism, and refractory Non-compliance with the Papal Authority? Those Popes did indeed clash with that Empe∣rour, but they expresly deny, that they did condemn him with others whom he did favour. We (saith Pope Symmachus) did not excommuni∣cate thee, O Emperour, but Acacius. —If you mingle your self,* 1.72 you are not excommunicated by us, but by your self. And, If the Emperour plea∣seth to join himself with those condemned, (saith Pope Gelasius) it cannot be imputed to us.

Wherefore Baronius doeth ill,* 1.73 in affirming Pope Symmachus to have ana∣thematized Anastasius; whereas that Pope plainly denied that he had ex∣communicated him; yea, denied it even in those words which are cited to prove it, being rightly read: for they are corruptly written in Baro∣nius and Binius; Ego (which hath no sense,* 1.74 or one contradictory to his former assertion) being put for Nego, which is good sense, and agreeable to what he and the other Popes do affirm in relation to that matter.

Why do we not reade that any Pope formally did excommunicate, though divers did zealously contradict and oppose, the Princes who did reject Images?

In fine, a noble Bishop above 500 years agoe did say, I reade and reade again the Records of the Roman Kings and Emperours,* 1.75 and I no-where find that any of them before this was excommunicated or deprived of his Kingdom by the Roman Pontife.

Surely therefore the ancient Popes did either not know their Power, or were very negligent of their Duty.

Such have been the Doctrine and behaviour of Popes in reference to their Power.

§ V. This Doctrine of the Pope's Universal Power over all Persons in all Matters may reasonably be supposed the sentiment of all Popes con∣tinually

for a long time, even for more than 500 years unto this pre∣sent day. For,

1. If this Doctrine be false, it implieth no slight Errour, but one of a very high nature and most dangerous consequence; which involveth great arrogance and iniquity, which tendeth to work enormous wrongs and grievous mischiefs: whence, if any Pope should conce••ve it false, he were bound openly to disclaim, to condemn, to refute it; lest the authority of his Predecessours, and his connivence should induce others into it, or settle them in it; as it is (in regard to Pope Honorius) charged upon P. Leo II. who did not,* 1.76 as it became the Apostolical Authority, extinguish the flame of Heretical doctrine beginning, but did by neg∣lecting cherish it. In such a case a Pope must not be silent:* 1.77 For, No small danger (said P. Gelasius) li∣eth upon Popes in being silent about what agreeth to the service of God: and, If (saith P. Paschal) a Pope by his silence doth suffer the Church to be pollu∣ted with the gall of bitterness and root of impiety, he should no-wise be excusable before the Eternal Judge: and, Errour (saith P. Felix III.) which is not resi∣sted, (by those in eminent office,) is approved; and Truth which is not defend••d, is oppressed: and, He is not free from suspicion of a close society in mischief,* 1.78 who ceaseth to obviate it: and, We (saith P. Gregory I.) do greatly offend,* 1.79 if we do hold our peace at things that are to be corrected. But all Popes since the time specified have either openly de∣clared for this Doctrine; or have been silent, and so have avowed it by tacit consent.

2. Any Pope disapproving that Tenent were bound to renounce communion with those that hold and profess it; or at least to check and discountenance it. But on the contrary they have suffered it to be maintained in their presence and audience; and have hugged that sort of men with especial favour, as their most affectionate and sure friends: they have suspected, discountenanced and frowned on those who have shewed dislike of it.

Those men indeed who vouch this Doctrine, may reasonably be dee∣med to doe it as accomplices with the Popes,* 1.80 on purpose to gratifie and curry favour with them, in hopes of obtaining reward and preferment of them for it.

3. The chief Authours and most zealous Abettors of these notions (Popes, Synods, Doctours of the School) have continually passed for most authentick Masters of Divinity, and have retained greatest autho∣rity in the Church governed and guided by the Pope.

4. The Decrees containing them do stand in their Canon-Law, and in their Collections of Synods, without any caution or mark of dislike; which is a sufficient indication of their constant adherence to this Doc∣trine.

5. The common style of the Papal Edicts or Bulls doth import their sense; which is imperious, in regard to all persons without exception:

Let no man (say they) presume to infringe this our will and com∣mand, &c.

6. Popes of all tempers and qualifications (even those who have pas∣sed for the most wise and moderate among them) have been ready to practise according to those principles, when occasion did invite, and circumstances of things did permit; interdicting Princes, absolving Sub∣jects 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,* 1.81 and cause them to be observed by o∣thers;* 1.82 that they will aid and defend the Roman Pa∣pacy and the Royalties of Saint Peter against every man; that they will to their power persecute and im∣pugn Hereticks,* 1.83 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, im∣porting their acknowledgment and abetting the Pope's universal Domi∣nation.

These horrible Oaths of Bishops to the Pope do seem to have issued from the same shop with the high Hildebrandine dictates:* 1.84 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 te∣nour 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,* 1.85 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 propo∣seth some odd reasons for it. You have signified unto me,* 1.86 most dear Bro∣ther, 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 ten∣dered to you.

§ VI. All Romanists, in consistence with their Principles, do seem ob∣liged 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 ha∣ving 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?* 1.87 What (saith Bellarmine wisely) may they be conceived to know better than the Authority of their own See? Seeing it hath been ap∣proved

by their most great and famous Councils, which they hold Uni∣versal, 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 Opini∣on, 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 abet∣tours of the highest violation of Divine Commands, and most enor∣mous sins, of Usurpation, Tyranny, Imposture, Perjury, Rebellion, Mur∣ther, 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?

* 1.88How then can any man safely hold Communion with such persons? May we not say with P. Symmachus, that to communicate with such, is to con∣sent 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,* 1.89 all about Chri∣stendom, 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,* 1.90 who take from the Church of Rome and the See of Saint Peter, one of the two Swords, and allow onely the Spiri∣tual. This Heresie Baronius hath nominated the Heresie of the Politicks.

This Heresie a great Nation, otherwise sticking to the Roman Com∣munion, doth stiffly maintain, not enduring the Papal Sovereignty over Princes in Temporals to be preached in it.

There were many persons, yea Synods, who did oppose Pope Hil∣debrand in the birth of his Doctrine, condemning it for a pernicious Novelty, and branding it with the name of Heresie; as we before shewed.

Since the Hildebrandine Age there have been in every Nation (yea in Italy it self) divers Historians, Divines and Lawyers,* 1.91 who have in ela∣borate Tracts maintained the Royal Sovereignty against the Pontifical.

This sort of Hereticks are now so much encreased, that the Hilde∣brandine Doctrine is commonly exploded. Which, by the way, sheweth, that the Roman Party is no less than others subject to change its senti∣ments; Opinions among them gaining and losing vogue, according to circumstances of time and contingencies of things.

§ VIII. Neither are the adherents to the Roman Church more agreed concerning the extent of the Pope's Authority even in Spiritual matters.

For, although the Popes themselves plainly do claim an absolute Su∣premacy in them over the Church; although the stream of Divines who do flourish in favour with them doth run that way; although, accor∣ding to their principles, (if they had any principles clearly and certain∣ly fixed,) that might seem to be the Doctrine of their Church: Yet is there among them a numerous party, which doth not allow him such a Supremacy, putting great restraints to his Authority; (as we shall presently shew.) And as the other party doth charge this with Here∣sie, so doth this return back the same imputation on that.

§ IX. That their Doctrine is in this matter so various and uncertain, is no great wonder; seeing Interest is concerned in the question, and Principles are defective toward the resolution of it.

1. Contrary Interests will not suffer the Point to be decided, nor in∣deed to be freely disputed on either hand.

On one hand, the Pope will not allow his Prerogatives to be discus∣sed; according to that maxime of the great Pope Innocent III.* 1.92 When there is a question touching the Privileges of the Apostolick See, we will not that o∣thers judge about them. Whence (as we before touched) the Pope did peremptorily command his Legates at Trent, in no case to permit any dispute about his Authority.

