Select Discourses, concerning 

1. Councils, the Pope, Schism.  
2. The Privileges of the Isle of Great Britain.  
3. The Pope's Primacy, and the Supreme Power of Kings, both in Temporals, and also Spirituals, accordingly as they put on the quality of Temporals, and are means for the hindering, or procuring, the safety of the Republic.    
By F. Barnes, of the Order of St. Benedict.  
LONDON, Printed by R. I. 1661.   

TO THE READER.  
Friend,  
I Was put upon the inquiry after the Manuscript of this moderate Romanist, our Countryman F. Barnes, by the double 
* Posit. 4.  reference Dr. Basier makes to it in his Marginal Annotations; With some difficulty I at last recovered a Copy of it; the same, as I remember, the Doctor himself used at the composure of his Diatribe; which then was, with much secrecy, conveyed from hand to hand, none of us daring to own the having it, upon apprehension of some question, or inconvenience, from the Pope's Nuncio in Paris, the Author himself being under his holiness's high displeasure, and, as was said, and still is, in the severe Discipline of the Inquisition for it. Though I presume they will not hold their hand from chastising him, nor withhold a censure from any other of their own communion; yet I see no reason why they should so much as blame us for improving our advantage by such ingenuous means, as a mere Collection of what hath passed the Press in their public Writings, which might have been made by any man that had leisure and curiosity enough for the search. Beside, those two Chapters the Doctor sends us to, I have excerpd a third, which I found significant unto our purpose. The benefit that may arrive to you by all, is this. From the first a satisfaction in, or encouragement to, your Communion with that Church which subjects herself to the spiritual Authority of Councils, and Bishops, and Priests; those Powers at first ordained by God, and continued by a succession, uninterrupted, among all regular and Catholic Christians in the World. By the second are asserted to you those Privileges of the Britannic Church, so as you will be obliged to justify her, yea though a Romanist, in the exemption, she pretends to, from the Pope's Jurisdiction, with whom yet she denies not, but that Christian-Communion might be held, and, why it is not you will understand from the Confessions of his own party. From the third you will collect the reason why the Oath of Supremacy is imposed upon you, and know your indispensable obligation to it; no spiritual person upon earth, having power to absolve you from it.  
My endeavours were not wanting, though successeless, on the other side, to get a Transcript of that Chapter in Mr. Justell's work, of which the Doctor had great expectation, as you may read in my Letter, which I communicated, that you might know the first occasion given of his writing the Diatribe, touching the Liberty of our Church. The Reverend person, who was pleased to take the trouble of it, a long time cherished my hopes, relying upon his own interest in, and some promise, I think, from, Mr. Justell's Son, who is possessed of the Books and Papers his Father writ, and, some say, of the learned abilities by which he did. At length I was remitted to the Book itself, said to be in the Press, from which the sheets that were for my purpose could not be spared. Whether that reference were a mistake or delusion, I cannot tell, nor shall make myself so much concerned in it, as to inquire, being more certainly now informed, that the foresaid Book is some enlargement upon the Councils Mr. Chr. Justell long since published, and that he hath left his Geographia Sacro-Politica, not half finished, which, so imperfect, the learned Gentleman, his Son, thinks not fit to print; so that I believe we are to hope for little help from that hand. If what you here have, be not sufficient, God be thanked, the Church of England wants not men highly qualified to accomplish what ere it was Mr. Justell designed in her behalf; from whom it may be looked for, when they see cause to intent it. In the mean time accept with gratitude what is already done, and be instructed by it. a Dieu  
Yours RI. WATSON.   


CHAP. I. Concerning Councils, the Pope, Schism.  
WE must obey and submit ourselves to Powers ordained by God for the Government of his Church, such as are Councils, ᵃ Bishops, Priests, to all which obedience prescribed by Canons is to be given; so that we may not gainsay their decrees, [or opinions] canonically delivered; for he receiveth damnation to himself, whosoever resisteth the Ordinance of God, Roman. 13. And as in the Republic it is Rebellion, to oppose the command of the Civil Magistrate, therefore, because he is obnoxious to error: so is it not void of Schism in the Church, to withdraw from the Ecclesiastical Magistrate under a pretence of error, ᵇ actual, or possible, it being not clearly proved in a legitimate sense. Be it therefore, that only the written Word of God is, of necessity, infallible, and that Bishops and Councils may err; yet until their error may be convinced in judgement, they must be obeyed, for avoiding of Schism, no less than the Civil Magistrate unconvicted of error; yea obedience is yielded him while he errs. Now of Catholic Tribunals a Council is supreme, unto which the Pope, all Bishops, and, beside them, all faithful people are obliged to resign themselves in things spiritual; yea, if the Pope should pertinaciously withstand a decree of Faith in an Oecumenick Council, he would be presumed an Heretic, and separation from him, as from an Heretic, may be made, without the character of Schism, by denying him obedience, fellowship and communion, especially after the declaration of the Church, according to prescript and Rule of the Canons.  

Paralipomena.  
ᵃ SEE my Tractate concerning the Supremacy of Councils, wherein I have proved out of the Scriptures, and perpetual practice of the Church, that Popes are subject to the Canons; That the Deacons of Rome, preferring themselves before Priests, against the eighteenth Canon of the Council of Nice, the Pope seeing and consenting, St. Hierom Epist. 85. ad Evagr. calls men without sense or reason. Why (saith he) do ye allege to me the custom of one City? why vindicate you a small number, of which this pride is sprung against the Laws of the Church? Augustin in Q. Vet. & Nou. Test. q. 10. styles the same Deacons somewhat immodest, in that they live neither by Law, Custom, nor Example; but, because they are Ministers of the Roman Church, think themselves more venerable than any other.  
In the second Synod, Flavianus being excommunicated by the Bishop of Rome (as the 
a Lib. 10. cap. 10.  Tripartite history shows) is restored against his will by the first Synod, as appears by a Synodal Epistle in 
b Lib. 5. cap. 9  Theodoret, according to the Prescript of the Nicene Law and Decision, as the Canon requires.  
