vnitie for for that cause hee chose one and as in diuerse other things Peter had the preheminence but yet with others as Iames and Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more primi then Peter where more might be vsed so here where but one could be employed in the businesse the rest beeing slipt ouer Peter was thought the meetest to be the modell of vnitie because in some prerogatiue hee might passe those primos or perhaps it was the secret of our Sauiours brest Are you so little acquainted with the libertie of Gods actions or reserue you nothing for our knowledge in the world to come This to your obiection § 8. Now marke what we gather out of S. Austens text First Some things there are seeming to belong to Peter which can make no cleare sense but when they are construed of the Church This is flat against you that would haue Peter such a figure of the Church forsooth as yet to occupy a certain place of his owne and what is giuen to Peter should be giuen to the Church and what to the Church the same to Peter But some things saies S. Austen are said to Peter which can haue no pregnant construction but of the Church Secondly amidst those some things is Tibi dabo claues S. Austen vseth this very example which you would fain haue to be ingrossed by Peter as if the keyes had personally beene deliuered to him and in his owne right which S. Austen denies Thirdly Si qua alia if there be any more There may bee more then as Pasce oues No doubt this must be one by his owne exposition before de Agone Christiano c. 30. Fourthly that he bare indeed personam ecclesiae but in figurâ which you had pared off Not by power of his place or authoritie permanent but culld out before the rest by our Lord for that end to signifie vnitie Fiftly that primatus was not the primacie of magistracy euen that declares that he saies the keyes were promised to him propter primatum So that first the primacie then the keyes And his primacie among the Apostles was a motive-motiue-cause to promise him the keies in the name of the Church whereas else primatus and the keies had gone together and as soone as primatus so soone the keies But now they are promised him for some specialty in him Not for office then as you would haue it Sixtly as Iudas sustained the person of the wicked sustinuit a more powerfull word then gestauit and much more then significauit which is said here of Peter and yet but quodam modo so shie is S. Austen so farre from the iurisdiction that you build vpon Tullies Offices so Peter of the Church As Iudas of the one so Peter of the other saith S. Austen which is no authoritatiue primacie you may bee sure vnlesse Iudas shall haue a generation of Successors now as well as Peter and which is more damnable of holy Scriptures institution If any such were who more likely then the Pope that holds by the purse which Iudas carried and troubles all the world for Supremacy in Temporalls But neither Iudas then nor the Pope now Else Peter should haue been head vnder Iudas his head doe you like this when he went so farre as to scandalize our Sauiour and deserued the name of Sathan at his hands Was Peter then vnder Iudas his iurisdiction yet no doubt far gone in that part which Iudas bare the person of by S. Austens saying For so we read in his Alia expositio of the same Psalme Cuius populi diximus Iudam in figurâ gessisse personam sicut ecclesiae gessit Apostolus Petrus Your grauitie perhaps will say that this is reproach for so chap. 4. num 33. But we doe but argue and I pray who giues the cause Quacunque scripta sunt propter nos scripta sunt Rom. 15. § 9. To omit that Prosper vpon the same Psalme Prosper Leo's secretarie and S. Austens scholler tunes it yet in a higher key making Iudas not onely beare the person of the wicked which you construe so imperiously as we haue now heard but he saies in plaine tearmes Iudas primatum gessit inimicorum Christi Iudas bare the primacie of Christs enemies which I trust you will not expound how impudent soeuer that Iudas was made chiefe magistrate ouer Christs enemies no more then was Peter ouer Christs friends § 10. YOV quote farther S. Austen in his 13. serm de verbis Domini secundum Matth. out of which you haue these words Petrus à Petrâ cognominatus c. which moreouer you thus english Peter taking his name from a rocke was happy bearing the figure of the Church hauing the principalitie of the Apostleship Of which anon as it serues your turne In the meane time you may see what varietie of words S. Austen hath to set out the meaning of his gerere personam both here and elsewhere Though here he doth not vse so much as the word personam but figuram onely which is a great deale lesse or rather makes all besides to be iust nothing But as I began to say see a little I pray you his store of words to giue you his right sense about gerere personam that you dreame not alwaies of Magistrates in Tullies Offices Admonet nos intelligere mare praesens saeculum esse Petrum verò Apostolum ecclesiae vnicae typum He giues vs to vnderstād that the sea is this present world and Peter the Apostle a type or instance of the onely Church The same againe de baptismo contra Donatist l. 3. c. 17. In type vnitatis as afore of the Church so now of charitie but it is all one in effect Dominus Petro potestatem dedit c. In the type of vnitie our Lord gaue Peter power saies S. Austen or in the type of charitie And will you say that all that were types in the old Testament were so many magistrates where some were of Christ yea very many were there so many gouernours of Christ I pray you or the types of the Church that went before in the old Testament were they all Church-gouernours And yet thus you see S. Austen declares his meaning about genere personam by sigura by typus and such like But you will say it followes in S. Austens words Ipse enim Petrus in Apostolorum ordine primus And what then As if wee denied the primacie in the order of the Apostles which are ready to graunt euen more then so if need be The Bishop yeelds a triple primacie to Peter in the booke that you confute before you vnderstand Out of which you in time may prooue the triple crowne And had S. Auston beene so fauourable you had done it ere this In whome it followes Saepe respondet pro omnibus spoken of Peter And will you knowe quo mysterio Let himselfe shew Vnus pro multis vnus in multis once againe to endeare this vnitie
wee shewed before out of S. Austen as well as in Peter the others were included that allowed his confession And truely if it be good arguing from the prerogatiues of Peter and Iohn in Nazianzene the one to be called a rocke another to leane vpon our Sauiours bosome I see not but Iohn excelled Peter herein For his honour was reall Peters verball hitherto though I knowe that Christ makes all good in the ende which he promises Peters doubtfull and subiect to expositions Iohns cleare euident and ocular Peter you say was the first stone in the foundation after Christ but Iohn wee see immediately leaned vpon his breast which breast if it be as certenly it is the foundation of the Church is not this a type who hath the greater interest therein of the twaine But your way should haue beene if you had not been that fumbler to haue argued thus out of our graunts That all the Apostles were the foundations of the Church and Peter had the foundations committed to his charge as Nazianzene saies therefore Peter was made gouernour of the Apostles As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were any thing but the exegesis of a rocke as I said ordained for building it selfe the foundation and carrying the foundations as you would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vsuall scheme Which was the cause that the Bishop medled not with that bile hauing said enough to it in the word Rocke before But suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made a distinct sense wil you say they were committed to him to bee gouerned Does the earth gouerne the heauens and all because they are in a manner founded vpon it What preposterousnesse is this or what faith is there in him that would so falsifie the very word of faithfulnesse it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane in his 8. numb where he deflects it to gouernement all too vnseasonably § 5. As for Chrysostome which is the next neuer any thing so ridiculous as he shewes himselfe there in defending the Cardinall Onely the Cardinall owes him so much the more for doing him seruice in so desperate a cause Tantò plus debes Sexte quòd erubui Homil. in Matth. 55. Cuius pastor caput homo piscator speaking belike of Peter and the Church that is to say whose Pastor and Head a fisherman is Though to be a Pastor of the Church is a small title in S. Peters style For first a pastor is a word of reproach and basenes if we beleeue S. Basil Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet transferred to Church-vses it is nothing singular but comprehends whome not both Apostles and others Dedit quosdam pastores Eph. 4. He gaue some to be Pastors and to what ende Not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe them right that are once conuerted to the faith but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gaine them that are without Aquinas so distinguishes them vpon the place which the Papists would make to be the Popes proper care to set men on worke to conuert the infidels and vnbeleeuers But here we see it is common to collegium pastorum to the many pastors not to vnus pastor onely Eccl. 13. or to the master of the assemblies Euen as Demetrianus of Alex. sent Pantaenus into India to conuert the Brachmanes into India Athanasius sent Frumentius Sozom. l. 2. c. 23. Meletius sent Stephanus into Germanicia S. Austen of his owne head writes to the Madaurenses to conuert them from Paganisme Epist 42. Victor Vticensis yields vs another example hereof lib. 1. de persecut Vandal which I will set downe somewhat at large because I am fallen into this argument Martinianus saith he Saturianus and two more brothers of them beeing sold by Gensericus that cruell tyrant tooke Capsur King of Mauritania keeping his Court in that place of the wildernes which is called Caprapicti what by their preaching what by their liuing and yet but lay-folke for so much as appeares by the storie and moreouer sold for bondslaues whereas the Iesuites thinke that pietie can finde no worke to doe in captiuitie but hath her armes and her legges chopt off as Salomon saies in another matter onely exercising her selfe in a pleasurable estate tali modo ingentem multitudinem gentilium barbarorum Christo Domino lucrauerunt so speakes Victor vbi anteà nulla fama Christiani nominis erat divulgata i. gained a great multitude of Gentiles and Barbarians to the Lord Christ where before the Christian name was not heard by fame And all this they effected afore they had helpe from Rome afterward they sought and found there as reason was TVNC DEINDE COGITATVR quid fieret c. So as Rome it selfe did not presently come into their minds for this matter but that other places might haue affoarded the same aide at neede and like enough vsually so they did This Victor But now as I was saying and to returne to the authoritie quoted out of S. Chrysostome Whatsoeuer become of pastour which though we finde not where he quotes it in S. Chrys yet with all our hearts we ascribe to Peter I would he could keepe there God appeared to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not contending but keeping sheep saies S. Basil where before but the Pope he hath left the one for the other yea and ecclesiae pastor pastour of the Church of the Catholique Church So Clemens makes all Bishops Constitut lib. 6. cap. 14. much more then an Apostle What saies he to caput that Peter is head of the Church which we finde not in the Greeke You shall heare his answer cum riseritis ineptias hominis then thinke as you list for my discourse will soone be at an ende I answer saies he that though they be not now in the Greeke copies which the Bishop hath seene yet it little importeth seeing that the Latin translatour found them as it is most probable in the Greeke copie which he followed and S. Chrysost saies as much in effect both there and in other places Number the absurdities First not now Belike then heretofore they were in Who tooke them out you shall heare his owne guesse num 18. Either the Grecians themselues in the time of their schisme from the Romane Church or perhaps some of our late hereticks who haue taken vpon them TAKEN VPON THEM to print the Greeke in these daies Perhaps saies he so doubtfully he speakes and perhaps neither But if the Printers of these daies haue pickt them out why shew ye not some ancienter copies at least that haue them Not any say you which the Bishop hath seene Hath any then trow that your selfe hath seene or that the Cardinall hath seene or any other If they haue why doe they not name them why not produce them Not onely none hath them that the Bishop hath seene but shew you which of all hath not beene seene by the Bishop that we may beleeue they are yet extant in some other
Bishop hath changed the state of the question for other aime or sinister drift in varying the words he had none And yet doe not you good Sir graunt at another time that it is a plaine Monarchie viz. chap. 5. num 21. of your Adioynder Or why doth Sanders entitle his booke de Monarchia Ecclesiae but to addoube the Pope a Monarch at least Or what are the effects of it but to dispose Monarchies Is not that it we contend about Lastly how many clauses are there in your Cardinalls bookes de Pontif. Rom. that sound this way and that not hoarsly but very shrilly euen besides that in his first book cap. 9. whose plaine title is Quòd Regimen Ecclesiasticum praecipuè Monarchicum esse debeat That the gouernment of the Church ought especially to be Monarchicall Wherein his minde doth not so wholly runne vpon Christ to be the chiefe Monarch but iust in the next Chapter cap. 10. the title is Probatur PETRI Monarchia c. The Monarchie of Peter is here prooued And that after he had pleased himselfe in his former paines so well about the Church-Monarchie in generall that he saith Explicatum est nisi fallor satis diligenter We haue shewed it and I beleeue diligently enough But the word earthly that offends you It is no earthly Monarchy As if the obiects of this power the origen from whence it flowes comming into comparison which are the two waies to iudge of the temporaltie or secularitie thereof it be not plainer which we alleadge that the obiects thereof are earthly to make it earthly then that which you pretend that the institution is from heauen to call it he auenly As for temporall power we haue before shewed you where Bellarmine calls it so and writes a whole booke of it vnder that name How much doth that differ from earthly then § 2. A second is about Supererogation I will neither hold you nor the Reader long The defence of the Bishop is compendious and stands in this that either you must mend your meaning or change your word For Supererogation there is none where first all is not done that ought to be done and then a vantage too or surplus ouer Now for so much as there is no man but labours of his defects and all come short of the glorie of God and all haue neede to crie Dimitte nobis debita nostra forgiue vs our trespasses which is the Bishops owne allegation and yet by you called an impertinent arguing I say for somuch as there is no man liuing but stands charged in the former of these two kinds to be somewhat short with God in his reckonings about obedience therefore it is certaine that Supererogation there can be none though praetererogation we should graunt you howbeit subtererogation were the fitter word as the Bishop hath most godlily and acutely told you wishing you to mend the other by this What you tattle of S. Austen is nothing to the purpose As if we could not tell you the like of S. Hilarie in Psal 118. as also of Greg. Nazianz. in his first Steliteutike against Iulian S. Hierome in many places and namely ad Pammachium de obitu Paulinae c. Whereas if you looke to the scope of that Parable Luk. 10. no question but that driues cleane another way namely that the Lord Iesus left no part of our score vnsatisfyed to the Father not to shew what we doe in recompence to him who for certaine are the traueller wounded and halfe dead in the way not the host of the house as we are there figured Nay the host beeing S. Paul as both S. Austen and S. Hilarie and the author of the Hypognostique l. 3. c. 9. doe consent how doth not that shake S. Peters primacy that the chiefe of the house whither the wounded man was carried should be Paul not Peter for the Church is the Inne and therefore the host of the Inne must be the cheife in the Church Or if you say that he is the stabularius because of his Doctrine why should S. Paul giue higher rules of perfection then are to be found either in S. Peter or any other Apostles writing but for some cause of eminencie of degree aboue the rest Yet they all make him onely to be the stabularius and the Scriptures to say truth shew no lesse As for the word supererogate which makes all the stirre yet no such dangerous word in the good Samaritans meaning S. Austen he tooke it as it lay in the Text of the old translation and applying it to vs though not without a wrest as euen now I said yet gaue the most consonant sense to the faith that he could then find of it without building an article a dogma vpon it as you fondly doe whereas if a man should haue told him that erogare with super to pay ouer and aboue presupposeth the payment of the principall debt hee would neither haue denied the truth of that suggestion nor blushed at the humility of our confession crying all with one consent Dimitte nobis debita nostra and that the whole world is obnoxious to God and that if he should enter into iudgement with his seruants or marke what is done amisse no man would be able to abide it c. Neither tell you me that you also are of this opinion and confesse with the forwardest your many scapes and halting obedience For why then doe you not reforme so monstrous a tearme especially since you peruert it to a more vncouth sense then euer came in S. Austens head from whome neuer thelesse you would seeme to borrow it Is it not pitie that you should talke prowder then you thinke and speake loftier then you are affected For if you meane no more then so that a man may doe somewhat which may bee pleasing to God and yet not descending of his rigorous iniunction or taxation as Tertullian saies wittily though considering the cause he then maintained scarce Catholikely as your selues will not denie Non tantum obedire debeo Deo sed adulari We must not only obey God but addoulce him and flatter him I say if this be all we differ not much from you neither about refraining marriage nor refusing hyre for preaching the Gospel as for an Apostles labouring with his own hands look you to that how you will censure it Though you shall do well to consider what S. Chrysostome writes Hom. 5. in 1. Rom. alluding to that of our Sauiour no doubt When ye haue done all that ye should say ye are vnprofitable seruants therefore bee far from craking of supererogations His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is It was a debt that which the seruant did if he did ought at all For whatsoeuer things we doe we doe but fulfill a duty in so doing Wherefore Christ himselfe said When you haue done all things c. say Wee are but vnprofitable seruants for