On the other hand, the French will not permit the Supremacy of their King in Temporals, or the Privileges of their Church in Spirituals, to be contested in their Kingdom. Nor, we may suppose, would any Prince admit a Decision prejudicial to his Authority and welfare, sub∣jecting and enslaving him to the will of the Roman Court. Nor (we may hope) would any Church patiently comport with the irrecove∣rable oppression of all its rights and liberties by a peremptory establish∣ment of Papal Omnipotency.

2. Nor is it easie for their Dissentions to be reconciled upon Theo∣logical grounds, and authorities to which they pretend deference. For, not onely their Schools and Masters of their Doctrine do in the case disagree, but their Synods do notoriously clash.

§ X. Yea even Popes themselves have shifted their pretences, and va∣ried in style, according to the different circumstances of time, and their variety of humours, designs, interests.

In time of prosperity and upon advantage, when they might safely doe it, any Pope almost would talk high, and assume much to himself: but when they were low, or stood in fear of powerfull contradiction, even the boldest Popes would speak submissly or moderately. As for instance, Pope Leo I. after the second Ephesine Synod, when he had to doe with Theodosius II. did humbly supplicate, and whine pitifully; but after the Synod of Chalcedon, having got the Emperour favourable, and most of the Bishops complacent to him, he ranted bravely. And we may observe, that even Pope Gregory VII. who did swagger so boiste∣rously against the Emperour Henry, was yet calm and mild in his con∣tests with our William the Conquerour; who had a spirit good enough for him, and was far out of his reach.

And Popes of high spirit and bold face, (such as Leo I. Gelasius I. Nic. I. Gregory II. Gregory VII. Innocent III. Boniface VIII. Julius II. Paul IV. Sixtus V. Paulus V. &c.) as they did ever aspire to scrue Pa∣pal authority to the highest peg; so would they strain their language in commendation of their See as high as their times would bear. But other Popes of meeker and modester disposition, (such as Julius I. A∣nastasius II. Gregory I. Leo II. Adrian VI. &c.) were content to let things stand as they found them, and to speak in the ordinary style of their times; yet so, that few have let their Authority to goe backward or decline.

We may observe, that the pretences and language of Popes have va∣ried according to several periods, usually growing higher as their State grew looser from danger of opposition or controll.

In the first times, while the Emperours were Pagans, their pretences were suted to their condition, and could not soar high; they were not

then so mad as to pretend to any Temporal Power, and a pittance of Spiritual eminency did content them.

When the Empire was divided,* 1.93 they could sometimes be more haugh∣ty and peremptory; as being in the West, shrowded under the wing of the Emperours there, (who commonly did affect to improve their Au∣thority, in competition to that of other Bishops) and at distance from the reach of the Eastern Emperour.

The cause of Athanasius having produced the Sardican Canons, con∣cerning the Revision of some causes by the Popes, by colour of them they did hugely enlarge their Authority, and raise their style; especi∣ally in the West, where they had great advantages of augmenting their Power.

When the Western Empire was fallen, their influence upon that part of the Empire which came under protection of the Eastern Emperours rendring them able to doe service or disservice to those Emperours, they, according to the state of Times and the need of them, did talk more big, or more tamely.

Pope Boniface III. having by compliance with the Usurper Phocas ob∣tained a declaration from him concerning the Headship of the Roman Church, did make a considerable step forward toward the height of Pa∣pal Greatness.

After that Pope Greg. II. had withdrawn Italy from the Oriental Em∣pire, and Rome had grown in a manner loose and independent from other secular powers; in the confusions of the West, the Pope interposing to arbitrate between Princes, trucking and bartering with them, as occasi∣on served, for mutual aid and countenance, did grow in Power, and answerably did advance his pretences.

The spurious Decretal Epistles of the ancient Popes (which asserted to the Pope high degrees of Authority) being foisted into mens hands, and insensibly creeping into repute, did inspire the Pope with confi∣dence to invade all the ancient Constitutions, Privileges and Liberties of Churches; and having got such interest every-where, he might say what he pleased, no Clergy-man daring to check or cross him. Having drawn to himself the final decision of all Causes, having got a finger in disposal of all Preferments, having by Dispensations, Exemptions and Grants of privileges tyed to him so many Dependents, what might not he say or doe?

Pope Gregory VII. being a man of untameable Spirit, and taking ad∣vantage from the distractions and corruptions of his Times, did venture to pull a feather with the Emperour; and with success having mated him, did set up a peremptory claim to Sovereignty over all Persons in all Causes.

In his footsteps his Successours have trodden, being ever ready upon occasion to plead such a title, and to practise according to it. No Pope would foregoe any Power which had been claimed by his Predecessours. And Popes would ever be sure to have dancers after their pipe, number∣less abetters of their pretences.

No wonder then that persons deferring much regard to the Authority of Popes, and accommodating their conceits to the Dictates of them, (or of persons depending on them,) should in their opinions vary about the nature and extent of Papal Authority; it having never been fixed with∣in certain bounds, or having in several Ages continued the same thing.

§ XI. Wherefore intending by God's help to discuss the pretended Authority of the Pope, and to shew that He by no Divine institution, and by no immutable right, hath any such Power as he doth claim; by reason of this perplexed variety of Opinions I do find it difficult to state the Question, or to know at what distinct mark I should level my Discourse.

§ XII. But seeing his pretence to any Authority in Temporals, or to the Civil Sword, is so palpably vain, that it hardly will bear a serious dispute, having nothing but impudence and sophistry to countenance it; seeing so many in the Roman Communion do reject it, and have substantially confuted it; seeing now most are ashamed of it, and very few, (even among those Sects which have been its chief Patrons) will own it;* 1.94 seeing Bellarmine him∣self doth acknowledge it a Novelty, devised about 500 years ago in St. Bernard's time; seeing the Popes themselves,* 1.95 what-ever they think, dare now scarce speak out, and forbear upon sufficient pro∣vocation to practise according to it; I shall spare the trouble of meddling with it, confining my Discourse to the Pope's Authority in Ecclesiastical affairs; the pretence whereto I am persuaded to be no less groundless, and no less noxious than the other to Christen∣dom; the which being overthrown, the other, as superstructed on it, must also necessarily fall.

§ XIII. And here the Doctrine which I shall contest against is that in which the Cordial partizans of that See do seem to consent, which is most common and current, most applauded and countenanced in their Theological Schools; which the Popes themselves have solemn∣ly defined, and declared for standing law, or rule of jurisdiction; which their most authentick Synods (whereby their Religion is decla∣red, and distinguished from others) have asserted, or supposed; which the tenour of their Discipline and Practice doth hold forth; which their Clergy by most solemn professions and engagements is tied to avow; which all the Clients and Confidents of Rome do zealously stand for (more than for any other point of Doctrine;) and which no man can dis∣claim without being deemed an enemy, or a prevaricator toward the Apostolick See.

§ XIV. Which Doctrine is this, That (in the words of the Floren∣tine Synod's Definition) the Apostolical Chair and the Roman High-Priest doth hold a Primacy over the Vniversal Church; and that the Ro∣man High-Priest is the Successour of Saint Peter the Prince of the A∣postles;* 1.96 and the true Lieutenant of Christ, and the Head of the Church; and that he is the Father and Doctour of all Christians; and that unto him in Saint Peter full Power is committed to feed, and direct, and govern the Catholick Church under Christ; according as is contained in the Acts of General Councils, and in the Holy Canons.

* 1.97That (in the words of Pope Leo X. approved by the Laterane Synod) Christ, before his departure from the world, did in solidity of the Rock institute

Peter and his Successours to be his Lieutenants, to whom it is so necessary to obey, that who doth not obey must die the death.

That to the Pope as Sovereign Monarch, by Divine Sanction of the whole Church, do appertain Royal Prerogatives, (Regalia Petri, the Royalties of Peter they are called in the Oath prescribed to Bishops.) Such as these which follow.