In the third general Synod (notwithstanding the 
c 18 Num. in Edit. 6.55.  Epistle of Innocent the first to Alexander, wherein he declares, that the Cyprians are not wise according to the Faith, unless they subject themselves to the Patriarch of Antioch) it was decreed, that what the Patriarch of Antioch attempted, was praeter-canonical, and therefore the Holy and Universal Synod declares, that all Letters brought by him against the Cyprians, were void. So in the 178 Canon of the Code of the Universal Church.  

d Et Tom. 2. Ephesin. Append. 1. cap 4.  In the Council of Chalcedon, Act. 18. the Legates of Leo the first contradicted the Privileges of the Constantinopolitan Patriarch; but, because they were according to the Canon of the fifty Holy Fathers assembled at Constantinople, Leo 1. withstanding, it was Synodically defined for the Patriarch of Constantinople.  
These out of the Acts of the four general Councils, which 
a Can. sicut. Dist. 16.  Gregory receives as the four Books of the Holy Evangel. yea (as Cardinal Deus-dedit [i. e. God-gave] observeth in his Collection of Canons) there was an ancient form of the Pope's Oath, which is yet extant, 
b Can. sicut. Dist. 16.  wherein he sweareth, that he will observe the four Councils to a title; out of which the most learned 
c In Consult. Venet.  Leschasserius wittily infers, That the Pope of Rome cannot by right contend that he is above those Canons of the Councils, unless he arrogate to himself a power above the four Evangels.  
Agreeable to this oath of the Pope is the ancient Profession of 
d Can. Cont. Statut. 5. q. 5.  Pope Zozimus. The Authority of this See cannot ordain, or change, any thing against the decrees of the Fathers. And 
e Ibidem Canon. sunt quidam.  Pope Urban. Where the Holy Fathers have judicially defined any thing, there the Pope of Rome ought not to give a new Law, but to the hazard of life and blood, confirm rather what is published. The 
f Can. 8.  Ephesine Council expressly orders, that every single Church of the Provinces, should have its rights preserved. Hence arise the Appeals ab abusu, and exceptions against the new Ecumenical commands. So the  Bishops, under Ludovicus Pius, except formally in these words against certain new Laws, That they will obey them, unless the Authority of the ancient Canon's order otherwise. And 
g Tract. de Libert. Eccles.  Leschasserius hath another honest note concerning the  Nation; That it was the usual manner of the  Church to profess, That she acknowledged not the Pope of Rome, but legitimately and canonically. Which is the restriction of the Universal Church, as he there learnedly proveth. Hence the African Fathers, in a 
h Cap. 105.  Synod under Boniface, and Celestine, refuse to obey the commands of those Popes, because they found it ordained by no Synod of the Fathers, that any such thing should be done. And, that I may pass by Hincmarus in 
i Tom. 10. Anno 878. num. 30.  Baronius, who saith, He receives the decrees of the Pope's approved by Holy Councils, and Gerbertus (afterward called 
a Eod. Tom. Anno 992. N. 42.  Sylvester the second) accepting the decrees of the Apostolical See, with this clause, so they be not dissonant from these Canons; Illustrious was the testimony of St. Ignatius the Constantinopolitan; and so of the whole Church approving his fact even to this day, in 
b Tom. 10. Anno 818. N. 48.  Baronius; For he passed by with a deaf ear, the Pope excommunicating him, unless within thirty days he recalled his Priests out of Bulgaria. And Baronius doth not think Ignatius excommunicate, for that command not fulfilled, because he defended the right of his Church, as he was bound by oath, on the hazard of life eternal. Therefore of greater authority is a Canon granting privilege to the Church of Constantinople, than a command of the Pope, even Baronius being Judge.  
See the very learned Collections of Vigorius Comment. in Reipub. Synodal. p. 26, 46, 22.  
And because Hincmarus a most constant Defender of the Canons, is bitterly taxed by Baronius, Dunallius, and many more neoterics, I would have the Reader take notice, that he is praised by 
c Ad An. 109. N. 42.  Baronius, Tom. 2. as a man very famous for learning and piety.  
Look Cassand. lib. De Officio pii viri. They which make the Pope of Rome little less than God, and exalt his authority not only above the whole Church, but above the Divine Scripture itself, and constitute his decree, equal to the Divine Oracles; yea, the infallible Rule of Faith; I see no reason why you may not call them Pseudo-Catholicks and Papists.  
ᵇ That the withdrawing from the Ecclesiastical Magistracy of the Roman Church, is deservedly reputed Schismatical, I will confirm by the testimonies of Cassander, and the Archbishop of Spalleto, yet writing in England; which may seem to arise rather from the desert of the thing, than their blind affection toward the Roman Church.  
Cassander saith thus, in Tract. De Officio pii viri. Very many of them who have assumed their name from the Evangel, despise utterly that party which hath retained the ancient name of Catholics, and the Roman Church, and fly off from all communion with it; nor do they account it a member of the same body, but abominate it as the very body of Satan and Antichrist. This I know truly, and lament, and do not see how they that are such, can be exempted from the imputation of Schism. And he observeth, that Luther himself at first confessed as much; yea, and afterward, when made more fierce by the Pope's Bull, he did not deny, that the Roman Church, wherein the Roman Pontifie swayed, was the true Church of Christ, although he proclaimed the Governors of it, as the Pope, Cardinals, etc. not Members, but Tyrants and Enemies of the Church. For be it, that the Pope is the Antichrist, who, Paul teacheth, is to sit in the true Temple, and true Church of God; yet we must abide in the true Church, that the evil Pastor may be cast out of it; for by our departure from the Church, he shall not the sooner be put out of doors. Beside, know, That it is one thing to recede from communion with the Pope, another, from communion with the Church: for in case of Heresy declared, the Canons persuade, and command, both to adhere to her Canons, and to separate ones-self from every Bishop that teacheth amiss. To this purpose may be read the Canons of the Universal Church; the third Canon of the Ephesine Council. We command those Clerks, who either have, or do, disunite, by no means to obey their Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor at all, in any manner, to be subject unto them. And Can. 1. A Metropolitan, being an Heretic, can do nothing against the Bishops of his Province. And Synod. Constant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. 13. They that separate themselves from communion with their Prelate, being condemned for Heresy by the Holy Fathers, or Synods, that is, he preaching Heresy publicly, they shall not only not be subject to Canonical punishment, before a hearing in the Synod, having separated themselves from communion with him, who is called their Bishop; but shall be accounted worthy of the honour meet for Orthodox persons; for they have not condemned their Bishops, but their Pseudo-Episcopal teachers; nor have they rend by Schism the union of the Church; but have endeavoured to free the Church from Schisms and Divisions. The same speaks the single Canon of the Carthaginian Synod under Cyprian, which is extant in Balsamon and Zonaras, joined to the Synod of Carthage. Videatur Canon 6. & 9, 32, 33. Laodicenus, & 9 Canon P. Timothei Alexandrini.    

