Bishop Overall's convocation-book, MDCVI concerning the government of God's catholick church, and the kingdoms of the whole world.

CAP. IV.

ALthough the said Council of Africk troubled the Bishops of Rome, as is abovementioned: Yet, shortly after, some other new Occasions happen'd, which stung them more sharply. For about the Year 451. when the City of Constantinople was grown to be in ve∣ry great Honour; it seem'd good to the Fathers of the Greek Church, and others assembled in the General Council, holden at Chalcedon, to make this Canon fol∣lowing,

"The ancient Fathers did justly grant Privi∣ledges to the Throne of Old Rome, because that City bare then the chief sway: and with the same Reason 150. godly Bishops being moved, did grant equal Pri∣viledges to the Throne of New Rome, rightly judg∣ing, that the City of Constantinople, which was then honoured with the Empire and Senate, should enjoy equal Priviledges with Old Rome; and, that in matters Ecclesiastical, she ought to be extolled and magnified as well as Rome, being the next after her."

Against this Canon Pope Leo stormed exceedingly; and the whole Council it self, in respect of the said Canon, is of later Years sought to be discredited.

But the great and main quarrel betwixt New Rome and Old Rome, began about the Year 586. when John the Patriarch of Constantinople, not contenting himself to have equal Priviledges with the Bishops of Rome, would needs be accounted the Ʋniversal Bishop. Which Challenge did the rather move the Bishops of Rome, because they found, that Mauricius the Emperour incli∣ned greatly to his desire. Whereupon Pelagius the se∣cond, and after him Gregorius the first, as fearing the Issue that might ensue of that Contention, to the great preju∣dice of the Church of Rome; they blew successively

both of them a hasty Retreat, and pretended very earnestly, that it was utterly unlawful for any Bishop to seek so great an Authority over all other Bishops and Churches. And first Pelagius, opposing himself against the said John, Patriarch of Constantinople, wrote thus to certain Bishops: Let none of the Patriarchs ever use this so prophane a word: For if the chief Patriarch be called Ʋniversal, the name of the other Patriarchs is dero∣gated from them: but far be it from the mind of every faithful Man, so much as to have a Will to challenge that to himself, whereby he may seem, in any respect, how little soever, to diminish the honour of the rest of his Brethren. But Gregory in this point exceedeth. He telleth Mauri∣cius the Emperour, and others, in sundry of his Epi∣stles, That it is against the Statutes of the Gospel, for any Man to take upon him to be called Ʋniversal Bishop: That no Bishop of Rome did ever admit of that name of singula∣rity, and profane Title. That John, his endeavour therein, was an Argument, that the times of Antichrist drew near: That the King of Pride was at hand, and that an Army of Priests was prepared for him: and thus he concludeth, I considently affirm, that whosoever calleth himself Ʋniversal Bishop, or desireth so to be called, he doth in his Pride make way for Antichrist. After Gregory succeeded Sabi∣nianus: who had so hard a conceit of Gregory, his Pre∣decessor, that he was purposed to have burnt his Books, rather (as we suppose) because he had written so much against the Title of Universal Bishop, than for either of the Conjectures, which Platina mentioneth. But the Issue of the said Contention was this: Mauri∣cius the Emperour being slain by Phocas, his Servant, and Phocas himself having gotten the Empire; Boniface the third prevail'd so far with him, after much and great Opposition, as the Emperour gave Order, that the Church of Rome should be called, and accounted, Caput omnium Ecclesiarum. Which another Man of great account amongst them in these days, reporteth after

this sort. The Contention betwixt the Patriarch of Con∣stantinople, and the Bishop of Rome; for the Primacy was again determined by Phocas the Emperour, pronouncing out of the old Councils and Fathers, that the Church of Rome should be the Head of all Churches. For his [Again] he might well have left it out; as also his Phrases of Councils and Fathers; and therefore we prefer in this point Platina before him; who making neither mention of Councils, nor Fathers, dealeth more truly, and saith, That the Church of Constantinople sibi vendicare cona∣batur, that place, which Boniface obtained from the Emperour Phocas: and that the same was obtained up∣on these grounds, viz. That whereas the Bishop of Con∣stantinople insisted, eò loci primam sedem esse debere, ubi Imperii Caput esset; It is answered by the Bishop of Rome, and his Agents, that Constantinople was but a Colony, de∣duced out of the City of Rome; and therefore, that the City of Rome ought still to be accounted Caput Imperii: That the Grecians themselves, in their Letters, termed their Prince the Emperour of the Romans; and that the Citi∣zens of Constantinople, were called not Grecians, but Ro∣mans. Indeed Platina further saith (being peradven∣ture of our mind) that he will omit, how the Keys of the Kingdom of Heaven were given to St. Peter, and so to the Roman Bishops, his Successors, and not to the Bishops of Constantinople: and we likewise, fol∣lowing his Example, as a thing impertinent to our purpose, will here omit the same. Only we do ob∣serve, that the contention betwixt the Bishop of Rome, and the Bishop of Constantinople, was de Primatu; and that the Bishop of Rome obtain'd that place by Phocas his means, which the Bishop of Constantinople did chal∣lenge to himself. Whereupon we offer to Mens Con∣siderations, these two Arguments. Whosoever ta∣keth upon him that Primacy, or place in the Church, which John, Bishop of Constantinople, did challenge to himself, is the forerunner of Antichrist: but

the Bishops of Rome do take upon them that Primacy and place: Ergo. Again; Those Priests, which do ad∣here unto him, that taketh upon him that place and Primacy, which John, the Bishop of Constantinople did challenge to himself, are an Host prepared for the King of Pride: but all the Priests, that do adhere to the Bishop of Rome, do adhere unto him, that taketh up∣on him that Primacy and place, which John, the Bi∣shop of Constantinople, did challenge to himself: Ergo. But our purpose is not to dispute: only this we add, that till this time, that the Bishop of Rome had pre∣vailed so far with Phocas, as is aforementioned, his Pre∣decessors, notwithstanding their great Authority, after Constantine's Reign and favour with the Emperours suc∣ceeding, they behaved themselves dutifully toward them, and acknowledged them to be their Lords and Masters. But afterward, in short time, they left those Phrases, and began to call the Emperours their Sons. To which alteration, a very worthy Man taking ex∣ception; he is answered by another of many good parts (it must be confessed) after this sort. St. Gre∣gory might call Mauricius his Lord, either of Courtesie, or of Custom; and yet our holy Father, Pius the Fourth, shall not be bound to do the like; in conside∣ration, that the Custom hath long since been discon∣tinued.

Placet eis.

Jo. Overall.

Notes

• Concil. Chal∣ced. per Suri∣um Can. 28.
• Surius in Can. 28. Concil. Chalced.
• 1 Epist. Pelag.
• 2. Tom. 2. Concil.
• Greg. l 4. E∣pist. 32. Ibid.
• Ep. 36. 38.
• Ibid. Ep. 34.
• Ibid. Ep. 38.
• Id. l. 6. Ep. 30. ad Mauricium.
• Plat. in vit. Sa∣bia. 1.
• Plat de Boni∣fac. 3.
• Genebr. Chro∣nol. de Boni∣fac. 3.
• Plat. in Boni∣fac. 3.
• Innocent. 3.
• Episc. Atina∣censi in l. 5. Decret. Con∣stitut.
• Bishop Jewel's Defence of his Apol. Part 4. Dr. Harding ibid.