To be Superiour to the whole Church, and to its Representative a General Synod of Bishops. To convocate General Synods at his plea∣sure; all Bishops being obliged to attend, upon summons from him. To preside in Synods, so as to suggest matter, promote, obstruct, over-rule the debates in them. To confirm or invalidate their Determinations, giving life to them by his assent, or subtracting it by his dissent. To de∣fine Points of Doctrine, or to decide Controversies authoritatively; so that none may presume to contest, or dissent from his Dictates. To enact, establish, abrogate, suspend, dispense with Ecclesiastical Laws and Canons. To relax or evacuate Ecclesiastical Censures by indulgence, pardon, &c. To void Promises, Vows, Oaths, Obligations to Laws by his Dispensation.* 1.98 To be the Fountain of all Pastoral Jurisdiction and Dignity. To constitute, confirm, judge, censure, suspend, depose, re∣move, restore, reconcile Bishops. To confer Ecclesiastical Dignities and Benefices by paramount Authority, in way of Provision, Reserva∣tion, &c. To exempt Colleges, Monasteries, &c. from Jurisdiction of their Bishops and ordinary Superiours. To judge all persons in all Spiri∣tual Causes, by calling them to his cognizance, or delegating Judges for them; with a final and peremptory Sentence. To receive Appeals from all Ecclesiastical Judicatories; and to reverse their Judgments, if he find∣eth cause. To be himself unaccountable for any of his doings, exempt from judgment, and liable to no reproof. To erect, transfer, abolish Episcopal Sees. To exact Oaths of Fealty and Obedience from the Clergy. To found Religious Orders; or to raise a Spiritual Militia for propagation and defence of the Church. To summon and commissio∣nate Souldiers by Croisade, &c. to fight against Infidels, or persecute Infidels.

Some of these are expressed, others in general terms couched in those words of P. Eugenius, telling the Greeks what they must consent unto. The Pope (said he) will have the Prerogatives of his Church;* 1.99 and he will have Appeals to him; and to feed all the Church of Christ, as Shepherd of the Sheep. Beside these things, that he may have authority and power to convoke General Synods, when need shall be; and that all the Patriarchs do yield to his will.

That the Pope doth claim, assume and exercise a Sovereignty over the Church endowed with such Prerogatives, is sufficiently visible in expe∣rience of fact, is apparent by the authorized dictates in their Canon-law, and shall be distinctly proved by competent allegations, when we shall examine the branches of this pretended Authority.

In the mean time it sufficeth to observe, that in effect all Clergy-men do avow so much, who bonâ fide and without prevarication do submit to take the Oaths and Engagements prescribed to them of course by

Papal appointment. For this surely, according to the Pope's meaning, (by which their obligation is to be measured,) is designed in the profes∣sion ordained by Pope Pius IV. wherein every be∣neficed Clergy-man is injoined to say,* 1.100 And I do pro∣mise and swear true Obedience to the Roman Pontife the Successour of Saint Peter and the Vicar of Jesus Christ. Which profession was appointed in pursu∣ance of a Sanction made by the Trent Council,* 1.101 that all such persons should vow and swear to abide in Obe∣dience to the Roman Church; and consequently, how hard soever its Yoke should be, they would not shake it off: which inferreth most absolute Sovereignty of that Church, or of the Pope, who ruleth the roast in it.

But what that true Obedience doth import, or how far the Papal Au∣thority in the Pope's own sense, and according to the publick spirit of that Church, doth stretch, is more explicitly signified in the Oath which all Bishops at their Consecration, and all Metropolitans at their Instalment, are required to take; the which, as it is extant in the Roman Pontifical,* 1.102 set out by order of Pope Clement VIII. doth run in these terms.

* 1.103I N. Elect of the Church of N. from hencefor∣ward will be faithfull and obedient to Saint Peter the Apostle, and to the Holy Roman Church, and to our Lord, the Lord N. Pope N. and to his Successours canonically coming in. I will neither advise, con∣sent, or doe any thing that they may lose life or member, or that their Persons may be seised, or hands any-wise laid upon them, or any injuries offer'd to them under any pretence whatsoever. The counsel which they shall entrust me withall, by themselves, their messengers or Letters, I will not knowingly re∣veal to any to their prejudice. I will help them to de∣fend and keep the Roman Papacy, and the Royalties of Saint Peter, saving my Order, against all men. The Legate of the Apostolick See, going and com∣ing, I will honourably treat and help in his necessi∣ties. The rights, honours, privileges and authority of the Holy Roman Church, of our Lord the Pope, and his foresaid Successours, I will endeavour to preserve, defend, increase and advance. I will not be in any counsel, action or treaty in which shall be plotted a∣gainst our said Lord, and the said Roman Church any thing to the hurt or prejudice of their Persons, right, honour, state or power: and if I shall know any such thing to be treated or agitated by any whatsoever, I will hinder it to my power; and as soon as I can will signify it to our said Lord, or to some other by whom it may come to his knowledge. The Rules of the Holy Fathers, the Apostolick decrees, ordinances or dispo∣sals, reservations, provisions and mandates I will ob∣serve with all my might, and cause to be observed by others. Hereticks, Schismaticks and Rebels to our

said Lord or his foresaid Successours I will to my pow∣er persecute and oppose. I will come to a Council when I am call'd, unless I be hinder'd by a Canoni∣cal impediment. I will by my self in person visit the threshold of the Apostles every three years; and give an account to our Lord and his foresaid Successours of all my Pastoral Ossi and of all things any-wise be∣longing to the state of my Church, to the discipline of my Clergy and People, and lastly to the salvation of Souls committed to my trust; and will in like manner humbly receive and diligently execute the Apostolick commands. And if I be detain'd by a lawfull impediment, I will perform all the things aforesaid by a certain Messen∣ger hereto specially impower'd, a member of my Chap∣ter, or some other in Ecclesiastical Dignity or else ha∣ving a Parsonage; or in default of these, by a Priest of the Diocese; or in default of one of the Clergy [of the Diocese] by some other Secular or Regular Priest of approved integrity and Religion, fully instructed in all things above-mentioned. And such impediment I will make out by lawfull proofs to be transmitted by the foresaid Messenger to the Cardinal Proponent of the Holy Roman Church in the Congregation of the Sacred Council. The Possessions belonging to my Table I will neither sell nor give away, nor mortgage, nor grant anew in fee, nor any-wise alienate, no not even with the consent of the Chapter of my Church, without consulting the Roman Pon∣tife. And if I shall make any alienation, I will thereby incur the Penalties contain'd in a certain Constitution put forth about this matter. So help me God and these Holy Gospels of God.

Such is the Oath prescribed to Bishops, the which is worth the most serious attention of all men, who would understand how miserably slavish the condition of the Clergy is in that Church, and how inconsistent their obligation to the Pope is with their duty to their Prince.

And in perusing it we may note, that the clauses in a different charac∣ter are in the more ancient Oath extant in the Gregorian Decretals:* 1.104 by which it appeareth how the Pope doth more and more enlarge his Pow∣er, and straiten the bands of Subjection to him. And it is very remar∣kable that the new Oath hath chang'd those words REGVLAS SANC∣TORVM PATRVM into REGALIA SANCTI PETRI, i. e. THE RVLES OF THE HOLY FATHERS into THE ROYALTIES OF SAINT PETER.

§ XV. I know there are within the Roman Communion great store of Divines, who do contract the Papal Sovereignty within a much narrow∣er compass, refusing to him many of those Prerogatives, yea scarce al∣lowing to him any of them.

There are those who affirm the Pope, in Doctrine and Discipline, subject to the Church, or to a General Synod representing it. Which opinion thwarteth a proposition, in Bellarmine's opinion, e'en almost an Article of faith: but to be even with him, they do hold his proposition

to be quite heretical: The Pope is simply and abso∣lutely above the Vniversal Church —this proposition is almost an Article of faith,* 1.105 saith Bellarmine: The Cardinal of Lorrain on the contrary, But I (saith he) cannot deny but that I am a French-man, and bred up in the Church of Paris, which teaches that the Roman Pontife is subject to a Council, and they who teach the contrary are there branded as Here∣ticks.