Christ loues vs lesse in the state of miserie then he wil doe vs one day in the kingdome of glorie We also lesse loue the view of truth and of the face of God whiles we are as we are because we neither haue it yet nor know it as we shall doe This life therefore of ours is signified by Iohn who loued Christ lesse and therefore waits for his comming til the other life may be reuealed and the loue of it perfited as it should be in vs but the same Iohn was more loued of Christ because that life makes vs blessed which in him was instanced or figured Then Nemo tamen istos insignes Apostolos separet Yet let no man seuer these two excellent Apostles So then as one figures so the other figures as the one represents so the other represents and represents onely Iohn was not hereby installed Monarch of heauen no nor yet free denison thereof by actuall possession It was long after that that S. Iohn went to heauē No more was Peter then of earth or any earthly prerogatiue for they must not be separated but as one so the other Nemo separet saith S. Austen Et in eo saith the same Father quod significabat Petrus ambo erant in eo quod significabat Iohannes ambo futuri erant significando sequebatur iste manebat ille c. That is Both in that life which Peter signified they were both of them and in that which Iohn signified they were both of them to be He followed this staied for signification sake c. Doe you see that if Peter be a Monarch of the Church Iohn must needes be too which is a thing impossible For in eo quod significabat Petrus ambo erant saith S. Austen That is In that which Peter signified they were both of them In whome yet it follows plainer Nec ipsi soli Peter and Iohn forenamed sed vniuersa hoc facit sancta Ecclesia sponsa Christi ab istis tentationibus eruenda in illa foelicitate seruanda Neither Peter onely Iohn that is two of the Apostles but the whole Church of God the spouse of Christ doth the very same auoiding the tentation which is here present creeping on to the saluation which is laide vp for vs in heauen Quas duas vitas Petrus Iohannes figurauerunt as before significabant so now figurauerunt singuli singulas c. That is Which two liues Peter and Iohn figured the one the one the other the other c. Lastly Omnibus igitur sanctis ad Christi corpus inseparabiliter pertinentibus propter huius vitae procellosissimae gubernaculum ad liganda soluenda peccata claues regni coelorum primus Apostolorum Petrus accepit ijsdemque omnibus sanctis propter vitae illius secretissimae quietissimum sinum super pectus Christi Iohannes Euangelista discubuit Quoniam nec iste solus sed vniuersa Ecclesia nec ille in principio c. That is In lieu therefore of all the Saints of Christ which are inseparably grafted into his mysticall bodie as concerning their steerage the direction of their course in this most troublesome and tempestuous world the prime Apostle Peter receiued the Keies of the kingdome of heauen for the binding and loosing of their offences And againe in lieu of all the same Saints with respect to that most quiet either bosome of secresie or harborough of blisse the Euangelist Iohn leaned vpon the breast of our blessed Sauiour Because neither he alone but the whole Church nor the other in the beginning c. § 20. Against this I know what Mr. F. T. will say for he sayes no more then out of the mouth of his best masters As Iohn really so Peter really as the one lay vpon our Sauiours breast and it was no fiction so the other receiued the keies of heauens kingdome and it was more then a bare representation Who doubts but S. Peter receiued the keies as well as Iohn leaned on Christs bosome But Peter receiued the keies in the person of the Church militant because our Lord would honour vnitie Iohn rested and repasted himselfe on his sacred bosome as a figure of the triumphant to shadow out vnto vs the estate of glory and blissefull immortalitie Each did as wee read they did but with a drift to intimate some farther thing vnto vs. Non tibi sed vnitati may we say to S. Peter and Non tibi sed aeteruitati may we say to S. Iohn Omnibus Sanctis ad Christi corpus pertinentibus saies S. Austen And Quoniam nec iste solus nec ille solus sed vniuersa Ecclesia In this stands the answer that both Peter receiued and receiued for himselfe for he had a part in the keyes as well as others wee denie it not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portionally and particularly not wholly and entirely saue onely as hee stood in the Churches roome to grace vnitie And this prooues no vniuersall authoritie As not Iohn in the triumphant as not Iudas in the malignant so neither Peter in the militant But so much may suffice to haue spoken herof § 21. THE last place of S. Austen that is cited for this purpose is that which I first began with de Agone Christ c. 30. which because this hobby-horse cryes out vpon the Bishop so for alleadging fraudulently and lamely as hath bin said I will keepe my promise to report it euen at large Though in the 20. chapter of that booke before we come to the place that is now to bee scanned S. Austen sufficiently shewes what he meanes by his wonted phrase of gerere personam Where he doubts not to say speaking of the head in a mans bodie wherin all the senses are lodged and recollected that Caput ipsius animae quodam modo personam sustinet not as if the head did rule the soule which were very vnreasonable as they would make Peter to bee gouernour of the Church they care not how but happily for resembling the invisible soule in visible forme most liuely and most apparantly euen as Peter did the Church one for many And so it followes in S. Austen Ibi enim omnes sensus apparent But speake we to the 30. chapter which is the thing in question Intreating there how the Church ought to shew compassion to her children conuerting by repentance he thus saies Non enim sine causâ inter omnes Apostolos huius ecclesiae catholicae personam sustinet Petrus That is For not without cause doth Peter among all the Apostles sustaine the person of this Catholicke Church Huic enim ecclesiae Claues regni coelorum datae sunt For to this Church the keies of the Kingdome of heauen were giuen Which latter FOR is not to show that Peter was chosen to beare the person of the Church non sine causâ not without cause as he had said before but to prooue what hee had supposed that Peter
fratres or bono vnitatis preferred for his maturitie to preuent schisme and disorder as hath beene told you Though the name Apostles is common to some without the companie of the twelue and the Scripture vseth it so Phil. 2. 25. whom Peter might be charged with and with the other Fathers of the Church as Leo here calls the Bishops of their making without derogating from the Colledge of them properly so called Therefore heare how S. Leo qualifies this saying in the same Sermon a little after Transiuit quidem etiam in alios Apostolos vis potestatis istius ad omnes Ecclesiae principes decreti huius institutio commeauit sed non frustrà vni commendatur quod omnibus intimatur It cannot be denyed but the force of this authoritie passed also vnto the other Apostles and the same ordinance comprehends all the peeres of the Church But not without cause is that deliuered to one which concernes all Why so Petro enim ideò hoc singulariter creditur quia cunctis Ecclesiae rectoribus Petri forma proponitur That is For therefore is this particularly recommended to Peter because Peter is made a patterne of all Church-gouernours And S. Austen de verbis Domini secundum Iohannem Serm. 49. Dominus in vno Petro format Ecclesiam Our Lord still fashions his Church in Peter Leo saies the gouernours Austen the whole Church is exemplified in Peter So that Peter you see still stood for a generall man and not for a particular and as S. Austen said afore to commend vnitie so Leo both takes in that vni commendatur and giues the reason withall because Peters example was most worthy the imitating Cunctis Petri forma proponitur and Ecclesiae rectoribus to all rulers of the Church to shewe that Peter was not ruler alone I might oppose you with other sentences in that Sermon which you could hardly salue that wrest all so violently to your turne as Vt cum Petrus multa solus acceperit nihil in quenquam sine illius participatione transierit yet the Scripture neuer sayes that of Peters fulnesse we haue all receiued And againe Leo Nunquum nisi per ipsum dedit quicquid alijs non negauit Yet S. Austen de verb. Dom. secundum Matth. Serm. 13. Quod nemo potest in Petro hoc potest in Domino But his MAIESTIE in his Apologie hauing preuented all that might be alleadged in this kind your silence shewes you haue not what to answer Neither will I therefore trouble my selfe with the rest of your citations till you haue qualified these Facile est Athenienses laudare Athenis so it was easie for Leo to rhetoricate at Rome in the praise of Peter Let vs passe say you to some other matter And let vs see say I if you bring any better § 54. AS for the law in the Code the next thing in your booke it is a signe you lacke proofes for Popedome else you would neuer bring so cast a law first controuert and then counterfeit besides importing so little for your side Yet you say this lawe is brought by you in your Supplement to prooue the dutifull respect and obedience of the auncient Emperours to the Romane Sea The respect we graunt you as long as it was Catholicke For what good man would not respect both Church and Bishop Christian I except not him that weares the diademe as S. Chrysost speakes in another case but as for dutie and obedience certes neither any that we find in this law greatly and the clearer monuments as Gregorie as Agatho as diuerse others often brought you and often told you will shew it rests on the Popes side And what if Iustinian writing to the Pope had followed the veine of an Epistle so far as to besmeare him with all the kind tearmes that might bee All that you bring is that the Romane Church is caput Ecelesiarum which no way derogates from the Emperours authority nor inioynes him no such durie or obedience as now is vrged and when all is done caput is nothing but ecclesia prima in ordine not tanquam habens authoritatem in cateras which is no more then was determined in the Councel of Chalcedon Can. 28. that the highest Church in Christendome after Rome should neuertheles be magnified in Ecclesiasticall menages no lesse themshee And this hath been told you and rung into you of the difference of order in the equalitie of power and yet you stand vrging a stale phrase out of a law of the Code no sounder then it should bee and adde no strength to your blunt yron So still might the Bishop say Poterat abstinere Cardinalis à criando the Cardinall might haue abstained from quoting this law and the law inter claras is scarce a cleare law Yet Baldus you say calls it Clarissimam legem And yet he vouchsafes not to glosse it scarce in three words you know His calling of it Clarissima with an allusion to Inter Claras is nothing but as euery pettie Master is wont to praise the author that he expounds to his schollers as Persius notes ab insano multùm laudanda magistro As for Accursius his glossing of it and some one or two more of how much lesse force is that to proue the soundnes of it then the silence of so many that thinke it not worthy a glosse to condemne it Of whom you may presently reckon these more afterward if they come to your mind Bartholomeus de Saliceto Cynus Iacobus de Arena Iason Antonius also de Rosellis if I mistake not Franciscus Aretinus Paulus Castrensis Butrigarius And this last saies It is neither ordinarily nor extraordinarily read when he wrote who wrote when the Pope was at the highest Adde to them Bartholus and Angelus Perusinus By which you see what is to be attributed to Alciates coniecture that some later heretikes and wishing ill to the Pope haue rased it out of the bookes Is the Pope such a Dionysius that he dares not trust the razors Yet consider how long those Lawyers flourished afore Luthers time which is the time no doubt that Alciat glances at Iacobus de Arena ann 1300. Butrigarius who was Bartholus his Master ann 1320. Cynus ann 1330. Salicet 1390. Aretine 1425. which beeing the last of all that I haue now named is iust a hundred yeares afore Luther Castrensis later and Iason later then he yet both short of the 500 yeere Sichardus whome before I named not ann 1540. yet he also passes it ouer without a Glosse Since Alciat it hath been censured by other Papists in like sort whose iudgement Alciat could not turne as Gregorie Haloander and Antonius Contius the setter out of the law in his Praetermissa I passe by Hotoman because he was ours otherwise no obscure Father of the law and hath written the largest of all in the cause Whome he that hath vndertaken of late to answer Andreas Fachineus Count of Lateran in his eight booke of
Apostle not virtually as you would haue it the whole quire or Colledge of them Our Sauiour was not so poore as to haue but one Apostle saies Irenaeus l. 3. against them that thought Paul was the onely man So farre off was Peter then that scarce he was thought to be one of the number Indeede twelue as I shewed you before for great cause But concerning Peter vnus Apostolus saies S. Austen but one Apostle As for the prime we graunt you as you haue beene often told and to content you the more more then in one regard of primacie An excellent flower he was in that garland what would you els But that this primacie was distinct from your supposed magistracie or maiestie Ecclesiasticall as you would inferre out of gerere personam heare what followes S. Austen hauing recounted the three former degrees of Peters condition he proceedes to a fourth neither coincident with the rest nor yet containing any such principalitie as you talke of but meerely affoarded him of our Sauiours free bountie in regard to his excellent worth among his fellowes Sed quando ei dictum est Tibi dabo claues regni coelorum Quodcunque ligaueris super terram erit ligatum in coelis quodcunque solues super terram erit solutum in coelis vniuersam significabat ecclesiam saies S. Austen he stood for the Church it was said to him in the person of the Church not as chiefe Magistrate not as primus Apostolus the first wheele in the clocke but in a sense distinct from the former three degrees therefore he saies Sed quando yet happily the rather for his aforesaid worthines our Sauiour put this part vpon him honoured him with representation of his Catholike Church made him to signifie Ecclesiam vniuersam S. Austens words but onely to signifie it that not as an Apostle but in a fourth consideration which helps you nothing rather spoiles you of all § 18. That which followes is pregnant but I must be sparing though you may thinke we are afraid to enlarge quotations Besides it hath beene brought totidem verbis before out of his 13. serm de verb. Dom secundum Matth. the Father hauing recorded it in two seuerall places so farre he was from retracting it That Petrus à petrâ sicut Christianus à Christo and not è contrà that our boast should not be in men but in the liuing God And yet in truth more plainely in this place which may serue if any thing to open their eyes that dare build vpon a man as the foundation of their Church though it were Peter himselfe that I say not how vnworthy creatures now in his Roome Ideo quippe ait Dominus Super hanc petram aedificabo Ecclesiam meam quia dixerat Petrus Tu es Christus filius dei viui Super hanc ergo inquit petram quam confessus es aedificabo Ecclesiam meam Petra enim erat Christus super quod fundamentum ipse etiam aedificatus est Petrus Fundamentum quippe aliud nemo potest ponere praeter id quod positum est quod est Christus Iesus That is For therfore saith our Lord Vpon this rocke I will build my Church because Peter had said Thou art Christ the Sonne of the liuing God I will therefore build saies he my Church vpon this rocke which thou hast confessed For the rocke was Christ vpon which foundation euen Peter himselfe was faine to be built For another foundation can no man lay besides that which is laid which is Iesus Christ Then Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro id est potestatem ligandi soluendique peccata How so Quod enim est per proprietatem in Christo ecclesia hoc est per significationem Petrus in petrâ qua significatione intelligitur Christus petra Petrus ecclesia Haec igitur ecclesia quam significabat Petrus c. that is to say The Church which is founded in Christ receiued of him the keyes of the kingdome of heauen in Peter that is the power of binding and loosing sinnes For that which properly the Church is in Christ the very same by signification is Peter in the rocke By which signification Christ is vnderstood to be the rock Peter to be the Church This Church therefore which Peter signified c. I say nothing of signification whereof enough before and euery line in S. Austen is fraught with it But is not this strange that Peter whome they euery where aduance for the head S. Austen should still take for the bodie In the person of the bodie of the multitude of the faithfull did our Sauiour heape those priuiledges vpon Peter And whereas some of you are not ashamed to vrge Sequere me for a document of his primacie as if it were Sequere me in gubernatione ecclesiae a strange probleme of desperate pleaders euen there Peter differs not from the communitie but still stands for a figure of the bodie Heare S. Austen Vniuersitati dicitur Sequere me pro quâ vniuersitate passus est Christus It is saide to the whole multitude Follow me for which whole multitude Christ suffered For to construe Follow me in so ambitious a sense that is be Lord as I am Lord be Regent as I am Regent Christian people will soone abhorre though meanely instructed who know we are to follow our Sauiour Christ by imitation of his vertues not by affectation of his place and Peter to follow him no otherwise then we Peter euen as Paul for the agreement of his spirit with them both is not nice to call vs to the imitation of himselfe but yet subordinately to Christ Bee ye followers of me euen as I am of Christ 1. Cor. 11. 1. And so absurd is this argument for Peters Monarchy from Sequere me that S. Austen in his commentarie vpon the 62. Psalme construes Sequere me by vade post me follow me by get thee behind me His words are Redi post me Satanas non enim sapis quae Dei sunt sed quae hominum Then Quia antecedere me vis redi post me vt sequaris me vt iam sequens Christum diceret Agglutinata est anima mea post te Because thou wilt needs goe before me get thee rather behind me that so thou maiest follow me Though it be true also that Sequere me was a common word with our Sauiour and spoken both to S. Matthew when he called him to the Apostleship from the receipt of custome Matth. 9. and to him that preferred to goe and burie his father before the following of his Master Matth. 8. And if Peter obeyed the Sequere with the first of these two in performing his ministerie his successors with the second while they leaue Christ to snatch at a mortuarie § 19. I am afraid of giuing the Reader a surfet in a case so euident but yet I must not omit this one passage that followes in