CHAP. 2. Concerning the Privileges OF THE Isle of Great Britain.  
WHat some have writ, is truly to be lamented, That the Kings of Great Britain are Feudataries of the See Apostolic, and consequently subject to the Holy Pope (as Monarch independent on the Canons) as well in Temporals, as Spirituals; whereby they have too much exasperated them, and alienated them from their Obedience to His Holiness, and Roman-Catholick Communion. It were here to be wished, that the Holy Pope would yield somewhat to the public peace and safety of Great Britain, and be content that the most Serene King and Kingdom of Great Britain, might be admitted to the Communion of the Holy Roman Church, without any actual dependence on the Sovereignty of the Holy Pope, until, at least, in a full and free Council, a remedy might be gotten for this misfortune. Now I shall assign a threefold Theological Foundation, out of which (with submission to better judgement) appears, that such a Council is probable, and convenient to be assembled.  
(A) The first is a grievous fear, which the wiser Politicians conceive, as affairs stand in Britain, from an actual subjection to be yielded to the See Apostolic; and truly who would not fear to be subject unto him, that, if you displease him, can, in a little half hours space, take away Kingdom, and Life, and Reputation, and is able to arm his Catholic Subjects against him? The second foundation is, because adhering to the decrees of the Councils of Constance, and Basil, which have declared them to be accounted Heretics, who maintain, (B) That the Pope is not subject to General Councils; it seems in practice, the modern Popes are to be accounted (C) Heretics, especially since they pertinaciously defend the Heresy which the said Fathers condemned, by censures of the Bull in Coena. Which I speak not to raise a controversy against His Holiness, but humbly to insinuate a probable foundation of pacifying so illustrious a Kingdom, and aggregating it to the Catholic Church. The third is, because by the Ephesine Canon the ancient privileges of Churches ought to be conserved, yea, if ravished away by force, to be recovered. Now the Isle of Britain, in times past, hath enjoyed the Cyprian privilege, that it should be subject to the Law of no (D) Patriarch; & although this privilege was heretofore abolished by the tumults and violence of wars; yet, whereas in the time of Henry the eighth, it hath been recalled by the consent of the whole Kingdom, and since that time peaceably prescribed, it seems that, for peace-sake, it ought to be retained, without the loss of Catholicism, or the brand of any Schism, so that in other things the Kingdom conform itself to the Universal Canons and Customs of the Catholic Church. These things I humbly suggest to His Holiness, ready to be corrected by Him, if in any particular I have erred from the truth.  

Paralipomena.  
(A) SEarch the resolution of the 
a Bochel. in Decret. dict. 1. Gal. l. 5. Tit. 5. Cap. 5. ss. 3.  Gallican Church in the Council of Tours, 1510. under Lewis 12. where the question is put, Whether, for notorious hatred, and unjust assault, it be lawful for a Prince to withdraw himself from the obedience of the Pope, attending so long, until the Pope have stirred up other Princes and Communities, yea, and hath attempted to compel them to invade the Countries and Dominions of the said Prince. It was concluded by the Council, That the Prince may subtract himself from the obedience of such a Pope, and withdraw for the maintenance and defence only of his temporal rights. And Gerson 
b Tract. de Auferibilitate Papae ab Ecclesia; Consid. 14.  excellently. If there be any one who would convert his Presidence, and Papal dignity into an instrument of wickedness, and destruction of some part of the Church, in Temporals, or Spirituals, and that there appear no other sufficient remedy, but by withdrawing himself from such a raging and self-abusing Pope; and this for a time, until the Church or a Council shall provide; This shall be lawful, yet so, as that a certain pious necessity urgeth to do it. The same he asserteth in the question, Whether in controversies of Faith it be lawful to appeal from the Pope? where he saith, The like subtractions were approved by the holy Council of Constance, and that so was practised in the council of Pisa, from which the 
c In Ep. apud Nyem. lib. 3. c. 34.  Cardinal of Liege writing, saith, that what was just before affirmed by Gerson, is most assured; and allegeth for himself Augustin, Ambrose, Bede, and others. And Gerson saith, that this Proposition of Petrus de Luna, That it is never lawful to make a substraction from the true Pope, was reputed Heretical in the Council of Constance. Now, whether the causes of substraction, in the Kingdom of Great Britain, are sufficient, is not a matter of Faith, but Fact, wherein we must stand to the reasons and authority of the more wise and skilful persons. For the Prelates of the Church, when the question is concerning the admission of penitents to the Communion and Sacraments of the Church, ought not, especially in matters of fact, to be so tenacious of their own opinion. Let them beware lightly to condemn of mortal sin, when as in the practic, for a strong reason or authority, the opinion of the penitent might be probable. Unto which, the practic being laid down, by reason of some circumstance, or the possession of some other, Confessors ought to conform themselves in their own opinion. For surely they are not always obliged to follow the safer opinion, if it be the more rigid; if they follow one that is safe, it is enough; but if the opinion of the Penitent be not accounted very safe, let Confessors consider whether they may leave him in ignorance, with discharge of their trust. In doubtful cases, Confessors ought to follow the more favourable opinion, for their penitents sake. 