There are those who affirm the Pope, if he undertake Points of Faith without assistence of a General Synod, may teach Heresie: (* 1.106 which opinion, as Bellarmine thought, doth closely border on heresie:) And those who conceive that Popes may be, and have been Hereticks; whence Christians sometimes are not obliged to admit their Doctrine, or observe their pleasure.

There are those who maintain the Pope, no less than other Bishops, subject to the Canons, or bound to observe the Constitutions of the Church; that he may not infringe them, or over-rule against them, or dispense with them; and that to him attempting to doe so obedience is not due.

There are those who maintain, that the Pope cannot subvert or vio∣late the Rights and Liberties of particular Churches, settled in them agreeably to the ancient Canons of the Church Universal.

* 1.107There are those who assert to General Councils a power of Reforming the Church, without or against the Pope's consent.

There are those who (as Bellarmine telleth us) do allow the Pope to be no more in the Ecclesiastical Republick, than as the Duke of Venice in his Senate, or as the General of an Order in his Congregation; and that he therefore hath but a very limited and subordinate Power.

There are consequently those who conceive the Pope notoriously er∣ring, or misdemeaning himself to the prejudice of the Christian State, may be called to an account, may be judged, may be corrected, may be discarded by a General Synod.

Such notions have manifestly prevailed in a good part of the Roman Communion, and are maintained by most Divines in the French Church; and they may be supposed every-where common, where there is any li∣berty of judgment, or where the Inquisition doth not reign.

There have been seasons wherein they have so prevailed, as to have been defined for Catholick Truths in great Synods, and by them to have been applied to practice. For,

* 1.108In the first great Synod of Pisa it was declared, that Councils may reform the Church sufficiently both in Head and Members: and according∣ly that Synod did assume to judge two Popes (Gregory XII. and Bene∣dict XIII.) contending for the Papacy, (whereof one was the true Pope,) and deposing them both, did substitute Alexan∣der V. who for one year (as Antoninus reporteth) according to the common opinion did hold the Seat of Peter.* 1.109

The Synod of Constance declared, that the Synod lawfully assembled in the Holy Ghost,* 1.110 making a General Council representing the Catholick Church militant, hath immediately power from Christ; to which every one, of what∣ever state or dignity he be, although it be Papal, is bound to obey in those

things which belong to Faith, and the extirpation of (the said) Schism, and the general reformation of the Church of God in Head and Mem∣bers.

The which Doctrine they notably put in practice, exercising juris∣diction over Popes, and for Errours, Misdemeanours, or Contumacies discarding three (of whom it is hard if one were not true Pope,) and chusing another, who thereafter did pass for a right Pope, and himself did confirm the Acts of that Council. (So that this Semi-heresie hath at least the authority of one Pope to countenance it.* 1.111) Our most holy Lord the Pope said in answer thereunto, that he would maintain and inviolably observe all and every of those things that were conciliarly determin'd, con∣cluded and decreed by the present Council in matters of Faith.

The Synod of Basil declared the same Point, that Councils are superiour to Popes,* 1.112 to be a truth of Ca∣tholick Faith, which whoever doth stiffly oppose is to be accounted a Heretick: Nor (say they) did any skilfull man ever doubt the Pope to be subject to the judgment of General Synods in things concerning Faith. In virtue of which Doctrine, and by its irresistable au∣thority, the Synod did sentence and reject Pope Eu∣genius as criminal, heretical and contumacious.

These Synods, although reprobated by Popes * 1.113 in Counter-synods, are yet by many Roman Catholick Divines retained in great veneration; and their Doctrine is so current in the famous Sorbonne,* 1.114 that (if we may believe the great Cardinal of Lorrain) the contrary is there repu∣ted heretical.

§ XVI. Yet notwithstanding these oppositions, the former Opinion averring the Pope's absolute Sovereignty, doth seem to be the genuine Doctrine of the Roman Church, if it have any.

For those Divines by the Pope and his intimate confidents are looked upon as a mongrel brood, or mutinous faction;* 1.115 which he by politick connivence doth onely tolerate, because he is not well able to correct or suppress them. He is afraid to be violent in reclaiming them to his sense, lest he spend his artillery in vain, and lose all his power and inte∣rest with them.

Nor indeed do those men seem to adhere to the Roman Party out of entire judgment or cordial affection; but in compliance with their Princes, or upon account of their Interest, or at best with regard to peace and quiet. They cannot conveniently break with the Pope, be∣cause his Interest is twisted with their own, so as not easily to be disen∣tangled.

For how can they heartily stick to the Pope, whenas their Opinion doth plainly imply him to be an Usurper and a Tyrant, (claiming to himself, and exercising authority over the Church, which doth not rightfully belong to him;) to be a Rebel and Traitour against the Church, (invading and possessing the Sovereignty due to it; for such questionless the Duke of Venice would be, should he challenge and as∣sume to himself such a Power over his Commonwealth, as the Pope hath

over Christendom;) to be an Impostour and Seducer, pretending to in∣fallible conduct, which he hath not.

How can they honestly condemn those who (upon such grounds) do shake off such yokes, refusing to comply with the Pope, till he correct his Errours, till he desist from those Usurpations and Impostures, till he restore to the Church its Rights and Liberties?

How are the Doctrines of those men consistent or congruous to their practice? For they call the Pope Monarch of the Church, and Univer∣sal Pastour of Christians, by God's appointment, indefectibly; yet will they not admit all his Laws, and reject Doctrines which he teacheth, particularly those which most nearly touch him, concerning his own Of∣fice and Authority. They profess themselves his loyal Subjects, yet pretend Liberties which they will maintain against him.* 1.116 They hold that all are bound to entertain Communion with him, yet con∣fess that he may be heretical, and seduce into Errour. They give him the name and shadow of a Suprema∣cy, but so that they can void the substance and rea∣lity thereof.

In fine, where should we seek for the Doctrine of the Roman Church, but at Rome, or from Rome it self? where these Doctrines are Hetero∣doxies.

§ XVII. We shall not therefore have a distinct regard to the Opinion of these Semi-romanists; nor consider them otherwise, than to confirm that part of Truth which they hold, and to confute that part of Errour which they embrace; allowing, at least in word and semblance, more power to the Pope, than we can admit as due to him. Our discourse shall be levelled at him as such as he pretendeth himself to be, or as assu∣ming to himself the forementioned Powers and Prerogatives.

§ XVIII. Of such vast Pretences we have reason to require sufficient Grounds. He that demandeth assent to such important Assertions, ought to produce clear proofs of them: He that claimeth so mighty Power, should be able to make out a good Title to it;* 1.117 for No man may take this (more than Pontifical) honour to himself, but he that is called by God,* 1.118 as was Aaron. They are worthily to be blamed, who tumultuously and disorderly fall up∣on curbing or restraining those who by no law are sub∣ject to them.

We cannot well be justified from a stupid Easiness, in admitting such a Lieutenancy to our Lord, if we do not see exhibited to us manifest and certain Patents assuring its Commission to us. We should love the Church better, than to yield up its Liberty to the will of a Pretender, upon slight or no ground. Their boldly claiming such a Power, their having sometime usurped such a Power, will not excuse them or us.* 1.119 Nor will precarious Assumptions, or subtile Distinctions, or blind Traditions, or loose Conjectures serve for probations in such a case.

§ XIX. Such demands they cannot wholly balk: wherefore for sa∣tisfaction to them, not finding any better plea, they hook in Saint Peter;

affirming that on him by our Lord there was instated a Primacy over his brethren, all the Apostles and the Disciples of our Lord, importing all the Authority which they claim; and that from him this Primacy was devolved by succession to the Bishops of Rome, by right indefectible for all future Ages.

Which Plea of theirs doth involve these main Suppositions.