yet he talkes of a King if you be remembred one time as chasing away all wickednesse with his eye suppose heresies and all another time enacting and decreeing righteousnesse sculpens iustitiam c. 8. which cannot be without the cheife part of it that is relligion as we read in Theodoret. l. 4. c. 5. that Valentinian taught all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all equitie as Salomon here saies beginning with piety another time as one against whom there is no rising vp and with many such like elogiums he aduances him as supreame in each kinde Neither Salomon onely but Aristotle himselfe as if it were the lawe of nature in the third of his politicks Assuerus Cyrus the King of Nineue were they not all supreame ordainers in relligion who neuerthelesse were strangers to the law of Moses This Eudoemon might haue told you who twits the Bishop for ioining those aforesaid with the kings of Israel Belike then they are distinct Therefore not onely Israel or they that were guided by the law of Moses but meere Naturalists haue acknowledged thus much that supremacie is the kings by originall right and not of ceremony So as our Sauiour said once about circumcision Non ex Mose sed ex Patribus in like sort here It is neither ceremonie nor iudiciall neither from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. this authoritie of Kings in all causes and ouer all persons which you so carpe And if it be lawfull as you tell vs to argue from the old Testament to the newe by way of signe to the thing signified we haue enough in that kind to maintain our assertion though wee had no other argument For who found a type in Nabuchodonosor euen now first fierce against Daniel and Daniels God afterward making lawes as zealously in his behalfe The ouen that was heated to consume the three children consumed their aduersaries And so Daniels Lyons prepared against him deuoured his accusers These are types if you beleeue S. Austen of heathen Emperours turning Christian and countenancing religion with all their might as before they vsed the aduantage of their place onely to suppresse it and destroy it I might tell you of other types that haue gone before in the old testament touching the supremacie of Kings appertaining to the newe As Abrahams harnessing 318. houshold seruants against Kedar-Laomer for the redeeming of Lot which is a type of Constantine say the Fathers of a certain Councell managing and mustering iust so many Bishops in the Nicene Synode to the confusion of Arius The lyon that slew the transgressing Prophet is a figure of Leo the Christian Emperour suppressing heresies c. as Varadatus whome they call excellentissimus Monachus in his Epistle to Leo aforesaid construes it In a word though you be impudent and your fore-head full of blasphemies yet mee thinks you should bee ashamed to bewray your selues so much as to affirme that Kings lost any part of their stroke by our Sauiours appearing in the new Testament as needs they must if the authoritie was but ceremoniall or iudiciall either which they exercised before And therefore I spare from further confutation § 39. As for that the Emperours in the new Testament were heathen and so neither by Christ nor his Apostles obeyed I hope Sir it is enough they were not resisted And if they made no good lawes yet they might haue made them and the Church in such case had beene bound to obey them Neither do the Bishops I trow alwaies preach the truth in which case S. Austen and S. Cyprian giue vs leaue to abandon them So is it when Kings transported by error forsake their dutie yet forfeit not their supremacy Though our Sauiour and his Apostles did no more turne away frō the edicts of Princes cōcerning relligion then from the Scribe and the Pharisee and the chaire of Moses it selfe which you perhaps would haue heard and obeyed in all things Will you say therefore that the chaire was not supreame in those matters To omit that if Princes had been neuer so impious for the time present yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. the Scripture that foresees might haue confirmed the type that went of their authoritie in spirituall matters euen in the old Testament against such time as God should raise vp better in the new Yet you say that in the new Testament there is not the least syllable to that purpose Not Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Minister v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is rather more then the other but still Gods or to God belonging And not in Gods matters trow you In terrorem malis that is to hereticks and all In laudem bonis yet no goodnesse without true relligion in S. Pauls estimation who saies soone after that whatsoeuer is without faith is sinne the last verse of the next chapter So Coge intrare Luk. 14. to the spirituall banquet that is Kings in speciall haue this compelling power saies S. Austen often So Gal. 5. where heresies are reckoned among the works of the flesh which flesh at least the kings authoritie stretches to according to the similitude that you are wont to quote out of Gregorie Nazianzene of the flesh and the spirit though Athanasius Orat. de incarnat verbi makes the King to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vnderstanding part that sets all on worke Lastly 1. Tim. 2. 1. where shewing that God would haue all men saued the Apostle from thence argues to prayers for Kings knowing Kings if they be Christian are the notablest instruments to worke the worlds saluation Can this be if Kings be not supreame in relligion and the causes thereof as wel in the new as in the old Testament For least you say they are to doe these things indeed but at the Clergies becke and subordinate to them they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreame Magistrates in the places that assigne them what to doe Rom. 13. 1. 1. Pet. 2. 13. c. But now if a man should aske you where your Pontificall supremacie is established in the new besides that you may fetch it by authoritie frō Moses which we may not and so from Aaron his sonnes nay à maiori saies Bell. de Pontif. Rom. l. 4. c. 16. though Moses figured not the Pope but Christ Heb. 3. 2. and so likewise Aaron Heb. 5. 4. yet perhaps you would quote Luk. 22. Vos autem non sic for that is more pregnant then Duo gladij in the same chapter or Qui maior vestrum est fiat sicut minimus or Regnum meum non est de hoc mundo or for loue to Peter Non dominantes Cleris 1. Pet. 5. 3. Doe not these shew the meaning of Pasce oues meas § 40 You say againe the Bishop equiuocates in this that though Dauid and Peter were both called to
Flavianus good demeanure and other such considerations then the Popes sentence or bare definition For then what neede long time to worke it Neither was that a signe of Damasus his supremacie that Flavianus sent his embassage to Rome For when two are to meete why should not the inferiour come to the superiour rather then otherwise I meane inferiour in order as Flavianus here to Damasus Antioch to Rome but not in authoritie Though the embassage was not intended so much to Damasus as to cleere the scandall that went of Flavian and to satisfie the whole Church of God in those parts that East and West might no longer continue in iealousie and alienation § 26. And now to come to his successor Syricius as your owne words are how doe you prooue his vniuersall iurisdiction I know it wrings you to be held to this point but there is no remedy to that you must speake Forsooth the Councell of Capua committed the hearing of Flauianus his cause to the Bishop of Alexandria and the Bishop of Egypt with this limitation as S. Ambrose witnesses I report your owne words that the approbation and confirmation of their sentence should be reserued to the Roman sea and the Bishop thereof who was then Syricius Suppose this were so how farre is it from arguing vniuersall iurisdiction For as the Councell might make choice of the Bishop of Alexandria and the Bishops of Egypt to take the first knowledge of Flavianus his cause into their hands so out of the same authoritie might it reserue the after iudgement and the vp shot of all to the Bishop of Rome it might doe this I say out of it owne libertie and for the personall worth of Syricius Pope not for any prerogatiue of his Sea And rather it shewes the preheminence of the Councell that might depute the Pope to such a busines as likewise the Bishop of Alexandria and Egypt The Eusebians made an offer witnes Athanasius in his Apologie to Iulius Pope of Rome to be their iudge if he thought good Iulio si vellet arbitrium causae detulerunt But if Iulius had no other hold it was a poore supremacie that might content him Yet Ambrose in the Epistle 78. which you quote saies not so much Rather of Theophilus somewhat magnificently Vt duobus istis tuae sanctitatis examen impartiretur confidentibus Aegyptijs that your Holines might haue the scanning of these mens cause while the Bishops of Egypt were your assessors And againe Sancta Synodus cognitionis ius unanimitati tuae caeterisque ex Aegypto consacerdotibus nostris commisit The holy Synod of Capua committed the power of iudging this matter to your agreement and the Egyptian Bishops What then of the Pope Sanè referendum arbitramur ad sanctum fratrem nostrum Romanae sacerdotem Ecclesiae Sure we are of the minde that it were good it were referred to our holy brother the Priest of Rome First brother then Priest of Rome lastly arbitramur The Synod belike not ordering so but Ambrose giuing his opinion thus And Quoniam praesumimus te ea iudicaturum quae etiam illi displicere nequeant because we presume you will resolue in such manner as shall not be displeasing to him See you how one of them is as free from error as the other in S. Ambrose minde And he is content that Syricius should haue the cognusance of the cause after Theophilus not that Theophilus errour might be corrected by Syricius but that ones concurrence might strengthen the other § 27. Doe you looke I should answer to Syricius Decretall sent to Himerius or does the conueying of it to France and Portugall prooue vniuersall iurisdiction exercised by the Popes in S. Austens time But with such baggage you make vp your measure Himerius askt and Syricius answers What then And Himerius was within the Romane Patriarchship caput corporis tai not caput corporis vniuersalis saies Syricius himselfe in the ende of his Rescript But proceede Optatus say you calls Peter principem nostrum our Prince Now he could not meane Peter to be that Prince for he was dead and gone and so nothing worth Therefore Siricius who then liued and was his successor in the Popedome Brauely shott and like a Sadducee Yet in the same booke Optatus calls Siricius in plaine tearmes not princeps noster but socius noster our frend and fellow as S. Ambrose a little before his brother and priest § 28. That in the African Councell Can. 35. the Fathers decreed that letters should be sent to their brethren and fellow-Bishops abroad but especially to Anastasius to informe them how necessary their latter decree was in fauour of the Donatists contradicting a former Canon made against them what is that to Anastasius his vniuersall iurisdiction Doe you see how you are choaked if you be but held to the point yet they sent to others no lesse then to Anastasius But to him especially you say It might be so for the eminencie of his Sea as we haue often told you And the Donatists beeing too strong for them as appeares by that decree which controules the former they were glad to take any aduantage I warrant you to countenance their proceedings Durum telum necessitas est § 29. That the Bishops of Africa requested Innocentius to vse his authoritie to the confirmation of their statutes against the Pelagian heretiques it was not because the ordinances of prouinciall Synods are not good in their precincts without the Pope as I thinke your selues will not denie but that the Pelagian heresie beeing farre spread throughout the world might be curbed within the places that Innocentius had to doe in as well as in Africk where the Councel was held Which taking so good effect as it seems it did S. Austen cries out that they were toto Christiano orbe damnati condemned ouer all the Christian world not that Innocentius authoritie was irrefragable but the concurrence of so many Pastors in the cause of Gods truth was of force at that time to rectifie the consciences of such as wauered before In this sense Possidius might well call it iudicium catholicae dei Ecclesie the iudgement of the Catholique Church of God when Innocentius Zoâ—â—mus accursed the Pelagians because it sprang from the consent of so many godly Fathers as incited those Popes to that act of iustice and lead them the way in this daunce of zeale as I may so call it Not that the Church stood in them two or as if they had the vniuersall iurisdiction that he talkes of or rather dares not talke of but captiously and crookedly inuolues onely in impertinent allegations § 30. I might spend time about S. Austens authoritie Epist 92. writing thus to Innocentius That the Lord hath placed thee in sede Apostolicâ And doth this prooue vniuersall iurisdiction or is there no Apostolique sea but the Romane By which reason wee shall haue many vniuersall iurisdictions Or that it were negligence to coÌ„ceale ought from his
that the mysticall sense is farre more cleere and euident and therefore that he omitting the literall exposition would expound those places figuratiuely forsooth This is the constancie of these men that as Benhadad for feare and guilty conscience ran from chamber to chamber so they to avoide what makes against them change sense for sense sometime literall for allegoricall then allegoricall for the literall about the words spoken to Peter by our Sauiour The former they thinke they may doe with S. August and avouch him for it there the allegory is the cleerer As for the latter they will not endure that Origen should doe so by any meanes Here all is spoild vnlesse you stick to the Letter And a Chaos a confusion is brought in by vs Lay folk and Clerks Men and Women promiscuously inuading both the keyes and the office no difference left nor signe of difference if we allowe of this Thus he But howsoeuer you rowle and ruffle in your Rhetorique declaiming against the supposed Anarchy of our Church and not discerning which euen Balaam did the beauty of those tents to which you are a professed enemy so thicke is the fogge of your malitious ignorance that stuffes vp your senses I beleeue Sir the keyes are conueighed to the commonalty rather by you then vs and to the worser sexe too not so to be honoured as in your Abbesses to be gouernours in your gossips to be dippers and baptisers and I knowe not what And doubtles you would haue admitted them to be Preachers too by this time if you had not thought it fitter to discharge your men then to licence your Women Neither if Origen extend this to more then Peter must it therefore presently be communicated to all There are Apostles besides Peter there are Pastors besides the Apostles there are the iust and faithfull of all sorts besides diuers that belong to the bodie of the Church in shew It is not necessary we should open so great a gappe as you thinke though wee take Origen litterally Though this I must tell you that Origen in all likelihood would not haue applied it so by allegory vnlesse he had stretched it beyond Peter in the very property For assurance whereof consider his words Si super vnum illum Petrum existimas aedificari totam ecclesiam quid dicturus es de Iohanne filio tonitrui Apostolorum vnoquoque If thou thinkest the whole Church is built onely vpon Peter what wilt thou say of Iohn the sonne of thunder what of euerie one of the Apostles besides It seemes incredible first to Origen that the whole Church should bee built vpon one man onely though it were Peter himselfe Therefore he insists vpon totam Ecclesiam and considerately opposeth vnum illum And makes the one but existimas or si existimas If thou thinkest so saith he by Peter but the other is quid dicturus es how wilt thou answer it how wilt thou defend it against Iohn and against the rest And sure as Origen was of the minde that no Apostle of the Twelue sate out from beeing a foundation of the Church in the sense that Peter was so hee names Iohn you see in particular of whome afterwards you shall see how great opinion he conceiued and how ful of reuerence not inferiour to Peter In the meane while it is euident how he pleades for the Apostles all in generall whom he cannot digest to be denied this priuiledge of supporting the frame equally with Peter For which cause he deales so peremptorily and takes vp his aduersarie as we noted before Si existimas Petrum quid dicturus es de caeteris c. Which differs from his moral collection as you call it which is a great deale more mawdlen where he affirmes by fortasse Fortasse autem quod Petrus respondens dixit c. Perhaps if we say the same that Peter said wee shall be priuiledged like him this is but perhaps Yea the practise of the Church implyes no lesse then we now stand for which Origen there declares towards the ende of his discourse Quoniam ij qui Episcoporum locum sibi vindicant vtuntur eo dicto sicut Petrus claues regni coelorum acceperunt c. Because they that are Bishops take this to themselues euen as Peter and haue receiued the keies of the kingdome of heauen Heare you not euerie Christian now nor predestinate man which is his morall doctrine and offends you so mainly but the Bishops good Sir the Bishops in speciall take this to belong to them and claime the keyes Is not this a signe the keyes were committed to all the Apostles For the communitie of Bishops descendes from all the Apostles If the Keies had been Peters onely onely the Pope should claime them pretending to come of him as now he doth But Origen saith the Bishops doe this in plural Episcopi vtuntur eo dicto sicut Petrus The Bishops make vse of this saying euen as Peter did And they haue receiued the Keies c. § 4. Now when you tell vs that Origen neuer mentions in this place the commission of feeding pasce oues meas though the Bishop brings this place to answer the other by about Summa rerum de ouibus pascendis out of his Commentary vpon Rom. 6. and so the Bishops answer fits not with the obiection You are to know that as the one so the other is to be construed either of Peter or of all If Tibi dabo claues belong to them all and specially if Super te aedificabo ecclesiam meam so doth Pasce oues too by proportion either equall or maioris virtutis as they call it For what so singular and so individuate as Super te aedificabo Sure pasce oues is not so much The one a promise the other a precept and precept is not broken if it extend to many promise either is or is the weaker for it without all doubt And yet Origen himselfe teacheth you as much in this tractate as it were preuenting your obiection when thus he saith towards the middle of it Si dictum hoc commune est caeteris cur non simul omnia velut dicta ad Petrum tamēsunt omnium communia That is If this belong to all though spoken to Peter as he doubts not but it does why not all the rest then though directed to him yet are to be meant of all § 5. Another place you quote out of the same Origen vnquoted by the Cardinall but belike to help him post aciem inclinatam out of Hom. 2. in diuersa Euang. namely that Peter was Vertex which is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which before giuen by S. Baesil to the great Athanasius Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bare toppe nor no bald vertex as your Popes is at this day Martial hath an Epigram against one that had three sculls and when almes were distributed came for three mens parts Si te viderit Hercules