a In Sum. De Sacr. poenit. ca 26. num. 8.  So Henriques a Divine of the Society of Jesus, out of Navarre, Sylvester, and Cordubensis, whom he citys, and followeth. I suppose it to be accounted an opinion, not only probable, but certain, among Writers, who favour the party of the (B) Holy Pope, (C) That that Faith is to be received for Catholic (so as the opposite is heretical, and they accused of Heresy that defend the same) which is delivered as such by the definition of an Oecumenick Council, approved by an undoubted Pope; But when as 
b De Locis l. 5. c. 4. Conclus. 3.  Canus, 
c Lib. 4. De Rom. Pontif. cap. 2.  Bellarmine, etc. do every where confess; But when as the 
d Sess. 4. & 5.  Council of Constance, approved by the 
* Sess. 16.  Bull of Martin 5. and 
e Sess. 2.  that of Basil confirmed for legitimate by the Bull of Eugenius, determine the Pope to be under an Oecumenick Council; it is at least probable that the opposite to it is Heresy. Chronicon Chronicorum, the work of a learned nameless Writer, in the time of Eugenius the fourth, and one that favoured him, writeth, That Eugenius, by Apostolic Letters, approved their decrees. So likewise Platina in Eugenius; and it is a matter very well known to him that reads the Bulls. The University of Paris, in an appeal against Leo the tenth, saith, That the condemnation of the Council of Basil is against the Catholic Faith. 
f T. 2. Comment. de Gest. Concil. Basil. 9  Aeneas Silvius reports, That an Almoner to the King of Arragon, a Bishop of Eureux, an Abbot of Virgiliac, and a Bishop of Lubec, when they perceived their hour of death to approach, having called many grave men to them, in the very presence of Christ's body, which they were presently to receive, and before whose Tribunal, within few hours, to appear, spoke thus; All you who are present, pray ye God that he would convert them who acknowledge Gabriel for the Holy Pope, because in that state they cannot be saved; professing in their own behalf, That they died in the Faith of the Council of Basil. Lewis Cardinal of Arles, a man famous for learning and miracles, calls Eugenius a Devastatour of the Church, and those that adhere to him, men departing from the truth of the Faith. And on the contrary, he saith, Those that adhere to the Council of Basil, will not refuse to die for the truth of the Faith, and traditions of the Holy Fathers. Aeneas Silvius, in the same place, calls the Anti-Synodal sentence, The Eugenian Heresy. The Council of Pisa, among these in Bochellus, calls Cajetans' little Book, concerning the Authority of the Pope, because it is against the Councils of Constance, Basil, and Pisa, and against John Gerson, the best defender of the Church, suspected, and full of injuries; and Cajetan for it, is termed, a bold and dangerous man. And the most learned man Vigorius witnesseth, That, in the Pragmatical Sanction of Charles the seventh, the Decrees of the Council of Basil, were received with the consent of all the Orders of France, the Gallican Church, and Universities.  
Moreover, Pius the second, in Bulla retract. witnesseth, That honour is given to the Council of Basil, by men almost of all Nations; so that Vigorius truly related in the cited place, That it was pronounced by the best Lawyers, whom he quotes, an arrogant and sacrilegious thing, to demur at the things approved by the Council of (D) Constance, or the Conciliary authority itself.  
See the Speech of St. Robert of Lincoln, in Westminster, Matth. Paris 1253. Polychronicon, Fabian, and Harpsfield, who thinks it would be the greatest sort of pertinacy in the holy Pontifies, to compel men, by censures and excommunications, to embrace those things which are bad, and which fight against faith and good manners. But the Bull in Coena forbidding appeals to General Councils, under pain of excommunication, doth in effect forbidden them to be above the Pope; for, as the Lawyers teach, It were open iniquity, and against the Law of Nature, to prohibit an appeal unto him, who is acknowledged to be Superior. He therefore that will seem holily to take away Appeals to Councils by censures, potentially takes away their Supremacy, and highest power over the Popes. These are the words of Westminster, relating to the year 1254. under Henry the third. He grievously reproves as well the Friars Preachers, as the Minours, saying, That therefore their order is constituted in voluntary poverty, that they might more freely rebuke great ones for their error; But in that they do not reprehend the sins of great persons, he said, They were manifest Heretics, and added, Heresy is an opinion chosen by humane sense, contrary to Holy Scripture, openly taught, obstinately defended; But to give cure of souls to a little child, is the opinion of a certain Prelate chosen by humane sense, for carnal reason, or through rashness, and it is contrary to Holy Scripture, which prohibits Pastors to be made, who are not meet to drive away the Wolves; And it is openly taught, because it is manifestly carried in sealed or embossed Paper, Chartâ sigillatâ vel bullata; And it is obstinately defended, because if any one would contradict it; and doth not contradict it, he sinneth, and seems to be a favourer of error; according to that of Gregory. He wants not a scruple of close co-partnership, who ceaseth to oppose a manifest wickedness. These things he spoke upon occasion of the Pope's Letters, appointing to have somewhat done, which seemed unjust for a Bishop of the Church, and dissonant from reason.  
