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not with thee fcatters. And which of these words are they that prove St. Peter's univerfal Jurifdiction? Sure not the first, I am join'd in Communion with your Holiness, that is, with the Chair of Peter: For these can fignify no more than that he acknowledg'd the Pope to be St. Peter's Succeffor, and held Communion with him as a lawful, Orthodox, Catholick Bifhop, and if you will, one of a principal Station in the Church. Your own Cardinal Cufanus (a) tells you, as the Vindicator (b) has obferved from an Author of your own, whom because he is against you in this, and fome other of your Errors and Corruptions, you profefs to difown, (c) though for no other Reason that I can learn: The Cardinal I fay tells you, That as we read that the three first Patriarchs of Rome, Alexandria and Antioch, fate in St. Peter's Chair i (d) fo likewife did all the Bish ps fubject to them, yet I hope thefe had not each of them an univer fal Supremacy. Next follows, upon that Rock I know the Church is built. Which Words would feem molt naturally to imply that the Church was built upon St. Peter's Chair: but I fuppose you will not admit of that, becaufe it is the conftant Plea of your Party, that St. Peter himfelf was the Rock, and upon his Perfon, not his Chair, the Church was built! Against this I have fhewn that many of the Fathers declare, profeffing not St. Peter himself, but his Faith and Profeffion to be the Rock. But nevertheless, admitting St. Peter to be the Rock, the Vindicator has fhewn you, in what fenfe

(a) De Concord, Cath, 1. 1. c. 14. (b) Cafe truly ftated, p. 42. (c) The Author of our English Transla tion affirms, and quotes his Authority for it, that this Treatife was reprinted by the Order of the Arch-bishop of Tholouse. And fo I am afraid his Grace must come likewife under the fame Condemnation. (d) P. 19.

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the Church was really built upon him, and how little its being fo built ferves your Purpofe. And you have not ventur'd to undertake a Difproof of him in that Point, though of principal Confe quence in our prefent Debate. As neither have you attempted to answer thofe feveral Authori ties brought by him (a) to fhew, that St. Peter was not thought to be indeed the Rock spoken of in the Text. Hitherto therefore I cannot fee how the Papal Pretences can be fupported by this place of the Father. As neither can they from the following Words, Whofoever eats the Lamb out of this Houfe is profane; whosoever gathers not with thee fcatters; this being no more than might be faid to any other right orthodox Bishop, and more especially to a truly Chriftian Patriarch, fuch as Damafus is fuppos'd to have been. From fuch an one a man cannot feparate himself without the guilt of Schifm or Herefy, or both; and if he did, he might very well be term'd a Scatteren and Profane. But what proof is this of the Supremacy fo zealously contended for, and which you boaft to have been fe fully clear'd by thefe three Fathers: I can difcover nothing of it yet; yet I hope thefe had not each of them an univerfal Supremacy. Let us fee therefore what your only remaining Voucher fays for it. St. Cyprian's Words are thefe; They dare cross the Seas and carry Letters from their Faction, to the Chair of Peter, and the principal Church from which the Unity of the Priefbood is rifen. Thefe are the Words in your own Tranflation, but I doubt they will prove indifferent Evidence for what you would extort from them. The Chair of St. Peter can never prove the Pope, or even St. Peter himself, to have had an univerfal Supremacy: the principal Church, that is

(a) P. 17, 18.

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fays Rigaltius, in urbe principali conftitutam, which was fettled in the principal City Rome, the Seat of the Empire, and moft famous Capital of the World; which had (a) potentiorem principalitatem, á more eminent Principality, and was accordingly ftil'd (b) caput Orbis, the Head of the World, (ε) ή το παντός κεφαλή ή ε Ρωμαίων βασιλεύεσα πόλις, the Imperial City of Rome, the Head of the Univerfe, (d) que principatum & caput obtineat nationum, which has acquir'd the Pre-heminence and Headfhip of the Nations. And being the Seat of the Emperor, and by confequence there being a great Confluence thither from all parts of his Dominions, and sometimes of Strangers too, no wonder that a peculiar regard was fhewn to the Bifhop there, but this will never prove an univerfal Supremacy to have been annext to that See by our Bleffed Saviour; which is what you pretend to. That which looks moft favourably on your fide, is in the remaining Words, Unde unitas facerdotalis exorta eft, whence the Unity of Priesthood had its Rife. And yet to this Polydore Virgil anfwer'd long fince, (e) that the Order of Priesthood can no other way be faid to have arisen from the Bishop of Rome, but as understood of Italy only; and gives this fubftantial Reafon for his Opinion, that the Priesthood was duly inftituted at Jerufalem, Several Years before St. Peter came to Rome. For it is plain, that if the Order of Priesthood had its Rife before St. Peter ever faw Rome, it could not poffibly be firft deriv'd from him, or any of his Succeffors there. He could not be the firft Inftitutor of it in that Place, if it was really inftituted in another feveral Years before he came