viuorum neque adiuvandis neque cognoscendis saies S. Austen de Curâ pro mortuis c. 13. Doe they not rest from their labours Apoc. 14. 13 And actiue at least if not passiue to preserue your purgatorie as Denys answers it Neither say it seemes not labour to them though it be laborious for no more it here seemes to godly men Lastly it is wonder you should stand so stiffely vpon that point that the godly Fathers and by name S. Hierome for you name him among the rest should not sometime flourish with a figure of Rhetorique since not onely diuers of them haunted that schoole as Austen as Basil as Nazianzen and the like Chrysostome especially who would not ride to schoole beeing a rich mans child borne but prefer'd to goe on foote for his loue to learning but S. Hierome professes of himselfe so much in plaine tearmes where speaking of his Epist ad Heliodorum de laude vitae solitariae he calls it Iusus his play Epist proximè sequent quae est ad Nepotianum de vitâ Ctericorum § 9. To your 16. 17. c. Numb The Bishop said not that Ambrose was blasphemous as you blaspheme him but that the Cardinall citing that place of Ambrose which you might better haue abstained froÌ„ shewes he had rather bring Christs blood into contempt then let goe his Dalila Is this against S. Ambrose or the Cardinall rather Whome Ambrose his speech not so warie as to be wisht perhaps yet excusable by his beeing a nouice as then for certaine he was might trip as it does and hath done but euen too often What virulencie good Sir is this against S. Ambrose Though if neede were as there is none and yet if there were I were not worthie beeing more nouice to the most worthie Bishop then euer S. Ambrose was to himselfe yet I say if occasion so required to shew what my conceit was once hereof at a blush and a little to choake you the more about the place that you so ruffle in how if graunting it in rigore that obsecrandi sunt Angeli c. yet we should denie that Ambrose allowes prayers to Saints or to Angels either Are not Ministers called Angels Apoc. 1. Euen as Angels are called Ministers Heb. 1. Who if euer they be to be sought vnto by supplication I suppose in such case as Ambrose there speakes of that is in the houre of temptation and amidst the violent assaults of youthfull lusts and fancies To say nothing of repayring to them in distresse of conscience in which sense S. Chrysostome saies he will rise at midnight for the releefe of any poore soule and Minutius Foelix in Octauio reports the ieere of wicked Pagans in those tearmes Adorata sacerdotum virilia c. Not that it was so but for seeking to them for aide in the aforesaid fitts and pangs of mind most submissely But what then shall we say of Martyrs which is another thing in S. Ambrose As if the auncient Christians were not wont to craue pacem à Martyribus designatis afore they went to execution See Tertullian in his booke of that argument see others I doe but oppose you I leaue it so Cyrill vpon the 1. of Michea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels leaue vs they play the fugitiues And the same he gathers out of Esa 1. 8. that the daughter of Sion shall be like a cottage in a vineyard like a lodge in a garden of cucumbers namely because waited vpon no longer by the Angells And how are they fit to be praied vnto that leaue vs Neither say that after sinne for after sinne we haue most neede to pray of all The Apostle is confident that Angels shall not separate vs Rom. 8. 38. but no talke of vniting vs or approaching vs to Christ Sure S. Ambrose his ground was from intercessio viuorum namely Andrewes and Peters for Peters mother in law Luk. 4. which we allow And Ministers are praesidia nobis as S. Ambrose speakes not onely Angels while that which is said of martyrs may be vnderstood per Proterosin of them that are not yet martyred but onely appointed to the blocke whome we haue more then pignore corporis with vs and yet that too True praesules true speculatores as S. Ambrose calls them § 10. Yet loe you will prooue though cleane besides our scope besides your owne but that as they say a beggar is neuer out of his way that we may satisfie for our sinnes And you lay your ground numb 18. that Christs passion giues life to all That 's the blindation But as well wood and clay or other base ingredients in Nabuchodonosors image with sounder mettals eagles feathers and other birds may be mixed and compounded yea the iarring ashes of the two Thebane brethren reconciled as our wretched works and sorry sufferings with our Sauiours righteousnesse which is righteousnesse it selfe Doe you not conceaue how one is incompatible with the other almost crying out with S. Peter Depart Lord for I am a sinnefull man so depart Lord for I am a sinnefull worke while you boldly blend and play the Vinteners mingling guilty blood with the blood of his sacrifice innocent and immaculate most preposterous Pilates § 11. Nazianzen is quoted Orat. 1. in Iulian. vt satisfacerent Christo sanguine suo In Nazianz. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may as well be the iustifying of Christs cause by the effusion of their blood hauing newly dishonoured it by stooping to the Emperours poisonous baits as to satisfie for their fault to the iudge of the world which no man can doe though in shadow and proportion one may come nearer perhaps then another As he that spares not his life in his Lords cause after he hath offended him before him that languishes still and playes the lazy Christian So Nazianzen might meane I see no cause to the contrary Does not S. Peter take the word so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same is to be said to your other authorities if time would serue which you fondly here multiply cleane besides the marke but that you long'd I dare say to vent your commodities and were glad no doubt of this occasion In so much as you haue not spared Dan. 4. Peccatum tuum eleemosynis redime Which in Hebrew is abrumpe as hath been often answered you and so in other places Yea we are saued by hope and he hath saued vs by the lauer of regeneration comes in to shew that a man may wash away his owne sinnes either with teares or with blood Is this good handling of Scriptures trow you If we are saued by hope is it by hope in our selues or our owne arme If baptisme purges vs and the Sacrament of our Lord shall there be the same vertue in our corrupt selues who but for grace should rather staine the font staine our baptisme true Copronyâ—… § 12. To S. Ambroses place in 1. ad Rom.
Clergie-men And Bellarmine does as good as confesse this one where telling vs how dangerous it is to vnfold their mysteries of Saints and Images in a popular assembly But Theodoret brings yet another thing to our mind CoÌ„sydera quanti sit illuÌ„ arrogantem insaniae morbo correptum adorare captivum Iudaeorum in ordineÌ„ mancipiorum redactum c. That is Consider what a thing it was for that proud and haughtie Tyrant almost madde with pride to adore a Iewish prisoner one no better then a slaue c. Which may teach the Iesuites those stormers against the authoritie of heathen Magistrates ouer beleeuers that seruitude vnder Infidels is no disparagement to true vertue wheresoeuer to be found S. Chrysostome also though he may seeme to wauer through vncertenties as one that does not greatly care to assoyle the question professing that he had rather giue his auditors occasion to search it by themselues yet once or twice hee enclines this way and with more reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Hee whome all the earth honoured as God reckoned of Daniel euen as of a God And afterward comparing him with Herod or rather more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is But Daniel accepted of diuine honour not of words onely tending that way as Herod did Which how it may stand with Daniels pietie it were good that you would consider a while For Chrysostome meant not to leaue him with that aspersion and yet thus you see hee declares the nature of that honour which the Tyrant affoarded him Lastly his reason is that the King called him Beltazzar which was the name of his God Therefore it is likely he honoured him as God Neither does Chrysostome neglect the note formerly made by Theodoret vpon this place that captiuitie vnder infidels is no abatement to true vertue For here the conquerour adores the prisoner c. § 9. As for the signification of the word adoro if to that end onely you alleadge the place to shew what the word may sometimes signifie concerning the adoring of one man by another that not ciuilly only but relligiously it followes not that it is euery where to be so taken and construed of a relligious worship if in this monstrous and exoticall one act of Nabuchodonosor towards the Prophet Daniel it imports so Your selfe bring many places and many examples of Scripture and holy men there recorded by whome you confesse it is to be taken onely of eiuill adoration num 15. of this Chapter As of Iudith to Holophernes of Abigail to Dauid c. And Gregorie de Valentia your champion for Idolatries yet in the place that I shall quote by and by out of him is not afraid to graunt as much euen in this very cause that Vno eodemque communi vocabulo res etiam diuersissimae significantur that is that Vnitie of tearmes makes no identitie of things or diuerse things are sometimes signified by the same words Lastly also to your other quidditie that The worship of Saints is relligious worship because yeilded to Saints for their relligion sake I denie your reason As well might you say that the worshipping of a woodden image is blockish worship because done to a blocke or to releeue a souldier in case of necessity is an act of souldierie because done for consideration of his souldierlike exploits in former times Rather say because it springs from the vertue of relligion in the mind of him that yeilds it as the original of his act yet imperaÌ„t only not elicient dirigent not exequent as your School-men loue to speak But so are many acts besides neither done to relligious persons or done to them and yet not for the relligions sake which neuerthelesse are accounted relligious actions because they proceed from the vertue of relligion in the doers As euen your owne man acknowledges Greg. de Val. Tom. 3. Disput 6. Quaest 11. c. denying flatly that the worship of Saints is properly or immediately relligious worship yet he addes in this wise Quanquam non est negandum quin ipsd virtute relligionis erga Deum vt ad VIRTVTVM ALIARVM officia sic etiam ad exhibendum sanctis honorem OBSERVANTIAE not relligionis induci possimus That is Though it is not to be denyed that we may be mooued as to other offices of sundry vertues so to yeeld the Saints the honour of obseruancie out of the vertue of relligion towards God in our hearts So as both he would haue relligion to be onely towards God and yet an exciter or setter on of our reuerence to Saints per modum imperantis as I said before And should we rest in your deuise of relligious worship because giuen to certaine men for their relligions sake weigh the consequence and tell me how you like it For by this meanes it might come to passe that two men at one time should both giue and take relligious worship of one another and that equall in measure if they equall in merits which were very vncouth to say no more that you should worship him that worshipt you that iust so much at the very same time Finally whereas the Bishop denyes that creatures may be adored and yet both you and we grant that there may be a ciuill adoration you must vnderstand the Bishop to speake of the sacred or relligious adoration in which fense S. Chrysostome goes further theÌ„ so to deny euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is lesse theÌ„ adoration but Valentiaes obseruancy to Angels to Archangels or to any creature whatsoeuer but he means the sacred or the relligious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as the Bishop doth § 10. You brooke not that S. Hieromes adorare ciueres Abdiae in his Epistle ad Marcellaâ—i should be expounded by the same S. Hierome writing to Vigilantius and that not pauso vigilantiùs perhaps by non adorâ—… we worship not onely not relliques but neither Cherubim nor Seraphim nor any such like Yet if it be true which we are often taught by S. Austen that Ecclesiasticall writers are not so absolute in their writings but that they may fall into errour now and then and be reformed by the iudgment of aftercomers much more may they be corrected by their owne selues in other places and their suddenner or lesse aduised phrase of speech one while be qualified and tempered by their more deliberate resolutions at another As here S. Hierome In the full source of his Rhetorique and where he spake without an aduersary or to one that could vnderstand him inoffensiuely and with discretion sufficient he speakes for adoring of Abdias his ashes that is zealous resorting to the place of his buriall for that is all but where he spake before his aduersary before Vigilantius like the bird that sleepes with the thorne at her breast then more vigilantly more accurately and more circumspectly he denies it vtterly that they adore either relliques or things better then relliques euen those
Rabbines say that God ordained this of speciall purpose that onely himselfe might be seen in Iosephs exaltation without the cooperation of any man euen as now he would haue vs to begge of him not of Saint or Angel But is not that prettie numb 44. that though the Saints appeare not in their owne persons yet the apparition may well be called theirs viz. because Angels appeare for them in their name and likenes as if the Deuill did not counterfeit their name and likenes too and therefore he appearing they may be said to appeare as well as when the Angels by this reason Yet most ridiculously you adde that Angels appeare for the Saints merits and so the Angels apparition is the Saints apparition But first we haue told you our mind about merits in the former part of this booke which if any were in this life yet none in the other none in patriâ where the Saints are They haue done meriting and yet to merit for others is more abominable then for ones selfe but for men to merit that Angels should come and doe offices in their name is most absurd of all and therefore worthie of F. T. whatsoeuer he is At last you graunt in the same Numb that not onely Saints may appeare in the shape of Angels but God himselfe hath done so de facto as Gen. 18. Exod. 3. to Abraham and to Moses Yet afore you saide that the Angel whome Abraham worshipt was a created Angel numb 14. How does this hang together As for that you enterlace that no shape can represent God it is so true that S. Isidore vpon Exod. 3. saies God appeared to Moses in rubo in a bush because the bush is vnfittest of all shrubs to be grauen or made an image of But then how doe you not tremble to haue images in your Churches and images of God Whereas the Councell in Trullo Canone 83. forbids Christ to be painted in the forme of a lambe which is farre more tolerable then the holy Ghost like a doue § 21. WELL num 45. you fall to a third kind of accusation of the Bishop But there you commit that very fault which was the last that you blamed him for though without cause as I haue shewed Quoting Calvins words lib. 3. Institut c. 14. as they lie in Bellarmine your other selfe I and the Cardinall or els it is no bargaine where you leaue out the Paragraph or the section of the chapter to hide your craft the more you clippe off those words also words of moment si in se censeantur and onely say that no worke can passe from holy men by Calvins verdict which doth not deserue the iust reward of shame True Sir if you take in all that Calvine saies namely if it be weighed strictly rigorously and in it selfe without any ouershadowing of the diuine pittie Si in se censeantur Refute this if you can In the meane time you alleadge the author corruptly which is the thing that you declaime against stealing and crying out against theft both at one time § 22. What mislikes you in the Bishops antithesis that he makes to the Cardinals disputation about the iustice of workes I beleeue nothing more then that you cannot brooke it and yet know not how to put it off Opponi potuisse ast non potuisse refelli I haue heard some praise this one passage as the flower of the Bishops booke although they thought honourably of all Vulnerasti me vno crine tuo or vno oculo tuo may we say with the Spouse though Tota pulchra by his confession elswhere But you must be allowed so much the rather to carpe at it Fortuna attonat summa as Mecaenas was woont to say and no lesse Procacitas rodit For the Cardinals modestie as he is a priuate man it is nothing to the purpose whatsoeuer you prate vnlesse you will weigh by that the dangerousnes of your doctrine fraught with such insolencies that it may make euen a modest man to turne proud And if that be true which here you pretend that when we teach that the forme of our iustification before God stands in his free mercie not imputing our sinnes to vs we take away all vse of a future iudgement by consequence of that doctrine doth not the Bishop as truly and most pithily retort that if you can be iustified by your workes here you may as well also forbeare any other iudgement Howe does the first of these euacuate the iudgement which wee beleeue in the Creede more then the second Or why should not a iudgement be held for this cause as well that it may be seene and made knowne to the whole world whome God hath acquitted and whom not to whom he imputes their sinnes and to whom not who haue layd hold vpon him by faith who not as who haue kept the law wrought righteousnes fulfilled the commandements and who not Besides that if our actions be partly pure and partly impure as both Bernard and Gregory acknowledg in those sentences which the Bishop quoted and you suppresse the iudgement may be for the notifying of them both the one to acceptation the other to remission and pardon why not And the good that is in them the cleaner part as I may so call it though not published nor accepted ad meritum salutis to the merit of saluation which is your blasphemy as if we might be saued by our well doings yet ad cumulum gloriae to the improouement of our reward and to acquire a degree of preheminence in the kingdome which both you acknowledge and our selues deny not as hath been told you heretofore And yet againe for so much as faith is that by which we attayne saluation not onely the cumulum or degree of glorie but the very first interest in our saluation I say which faith is coūterfeited by diuerse hypocrites that haue it not why should not works come to be examined in the iudgment as the cognizances of our faith the obrussa or the touchstone according to the saying Ex fructibus eorum cognoscetis eos and Gal. 5. Faith profiteth indeede but if it worke by loue Agreeable whereunto our Sauiour Matth. 25. though he pronounce the blessing vpon such onely as haue fedde himselfe cloathed him and visited him which is faiths proper obiect to be conuersant about CHRIST and to make all towards him yet he descryes it by our workes done to our neighbours In quantū minimis hisce fecistis mihi Insomuch as you haue done it to one of these little ones you haue done it to me that is to say your workes haue approoued your faith and your respect to mine showes your trust in me Lastly the last iudgement may by no meanes be spared though onely faith and not imputation of sinnes be there predominant as not onely S. Basile of whome you haue often heard but S. Chrysostome also could say long before Luther was borne 〈◊〉