The Judgement of Westminster concerning St. Robert, is of this sort. This Robert having a good zeal unto the Lord, and his neighbour, although he vexed much his canonics, and darted lightning terribly against the Religious of both Sexes; yet I confidently aver, That his virtues have pleased God more than his excesses have displeased him, which now is manifest, by the miracles shining forth at his tomb. And that although our Lord the Pope being very much moved at deeds and words of that sort, determined to precipitate him into confusion, that he might become an astonishment, and an Example of trembling to the whole world: yet at length being mollified by better counsel, permitted him to pass away, without taking any notice of it, lest he might seem to raise a greater tumult hereupon. Thus he. See the Authors before cited. I think I shall do what will be acceptable to such as are studious of Antiquity, if I here briefly transcribe out of my Tractate some few things, by which it may appear that the Britain's and Scots, whom we call Irish, before the coming of Augustin into England, were Catholics, and enjoyed the same Privileges in the Western Church, as wherewith the Cyprians were honoured in the Eastern. Gildas the Wise writeth, That Britain almost from the age of the Apostles, had Bishops, who communicated with the rest of the world in 
a Pacificis & formatis.  Pacifique and form letters, even from the beginning of the Gospel. Tertullian in his Book against the Jews Num. 43. of Pamelius' Edition, after he hath reckoned up all the Catholic Churches throughout the world, adds, And the Britain's holds, inaccessible to the Romans, are subdued to the yoke of Christ. And Pamelius upon the said place, out of Bede, and Polydore Virgil, confesseth, That Britain had publicly received the whole Evangile, not only in the time of Marcus Antoninus Verus, under King Lucius, but asserts also out of 
b Lib. de excid. Britan.  Gildas, from the beginning of the Gospel; Out of Polydore Virgil, That the Britain's had received the Religion of Christ, from Blessed Joseph of Arimathea. See thereupon 
c In Desens. Hist. Britan.  Bilsius and 
d In 6. primi secul. cap 1.  Harpsfield. With Gildas not only Tertullian giveth suffrage, but also 
e Hom. 4. in Ezechiel.  Origen; yea and 
f In secunda Apol. contra Arian.  St. Athanasius glorieth, That Bishops passed out of Britain to the Council of Sardis, wherein Athanasius' absolution was obtained. And in his Epistle to Jovinian, than Emperor, which is extant in 
g Cap. 42.  Nicephorus Calixtus' tenth Book of Ecclesiastical History, he proves, that he communicates with the Catholics diffused through the world, and among others with the Spanish, Britannic, and  Churches, which, he saith, by common consent receive the Catholic Faith of Athanasius. Hierom in his 85th. Epistle. Both Gaul and Britain adore one Christ, observe one Rule of Truth. The same thing teacheth 
a In Orat. contr. Gent.  chrysostom; And that Catholic Bishops came from Britain to the Council of Ariminum, is manifest out of Severus Sulpitius, Theodoret, 
b In Chron.  Hierome, Ruffinus, Socrates, Zozomen, 
c In 15. Primi seculi.  cited by Harpsfield. That the Britannic Church kept this Communion and unity of Rule with the Gallicane, to the coming of St. Augustin into England, and afterward, I have proved in a large Tractate concerning the Primacy of Councils; and it appears out of the first book of the History of the English Nation, 
d Cap. 20. Hist. 6 prim. sec.  Harpsfield, and other English Writers, That the  Church sent into Britain St. German and Lupus, before the coming of Augustin into England, to secure the Britannic Church. And 
e Lib. 3. cap. 7.  Bede relates, That Aegilbert a  Bishop resided no small time in Ireland, being employed in reading upon the Scripture; Moreover it appears out of 
f Hist. lib. 4.  Bede, 
g Hist. 7. Seculi. cap. 36.  Harpsfield, Surius, and others, That Hilda the Nun of Calais was sent into England by St. Aidan, and had communicated with the Britannic Church. But on the other side presently, when as she lived in the Monastery at Calais, That St. Malo, Brendan, Samson, Polensis, about the year 550. communicated with the  and Aremorick Churches, moreover with the Britannic and Irish, as appears out of 
h C. 26.27. Hist.  Harpsfield, among other things, Argentraus, and such like Writers; And that St. Turseus did the same, Ceadde, Fislan, Vetan, Eustathius, Disciple of St. Columban, Disigod, Fridegund, Cedwall, King Oswald, Wigbert, Fiakre, Willebrod, Columban, who communicated with both Church, the Britannic and . The Britannic Church therefore, in the time of St. Augustin, the Apostle, as they call him, of England, was Catholic, and consequently the Scotick or Irish; for it is evident out of 
a L. 2. c. 4. Hist.  Bede, That the Irish, whom they called Scots, lead the like course of life and profession; and afterward, The Scots differed nothing in conversion from the Britain's. Now it appears out of 
b L. 1. Hist. c. 7.  Bede, in the place last cited, and otherwise, as also 
c Hist. l. 3.  Henry of Huntingdon, That neither Britain's, nor Scots, would communicate with the English, and their Bishop Augustin, more than with Pagans, as Huntingdon speaks; and the reason was, because Augustin seemed to deal with them uncanonically, by constraining them to receive him for their Archbishop, and to submit themselves to the mandates of Foreigners, when as the ancient manners of their Church required, that they should act all things Synodically among themselves, as in their Ordinations of Bishops, so in other affairs of the Church; their words out of 
d L. 2. Eccles. Hist. c. 2.  Bede, are, Because they cannot, without the consent and licence of their [Clergy so assembled] renounce their ancient manners, when as this appears to be against the sixth Nicene Canon, which commands ancient manners to be kept; and the eighth of the Ephesine Council, which will not have the rights of Churches taken away, and if they be taken away, even by what Patriarch soever, his fact is declared void; and command is given him, that he restore the Province, which he hath made his own. In the mean time what are the manners of the Britannic Church, appears out of 
c L. 3. c. 3.  Bede. St. Oswald the King, an observer of the Scotick and Britannic communion, desiring to have a Bishop, by whose learning and Ministry he might be ruled, the English Nation sent unto the Ancients of the Scots; they begin to hold a great Treaty in Council, what should be done; They decree Aidan worthy of the Episcopate, and so ordaining him, send him to preach; Which custom continued a long time in Ireland, as appears out of Sylvester, Girald, and the topography of Ireland. 