• I. That Saint Peter had a Primacy over the Apostles.
• II. That Saint Peter's Primacy with its Rights and Prerogatives was not personal but derivable to his Successours.
• III. That Saint Peter was Bishop of Rome.
• IV. That Saint Peter did continue Bishop of Rome after his translation, and was so at his decease.
• V. That the Bishops of Rome (according to God's institution and by ori∣ginal right derived thence) should have an Vniversal Supremacy and Jurisdiction over the Christian Church.
• VI. That in fact the Roman Bishops continually from Saint Peter's time have enjoyed and exercised this Sovereign Power.
• VII. That this Power is indefectible and unalterable.

The truth and certainty of these Propositions we shall in order discuss; so that it may competently appear, whether those who disclaim these Pretences are (as they are charged) guilty of Heresie and Schism; or they rather are liable to the imputations of Arrogancy and Iniquity who do obtrude and urge them.

Notes

• * 1.1

  Agitur de summa rei Christianae. Bell. Praef. de Rom. Pont. Vpon this one Point the very sum and sub∣stance of Christianity depends.
• * 1.2

  Tanta est inter Doctores controversia de plenitudine Ecclesiasticae potestatis, & ad quae se extendat, ut pauca sint in ea materia secura—Almain. de Auct. Eccl. cap. 3.
• * 1.3

  —di avertire, Che non si venga mai per qual causa si sia alla disputa dell Autorita di Papa. Concil. Trid. lib. 2. p. 159.
• * 1.4

  Hic articulus est contra au∣thoritatem Regis, qui non potest pri∣vari suo dominio temporali, respectu cujus nullum superiorem recognoscit. Bochell. lib. 5. tit. 20. cap. 45.

  This Article is against the authority of the King; who cannot be deprived of his Temporal Dominion, where∣in he acknowledges no Superiour.
• * 1.5

  Prima sen∣tentia est, summum Pon∣tificem jure divino habere plenissimam potestatem in universum orbem terrarum, tam in rebus Ecclesiasticis quam Civilibus. Ità docent Aug. Triumphus, Alvarus Pelagius, Panormitanus, Hostiensis, Silvester, & alii non pauci. Bell. 5.1.

  The first Opinion is, that the Pope hath a most full Power over the whole world, both in Ecclesiastical and Civil affairs. This is the Doctrine of Aug. Triumphus, &c. and of many others.
• * 1.6

  Scripsit egre∣giam sum∣mam de Pote∣state Ecclesiae. Bell. de Script. Anno 1301. Error est, non credere Pontificem Rom. Vniversalis Ecclesiae Pastorem, Petri Successorem, & Christi Vicarium, supra tem∣poralia & spiritualia Vniversalem non habere Primatum; in quem quandoque multi labuntur, dictae potestatis ignorantiâ; quae cùm sit infinita, eò quòd magnus est Dominus, & magna virtus ejus, & magnitudinis ejus non est finis, omnis crea∣tu•• intellectus in ejus perscrutatione invenitur deficere. Aug. Triumph. de Potest. Eccl. in praef. ad P. Joh. XXII.
• * 1.7

  Thomas in fi∣ne Secun. Sen∣tent. dicit in Papa esse api∣cem utriusque Potestatis. Bell. 5.1.

  Quum quis per sententiam denunciatur propter Apostasiam excommunicatus, ipso facto ejus subditi à dominio, & jura∣mento fidelitatis ejus liberati sunt. Th. 2. Secund. qu. 12. art. 2.
• * 1.8

  S. Thomas (in lib. 3. de Regim. Princ. cap. 10. & 19.) affirmat, summum Pon∣tificem jure divino habere spiritualem & temporalem Potestatem, ut supremum totius mundi Regem, ad••ò 〈◊〉〈◊〉 etiam taleas omnibus Christianis possit imponere, & civitatis ac castra destruere pro conservatione Christianitatis. Bell. 5.5.
• * 1.9

  Quae jura sunt notanda, quia malè conside∣rata sunt per multos assen∣tatores, qui voluerunt placere Pontificibus, per multa retro tempora, & usque ad hodierna suaserunt eis, quòd omnia possent; & sic quòd facerent quicquid liberet, etiam illicita, & sic plus quàm Deus. Zabar. de Schism.
• * 1.10

  Orbis Prin∣ceps, Episc. Spal. Sess. 1. p. 24.

  Regum Rex, & Orbis ter∣rarum Mo∣narcha, Del Rio, Sess. 8. p. 87.

  —Virum, in quo erat Po∣testas supra omnes Pote∣states, ••am coeli, quàm terrae. Episc. Patrac. Sess. 10. p. 132.

  Arripe ergò gladium Divinae Potestatis tibi creditum, his acutum; & jube, impera, manda, ut Pax universalis & Col∣ligatio per decennium inter Christianos ad minus fiat; & Reges ad id in compedibus magni Regis liga, & Nobiles in manicis ferreis Censurarum constringe: quoniam tibi data est omnis Potestas in coelo & in terra. Ibid. p. 133.
• * 1.11

  Politicum Principatum Sacerdotali esse subjectum nulla potest es∣se dubitatio. An. 57. § 32.
• † 1.12

  Politicum Imperium subjecit spiritualis Ecclesiae dominio. Ib. § 33.
• * 1.13

  Tertia senten∣tia media, & Catholicorum communis, Pontificem ut Pontisicem non habere directè & immediatè ullam temporalem potestatem, sed solùm spiritualem; tamen ra∣tione spiritualis habere saltem indirectè potestatem quandam, eámque summam, in temporalibus. Bell. 5.1.
• * 1.14

  Anno 198••.
• * 1.15

  Ab immensa aeterni Regis potentia B. Petro ejúsque Successoribus tradita Aucto∣ritas omnes terrenorum Regum & Princi∣pum supereminet potestates—Inconcus∣sa profert in omnes judicia—Et siquos ordinationi Dei resistentes invenit, seve∣riore hos vindictâ ulciscitur, &, quam••ìs potentiores, de solio dejiciens, veluti super∣bientis Luciferi ministros, ad infima ter∣rae deturbatos prosternit.—

  Dominiis, Regnis, &c. nos illos illo••úm∣que posteros privamus in perpetuum.—

  A Juramento hujusmodi, ac omni pror∣sus Dominii, Fidelitatis & Obsequii debi∣to, illos omnes tam universè quàm singu∣latim auctoritate praesentium absolvimus & liberamus; praecipimúsque & interdi∣cimus eis universis & singulis, nè illi•• eo∣rúmque monitis, legibus & mandatis au∣deant obedire.

  Bulla Sixti V. Contra Henr. Navarr. R. &c.
• * 1.16

  Anno 1570.
• * 1.17

  Pius V.—Quem mirum est in albo Sanc∣torum nondum relatum esse. Briet. Chr. Anno 1572.

  Regnans in excelsis, cui data est omnis in coe••o & in terra potestas, unam Sanc∣tam, Catholicam & Apostolicam Ecclesi∣am, extra quam nulla est Salus, uni soli in terris, videlicet Apostolorum Principi Petro, Petrique Successori Romano Ponti∣fici, in potestatis plenitudine tradidit gubernan••am: Hunc unum super omnes gentes & omnia regna Principem consti∣tuit, qui ••vellat, destruat, dissipet, dis∣perdat, plantet & aedificet.—P. Pius V. in Bull. contra R. Eliz. (Cambd. Hist. Anno 1570.)

  Ipsam praetenso regni jure, nec non omni quocunque dominio, dignitate privilegióque privamus; & interum Proceres, subditos, &c. Ibid.
• * 1.18

  Anno 1346.
• * 1.19

  Anno 1311. Apostolica auctoritate de fratrum no∣strorum consilio declaramus, illa juramenta pr••dicta fidelitatis exsistere & censeri debere. Clem. lib. 2. tit. 9. Vide Conc. Vienn. p. 909.
• * 1.20

  Anno 1294.
• * 1.21

  Subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, & pr••nunciamus omnino esse de necessitate salutis. Extrav. com. lib. 1. tit. 8. cap. 1.
• * 1.22

  Opor••et gladium esse sub gladio, & temporalem authoritatem spirituali sub∣jici potestati. Ibid.
• * 1.23

  Ergò si deviat terrena potestas, judi∣cabitur à potestate spirituali. Ibid.
• * 1.24

  Vir super modum ambitiosus & arro∣gans (Bin••us in vita Bonif. VIII.)
• * 1.25

  Constitutionem ipsam, sacro praesenti Concilio approbante, innovamus & ••p∣probamus. Concil. Later. Sess. 11. p. 153.