faith in yours you both entertaine and MAKE to be obserued The Kings office is not onely custodire but facere custodiri as the Bishop told you if you had the grace to heare him The Kings keeping is keeping in Hiphil like spiritus interpellat for facit interpellare Rom. 8. Euen as God saith in Ezechiel Faciam vt faciatis but God by aide and by diuine inspiration the King by terrour by censure and by feare yet thus also is that fulfilled Dij estis whereas our part is Obsecramus vos loco Christi c. 2. Cor. 5. See Rom. 13. where all the good that is done in a common wealth is attributed to the King all the euill is auenged by him And 1. Tim. 2. 2. exhorting that praiers and supplications be made for all men he instanceth onely in Kings because the Kings courses haue an vniuersall influence and not onely for a quiet and peaceable estate but for a godly and an honest which refutes the Iesuites that thinke a Kings care is to extend no farther then bonum politicum or bonum reip to preserue the common-wealth from running to confusion from want from plague from hostility or seditions not regarding piety But most notably of all Psal 2. not onely the relligion of a priuate common-wealth but the conuersion of the whole bodie of the Gentiles is linked inseparably with the relligiousnesse of Kings For hauing said in the 8. verse I will giue thee the Gentiles for thine inheritance he points to the meanes in the 10. and 11. Be wise now therefore ô ye Kings nunc Reges intelligite Where nunc is pregnant to confute the Iesuites that thinke the care of Relligion as it should be in Kings is expired with the Kings of the old Testament But the Psal saith nunc prophesying of the conuersion of the Gentiles vnder the new And further he bids them serue the Lord whereas Kings saith S. August then serue the Lord when they doe that for the Lord which none can doe but they that are Kings But priuate honesty or priuate integritie is that which euery body may looke to and performe for themselues Therefore the Kings Office which Deuteronomy calls him to is an vniuersall inspection And as the piety of kingdomes dependes of their Kings as the latter end of the Psal shewes that I now quoted so the impiety and the irreligion of them is to be referred to none other as appeares by the beginning of it For whereas he had askt the question why doe the heathen and the people rage presently he addes or rather answers and giues the cause himselfe The Kings of the earth haue conspired together and the Rulers taken counsell c. § 27. What now though the Originall copy of the Bible was to remaine with the Priest is it not enough that the King was to haue a true copy and answerable to the Originall in all points For therefore he was bidde to prouide him a copy to be written out of the Leuites Originall But let it be that this makes the Priest to be Superiour since you will needes haue it so yet Superiour as Expositor or as Interpreter if you please not as guardian not as custos § 28. Lastly the King is bid to be obediēt vnto the Priest euen by the lawe it selfe which he was to copy out as appeares in the same chap. v. 10. I might say that the King is not named among those that are enioyned this obedience and therefore not comprehended For it must be liquidum ius that shall binde princes The Soueraigne is wont to be exempted in such cases Let one be free that all the rest may bee the better ordered As iura Maiestatis non sunt communicanda cum ciuibus both by Bodines rule and other Polititians so necessitates subditorū the taxations of subiects must not bee enforced vpon Princes Vnlesse the King were named therefore no reason to bring him in within the compasse of this statute And yet secondly there is an obedience to counsell and to aduice to resolution and instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely to authority The first way the King may bee subiect to his subiects and obedient to the Priests if you will needes haue it so but the second way the Priest is subiect to the King without all question and that is it with which Supremacy goes The Cardinall himselfe can tell vs so when his fit is ouer when it is his good day lib. 1. de Pontif. cap. 6. Ne Assuerus quidem Rex sapientibus illis viris subiectus erat quorum tamen faciebat cuncta consilio Ester 1. that is King Assuerus was not subiect to those wise men by whose aduice notwithstanding he managed all affaires As for matter of execution or coactiue iustice the Iudge is ioyned in commission with the Priest here v. 12. And is it possible that the King should be an vnderling to the Iudge § 29. That the Bishop should call Bellarmine dotard for mistaking our English affaires so much seemes a matter to you very abusiue and intolerable So as curiositie is but a light fault with you though in strange Common-wealths nor does it yrke you any thing to heare your nation accused which neither hath deserued ill at your hands nor is culpable of that which the erring Cardinall laies to her charge Though S. Paul would not accuse his owne nation albeit deseruing Act. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if I had any thing saies he to accuse my nation of Where S. Chrysostome notes most excellently that not onely he accused them not though no doubt he had great cause hauing conspired to kill him before they either ate or dranke but insinuated to the companie and yet without a lie that he had nothing at all to accuse them of For so are his words Not as if I had any thing to accuse mine owne nation of But you renegates and runnagates forsakers of the Land make a trade of slaundering your owne natiue countrey and patronizing the slaunderours as here the Cardinall and whereas S. Paul with great dexteritie shunned the lie to saue his countrymens reputation you make no conscience of lying and slaundering to defame yours And why may not the Cardinall be said to doate Doth not the Poet say dulce est desipere in loco Which he did I trow when he accepted at last the Cardinal-ship against his will and after much refusall as Eudaemon tells vs. Cunctantem multa parantem Dicere To whome we may say in the same Poets words Quid si quod voce grauaris Mente dares And at last you see he yeilded indeede But to the point Doe not the English Puritanes pray dayly for his Maiesty by the title of supreame head and gouernour Doe they not set their hand to it and subscribe their name Et voce mann attesting to it least happily you should say vox quidem Iacob manus autem
Sed facilis materia as Tullie saies to Antonie in te in tuos dicere And these are Antonians but rather like that gorbelly then the godly Monke knowne by that name Or howsoeuer that be yet it is easie declaming I say against such viperous companions whose very sent though they be gone from vs like the vermine of Egypt after they were dead and laid infects our minds as it did once our coasts The Adioynder neuertheles wants not his Apology I know Ad haec omnia opponitur praeclara defensio They should not haue beene dissolued saies he for all that What then Reformed and let stand Shall we heare S. Chrysostome once more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. c. 18. hom 42. Desperate diseases admit no cure Hippocrates himselfe forbids it An vnredresseable euill is the harbinger of destruction without any hope of recouerie What sayes our Chawcer When physicke will not worch Carrie the coarse to Church This was as much as I told you before that King Henrie the eight did but as he should not onely when he turned begging Fryars a begging but dead men out of doores dead in floth dead in pleasures a very burthen to their biding-places And least you thinke I haue misapplied those sentences of Chrysostome they are spoken by him of the destruction of Sodom and Gomorrah Whose case for ought I see might stirre as much pittie in passionate minds as the Abbies and the Monasteries doth in some women and fooles euen to this day For can we imagine them to haue beene any better then as the paradises of God when we lament their desolation and vastation most Yet desperate diseases and vncurable maladies were the causes sayes S. Chrysostome that Sodom and Gomorrah were destroied which cities saies the Scripture were as the paradise of God So happily the Monasteries for their surpassing pleasantnes and delightfulnes The Councell also of Ephesus implying as much in those words Can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall diseases neede the more effectuall remediés There was nothing left now but to pull downe the house whose very walls and posts the leprosie had infected A violent mischiefe a violent medicine and an vniuersall canker an vniuersall caustique which King Henrie applied and Queene Marie her selfe was not able to take off So the Pardon-mongers and Indulgentiaries were not reformed but extinguished in your late Councell of Trent as the Reuerend Bishop here most effectually telleth you because the abuse was such as was thought to be incorrigible Nulla amplius spes relicta◠Sess 21. cap. 9. What saies the Scripture Faciam huic loco sicut Silo Ier. 26. Should your priuiledges be more when your enormities were no lesse Nay alas what comparison And S. Hierome Epist ad Sabinian Diaconum Propter peccatum filiorum Heli constuprantium matronas locus tabernaculi ipse subuersus est propter vitia sacerdotum dei sanctuarium destitutum I looked saies the Psalme and his place was no where to be found not onely himselfe the notorious sinner but his very place was gone Which Livie himselfe reports to haue beene the fashion in those times to abolish the very monuments of place and seat where treason was contriued why not then where treason with diuers more abhominations as Iericho might not be built againe and no more may the Monasteries like Abimelechs sowing the corne-fields with salt to keepe out inhabitants and to doome the grounds to euerlasting barrennes But let the Popes owne practise hardly decide it and no meane Popes but euen Pius quintus himselfe that mirrour of pietie He dissolued the order of Fratres Humiliati and extinguisht it cleane for the treasonable conspiracie of one Hieronymus Farina a priest you haue many Priests eiusdem farinae though Bellarmine would excuse your Antistites from murthers whereas Queene Maries Chaplaine laid wait for her life if we beleeue Florimundus a priest in all likelihood he and a Popish priest But Pius quintus I say extinguisht the whole Order vtterly humbled those Brethren not yet HVMBLED enough for ones mans fact for discharging a dagge at Cardinall Borromees backe as he was praying in his Oratorie And the reason that prickt forward this miscreant to such a wickednes was nothing but the Cardinals too great seueritie in reforming certaine vices of a loose Brother-hood which this wretch could not endure with three more of the principall that set him on worke and hired him as the Storie saies quadraginta argenteis with fourtie siluerlings as if so much preciouser then our Sauiour Christ For this cause Pius quintus plaied King Henrie the eight and reformed them after the sort that you cannot heare of with patience pluckt them cleane vp We read in the same booke of no lesse then twelue Abbies at this Cardinalls deuotion and one of them at Arona which was hereditarie to his house propria familiae Borromeorum So as Cardinals can engrosse monasteries we see as well as Kings and the first that laid the axe to the hewing downe of those trees was our Cardinall Wolsey if Polydore say true Which King Henry finding to haue a good sound went on with the work Whom shall we blame § 33. But if the Bishop graunt that the profession of Monks was euer lawfull though it were but for an instant he graunts that which all our Diuines denie viz. vowes of pouertie chastitie and of obedience Also Counsels Euangelioall c. So you thinke but it followes not For vowes may bee without Monkerie and Monkerie without vowes and pouertie chastitie obedience constantly kept without them both As for Counsels they are yet further off then so viz. although all the foresaid were admitted yet Counsels distinct from precepts no way follow from thence which diuerse of the very Papists not onely of the Fathers haue disclaimed See Gerson de Consil Euang. Tractat. toto See him againe in Propositionibus oblatis Cardinali Veronensi p. 1. Anselme de Concep Virg. cap. 1. No man can giue God as much as he oweth him much lesse supererogate vnlesse it be in sinnes or flying light aboue the Commandements towre aloft in Counsels Gulielmus Parisiensis lib. Cur Deus homo cap. 7. Creatura nihil portare potest praeter ipsa onera mandatorum c. The Creature can doe no more then beare the burthen of the Commandements if at least of them which S. Peter saies are importable but not exceed in Counsels Alexander Hal. part 3. Quaest 56. membr 7. Lex est vniuersalis quoth he perfectae iustitiae regula That is The Law comprehends all the Law is a rule of absolute righteousnesse or of all that may be well and lawfully done As we read to the Philippians chap. 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vertue and all praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are bid to doe them therefore they belong to the obseruation
to Hardings question concerning his consecration ambiguous and irresolute c. Numb 10. of his Appendix because he saies OVR Bishops are made as they haue been euer Not VVE were made or I was made Does he not shew that there was no difference between his making and others when hee saies they were made as they haue been EVER and so defend himselfe as withall to defend all because the quarrell was not his blessed man that he was but the whole Churches of England which he maintained as zealously as any champion would his owne Neuertheles you tell vs againe Num. 11. as if you could neuer say it enough because indeed you haue nothing els to say That it is not to be imagined D. Harding would be so inconsiderate as to demand expressely of M. Iewell what three Bishops in the Realme laid hands vpon him if there were fowre as M. Masons Register hath it Send ouer your Page then or your Squire at armes or if you will your Desk-creeper as it is Num. 13. to peruse and search the Register of the Office which M. Mason auoucheth You shall finde Bishop Iewell was consecrated by these fowre Matthew Archbishop of Canterbury Edmund London Richard Ely Iohn Bedford and the consequents and the antecedents which you are so doubty iealous of in your Num. 14. will prooue M. Masons Register to be a true Register not disprooue it Though I doubt not but these things are known to many before M. Masons booke saw light And I confesse for mine owne part I had my instructions long since ex alio capite albeit I derogate nothing from his worthy paines § 52. I See I must end as I began The Supremacie of Princes and namely of His Maiestie is the thing that the Adioynder most maligneth That is their first that their last if they be well lookt into I am well content with it for my part Sis T V militiae causa modusque meae I know not how my penne can be employed better And it were hard if our pennes should be slacke to plead his right his most due right Deo Angelis hominibusque plaudentibus that beares the sword with the ieopardy of his life the enuy of Nations round about to preserue our liues and whatsoeuer wee hold deare or precious in this world A word therefore or two that wee haue prepared for the KING § 53. Though in truth the Adioynder here playes two in one Not onely his Rebels part but the plagiaries Hee would both steale the Crowne of independant Supremacie from the Kings head and withall rob him of one of his best Subiects his faithfull Counsellour his diligent watchman his vnweariable champion the B. of Elie. No maruell if hee giue his assaults there meaning ill to his Maiestie where he knowes a great part of the strength lyes like that Worthyes in his locks which he endeauours to purloin and divert another way § 54. The recriminations are diuerse which I will answer briefly setting them downe in their order and so conclude For there is no moment in any of them but hungry malice sets the pen on worke which were better quiet if it knew his owne good I fuge sed poteras tutior esse latens Yet the Adioynder is so absurd as to deface the Bishop and croppe his garland cheuvt frustrà to censure after all his very manner of writing himselfe such a writer no doubt but wot you what 's the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops book scorches them without a firebrand to the very bones torments them in an inuisible mysticall racke his words his matter his forme his substance all vexes them and wrings them and they dare not say how but the teares stand in their eies and they pretend by-matters they cauill with his style I come to particulars § 55. The first instance Because Supremacie is said to be no article of faith I answer in one word The perswasion of it is most wholesome but the raunge is not properly within the raunge of the Creeds or the pale of faith Whereas articulus ab arctatione quasi quid arctatum sayes their owne Altenstag Lexico Theolog. V. articul And the word of faith is both propè and breue that Rom. 10. 8. this Rom. 9. 28. Yea 2. Tim. 1. 13. we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubly distinguished in ip sit terminis not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely of faith but of loue and charitie or dutifull obseruance Such is the Supremary S. Paul himselfe may witnesse for vs who 1. Tim. 6. 2. calls obedience to infidels euen to infidell masters how much more to Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the wholesome words of our Sauiour Christ the Commenters thinke he respects to that word Date Casari quae Caesaris sunt yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if it be Christs it binds howsoeuer whether it be of faith or of loue and in Christo Iesu saies the Apostle in both places both 2. Tim. 1. 13. and the 1. Tim. 6. 2 he fetches it from Christ Yet the Adioynder thinks that we are free to all things if they be not of faith that we may choose whether we will conforme to them or no though the morality that they imply be neuer so ghostly What then saies he of not stealing of not committing adultery of doing no murther and diuerse such like For Idolatry I thinke they acknowledge none it is so promiscuous in Popery Are not these things morum and not fidei Themselues so distinguish them at other times Bellarmine by name de Port. Rom. lib. 4. cap. 5. Decreta fidei and Praecepta morum are two with him Also Valentia quoting Thomas for it will haue haeresie it selfe to be in certaine propositions which crosse not with the Creed but with other truthes of Diuinity notwithstanding How then if the subiection that we owe to Princes be but as safe and sacred as one of these and grounded vpon the Law first either morall or iudiciall as Honorapatrem Honour thy father much more patrem patriae the father of the whole Countrey My children saith Ezekias speaking to his subiects and not the worst of them but to the Priests themselues 2. Chron. 29. 11. though it appeares not among the articles of the Apostles Creed Doubtlesse we may say Non est omnium fides 2. Thess 2. 3. and not onely subiectiuely but obiectiuely it beeing one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bishop most accurately and most profoundly distinguished howsoeuer our shuttle-pated Adioynder thinke of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not al one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Church I say in ours for with the Papists euery thing is come now to be de fide either what their Church once ventes that same