a Dist. 3. c. ●7.  In Ireland the Bishops only consecrated one another to the time of Eugenius the 3d. wherein Papirio was sent Legate to constitute Arch-Bishops there. And both in 
b Lib. 3.  Huntingdon and 
c L. 2. Hist.  Bede, it is manifest, that the Scots and Britain's act all their businesses by common consent. As evident it is out of Baronius, at the year 1089. In the end of that year Lanfrank, [Archbishop] of Canterbury, relates in an Epistle to Serdalnac, King of Ireland, That the customs of the Kingdom were, that Bishops might be consecrated by one Bishop; Yea, that the Britannic Churches were Catholic, in the Judgement of Augustin himself, with whom they would not communicate, appears out of 
d L. 2. Hist. c. 2.  Bede, for Augustin offers the Bishops of Britain his communion, if they would conform themselves to the Roman Church, in the ceremonies of Baptism, and observation of Easter; which show, that the Britain's agree with Augustin in matters of Faith. About this, by the way, mark a lapse of Bede; for in his Book concerning the sixth Age, Anno Mundi 4585. he writes, That the Scots were Quartodecimans; and yet 
e L. 3. c. 4.  Bede saith, That they celebrated Easter on the Lord's day, on which it is manifest, Anatolius, Patriarch of Constantinople celebrated it, who is asserted to have delivered to them his use. The ancient manners of Britain were abrogated more by the force and power of the English Saxons, then Synodical consent; which those most holy men, Colman and his fellows, seeing, had rather desert their Bishop and Monasteries, than their ancient manners of living, as 
a L. 3. cap. 16.  Bede relates. Since these things had been so, the three States of England, willing to retrieve the ancient Rites of the Kingdom, taken away more by force and power, than by Canon, by concession of the eighth Canon of the Ephesine Council, in the 24th. year of Henry the eighth, 
b Cap. 12. Statut.  decreed, that controversies should be determined within the limits of the Kingdom, without appeal to Foreiners.    

CHAP. 3. Concerning The Pope's Primacy, and Supreme Power of Kings, both in temporals, and also Spirituals, as they put on a Temporal respect, and are means for the hindering or procuring the safety of the Republic.  
THe (A) Holy Fathers give a Primacy to the Roman Pontifie; That Primacy (as to Divine Right) confers not upon the Pope more authority over the rest of the Bishops, than hath the first Precedent of a (B) Parliamentary Court over the rest of the (C) Senators; And there being a double Advent of Christ into this World; the first which he hath passed in the habit of a servant to minister; the second which makes an expectation of him in the form of a Lord and Monarch, 
Psal. 2. Matth. 2.  to rule and break in pieces the Nations with a Rod of Iron, and to subdue all things unto himself; it is not without inconvenience, that the Disciples of Christ, who was a Servant, should be Lords, and placed above their Master; And, whereas Christ was subject to the (D) Royal Power, and humbly obeyed it, that the Vicar of Christ should exercise empire and dominion in Temporals over Temporal Lords. King's have supreme power (E) immediately from God, and inferior to God alone in Temporals; yet by Temporals I understand, not only those things which are merely temporal, but also (F) Spirituals, especially corporeal, so far as they are necessary to conserve the quiet of the Temporal Republic, or oppose it by some necessary impediment; for under that consideration spirituals exceed the limits of Spirituals, and enter into the rank of Temporals; And, according to this explication, can it be defended in a sound and Catholic sense, That Kings are Supreme Lords in Spirituals, as they put on a temporal respect, no less than in Temporals.  

Paralipomena.  
(A) MAtth. 10.2. Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first, and that for some singular honour, as is observed by 
* Ep. prima ad Jacob. Dionys. Areopag. de Divin. nomin. c. 3. Hippolyt. Orat. De consume. Mundi. Origen. Hom. 5. in Exod. Hom. 17. in Luc. In cap. 6. ad Rom. Petr. Alexandr. Serm. de Poenitent. Euscb. Caesar. Hist. l. 2. c. 13, 14, Athanasy ad Felic. Basil. in c. 2. Esal. Orat. 3. de Peccato. Li. 2. contr. Eunom. Cyril. Hierosol. Catech. 2, 11, 14. Ephraem. Syro in Panopl. Gregor. Nazianz. in Apologet. ad Patr. Gregor. Epiphan. Haer. 51. Et in Anchorato. Chrysost. Orat. 5. in Jud. Et Orat. in Petr. & Paul. Hom. 23. in Matth. Item 83. Et Hom. 87. in Joan. Et Hom 80. add Pop. Antiochen. Et Tom. 9 de Poenit. Cyril. Alex. l. 2. in Joan. c. 12. Et l. 4. c. 18. Et l. 10. c. 41. Et l. 12. c. 64. Et lib. 14. Thesaur. c. 2. Isidor. Pelus. l. 1. Ep. 142, 235. L. 2. Ep. 58, 99 Sozomen. l. 7. c. 4. Theodoret. in c. 1. ad Gal. Concil. Chalced. Act. 3. Joan. Damasc. Orat. de Transfig. Domini. Et Hist. Barlaam. c. 11. Theophyl. in 16. Matth. In 22. Luc. 21. Joan. In Epist. ad Gal. c. 1. Oecumen. in c. 1. Act. in c. 1. ad Gal. Euthym. in 16. Matth. Et 21. Joan. & 16. Marc.  Clement, and many other Greek Fathers [cited in the Margin.]  
He is also honoured by all the Latins, whom, that I be not too profuse, you may see quoted by 
a In Thes. aureo. l. 7. art. 4. & 5.  jodoc. Coccius, who also showeth how both Greek and Latin Fathers agree, that the Roman Bishops have succeeded Peter, as 
b Epist. 165. Et contr. Lit. Petil. l. 2. c. 5.  Augustin expressly.  
(B) Vigorius 
c In Comment. ad Epist. Synod. Basil. ss. 4. num. 1.  explains most learnedly the Primacy of the Holy Pope, in these words. The Primacy was not for this, that the successor of St. Peter should imperiously act all, at his pleasure; but that he should be Moderator and Precedent of the Ecclesiastic Council, that is, the Clergy, as saith Cyprian. And in cases of difficulty, and great moment, that he should assemble a Council of Bishops, over whom he might preside, as it is in the 33. Canon of the Apostles. But what things regard the plenitude of Power in the Roman Pontifie, they particularly accrued to him afterward, either from Councils, or use and custom, or by the amplitude of the City, or from the Emperors. The same delivers 
d De Benes. ibid.  Duarenus, and the Roman Law apertly, which 
e Cap. Conquestus 9 q. 3. Et c. 2. de Offic. Judic. Ord.  Vigorius citeth, We define, That Primates, or Patriarches, have no privilege above the rest of the Bishops, but so much as the Holy Canons grant, and ancient Custom hath of old conferred upon them. And in my Tractate concerning the Primacy of Councils, shortly to be published, I have showed at large, That the Roman Pontifie, in respect of other Bishops, as Successor of St. Peter, by divine right, in regard of his Primacy, hath no actual Jurisdiction more than other Bishops have, but at the highest hath a certain habitual power by the Canons of the Church, to be extended or contracted for the commodity of the Christian Republic.  