  Quam extravagantem renovavit & approbavit Concilium Lateranense sub Leone X. Canus loc. 6.4.

  Haec Bonifacius, cui assentiuntur om∣nes, ut nullus discrepet, nisi qui dissidio ab Ecclesia excidit. Baron. Anno 1053. § 14.
• * 1.26

  Os••enditur etiam quòd subesse Romano Pontifici sit de necessitate salutis.

  (Thom. in opusc. contra Graecos.)
• * 1.27

  Anno 1245.
• * 1.28

  Nos itaque super praemissis, &c. P. In∣noc. IV. in Conc. Lugd.
• * 1.29

  Matt. Paris (Anno 1253.) saith, he deemed Kings Mancipia Papae.
• * 1.30

  Verè stupor mundi, & immutator se∣culi. Matt. Par. Anno 1217.

  Vt quanta est inter Solem & Lunam, tanta inter Pontifices & Reges differen∣tia cognoscatur. P. Innoc. III. in Decret. Greg. lib. 1. tit. 33. cap. 6.
• * 1.31

  Jer. 1.10.
• * 1.32

  Imperatorem—ut rebellem Sedi Apostoli∣cae & inobedi∣entem anathe∣mate primùm; deinde in pertinacia perseverantem, in Concilio Praesulum, quod Romae tum Innocentius celebrabat, ab Imperio depositum percussit & pronunciavit. Naucl. Anno 1212.
• * 1.33

  Neque enim per Lateranense Concilium Ecclesia statuit, &c. Syn. Trid. Sess. 14. cap. 5.

  Si verò Dominus temporalis requisitus & monitus. Conc. Later. cap. 3. in De∣cret Greg. lib. 5. tit. 7. cap. 13.
• * 1.34

  Anno 1099. Nam in hac non tantùm parte, sed u∣bique, cùm po∣teris, Henri∣cum, Haereti∣corum caput, & ejus fautores pro viribus persequaris. Nullum profectò gratius Deo sacrificium, quàm si eum impugnes, qui se contra Deum erexit, qui Ecclesiae regnum auferre conatur. P. Pasch. Ep. 7. ad Rob. Fland. Com.
• * 1.35

  Anno 1088.
• * 1.36

  Fidelitatem enim quam Christiano Principi ju∣rârunt, Deo ejúsque Sanc∣tis adversan∣ti, eorúmque praecepta, nul∣lâ cohibentur auctoritate persolvere, Caus. 15. qu. 7. cap. 5.
• * 1.37

  Si quis Imperator, Rex, Princeps—contra hanc Constitutionem venire tentaverit—potestatis honorisque sui dignitate careat—P. Urb. II. Ep. 12.
• * 1.38

  Vid. ejus dic∣tata apud Bin. post Ep. l. 2. Ep. 55. Ep. 4.2.8.21. & passim. Ep. 1.58.2.5, 12, 13, 18, 32.3.10.4.1, 2, 3, 7, 22.
• * 1.39

  Hâc itaque fiduciâ fretus, pro dignitate & tutela Ec∣clesiae suae Sanctae, Om∣nipotentis Dei nomine, Pa∣tris, Filii, & Spiritûs S. Henricum Re∣gem, Henric•• quondam Imperatoris filium, qui audacter nimiùm & temerariè in Ecclesiam tuam manus injecit, Imperatoriâ admini∣stratione Regiâque dejicio; & Christianos omnes Imperio subjectos Juramento illo absolvo, quo fidem veris Regibus praestare consueverunt: dignum enim est, ut is honore careat, qui majestatem Ecclesiae imminnere causatur. Plat. in Greg. VII. & Tom. 7. Conc. Rom. 3. apud Bin. p. 484.
• * 1.40

  Agite igitur, Apostolorum sanctissimi Principes, & quod dixi—Plat. in Greg. VII. Conc. Rom. 7. apud Bin. Tom. 7. p. 491.
• * 1.41

  quod ex no∣vella Tradi∣tione Hilde∣brandus—Eccl. Leod. apud Bin. Tom. 7. p. 521.
• * 1.42

  Hildebrandus P. author est hujus novelli Schismatis, & primus le∣vavit sacer∣dotalem lanceam contra diadema regni. Ib. p. 522. Qui primus se, & suo exemplo alios Pontifices, contra Imp. accinxit gla∣dio belli. Ibid. p. 523.
• * 1.43

  Haec sola No∣vitas, nè di∣cam Haeresis, nondum in mundo emer∣serat, ut Sa∣cerdotes illius qui dicit Re∣gi, Apostata, & qui regna∣re facit hypo∣critas propter peccata populi, doceant popu∣lum, quòd malis Regibus nullam debeant subjectionem, & licèt ei Sacramentum fidelitatis secerint, nullam tamen fideli∣tatem debeant; nec perjuri dicantur, qui contra Regem senserint; imo, qui Regi paruerit pro excommunicato habeatur; qu•• contra Regem fecerit, à noxa injustitiae & perjurii absolvatur. Sigeb. Chron. Anno 1088.
• * 1.44

  Job 34.18, 30.
• * 1.45

  Nos, sancto∣rum praedeces∣sorum statura tenentes, eos qui excommu∣nicatis fideli∣tate aut sa∣cramento constricti sunt, Apostolicâ auctoritate à sacramento absolvimus, & nè eis fidelitatem observent omnibus modis prohibemus. Greg. VII. Ep. 8.21. Caus. 15. qu. 7. cap. 4.
• * 1.46

  Valde indignum fore arbitratus, terre∣no imperio subdi, quos Divina Majestas praefecit coelesti. P. Leo IX. Ep. 1. c. 12.
• * 1.47

  Plat. in vita Leon. IX. Quis te se∣duxit, ut Pon∣tificem Oecu∣menicum scommatibus lacesseres, & S. Romanam Ecclesiam maledictis incesseres, cui cum omni veneratione subditus esse debes? Steph. VI. Ep. 1. Baron. Anno 885. § 11.
• * 1.48

  Anno 873. —cuncti ve∣nire per ino∣bedientiam neglexistis. Joh. VIII. Ep. 119. deinceps excommunicamus omnes, &c. Ibid.
• * 1.49

  Anno 858. Idcirco Apo∣stolicâ autho∣ritate, sub Divini judicii obtestatione, injungimus ti∣bi, ut in Tre∣virensi urbe & in Agrip∣pina Colonia nullum eligi patiaris, antequam relatum super hoc nostro Apostolatui fiat. Grat. Dist. 63. cap. 4.