cymbalum alaruÌ„ si declarat Ecclesia or some addle-headed Fryer and Sophister doth but dreame § 56. Neuerthelesse the Adioynder turnes merry with vs and saies if it be so it may well come into our Pater noster but neuer into our Creed this doctrine of the Supremacie As if first there were nothing betweene the Creed and the Pater noster that if it lodge not in the one it must needs be thrown off to the other How if it pitch vpon Moses his Law as I said euen-now either the iudiciall or the morall part thereof Did not the Adioynder complaine very lately himselfe that the Bishop was to blame for deriuing it from thence As who would say It appeares there indeed there is no denying but the Bishop was not to take the aduantage of that place of none I trow but onely the Creed Else this is not a matter of bare speculation or naked apprehension as the points of faith may seeme to be but ends in action and in obseruation The more likely therefore to come of the Law And is Moses Ordinances of no force with him in good earnest Or is not that of validitie that descends of the Law Of the Law I say whereof one iot or tittle is not to fall to ground as he said truest that kept it best and in the point of subiection aboue all other no though heauen and earth should passe away and the whole frame of nature be dissolued But in truth it results out of euery part of the Catechisme as I shall briefly shew occasioned by the Adioynder and his iolly descant here that would make it a point not of our Creed any longer but onely of our Pater noster And first out of the Creed I meane onely consequentially but sure effectually enough both in Natus de Maria and Passus sub Pontio as hath been shewed heretofore and may quickly be conuinced againe See pag. 94. huius in marg and againe pag. 481. It was Christs first and last theame that euer he established and much also in the middle of his gyant race as the Psalmist calls it Psal 19. yet not like a gyant be â—lando cum dijs that is cum Regibus For he neuer declaimed against King in his preachings though no doubt it would haue been passing popular with the Iewes but refused the Kingdome when it was offered him paid tribute to Caesar for Peter and himselfe exhorted others to doe the like of duty Reddite Caesari not Date and not vestra or gratuita but qua Caesaris sunt So in many other things he allowed the heathen Princes to dominari eorum to lord it among their subiects onely he set a barre in his Apostles way Vos autem non sic he allowed them that wait vpon Princes to goe in mollibus in soft cloathing he called his Church by the name of a Kingdome himselfe often by the name of a King implying his Supremacie which he would neuer haue done but that he was most loyally and reuerently affected to regiments and a great fauourer of the Royall estate But this was in the middle of his course as I said Of life and death beginning and ending we shall see anon In the meane while to conclude out of the Creed against him and to enforce the argument last proposed I demand of the nimblest Iesuit of them all Forsomuch as the Creed recordeth the suffering of our Sauiour Christ vnder Pontius Pilate an infidell Magistrate and by his authority whether it was wel and wisely done of Christ to yeeld to such tyrannie proceeding from an heathen and whether it containe our instruction or no And although they dare not for horrour say that our Sauiour did vnwisely or any way vnbeseemingly in submitting himselfe to the authority of an infidell from whose power he was doubly protected as they conceit both by the sanctity of his relligion and which we deny not by the dignity of his person if he had been pleased to vse it yet it is plain that they think so vnles they will allow vs to practise the imitation which they will not they spit at they endure not at any hand For wherein are we better then Christ Thou art no better then Israel saies God in Esay Esa 17. And are we better then he qui venit ex Israel factus est Immanuel as S. Austen saies Why should not that become vs which mis-became not him Quod decuit tantum quid tibi turpe putes Does not S. Peter call vs directly to the imitation of him in this point 1. Pet. 2. 21. 22 But they will say hee was forced and then they giue vs leaue to doe the like viz. to obey when wee cannot choose A sweet kinde of obedience no doubt which the Reuerend Bishop hath most diuinely refuted in his Tortura Torti but in the mean while what a blasphemy against our Sauiour Christ that hee would not haue suffered if hee could haue resisted Yet S. Peter saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee threatned not he reuiled not Yet that he might haue done although he was destitute of vires temporales which are the Iesuites god The most forlorne may threaten and reuile we know But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit locum irae he gaue place to wrath he confronted not the Magistrate but recommended the issue of his cause to God Monstrous are the blasphemies which the Iesuites are driuen to in this cause Could not he haue resisted Who first had whole legions of Angels to rescue him who ouerthrewe them that came to take him with a single word with Egosum and lastly promiseth in plaine tearmes of himselfe that he layes down his life in whose hands he pleases he made choise of an infidell and no body takes it away from him perforce But of this enough let them looke to their answer In the life of Campian set out by a Iesuite one Robert Turner as I take it we read that he desired to haue the Creed rehearsed by the people at his death But why so I wonder For what article of the Creed did Campian die when they would charge vs most Where is Rome in the Creed where Peter where the Pope where any of those things about which they iangle now and keepe a stirre Rather as we read in another place of the same booke that their Priests beeing suddenly discouered in a bay-mow and eft-soones to be surprized they confessed to one another as their manner is and enioyned a very gentle satisfaction to say thrice ouer with greatest zeale that petition of the Pater noster Fiat voluntas tua Thy will bee done referring now all their fortunes to God and resigning the summe of their desires to his will when they could auoid the force of ciuill authoritie no longer May not we rather fetch Supremacie from hence which those wretches in extremitie could not but acknowledge that we are not to
prouide for the safetie of the Church vijs modis as they traiterously reach and vpon that ground disclaime the authority of infidels but to cōmit our cause to him that iudges iustly c. Does not the point I say in hand about the Princes Supremacie spring a great deale clearer from these words especially beeing exemplified by our Sauiours practise and explained as of late by S. Peters commentarie that we must not repugne the infidel Magistrate nor flie to any higher tribunal in earth but commit our cause to God onely then Campians rebellion can be patronized by the Creed which he so vainly desired to haue rehearsed at his death That so we may fetch it not onely out of the Creed which you see how well we may without crossing the Bishop and yet wringing the Adioynder when he thinks hee is safest but out of the Pater noster too which is the second part of Catechisme wherein now we are As for the Commaundements and the Law of Moses to them I haue spoken sufficiently already and the Adioynder denies it not Also he seemes to graunt it of the Pater-noster though we should not euict it as we haue The Sacraments onely remaine which are the fourth part of Catechisme shall we see how this truth appeares from them too that the scoffing Adioynder may bee concluded euery way for all his descants First then as we are not baptized into the name of the Apostles Paul or Cephas 1. Cor. 1. 13. nor any of their successors but into the name of Christ and the obedience of the doctrine which he brought Math. 28. 20. which we haue shewed already how fauourable it was to Princes and therefore Baptisme speakes for their supremacy not for the Popes So in the other Sacrament which is the Sacrament of the Lords Supper in which we are to preach the Lords death vntill he come 1. Cor. 11. 26. we haue a farre clearer glasse of the aforesaid assertion for so much as his death was nothing but his submission to the Ciuill Magistrate who vniustly persecuted him to the very death Which Saint Paul thinks worth the noting when he fashions his scholler Timothy least he should turne aside to faction and to Iesuiticall garboyles 1. Tim. 6. 13. Or else what needed S. Paul to name Pilate in that place But it is reason that the Supremacy should be confirmed from euery place Yet our Sauiours obedience ended not in death no not the death of the crosse mortem autem Phil. 2. but there is a step after death wherein also it was most eminent In that Ioseph of Arimaethea begd his body of the Magistrate by his inspiration no doubt and aduentured not to vsurpe vpon it no not for the vse of buriall when he was dead without leaue See we what a subiect we haue of our Sauiour what a proclaimer of the Supremacie belonging to Princes Both in wombe and tombe both an embryo and a corps both afore birth and after death and straight afore death and straight after birth an early beginner and a most constant perseuerer euen somewhat beyond the tearm prefixed for vsque ad mortem was wont to be the last Reuel 2. 10. if any man can goe further let him Shall we see what followes now in the Adioynder § 57. Marry Sir if the Supremacy be not a matter of faith and yet we haue seen how neer of kin to the Creed though nothing is truer then the Bishops saying that it is not an article nor de fide properly but what then does the Adioynder infer thinke you First that we may not sweare to it then that it is not to be gathered out of Scripture neither expressely nor by consequence also that we may choose whether wee will beleeue it or no and a great many more such idle collections for want of setting out from a right ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Poet in Suidas that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here All falls to ground because his ground failes For shall we sweare to nothing but to the articles of faith How many oaths are taken in Courts daily both assertory and promissory yea and without the Courts too that are no way so much as bordering vpon the Articles of faith and much lesse of the ranke of them properly so called Insomuch as this one place if there were none other in the booke is of force to shew the toyishnesse of our Adioynder or else his sottishnesse or for certaine his egregious impudence and boldnesse that dares abuse his Readers in such vile sort as to perswade them that they may not sweare to the Kings Supremacy because the Bishop said it is no article of faith Does not the Bishop say it is a point of perswasion though it be short of faith and that not waueting but firme stedfast and vndoubted Therefore also he prooues it by places of Scripture though we may swear to many things which are not euident by the Scriptures and we sweare so daily Shall I not sweare that King Iames is lawfull King in his Dominions and also Supreame to all persons of the same as it followes in the oathes both of Supremacie and of Allegeance vnlesse I read it in the Creed or else in Scriptures But the Diuines and the Canonists hold him guiltie of sinne that sweares to a thing which hee doth not certainely beleeue What vnles he beleeue it by the Christian faith or the Christian beleefe properly so called Like as the Incarnation of Christ his passion his resurrection his ascension into heauen with the rest of those mysteries which either the Godhead in Trinitie or his blessed person containeth in it selfe You see what a dizzard either the Adioynder is himselfe or forswearing all shame chasing away the blood he would make his Readers For faith being a word of diuerse significations as Canus and Valentia and the whole crew of them can tell him he distinguishes not the faith of intellectuall verities touching the mysterie of saluation reuealed by God from that which is a certaine perswasion of the mind either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the truth of things which S. Gregorie can tell him that we haue of many more then come into the Creed yea or the main Scripture either or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the lawfulnesse of any action which we are to performe Of which kind it is said Whatsoeuer is not of faith is sinne that is whatsoeuer we doe with a perplexed conscience wanting full resolution but not Whatsoeuer falls not within the compasse of those principles by which the Christian religion differs from the heathen and are comprised in the Creede By that meanes we might not sweare vpon the Pater noster neither if we may sweare to nothing but that which is Creede which the Adioynder meant to leaue vs I dare say of his honestie when he had taken away the other And yet oathes de credulitate also are daily
feather and vsurped flower of title at this day Nay verily by the same reason Ministers might not exhort either Kings and Princes or other ciuill Magistrates to doe their duties to gouerne well to administer iustice to heare causes vnpartially to cut off malefactors to root out traitors to suppresse sinne by dint of sword because all these things are vnlawfull to them repugnant to their vocation and yet the Ministers voice is a kind of commandement speaking from the pulpit in Gods stead as was noted before 6. What should I say of calling of Bishops to Synods of setting them on worke to explaine the faith and to confute heresies May Christian Princes either not doe the first which the stories are so full of in the best times or shall they practise and beare a part in the second which the Papists neuer will admit How did Theodosius dismisse Flauianus after so many Popes had in vaine assaulted him commaunding him to depart and doe his dutie vpon his Bishopricke if no body may enioyne but that which he may execute 7. Lastly if a Priest should denie to baptize a young infant that were sicke whose saluation therefore were emperilled and as we graunt in the ordinarie but as the Papists thinke in the extraordinary way and all without any hope of future recouerie if a Priest were so frampoll I say as to refuse to baptize a poore infant in that case shall not the King compell him by force and punishment and terrour of his Lawes We read in the booke of Martyrs of a certaine Knight in Poperie that put a Priest into the graue aliue because he refused to burie a corps that was brought to Church where there was no mortuarie to be had such was their couetousnesse Yet alas what comparison between burying of the dead which our Sauiour makes so sleight of Suffer the dead to bury their dead and the administring of Christs Sacrament for the sauing of a poore soule from euerlasting destruction It is therefore not the vnworthinesse of the ministeriall duties as Mr. Sanders by his Syllogismes would faine driue vs to say or else to let goe our distinction betweene Iniunction and Execution not the basenesse of our office for we magnifie our Ministerie and the Angels are thought to tremble at the weight of it Quis ad haec idoneus said he viz. neither heauenly nor earthly abilities put in one but the meere distance and disunion of the two callings I am loath to say repugnance though that also after a sort which will not permit a Prince to do Priestly offices though his power extend to the commaunding of them to be done yea punishing and correcting if they be not done Cursed be hee that does the Lords worke negligently said the Prophet of old And the heathen Poet assumes Pectora nostra duas non admittentia curas we cannot do Gods worke and the worlds too Therefore God will haue his worke done by such onely as shall intend nor doe no other worke then that For this cause gouernement remaines with the King without any entermedling in the execution of our offices the execution is ours without any right in Gouerning or Compelling And so much to Mr. Sanders why the King should haue Iurisdictiō as the Parlament here speaks or Superinspection without administration or execution which it