(C) The Doctors which say, That Temporal power belongs not unto the Pope, by divine right, have been moved to assert it, for that Christ had it not in his first Advent. Withrington citys almost forty of them in his Apology, whom you may there see. I will be content here to produce the judgement of one 
f Aliace●s. in quaest. de resumpt.  Cardinal [who writes thus.] If any say of holy men seem to intimate, That secular Judgements belong to Bishops, they ought to be understood, not concerning the judgement of coaction, but the judgement of discretion; and that this pertains to them not by natural or divine right, but by humane and Positive. Christ and his Apostles would subject themselves humbly to the Laws of Princes, and it seems a rash thing to affirm, that the foresaid are by divine right. And the Cardinal proves his speech concerning Christ, out of John 19 where Christ confesseth, That Pilate had power given by God to judge him.  

a Apologet. c. 21.  Tertullian, among the rest, distinguisheth handsomely this double Advent of Christ, where he calleth the first an Advent in humility, the second, in sublimity. The same 
b Lib. advers. Tuel. cap. 19 Et lib. 3. contr. Martion c. 7.  Father, otherwhere calleth the power, a Royal Power in the Advent of Christ Concerning the Supreme Power of Kings, excellent is the confession of the Ancient Church in 
c Apol. cap. 29.  Tertullian. Emperor's are next to God, the first after God; The Emperor is therefore Great, because he is less than Heaven [that is, only Heaven] Thence is the Emperor, whence is the man, before he is Emperor; thence hath he power, whence he likewise hath breath. And chap. 35. I subject the Emperor only to God. And chap. 34. Lord under God, or representative of God, Dominus vice Dei. And to Scapula, chap. 2. He is man next to God, less than only God, greater than all, while less than God alone. This he.  
Concerning this, let the Disputation at large be viewed in the Author of the 
d 3. Par. De Pot. Pontif. pag. 416. & q. 3.  Apology for Andrew Dunal, wherein the Parliamentary Custom in France is defended against the 25th. Section of the third Canon in the Council of Trent, according to the sense of Dunallius, who argues out of 
e Rom. 13. & Act. 25.  Paul and 
f Chrys. in 13. Rom.  Chrysostom. And the Gloss also maintains, That Clerks, and Monks, are subjected to the commands of secular Princes, and to be governed by their Laws, so far as they pertain to the common society of living in a Kingdom, that most of all cherisheth peace and tranquillity, which cannot but oblige Clerks, so that necessarily they ought to obey them, their Clericate notwithstanding. And by what right he saith that concerning the Ecclesiastic and spiritual personages of Clerks, he ought to aver the same concerning their corporeal actions, yea their sacred and spiritual. And this Doctrine (as at large is proved in the said Apology) both chrysostom and the Gloss assert in the cited places. Beside, the reasons which are brought by 
a L. 5. De Rom. Pontif.  Bellarmin, out of Scriptures, and Fathers, to prove, That sometimes the temporal Power is subjected to the Ecclesiastic, in order to a spiritual end; prove also, That the Ecclesiastic is subjected to the Temporal, in order to a Temporal end; as often as it may hinder, or conduce necessarily unto it. 
b L. 1. c. 3. contr. Parmenian.  Augustin also expressly inculcates this Doctrine, and calls them most unskilful people, that contradict it. 
c In Tract. de Jurisd. Imperat.  Occam, in his cases of Matrimony, speaks thus. To say, That Spiritual causes no way pertain to a faithful Emperor, is judged erroneous by some; and he saith, The Spirituals about which precisely the Episcopal Power is conversant, are the Spirituals which are delivered only in the Divine Scriptures, and which are no way common to the faithful and unfaithful. And 
d Dialog. cap. 99  otherwhere he saith, It is evident, That they who perturb the peace of the Church ought to be suppressed by secular Powers. And herein the 
e Cap. 15. q. 5. c. Princeps.  Gloss is of the same sense with Occam. The same hath 
f C. 3. q. 1.2. quale.  Pope Pelagius, And 
g P. De potest. Pap. c. 14.  Joan. parisians: When the Pope in Spirituals, as the Simonaick collation of Benefices, by evil teaching, etc. scandalizeth the Church, nor is there any other remedy, the Emperor, being required, aught to proceed against the Pope. And the 
h Sess. 2.  Council of Basil yields a jurisdiction of punishing contemners of the Canons by the secular Magistrate. 
i Par. 3. q. 3. De Pot. Pap.  Dunallius saith, That it is offensive unto Kings, to say, A Clerk that is a Parricide, Sorcerer, Traitor, one that lieth in wait for the life of his Prince, cannot be punished by a secular Judge. And these things are not to be maintained in France. The Gloss on Rom. 13. citeth Hierome upon Jeremiah. 
k Vid. Rhemens'. de Pot. Reg. cap. 7.  