  Vt saltem compulsus resipiscere valeas, noveris, te citissimè mucrone Ecclesiastico feriendum; ità ut ulteriùs talia in S. Del Ecclesia perpetrare formides. P. Nic. l. Ep. 64.
• * 1.50

  Regi quasi praecellenti, virtutibus sci∣licet, non vitiis, subditi estote. P. Nic. I. Epist. 4. append. p. 626.
• * 1.51

  Alius item Rom. Ponti∣fex, Zacharias scilicet, Re∣gem Fanco∣rum, non tam pro suis iniquitatibus, quàm pro eo quòd tantae potestati erat inutilis, deposuit— omnésque Francigenas à juramento fideli∣tatis quod illi— Decret. 2. part. Caus. 15. q. 6.
• * 1.52

  Anno 772. Generali de∣creto constitui∣mus, ut exse∣crandum Ana∣thema sit, & veluti praeva∣ricator Catholicae Fidei semper apud Deum reus exsistat, quicunque Regum, seu Episcoporum, vel Potentum, deinceps Romanorum Pontificum Censuram in quocunque crediderit, vel permiserit violandam. P. Had I. Capit. apud Grat. Caus. 25. qu. 1. cap. 11.
• * 1.53

  Constitutiones contra Cano∣nes & decre∣ta Praesulum Romanorum, vel bonos mores, nullius sunt momenti. Distinct. 10. cap. 4.
• * 1.54

  Anno 730. Tum Romanos tum Italos ab ejus obedientia recedere penitùs fecit. Baron. Anno 730. § 40.
• * 1.55

  Sic dignum posteris reli∣quit exem∣plum, nè in Ecclesia Chri∣sti regnare si∣nerentur haeretici Principes, si sape moniti, in errore persistere obstinato animo invenirentur. Baron. ibid.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. II. Epist. 1. Bin. Tom. 5. p. 508.
• * 1.57

  Certum est, rebus vestris hoc esse salu∣tare, ut, cùm de causis Dei agitur, juxta ipsiu; constitutionem, Regiam voluntatem Sacerdotibus Christi studeatis subdere, non praeferre— &c. P. Felix III. (Anno 483.) dist. 10. cap. 3.
• * 1.58

  Te, sicut Romanus natus, Romanum Principem amo, colo, suspicio. P. Gelas. I. Epist. 8. (ad Anast. Imp.)

  —cognoscentes imperium tibi supernâ dispositione collatum, legibus tuis ipsi quo∣que parent religionis Antistites. Ibid.
• * 1.59

  Christus, dispensatione magnificâ tem∣perans, sic actionibus propriis dignitati∣búsque distinctis officia Potestatis utrius∣que discrevit, &c.
• * 1.60

  Ad hoc potestas Dominorum meorum pietati coelitùs data est super omnes ho∣mines—

  Ego indignus famulus vester—

  Ego quidem jussioni subjectus—

  P. Greg. I. Ep. 2.26.

  Qui honori quoque Imperii vestri se per privatum vocabulum superponit. Ep. 4.32.
• * 1.61

  Anno 680.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. Syn. 6. p. 53.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 304.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 32.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 94.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 64.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 33, 34.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. Syn. VI. p. 303.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. p. 304.
• * 1.64

  Anno. 709. Misit Imp. ad Constantinum P. sacram, per quam jus∣sit eum ad Regiam ascendere urbem; qui sanctiss. vir jussis imperialibus obtemperans— Anast. in vit. P. Const.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. P. Greg. II. ad Leon. Is. Ep. 1. (p. 502.)
• * 1.66

  Greg. VII. Epist. 8.2. Baron. Anno 407. § 23.
• * 1.67

  Georg. Alex. vit. Chrys. cap. 68.

  Anon. vit. Chrys. cap. 39.
• * 1.68

  Socrates, Sozomen, Theodoret, Pal∣ladius.
• * 1.69

  Siquis autem Regum, Antistitum, Ju∣dicum, vel quarumcunque secularium per∣sonarum, hujus Apostolicae auctoritatis, & nostrae praeceptionis decreta violaverit,—cujuscunque dignitatis vel sublimitatis sit, honore suo privetur.—

  Greg. M. post Epist. 38. libri 2.
• * 1.70

  Epist. pars VII.
• * 1.71

  Quid sibi vult autem, quod dixerit Imperator à nobis se in religione damna∣tum, cùm super hac parte decessor meus non solùm minimè nomen ejus attigerit—? P. Gelas. I. Epist. 4.
• * 1.72

  Nos te non ex∣communicavi∣mus, Impera∣tor, sed Aca∣cium. —Si te misces, non à nobis, sed à te∣ipso excommunicatus e••. P. Symmachus I. Ep. 7. Si isti placet se miscere damnatis, nobis non potest impu∣tari. P. Gelas. I. Ep. 4.
• * 1.73

  Baron. Anno 503. § 17.
• * 1.74

  Dicis quòd. mecum conspi∣rante Senatu, excommuni∣caverim te. Ista quidem ego, (nego,) sed rationabiliter factum à decessoribus meis sine dubio subsequor. P. Sym. Epist. 7.

  You say, that I excommunicated you by the joint consent of the Senate. This I deny: but I undoubt∣edly follow what was with good reason done by my Predecessours.
• * 1.75

  Lego & rele∣go Romano∣rum Regum & Imperato∣rum gesta, & nusquam invenio quenquam eorum ante hunc à Romano Pontifice excommunicatum, vel Regno privatum. Otho Frising. Chron. lib. 6. cap. 35.
• * 1.76

  —cum Honorio, qui ••lammam haeretici dogmatis non, ut decuit Apostolicam au∣thoritatem, incipientem extinxit, sed neg∣ligendo confovit. P. Leo II. Ep. 2.
• * 1.77

  Non leve discrimen incumbit Pontifici∣bus siluisse pro divinitatis cultu quod con∣gruit. P. Gelas. 1. Epist. 8. (ad Ana∣stas. Imp.)

  Si verò nostro silentio pateremur Eccle∣siam ••elle amaritudinis & impietatis ra∣dice ••ollui, quâ ratione possemus apud ae∣ternum Judicem excusari? P. Paschal. II. Ep. 3. (ad Anselm. Cant.)

  Error cui non resistitur, approbatur; & veritas quae minimè defensatur, oppri∣mitur. P. Felix III. Ep. 1. (ad Aca∣tium.)
• * 1.78

  Non caret scrupulo societatis occultae, qui evidenter facinori desinit obviare. Id. ibid.
• * 1.79

  Si ea quae nobis corrigenda sunt tace∣mus, valde delinquimus. P. Greg. I. Ep. 2.37.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 1.32. They not onely doe the same, but have pleasure in them that doe them.
• * 1.81

  Mandata Apostolica totis viribus obser∣vabo, & ab aliis observari faciam.
• * 1.82

  Papatum Romanum & Regalia S. Pe∣tri adjutor eis ero ad retinendum & de∣fendendum contra omnem hominem.
• * 1.83

  Haereticos, Schismaticos & Rebelles ei∣dem Domino nostro vel successoribus prae∣dictis pro posse persequar & impugnabo.
• * 1.84

  Greg. Decret. lib. 2. tit. 24. cap. 4. Concil. Rom. VI. apud Bin. p. 489.
• * 1.85

  Decret. Greg. lib. 1. tit. 6. cap. 4.
• * 1.86

  Significâsti, frater charis∣sime, Regem & Regni Ma∣jores admira∣tione permo∣tos, quòd pas∣sim tibi ab Apocrisiariis nostris tali conditione oblatum fuerit, si sacramentum, quod à nobis scriptum detulerant, jurares. P. Pasch. II. Epist. 6.
• * 1.87

  Ipsis praecip••è debet esse nota suae Sedis au∣thoritas. Bell. 4.3.
• * 1.88

  An communi∣care non est consentire cum talibus? P. Sym. I. Ep. 7. Quasi non sit deterius, & non ignorâsse veritatem, & tamen communicâsse cum veritatis inimicis. P. Gelas. I. Ep. 1. Cuicunque haeresi communicans meritò ju∣dicatur à nostra societate removendus. Id. ibid. Vide Ep. 13. p. 642.
• * 1.89

  Altera non tam sententia quàm haeresis duo docet: primò, Ponti∣ficem ut Pon∣tificem ex ju∣re Divino nul∣lam habere temporalem potestatem, nec posse ullo modo imperare Principibus secularibus, nedum eos regnis & principatu privare— Bell. V. 1.
• * 1.90

  Haeresis erro∣re notantur omnes qui ab Ecclesia Rom. cathedra Pe∣tri è duobus alterum gladium auferunt, nec nisi spiritualem concedunt. Baron. Anno 1053. § 14. Haeresis Polititorum. Baron. Anno 1073. § 13.
• * 1.91

  Otto Fri••ing. Sigebert. Abbas Ubsp. Occam, Mar∣silius Pa••a••. &c.
• * 1.92

  Cùm super privilegiis sedis Apostolicae ca••sa vertatur, nolumus de ipsis per alios judicari. Greg. Decr. lib. 2. tit. 1. c. 12.
• * 1.93