(a) Iren. c. hær. 1. 3. c. 3.

par. 2. p. 366.

(b) Vinc. Lirin. Commonit, (c) Eufeb. de vit. Conftant. 1. 1. c. 26. (d) Max. Taurin. Hom 5. in natali B. Petri & Pauli. (e) De rerum invent, 1. 4. c. 6.

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thither: Nor could its Unity be properly faid to begin from thence, in any other than Virgil's Senfe, unless you will fuppofe it from its firft Inftitution to have been all along without Unity till St. Peter came to Rome. This I take to be very plain.

R. C. But might not St. Peter bring this Unity with him from Antioch, where he had his Chair for fome Years before he came to Rome?

C. E. That he did fo is gratis dictum, nor can you ever prove it: and befides there are two other Objections that you can get over. For never ft, St. Cyprian fays not a Word of Antioch, or any Privilege brought from thence. And 2dly, if he had, the fame Difficulty would recur that was urg'd in relation to Rome; namely, that if the Unity of the Priesthood arofe from St. Peter's Chair at Antioch, then could there be no fuch Unity amongst the Clergy till his Chair was fettled there: which though not for fo long a time, as if it had not arifen till his removal to Rome, is equally abfurd to be fuppos'd for its time.

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R. C. It feems then you queftion St. Cyprian's Testimony.

C. E. No, but I have fhewn you, that I have good Reason to queftion your Senfe of his Words, fince it is what they cannot in Reafon :bear.

R. C. Methinks thefe few Quotations are Jufficient to answer Dr. Barrow's whole Difcourfe of 428 Pages, and fhew with what Spirit Mr. Tillotfon was directed when he told his credulous Reader, that the Pope's Supremacy was not only an indefenfible, but an impudent Caufe, p. 16.

R. C. I hope your Courage will begin to abate, and you will fee caufe to alter your Opinion, when you find that as your Witneffes hitherto produc'd are very few, and in no

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wife to compare with Dr. Barrow's large and learn'd Collection, fo upon Examination it ap pears, that not one of thofe very few fpeaks home to the Point; and by confequence no impartial Jury but upon a fair Hearing, muft inevitably give their Verdict against you; especially if it fhall be farther confider'd: that these three Fathers bear apparent Evidence against you, as I fhall briefly obferve in thefe following In ftances.

As to the firft of them, St. Auguftine declares, That (a) amongst them all Peter fuftains the Perfon of the Catholick Church; for to this Church are the Keys of the Kingdom of Heaven given: And when it is faid to him, it is said to all; loveft thou me, feed my Sheep. Which does not look as if St. Augustine any way apprehended our Saviour to have given St. Peter a Supremacy over all by these Words, but only St. Peter being chofen to represent the Church, thefe Words were directed to him in particular as fuch, but with a Design to be applied to all the other Paftors of the Church wherefoever plac'd, or howfoever difpers'd. And again, (b) Si in Petro non effet Ecclefiæ facramentum, &c. If in Peter there was not a myftical Reprefentation of the Church, the Lord would not fay to him, I will give to thee the Keys of the Kingdom of Heaven; whatsoever thou shalt loofe on Earth, shall be loofed alfo in Heaven, and whatsoever thou shalt bind on Earth, hall be bound in Heaven: if this is faid only to Peter, it is not the Church that does this. But if it be effected in the Church, that what things are bound on Earth, are alfo bound in Heaven, and what things are loofed on Earth, are loofed in Heaven; because when the Church Excommunicates,the Excommunicate is bound in Heaven; when he is reconcil'd by the Church, being (a) De agone Chrift. c. 30. (b) In Evang. Joan, tractat.50.

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