l In 9 Abus.  Cyprian saith, That Princes ought to defend their Churches, even against the abuses of Prelates. Pope Sylvester the fifth teacheth it, after Innocentius. And 
m Lib 2. de Concil. cap. 19 & ult. Paludan. Tract. de Pot. Pap. Turrecremat. l. 3. de Eccles. 106. Jacobat. l. 8. A 3. n. 6 Hostiens. & Antonin. quos citat. D●●al. par. ●, 9, 11. p. 8, 5. Cajetan. opusc. de Pap & council c. 2●. Symmach. de Haeret c. 3. ss. 3. Et c. 44. ss. 31. Panormitan. in c. sicut debuit jurando.  Bellarmin. The Pope destroying the Church, may be resisted by force and arms. And Sayr the same in Thesaur. l. 12. cap. 8. n. 8. Joan. parisians. l. citat. cap. 14. ecclesiastics, that are incorrigibly delinquent in spirituals, may be corrected by calling the secular arm in assistance unto the Law; which, he saith, Chief takes place in France; the reason is this. The act of sin belongs to the vice that commands it; if therefore Treason commands a spiritual act, as, for instance, the administration of Sacraments, the said administration will belong to Treason, and put on a temporal respect or guise, as it happened Anno 1034. in a Priest, who, by giving the communion, killed Henry the seventh, the Emperor; as it is in Genebrard and Cairo. That administration, commanded by that crime, as such, is a temporal thing, and corrigible by the Civil Magistrate. And so holds Widrington. Apol. num. 154, 156. where he will have the preaching of the Gospel, for so much as it wickedly troubles the Common wealth, capable of being punished by the Secular Judge. 
a 3. par. q. 3. p. 393.  Dunallius, out of 
b Cap. 27. Enchir. n. 70. Covar. ruu. in pract. q. 9 c. 31. Citat. Johan. Fabrum, Aufrecium, Guiel. Benedict. Tirraquel. Videatur Bochellus. l. 2. decr. Eccles. Gallic. Tit. 15. cap. 146.  Navarre, says, That the custom of France, to take cognizance of Ecclesiastic causes by seculars, hath been time out of mind. See the 
c Lib. 5. cap. 42. p. 122. Edit. Paris.  Capitular of Charlemaigne; where the King's Judges punish Bishops and Priests. 
d In Somnio. c. 36.  Philotheus Achillinus saith, Kings, so they be absolute, enjoy the privileges and right of Emperors in their Kingdoms; But it appears out of 
e In Can. 38.14. Synodi.  Balsamon, That Emperors in time past could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make Bishoprics anew, and exercise whatsoever Ecclesiastic Oeconomie, as seemed them good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also upon the seventeenth Can. of the Council of Chalcedon, and the sixteenth of the Council of Carthage. The Kings therefore have prescribed authority in Spirituals by concession of the Church, confirming these ancient pacific uses. See Justinians Code, where are Imperial Laws concerning the Catholic Faith, the holy Churches, and their privileges; concerning Bishops, Clerks, Hospitals for Orphans, Monks, Places for Ascetic Discipline, and their Privileges; 
f Lib. 4. Cod. de Causis matrimonialibus, ex 14. Tit. Nomocanonis Photii.  not a Book of which but abounds with Imperial Laws concerning Sacred things. While the Bishops of the second Synod were called to Rome, 
a Sozom. cap. 12. lib. 7. Niceph. lib. 12. c. 15. Theodoret. lib. 4. c. 8, 9  Theodosius summons them to Constantinople. In France, from the beginning of Christianity received there, the Kings took cognizance of Spiritual causes, as appears out of the first 
b Et in Praefat. Et Lib. 2. Concil. Can. 2.8. Et lib. 3. Can. 11, 13, 14, 22, 23, 24, 26.  Council of Orleans, under Clodoveus, cap. 1. & 2. and the second Council of Orleans under Childebert, cap. 1, 5, 9, 23. the fourth Council of Arles, in Prologue. under Charlemaigne the third of Toures, the first of Mentz in Praefat. that of Rheims under Charle maigne, in Praefat. 51. the third of Cavaleon, in Praefat. the first of Aix, or Aquisgrane, under Ludovicus Pius, and Lotharius, in their Epistles, etc. Flodoardus in the life of Hincmarus, l. 3. c. 1. writes, That Charles the Bald called a Synod at Beauvois concerning the affairs of the Church of Rheims. 
c Idem Binius Tom. 3. Concil. pag. 344. Concilio Meldeasi cap. 78, 79. Exempla Synodales Carolis Ealvi in Concilio Carissiaco, Concil. Pisteus. 863. cap. 1. Wormacticas in init. Tribuneus: sub Arnuspho Impri. Ep. Synodali Aurelian. sub Rober●o 1017. Stampens Tempore sancti Bernardi idem docent.  Whence appears, That the Kings of France acted in spiritual things, according to the manner aforesaid. Which Authority of theirs, and prescribed Custom, hath been translated to the Court of Parliament, which began to be steady or standing under Lewis the tenth, as Gaguin. l. 4. Nicol. Aegid. in Hulmar. Genebrard. in Chron. l. 3. Anno 758. witness. The Parliament always observed for invioable Law the Capitularies of Charlemaigne; in the second of which it is thus ordained; Among ecclesiastics, if a cause arise which belongeth either to the dishonour of the Kingdom, or the common damage, permit it not long to be concealed from us; We ought to correct all these things; and whatsoever is in these things, which pertain to the peace and justice of our whole people, and to the honour of our Kingdom, and to the common utility. The Ritual of the Consecration of the Kings of France, in Bochellus, 
d Lib. 5. Decret. Tit. 2.  renders the King's Oath to be, To keep and defend the Canonical privilege, Law, and Justice, due unto the Churches; The King is called, by the Archbishop crowning him, a partaker of his Ministry. Constantine excellently in Eusebius; 
e L. 4. cap. 14.  you are Bishops of what's within, and I of all without; Caus. 20 q. 5. Secular Princes have the pinnacles of their power within the Church. I will conclude out of Parisiensis, a most solid Divine, 
f Tract. de Potestate Papae, cap. 21.  That the spiritual Right of Collation, etc. may appertain to a Laike by Custom; but, he saith, That a spiritual is twofold one by causality, whereby a spiritual grace is caused: the other by concomitance, and that by consequence, or antecedence: Now, saith he, neither the first spiritual, as the administration of Sacraments, nor the right that follows upon it, can appertain to a Laike, but the antecedent right may well, annexed to spiritual offices, as Praesentation, Collation, especially by concession of the Church, and by long Custom prescribed. The King may acquire this right unto Himself, because this is not repugnant to Him. And here let me end.    
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