  P. Nich. ad Imp. Mich. p. 511, & 513.
• * 1.94

  Primi qui temporalem potestatem sum∣mo Pontifici ex Christi institutione tribu∣unt, videntur esse Hugo de S. Victore, Bernardus, &c. Bell. 5.5.
• * 1.95

  The first that yield the Pope Tempo∣ral power by Christ's Institution, seem to be Hugo, &c.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Concil. Flor. defin. p. 854.
• * 1.97

  Christus—migraturus ex mundo ad Patrem, in soliditate Petrae Petrum ejús∣que Successores vicarios suos instituit, qui∣bus ex libri Regum testimonio ità obedire necesse est, ut qui non obedirit, morte mo∣riatur. P. Leo X. in Conc. Later. Sess. 11. p. 151.
• * 1.98

  Bell. 4.22.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. Flor. p. 846.
• * 1.100

  —Romanóque Pontifici, B. Petri suc∣cessori, ac Jesu Christi Vicario, veram obedientiam spondeo ac juro. Bull. Pii IV. super forma juram.
• * 1.101

  Provisi de beneficiis — in Romanae Ecclesiae obedientia se permansuros sponde∣ant ac jurent. Conc. Trid. Sess. 24. cap. 12.
• * 1.102

  Pontif. Rom. Antwerp. Anno 1626. p. 59. & p. 86.
• * 1.103

  Ego N. Electus Ecclesiae N. ab hac hora in antea fidelis & obediens ero B. Petro Apostolo, Sanctaeque Romanae Ec∣clesiae, & Domino nostro, Domino N. Papae N. suisque Successoribus canonicè intrantibus. Non ero in consilio, aut consensu, vel facto, ut vitam perdant, aut membrum; scu capiantur mala cap∣tione; aut in eos manus quomodolibet in∣gerantur; vel injuriae aliquae inferantur, quovis quaesito colere. Consilium verò quod mihi credituri sunt, per se, aut Nuncios suos, seu literas, ad eorum damnum, me sciente, nemini pandam. Papatum Romanum & Regalia Sancti Petri adjutor eis ero ad defendendum & retinendum, salvo meo ordine, con∣tra omnem hominem. Legatum Apo∣stolicae Sedis in eundo & redeundo ho∣norificè tractabo, & in suis necessitati∣bus adjuvabo. Jura, honores, privile∣gia, & auctoritatem Sanctae Romanae Ec∣clesiae, Dimini nostri Papae & Successorum praedictorum, conservare, defendere, au∣gere, promovere curabo. Neque ero in consilio, vel facto, seu tractatu in quibus contra ipsum Dominum nostrum, vel ean∣dem Romanam Ecclesiam aliqua sinistra vel praejudicialia personarum, juris, hono∣ris, statùs & potestatis eorum machinen∣tur. Et si talia à quibuscunque tractari vel procurari novero, impediam hoc pro posse, & quanto citiùs potero significabo eidem Domino nostro, vel alteri per quem possit ad ipsius notitiam pervenire. Re∣gulas Sanctorum Patrum, decreta, ordi∣nationes, seu dispositiones, reservationes, provisiones & mandata Apostolica totis viribus observabo, & faciam ab aliis ob∣servari. Haereticos, Schismaticos & Re∣belles eidem Domino nostro vel Successori∣bus praedictis pro posse persequar & im∣pugnabo. Vocatus ad Synodum veni∣am, nisi praepeditus fuero canonicâ praepeditione. Apostolorum limina sin∣gulis trienniis personaliter per me ip∣sum visitabo, & Domino nostro ac Suc∣cessoribus praefatis rationem reddam de toto meo ••astorali officio ac de rebus om∣nibus ad v••eae Ecclesiae statum, ad cleri, & populi disciplinam, animarum denique quae me ae fidei traditae sunt, salutem quo∣vismodo pertinentibus, & vicissim man∣data Apostolica humiliter recipiam & quàm diligentissimè exequar. Quod si legitimo impedimento detentus fuero prae∣sata omnia adimplebo per certum Nun∣cium ad hoc speciale mandatum haben∣tem de gremio mei Capituli, aut alium in dignitate Ecclesiastica constitutum, seu aliàs personatum habentem; aut, his mihi deficientibus, per dioesesanum Sa∣cerdotem; & clero deficiente omninò per aliquem alium Presbyterum saecularem vel regularem spectatae probitatis & re∣ligionis de supradictis omnibus plenè in∣structum. De hujusmodi autem impedi∣mento▪ docebo per legitimas probationes ad Sanctae Romanae Ecclesiae Cardinalem Proponentem in Congregatione Sacri Con∣cilii per supradictum Nuncium transmit∣tend••s. Possessiones verò ad mensam me∣am pertinentes non vendam, nec donabo neque impignorabo, nec de novo infeudabo vel aliquo modo alienabo, etiam cum consensu Capituli Ecclesiae meae, inconsulto Romano Pontifice. Et si ad aliquam alienationem devenero, poenas in quadam super hoc edita constitutione contentas eo ipso incurrere volo. Sic me Deus ad∣juvet & haec Sancta Dei Evangelia.
• * 1.104

  Gregor. De∣cret. lib. 2. tit. 24. cap. 4.
• * 1.105

  Summus Pontifex simpliciter & ab∣solutè est supra Ecclesiam Vniversam; —haec propositio est ferè de fide. Bell. de Conc. 2.17.

  Ego verò negare non possum quin Gallus sim, & Parisiensis Ecclesiae alumnus, in quâ Rom. Pontificem subesse concilio tene∣tur, & qui docent ibi contrarium, ii tan∣quam haeretici notantur. Card. Loth. apud Laun. Ep. 1.1.
• * 1.106

  quae senten∣tia videtur omnino erro∣nea & haeresi proxima. Bell. 4.2.
• * 1.107

  Bell. de Conc. 2.14.
• * 1.108

  Anno 1409. Conc. Pis. Sess. 16, 17.
• * 1.109

  Qui anno uno sedem Petri tenuit, se∣cundùm communem opinionem. Anton. de Concil. Pis. cap. 5. § 3.
• * 1.110

  Primò decla∣rat quòd ipsa Synodus, &c. Sess. 4. & 5.
• * 1.111

  Sanctiss. Do∣minus noster Papa dixit, respondendo ad praedicta, quod omnia & singula determinata, conclusa & decreta in materiis fidei per praesens concilium conciliariter, tenere & inviola∣biliter observare volebat. Conc. Const. Sess. 45. p. 1119.
• * 1.112

  Veritas de potestate Concilii supra Pa∣pam— est veritas fidei Catholicae— cui pertinaciter repugnans est censendus hae∣reticus. Conc. Bas. Sess. 33. (p. 95.)

  Nèc unquam aliquis peritorum dubita∣vit, summum Pontificem in his quae fidem concernunt judicio earundem generalium Synodurum esse subjectum. Concil. Bas. Sess. 45. (p. 117.)

  Vigore cujus, ac ineffabili & inexpug∣nabili authoritate— Sess. 38. p. 101.
• * 1.113

  (Concil. Later. &c.)
• * 1.114

  Ego verò ne∣gare non pos∣sum, &c.
• * 1.115

  Nam. adhuc videmus ab Ecclesia tole∣rari, qui eam sententiam se∣quuntur— Bell. 4.2.
• * 1.116

  Manifestum autem Schismatis argu∣mentum est, cùm quis se communioni sub∣trahit Apostolicae sedis. Balus. not. ad Agobard. p. 112.

  It is a manifest argument of Schism, when any man withdraws himself from Communion with the Apostolick See.
• * 1.117

  Heb. 5.4.
• * 1.118

  Jure culpandi sunt, qui turbidè atque inordinatè in eos ••o••rcendos insiliunt, qui nullâ sibi lege subjecti sunt. Aug. de Vnit. Eccl. cap. 17.
• * 1.119

  Nemo sibi & professor & testis est. Tertul. 5.1. adv. Marc.

  None can be both a Claimer and a Witness for himself.