seemes the Adioynder is no lesse troubled with then Mr. Sanders though he prosecute it not so vehemently I returne to him who is now at his last casts § 91. COncerning then our extending the priuiledges of Supremacie beyond the custome and fashion of other nations he brings no proofe of it and therefore I might contemne it with the same facilitie that he obiects it But first he is to know that the grounds which they hold by either from Scriptures or from Fathers in the auouching of their Supremacy are the same that ours and import as much and extend as farre including the same priuiledges if they be throughly scanned though happily so much appeare not vnto them all at first Or it is the wisedome of Kings to temper their gouernement with such moderation as the condition of their people will best beare for the present more as there shall bee more opportunitie afterward sic fortis Hetruria creuit To omit that for so much as others exercise these acts in those Kingdomes though they deriue not their authoritie so literally from the King yet the Kings permission is their deputation and so the Supremacie still remaines in himselfe Euen the Popes Supremacie is not the like with all nor of the like extension We knowe what narrowe bounds the French haue set to it with their Pragmaticall Sanction And the Sorbone of Paris hath euermore curtailed it Few that amplifie it as fully as the Canonists Bellarmine himself goes not so farre as Carerius The Bishops of some places were freer then others in some the Deacons stept afore the Priests And diuerse things belonging to the qualitie of each order are determined by Councels in processe of time rather then acknowledged by all at first Doth this therefore preiudice either Bishops or Priests No verily And so all that dissent about the bounds of Supremacy are not straight to be reckoned for enemies to the Supremacie God forbid For I will not say as I might and yet without flatterie that wee of the ENGLISH may the better enlarge the KINGS MAIESTIES priuiledges as farre as possibly may stand with Gods word because we are more sensible of his HIGHNES liberalities then any others and his extraordinary fauour hath abounded towards vs. We may say as the Iewes did to the Apostle S. Iames witnesse Eusebius lib. 2. hist cap. 23. Obsecramus te Obtemperamus tibi Tibi omnes obedimus Etenim omnis populus testificatur de te quòd iustus sis nec personā accipis And which neuer any of Peter Quot quot credebant propter IACOBVM credebant Propagatorem fidei Malleum haeresum As for that which followes Sta ergò super pinnam templi vt conspiciaris ab vniuersis verba tua omnes exaudiant I need not adde it since God hath done it I meane exalted his MAIESTIE to the top of Soueraigntie euen of Temple and all from whence the Nations farthest off attend his answers and the world round about craues his resolution in greatest matters § 92. AND so beseeching ALMIGHTIE GOD to giue vs as large a heart to vnderstand our owne good and his MAIESTIES rare fauours and charities towards vs as he hath enlarged the heart of his most EXCELLENT MAIESTIE to all Princely wisedome and possible vertue but especially to ouer-cherish his deare spouse the CHVRCH Let vs thanke him also for the occasion of these two labours of the right worthy Bishop though in it selfe it was not so expetible and make much of the two pignora that the Church hath from him two radiant lights two lasting pillars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as
them and take away all neither city nor countrey nor house nor court nor nothing els will stand but all will be ouerturned all goe to wracke the mightier like fishes deuouring the weaker and them that are vnable to resist So that if there were no anger or temporall plague following the disobedient neuertheles thou oughtest to be subiect euen so I meane least thou shouldest seeme rude and vngratefull to thy benefactour The Apostle proceedes VER 6. For for this cause quoth he you pay tribute also for they are Gods ministers attending continually vpon this very thing The Apostle here omitting the mention of diuerse other more particular benefits which accrew to common-wealths from their rulers and gouernours as orderlinesse peaceablenesse and also those other seruices which both of pike and penne peace and warre they continually attend for the good of the whole demonstrates all by this one thing For saith he thy selfe bearest him witnesse that thou receiuest benefit by him in so much as thou art content to pay him wages See the wisedome and prudence of the Apostle For whereas their taxes were so tedious and intolerable to them as they were startled with the very mention of them he brings them both for an argument of his cause in hand and a demonstration of their wisdome ready to yeeld afore he perswade viz. as conuinced by their own voluntarie practise For why quoth he pay we tribute to the King what is our scope what our drift Doe wee not pay it him as the wages of his carefulnes ouer vs watching for vs protecting vs with all his might Whereas certenly we would not haue paid thē this fee from the beginning had we not knowne that we were gainers by their gouernment ouer vs and receiued benefit But therefore it seemed good to our auncestors long agoe and enacted it was by commō consent that we should supply the necessities of Kings with our purses because neglecting their own matters they mind the publike and employ all their leasure and time to such ende as may be most for the preseruation of our particular estates Hauing thus then argued from matter of commoditie he brings backe his speach againe to the former head for this was the way to worke most vpon the Christians and their consciences and againe he shewes them that this is also well pleasing to almighty God and in that he concludes his exhortation saying For they are the Ministers of God And yet to note vnto vs their continuall trauell and pensiuenesse for our sakes he addes moreouer attending continually vpon this very thing For this is their life this their occupation that thou euen thou maiest liue and die in peace Wherefore in another Epistle he not onely exhorteth vs to bee subiect to Magistrates but also to pray for them And yet there also he insinuates the common benefit that all men receiue by them in that he concludes thus that we may liue a quiet and a peaceable life For they aduantage vs not a little towards the constant establishment of our estates in so much as they prouide furniture for the common defence repulse enemies suppresse mutinies and decide and determine ciuill controuersies For neuer tell me that this or that man abuses his place but consider the beautie of this diuine ordinance and thou shalt quickely espie the wonderfull wisedome of the prime ordainer of all these things VER 7. Feeld therefore to all men their dues tribute to whome tribute is due custome to whom custome feare to whom feare honour to whom honour belongeth 8. Owe nothing to any man but to loue one another c. Still he insists vpon the same point and bids vs not onely yeeld them money and coyne that haue the gouernment of vs but also honour and feare But how hangs this together that hauing said before Wouldst thou not feare the power doe that which is good here he sayes yeeld feare to whom feare belongeth I answer in one word He meanes the feare of displeasing or the carefull and industrious feare not that which ariseth out of a bad conscience which in the former words he labours to preuent Neither saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not giue yee but yeeld yee not of curtesie but of due and he expresses eftsoones the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt For thou doest not gratisie him in so doing for it is debt and due that thou doest And if thou doest it not thou shalt be censured for a cullian and a wretch Neither thinke thou in thy pride that it is any disparagement to thee in regard of thy profession Christian though it be of the strictest to rise vp in the presence of the ciuill Magistrate or to put off thy cappe when the officer comes by For if S. Paul gaue these Lawes when the Emperours were Pagans how much more should we obserue them now they be Christians And if thou saiest that thou dispenfest greater matters then hee suppose the word and the Sacraments or other Priestly functions know thou that thy time is not yet come Thou art a stranger and a pilgrime for the present The time shall be when thou shalt appeare more glorious then they all In the meane while thy life is hidde with Christ in God When Christ shall appeare then shalt thou also appeare with him in glorie Seek not therefore thou thy recompence in this transitorie life But although thou beest to appeare before the Magistrate perforce and that with great horror and dread and appallment of all sides yet think it no disparagement to thy high nobilitie For God will haue it so and it is his pleasure that the Magistrate of his own constituting should be also inuested with his proper rights and honours Markest thou also another thing that ensues hereof When an honest man like thy selfe and guiltie of no crime shall appeare before the Magistrate humbly and submissiuely much more will the malefactor stand in awe of authoritie and thou by this shalt winne credit and reputation to thy selfe For they are not subiect to contempt that honour such as are to be honoured but they that dishonour and contemne them rather Yea the Magistrate though he be infidell will admire thee so much the more and will glorifie thy heauenly Master whom thou seruest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Talibus Patrum Expositionibus sanctarum Scripturarum intellige Canonem illum 19. Concil 6. Constantinop in Trullo vt obiter discat F. T. noster Regum palatia eiusmodi enim Trullus locum esse non inopportunum Ecclesiastico vel Concilio de rebus grauissimis habendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. diuinissimè The Abstract of the Contents of the second Part. CHAP. 6. 1. FAith to bee reposed in God onely not in Saints or Creatures Pag. 224. 225. 2. S. Hierome peruerted to speake for faith in Saints Of credo in Ecclesiam Pag. 226.
the Church may stand without such helpe or countenance of authoritie as in the times of persecution God supporting it c which is most true Therfore he saies So fore forth as it requires c. In Politico * Lib. 2. c. 11. Sand. bis hoc agnoseit repetit idem c. 12. in initio Negavimus cum Augustino licuisse Petro c. Fatente Tullio Cat. 1. Non modo non contamtuarunt sed etiam honestarunt b Et Rom. 13. alibi sape describens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab insigni gladij Et Dei minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi divina ministeria cui qua sordeant quod ne de Pontificâ— quidem concedendum est quamvis excelso Nec sibi adeò placeat Sanderâ—â— tamen in haue sententiam multa stultissimè quasi ex Augustino de omnibus Apostolis 〈◊〉 ferre gladâ—â—â— nee tamen permissis educere Lib 2. de clave David cap. 11. 3. 4. c For Preaching is actus Iurisdictionis to the Canonists And the Scripture giues it so 11. Tim. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Connexa sunt Doctrinâ— genus 〈…〉 Med. * 2. Tim. 2. 4. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Orat. 5. in Oziam Et. 2. Cor. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et tertiùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planissimè tamen ad Philem. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Mr. Sanders himselfe might not exhort his Irish souldiers to fight against Queen Elizabeth by this reason and yet for what other cause came hee thither e We must be readie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen Churchmen and all at the Princes commandement T it 3. 1. Therefore Priestly functions are either not good let M. Sanders chuse or the King may commaund and enforce to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. l. 5. hist c. 23. Invenal * Vide cap. 4. Sed Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. D. H. Sauilij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. If I should say to thee Goe and reforme a King offending wouldst thou not say I were madde viz. reforme him in the coerciue kinde Els 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there it followes A minister may doe it concionatoriè But a priuate man not so much as in words a S. Austen acknowledges Iurisdiction in the Kings Sword namely in regard of Gouernment and compulsion Adversus Epist Parmen 1. c. 8. a As Bulgaria Cyâ—…s Carthage Iustinianea c. b Hieron ad Huagr Aug. in Quaest vet Novi Test Quaest 10â— Quidam Falcidius duce stultitia Romanae civitatis iactantia c. c Concil Nicen. c 18. Concil Ancyr c. 13. item c. 18. Concil Neocaesar c. 13. c. Tom. 5. Edit Eton. * Pythag. apud Laert. l. 〈◊〉 Chrys Hom. 23. in 13. ad Rom. Heare this yee Iesuits complainers of persecution molestation * Yet the Pope is not aboue an Apostle I hope at the highest b The cause of relligion doth not acquit froÌ„ subiection This is against Vsurpers intruders onely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt haeâ— sit legitemè succedentium in regnum ille autem invasor esse alieni iuru queat Gouernment is necessarie Paritie begets contention Gouernment is naturall Monarchie is naturall that is most agreeable to Nature The Iesuites obiection against Pauls subiectioÌ„ Answered by himselfe Subiection is dutie in the very best not curtesie e The Apostles called traytors but their doctrine refutes it not onely their practise whereas the Iesuites both practise and doctrine confirmes it f A true Apostle need not feare to preach the mysteries of his Message before any Infidel-Gouernour but a Iesuite may least there be LVPVS in fabula as they sticke not to call him Heauie disasters fall vpon Traytors God and men take part against the Traytor Other argumeÌ„ts ab vtili of beeing subiect to Magistrates The Romanes alwaies noted of pride contumacie to Magistrates Bern. alij Euen Nero this Harken you Iesuites you that think the bands of all goodnesse are dissolued if an infidell Prince be but endured or obeyed * Monarchs are the Ministers of God for our saluation * The Minister is perswasiue the Magistrate may be coactiue but both of them deale in the same matters viz. matters of the conscience Quare idem alibi Chrysost vide locum paulo infra 〈◊〉 deum tractidisse nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quidem non paulo magis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt cum sic obiter effingam y Where are they that see nothing but a sheepe in the Lay sore of what condition soeuer What lacks he of a Pastor that is a Pastors worke-fellow an ayder and assister of him sent of God for that end Nay the one by his sawes the other by his Laws Witnesse S. Chrysost z Where are they also that say earthly Princes are not of God but humane creatures crept out of the dust I ween Whom Plato makes the prime sonnes of God and of the golden choicest generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed alibi in sua verba constaÌ„s Tom. 5. D. H. Sauile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonauent quidem in 4. Dist 4. Qu. 3. respon ad obiecta notat quòd nemo vnquam effûgit poenam gladij sub indicecum caetera poenarum genera miraculo effugeret That we may see what a prehemineÌ„ce goes with the sword how God assists his owne depositum entrusted to the Kings hands c Nero nesciens sustentat omnia Wicked Magistrates vnwilling holde vp the state Where is the assistance that they challenge to the Pope to ouerrule his tongue against his wit least he pronounce false defining in his Consistorie Or what prerogatiue is that to this d See S. Prosper de vita couteÌ„pl l. 3. c. 7. In virtutem plerumque de necessitate proficitur c. e The Magistrate prepares the soules of his subiects saith S. Chrysost Yet the Iesuites say he must be no dealer in soule-matters f Magistrates iustly tearmed the Ministers of God g The conscience of a good turne viz. receiued of God in his institution of Commonwealths is that which should mooue vs to be subiect to the ciuil Magistrate for conscience sake as S. Chrysost here expounds it 2. Tim. 2. 1 3. c. Dispossession follows not froÌ„ abuse of place Subiection is â—â—e and not to be denied but paid with all â—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harken Iesuites that stand vpon your nobilitie either of Priesthood or Christianitie Hora tua nondum venit The Priests Su premacie is in altero saeculo a The more we honour Magistrates the more honourable wee show our selues but scorning them wee are base b Subiection of Christians is a meane to draw Infidels to the Faith resistance alienates How crosse is Chrysost and Christ first of all to the Iesuites doctrines in euery point For they say if we obey the faith goes downe our profession is disparaged the Infidells will insult c. Chrysost omnia contra Medina tamen l. 4. contr 6. pag. 310. edit Venet. Vetus pictura ingentem habet auctoritatem viz. ad probandas conclusiones Theologicas Like columna Simeonis first 12. degrees high then 22. then 36 and more Vide Cedren p. 279. Cassander Wicelius Tilman Eredenbach c. The whoore growes bolder The first Iesuites called suij Christi Christs fellowes that you may know their humblenesse from their very cradle Massaus alij Certè 2. Tim. 3. 8. Resistentes doctrinae comparantur cum ijs qui restitere miraculis quasi ipse iam successerit in corum locum sibiâ— probatio maxima sit Porro ostenditur inuicta esse absque alio adminiculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At fortè parùm apertè Imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppugnantium idque velut olim sub Mose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denique Chrylost in 3. Tim cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat Christum non statim vt natus est operatum esse miracula Serò qsâ—ippè post in Cana Galil Ioh. 2. Et tamen sermones eius obtinebant pondus iam pueri videâ—anturque digni quos Maria corde conseruaret Inter quos porrò fuerat de Patre eius Deo Quod dogma maximum Valet ergò Doctrina sine Miraculis A Iesuite-Priest acknowledges a miracle in the detection of his Treasons Sed quem alij vt video Andronicum Quod hic obiter tractatur de Mose quòd Rex aut Regis instar p. 508 in marg vt antè p. 396. quamuis nondum introductâ Regni formâ in populum etsi olim vellicatum est in Reuerendo Episcopo à vesanientibus Papistis tamen recipit confirmationem à S. Hieron com in Esa 51. qui de Abrahamo ipso sic scribere non dubitat Nos sumus genus domini regale sacerdotale qualis fuit Abraham qui rex appellatus est caeteri sancti de quibus scriptum est NOLITETANGERE CHRISTOâ—MEOS
did beare the Churches person since the keyes are too great a depositum for Peter to be receiued in his owne name but in the Churches And so much he had deliuered before vpon the 108. Psalm I will not now trouble the Reader to repeat it Onely this may bee remembred that there he saies Tibi dabo claues is among those sayings which howsoeuer videntur pertinere ad Petrum non tamen habent illustrem intellectum nisi cum referuntur ad ecclesiam c. which howsoeuer they may seeme to belong to Peter yet cannot clearely be construed but when they are referred to the Church This there But now in this place he addes another example to shew that Peter did beare the Churches person and not his owne As when Pasce oues is said to him Et cum ei dicitur ad omnes dicitur Amas me Pasce oues meas Where I cannot demaund without some passion what can bee said more pregnantly to the Bishops purpose that Pasce oues was not said to Peter onely when S. Austen makes it common to all all of the ranke at least and vouches it as an instance that Peter did beare the person of the Church and not his own only in diuers things that passed vpon him Me thinks vpon the alledging but of thus much out of S. Aust if truly if in his sense the question should be at an end Yet because this man cries out against maimed allegations I will keepe promise as I said to set downe so much of S. Austens text as no man comming after shall neede more and that by the way it may be seene whether this fellow can clip a text or no for his aduātage leaue out that which is too hoat for him to meddle with practising that impudently at the very same time which he traduces the Bishop for most wrongfully Thus then S. Austen Debet ergò Ecclesia Catholica correctis pietate firmatis filijs libenter ignoscere cùm ipsi Petro personam eius gestanti cùm in mari titubâsset cùm Dominum carnaliter à passione reuocâsset cùm aurem serui gladio praecidisset cùm ipsum Dominum ter negâsset cùm in simulationem posteà superstitiosam lapsus esset videamus veniam esse concessam eumque correctum atque firmatum vsque ad dominicae passionis gloriam pervenisse That is to say The Church Catholicke therfore ought to pardon her children amending their faults and established in godlines sith we see pardon affoarded to Peter himselfe sustaining the person of the church both after that he had wauered in the sea carnally dehorted our Sauiour frō suffering and with a sword cut off the high Priests seruants eare and finally fallen into his superstitious hypocrisie yet pardon I say affoarded him notwithstanding all these faults in so much as amended now and confirmed he came in the ende to partake of the glorie of our Sauiours suffering Here is nothing against vs for ought I can perceiue vnlesse Peter to haue come to the glorie of our Lords suffering may seeme to any to make against vs. Which yet I hope they will not construe as if Peter had died for the sinnes of the world and so equalled our Sauiours glorie Wicked though they are yet not so wicked as to diuide that praise between Christ and Peter Howsoeuer S. Austen in his tractat vpon S. Iohn 123. makes this to be one of S. Peters errors to haue offered to die for Christ in all hast pro liberatore liberandus c. Wherein he might seeme to haue aspired to a glorie more then our Sauiours that he dying to saue the world Peter should die for him that died for the world which is a point aboue the other But howsoeuer they magnifie Peters authoritie I hope they will attribute to him no such vertue as this although he may seeme I say to haue said as much himselfe when time was by S. Austens collection but rather repent with him repenting as afterwards we know he changed his minde and no doubt cried out as Iob doth his eyes beeing opened and his weaknes discouered I bewaile my selfe in dust and ashes I haue said once but I will say it no more As for the wordes of S. Austen that Peter attained to the honour of our Lords suffering it is a storie in Eusebius worth the considering how for the exceeding honour that he bare to his Master though he were nailed to a crosse of wood like his yet he refused to dic with his head vpward Which we may beleeue the rather because we read euen in heathen stories of that time of diuers that were crucified with their heads downeward And as Peter for humilitie begd that boone of the tormentors so it is like they were not nice to graunt it to him as the more disgracefull This was the reuerence that our Sauiours conuersation begat in his Disciples In figure where of Iob whome I named euen now to shew the authoritie that he bare in his house with semblable loue of all sides My seruants said he thought themselues happie in my presence if I smiled vpon them they did not beleeue me yea they cryed Who vvill giue vs to eate of his flesh for the vnspeakable sweetnes they found by me See S. Chrysost in his 2. Epist to Olympias Who can write of these things without melting passion To consider the strange conflict betweene our Sauiour and S. Peter a conflict of humilitie not of pride of loue not of anger like that betweene our Lord and the Baptist erst refusing to thinke himselfe worthie to baptize him Which yet in Peter is more to thinke himselfe not worthie to die like him Besides that Iohn was faine to yeild in the ende but herin Peter had his desire And which is more singular not onely the kind of strife to striue for loue but against the nature of loue which delights in likenesse that he should choose a contrarie positure of bodie to testifie his loue to his Lord and master Indeede we haue those now a daies in the Popedome that loue to beare themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarie to Christ both liuing and dying true Torti as the Bishop hath prooued them but S. Peter affected this of meere modestie which is able to make impression into a marble heart These whither not climbing and soaring in the meane time with the wings of such ambition as not I but F. T. euen now described where it is thought T should stand before F but for crookednes sake not onely to controll Kings and Countries with their Vniuersall dominion but to challenge as much power as Christ himselfe the Head of the Church And yet they make as if it were doubtfull whether Anti-Christ be come yea or no whether he sit in the Church of God shewing himselfe for God or no. But we haue strayed out of the way by occasion of
taken in Courts notwithstanding his mustering here of his Canonists to little purpose but the oaths de credulitate perhaps in matters of fact when the case is doubtfull to the oath of Supremacie we haue euidence enough which respects not fact but is the auerring of our iudgements concerning his MAIESTIES iustest title to the Imperiall Crowne and the rights thereof with promise on our parts not onely not to oppose but to assist him and to abet him to the vtmost of our abilities § 58. As for that he addes moreouer that if it bee not of faith the Scriptures no where containe it neither expressely nor by implication c. what more rude and more vnlearned iust like all the rest Would the Bishop be so contradictory doth he thinke to himselfe from whome I hope they will not derogate the praise of so much iudgement as to heede his owne methodes though most maliciously they depraue him otherwise at pleasure as to alleadge diuerse Scriptures for the Kings Supremacy and yet not impertinently as he here crakes and saies he hath answered them but most soundly and most seasonably as we before haue shewed and then conclude it is no point of faith properly so called but of perswasion onely yet most grounded perswasion if he had not well perceiued the vnrepugnancie of these two and how compatible they are betweene themselues which the Adioynder cannot skill of But so I haue heard of an old plodder in Logicke that to his dying day could neuer conceiue how the accident of blacknes might be separated from a Crow so much as in cogitation and another that was as hardly brought to digest that euery thing either is or is not So here the Adioynder as if his wits were be-breecht If it be not of faith saies he then it is not in Scripture neither directly nor yet implicitely Belike not Pauls cloake or Peters scabberd both reuealed in Scripture and yet neither of theÌ„ of faith And to defceÌ„d a little lower to their other kinds of Scriptures Tobyes dogge I ween or rather his dogs tayle which the Text saies he wagged and Campian your Martyr made such mirth with in the Tower proouing thence the verie point which you now deny that all is not de fide which is comprehended in Scripture But he petulantly and profanely enough as his guise was yet with you a graue disputant in matters of religion or a mortified man drawing on to martyrdome For though nothing be of faith which is not reuealed in Scripture as we hold though you deny yet there are many things in Scripture which are not of faith as neither we deny and your selues hold at least when you are not captious as now it seemes you are to crosse your selfe rather then you will not carpe another I say some things are not de fide which are contained in Scripture not but that we must beleeue all to be most true which the holy Scripture containeth but some things are so without the circuit of our faith as it is no preiudice to vs though we take no notice of them as Pauls cloake perhaps as Peters net and sword-sheath or if you will as Tobies dogge and the like others most necessary and most wholesome to be receiued as our dutie to Superiours our deportment to Ethnicks and them that are without our discreet and laudable conuersation towards all which the Creed is no rule of that narrow verge though the Scripture in her latitude thinke no scorne to be It remaines therefore that the Bishoppe might argue for the Supremacy either from Moses Law or Moses his practise though it bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only not a matter of faith but of firme perswasion which yet is more then Bellarmines Pie credimus § 59. Neuerthelesse to infringe the Bishops argument you say Moses did not lay aside his Priesthood but Aaron and he remained Priests together So as from thence we can draw no proofe for the Temporalties preheminence aboue the Clergy in what degree soeuer Moses stood to Aaron But who euer heard of two high Priests together viz. Moses and Aaron both at one time Or how could they both be the High Priests that is each of them supreame to all Priests What greater corruption was in those declining times when Annaâ— and Caiphas both possest the seate if at least such corruption then were But when couetousnesse and ambition preuailed most and drew them most aside into degeneration what greater deflexion I say could there be then this from the originall institution Yea how could the Priesthood of our Sauiour Christ be typically shaddowed and prefigured by two whereas he is our one and onely High Priest without copartner How the Popes sole-regencie be deduced from thence as Bellarmine would and diuerse more Vnlesse they meane to admit multitudes into the chaire and then where is Monarchy Sure Theodoret in Numer Quaest 23. calls Aaron the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roote and fountaine of Priest and Priesthood which how could he be if Moses were equally participating with him in that preferment and the Priestly of spring of succeeding ages to deriue their pettigree as well from the one as from the other Where is the vnitie now that the Papists so hunt after Where the reducing of all particular propagations spreadings Ecclesiasticall as they speak to one originall and primitiue head May we not say that the Adioynder was dreaming all this while in bicipiti Parâ—â—sso of a double head of Priesthood in Moses and Aaron For as for the word Cohen Psalm 1. 18. it signifies not the Priest onely but a principall man such as Moses and Aaron might be both at once though in diuerse kinds So as Caietan in his exposition of Psal 100. sayes onely thus Aaron fuit summus Sacerdos Moses fons sacerdotij inuenitur dum ipse consecrauit Aaron Where we may note three things First that he does not giue the name of summus sacerdos the standing high Priest to Moses at all but to Aaron only Secondly that Moses was fons sacerdotij Yet not to crosse with Theodoret who said a little before that Aaron was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather that we may hold Ecclesiasticall Iurisdictions to be deriued after a sort from the temporall Prince of which hereafter For it should seeme he esteems Moses here as a temporall gouernour hauing giuen away the name of high Priest to Aaron Thirdly and lastly he makes Moses priesthood to be resigned againe and laid downe in that he vses the word dum Dum consecrauit Aaron which the Adioynder saies is to make it like a ierkin or a iacket Numb 41. this is his merriment but wee proceede § 60. To the authoritie of S. Austen lib. 3. in Leuit. Quaest 23. I see not what S. Austen could say more for vs if hee meant to plead our cause most but
that the Adioynder presumes all to make for him which he can but finger with Midas S. Austens words are Caepisse ab Aaron videatur summum sacerdotium the high-priesthood may seem to haue begun in Aaron Therefore if Moses be high Priest in ordinary he is Aarons juniour and so subiect to him Yet the Adioynder would haue Aaron to bee vnder Moses as High Priest I trow vnder the higher High Priest Once there is no difficulty in my opinion neither in S. Austens words nor at all in the question about Moses priesthood if wee will be ruled by S. Austen Quid putamus saies S. Austen fuisse Moysen si non fuit sacerdos quomodo per illum omnia illa gerebantur si autem fuit quomodo summum sacerdotium ab eius fratre coepisse definimus So that you see it is definimus with him not onely videatur S. Austen hath laid it downe for a sure ground that the high-priesthood began in Aaron And as for Moses his priesthood it is a matter of question with him Fuit an non fuit was he a Priest or no As for that which followes Ambo ergò tunc summi sacerdotes erant Moses Aaron i. Both of them were high Priests both Moses and Aaron I haue answered it before that they were both Cohenim that is both excellent but in a distinct kind the word sacerdos agreeing to them both but not vniuocally Concerning the next clause which the Adioynder vaunts in Aaron vero sub illo Aaron was vnder Moses it makes for vs who hold the High Priest to be subiect to the authority of the Temporall Magistrate S. Austen guiding vs as it were by the hand to that opinion in the words immediately following Aaron quidem summus fortè propter vestem Pontificalem ille verò propter excellentius ministerium That is Or was not Aaron the higher for the garment that he wore that is by way of Priesthood but Moses his better in regard of a more excellent function that he discharged correspondent no doubt to the Regall with vs. For he is called a King without any more circumstance Deut. 33. 5. And indeed what higher calling after the Priesthood then that The Kingdome then to S. Austen is excellentius ministerium if we compare it with the Priesthood So as neither Moses was Priest and yet superiour to the High-priest by the doctrine of S. Austen which is the doctrine of our Church concerning Supremacie § 61. The Adioynder hath almost brought his tale to an ende There are but two more accusations of the Reuerend Bishop and those very ridiculous yet sutable to the shoppe that the rest were forged in we will dispatch them in a word One that he dissents from the doctrine of Protestants the other that he agrees not with our acts of Parlament describing the Supremacie § 62. For his bragges betweene I hold not worth the replying to A Thraso and the Supplement must be in euery leafe of him or else he is not himselfe In his Numb 42. The place in Deuteronomie for sooth is nothing to our purpose Nay all cleane contrarie and that he hath shewed in his ninth Chap. Let the gentle Reader resort to the Answer if he thinke so meet in the 9. of this § 26. 27. c. § 63. Num. 43. Once againe you would sweare he were a Master of the fence an only Myrmillo What wonderfull prizes hath he played in his Supplement But heare you sir Ad populum phaleras If you be ready with your daunce behold your stage Ecce Rhodus ecce saltus begin when you will Does your skill faile you as Adioynder that you runne to your Supplement to shrowde you vnder the talke of what you haue done there If the examples of Salomon Ezechias and Iosias be nothing to the purpose with you then S. Austens arguments be nothing to the purpose nor Charles the great nor diuerse more By name S. Cyrills of Alexandria See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Theodos in Concil Ephes pag. 229. editionis per Commelinum 1591. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was also profitable and necessarie in certaine other respects to your royall Maiestie that he should be banished from the holy altars that had prophaned them And how banished I will tell your Maiestie alleadging what is recorded in holy Scripture for your more assurance sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Israelites vpon a time contemning the Ordinances of that wisest Law-giuer Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But after that Ezekias a holy man and a good came to raigne ouer them hee reformed things which were amisse and after that hee had purged the Temple of God consequently offered such oblations to God as were due by Lawe and belonging to him Furthermore it is thus written of him And Ezekias raigned and bespake the Leuites saying Hearken to meye Leuites make you now cleane and hallow the Temple of the Lord your God and cast forth all vncleanenesse out of the holy places c. And the Leuites rose vp and gathered together their brethren and purified themselues ACCORDING TO THE COMMAVNDEMENT OF THE KING to the ende that they might cleanse the house of the Lord c. And in the sixteenth day of the first moneth they made an ende of all and they went in to King Ezechias and said vnto him We haue made clean all things in the house of the Lord c. But what is this to Theodosius or to Christian Kings liuing vnder the new Testament Nothing at all saies the Adioynder their date is our Let S. Cyrill be iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Consider from hence O godly king c. Yea your sacred Maiestie hath alreadie done the like thing to the glorie of Christ For it is your custome and fashion to offer sacrifice in the Churches and with plentifull hand to contribute alwaies something to the glory of God But it was necessary they should first purge the Temple and cleare it from all scandall and filth and so you to sacrifice at your due time Now the dishonour that is offered to our Sauiour Christ is a slaunder more hainous then any pollution whatsoeuer But you commaunded your Priests as I lately said and loe they haue purged the Church of such filth against your entrance that you might inherit the more glorie both with God with Angels and with all mankind Now let the Adioynder expostulate with S. Cyrill for vrging Theodosius with the example of King Ezechias nothing to the purpose § 64. To his Numb 44. He bids vs shew by what Commission as he calls it the Supremacie of authority in Ecclesiasticall affaires was translated to