from other places to Rome the Bishops of Africa not yielding too hastie credit to this allegation debated the matter with Pope Zozimus and his successors Boniface and Celestine for the space of foure or five yeares together at length when the true and authentical copies of the Nicen Councell were searched by Cyril Patriarke of Alexandria and Atticus Bishop of Constantinople and that neither in the Greeke nor Latine copies this Canon touching Appeales to Rome could be found then the African Bishops told the Pope that he should not meddle with the causes of men in their Province nor receive any such to Communion as they had excommunicated For the Councel of Nice say they Did consider wisely and uprightly that all matters ought to be determined in the places in which they began Chiefly sith it is lawfull for any if he like not the sentence of his Iudges to appeale to the Synods of his owne province yea or farther also to a generall Synod to wit of the Dioces Vnlesse there be any perhaps who will imagine that God would inspire the triall of right into one man and denie it to a great number of Bishops assembled in a Synod and so going forward with proofe that the Pope ought not to judge their causes either at Rome himselfe or by his Legates sent from Rome they touched his attempt in modest sort but at the quicke Condemning it of pride and smoakie statelinesse of the world Reply It may be saith Master Brerely that the Arrian Heretikes had corrupted the Nicen Councel and therefore this Canon which the Pope alleadged could not bee found there Answer Had this prâ—tâ—nded Canon made ought against Christ's Divinâ—tie we might have suspected the Arrians to have corrupted it if they could but this concerned the Popâ—s juâ—isdâ—ction in matter of Appeale and trench'd not upon the Arâ—ians tenet Reply Perhaps the Pope when hee alleadged the Nicen Councel meant the Sardican Councel wherein it was decreed That they in Afâ—icke might appeale to Rome Answer The African Fathers say They could not meet with this prâ—tendâ—d Canon in any Synodall of the Fathers and therefore neither in the Niceâ— nor Sardican Councell nor any other that could binde the whole Church Besides Saint Austin who was a principall actour in these African Councells and subscribed to them hee was not ignorant of the Catholicke Sardican Councell for as Binius observes S Austin in his 162 Epistle calls it a plenary or full Councell of the whole Church neither indeed cou'd S. Austin be ignorant therof inasmch as he reaâ— diligently the acts and decrees of every Councell and searchâ—d all Registries by reason of the many conflicts hee had with Heretickes saith Baronius Neither could tâ—e Africâ—n Bishops bâ—e possibly ignorant of this Sardican Councell inasmuch as some thirty sixe of them were present at it and subscribed to it together with Gratus Primate of Carthage Besides it was yet within their memory being held little above fourscore yeares before this African Councell neither could they be ignorant of the Decrees of that Councell inasmuch as they were wont to bring a Copie of such Decrees as were agreed upon in generall Councells as themselves say that Caecillianus brought with him the Decrees enacted at Nice at which hee was present Now if they knew this Sardican Councell and the Decrees thereof and yet knew no such Decree therein for Appealing from Africke to Rome it followeth that the Popâ—s pretenâ—ed Canon for Appeales was no Canon of the holy Sardican Councell and is therefore justly suspected to be forged by some of the Popes Factours who would gladly have brought all the Gâ—iest to his Mill and the maine Sutes of Christendome unto his Court and Consistory Reply Bellarmine saith that the Decree forbad onely the Priests and inferiour sort of the Cleargie to appeale to Rome but not the Bishops Answer This is an idle allegation for the African Bishops provided for the conveniencie of their Priests and Cleargie to hinder them from vexatious couâ—seâ— and wastfull expences in the poynt of Appeale by saving them from unnecessary travailes beyond the Sea and therefore they intended much more that they themselves should bâ—e freed Besides the Decree runs generally and forbids all sorts of Apellants from Africke to Rome as well Bishops as others the tenour of the decree is this It was thought good that Priests Deacons or other inferior Clerks if in their causes they complaine of the judgements of their Bishops and if they Appeale from them they shall not Appeale but to the African Councels or to the Primates of their Povinces but if any shall thinke that he ought to Apâ—peale beyond the Sea meaning to Rome let him not be received any longer into the Communion of the Church of Africke Binnius tells us that the question was not about the right of Appealing to the See of Rome but de modo touching the manner of the Popes admitting Appeales of prosecuting and deciding complaints by his Legates â latere but the decree forbids Appeales from Africke to Rome and condemnes not onely the manner but the matter it selfe Objection You say Saint Austine opposed the Pope but he was in good savour with Zozimus Boniface and Celestine Answer Saint Austine kept good termes with the Bishops of Rome and he had reason for it because they were great Patriarkes and he had occasion to use their helpe and countenance for quelling the Pelagian Heretikes and others and yet notwithstanding when their factors began to usurpe jurisdiction over other Churches then hee might stand for the right of his African Churches and give his vote freely in the Councel And thus we have found opposition made to the See of Rome by a whole nationall Councel in the weighty poynt of Appeales for so Bellarmine makes appealing to Rome and not Appealing from thence a maine proofe of the Popes supremacie Now to proceede about the yeare foure hundred thirtie and one was the third generall Councell held at Ephesus against the Nestorian heresie which divided Christ into two persons it was summoned not by the Pope but by the Emperour Theodosius the younger At his becke and by his command In the yeare foure hundred fiftie and one the fourth generall Councel was held at Chalcedon against Eutyches who in opposition to Nestorius confounded the natures of Christ making of two distinct natures his humane and divine but one nature whereas Nestorius rent is â—under his person making two of one this Councel was called not by the Pope but by the Emperours Edict it was first called at Nice and then recalled from thence and removed to Chalcedon wholly by the disposing of the Emperour yea Leo Bishop of Rome wrote to the Emperour instantly beseeching him to call it in Italie all the Priests saith he doe beseech your clemencie with sighes and teares that you would command a generall
find it to bee bread but the body of Christ insomuch as Bellarmine upon this testimonie saith Quid clariùs dici potest What can be said more plainely Answer Cyril saith The bread which is seene of us is not bread and the same Cyril saith of the Water in Baptisme it is not simple water let the one satisfie the other Cyril saith of the bread as hee doth of the oyle that it is no bare simple or common oyle but Charisma the type and symboll of a spirituall gift and so hee meant of the bread the Consecrated bread that it is no ordinary or common bread but of different use and servâ—ce and yet theâ—ein not any change of substance at all Neither doth Cyril say as Bellarmine corrupâ—ly traâ—slateth it or at leâ—st mâ—kes use of a corrupt trâ—nslation That the body of Câ—rist is given Sub spâ—cie panâ—s Vnder the forme of bread but as it â—s in the Greeke Vnder the type of bread even as hee saith afterwards Thinke not tâ—at you taste bread but tâ—e Antitype of Christs body so that hee calleth the consâ—crated bread and wine â—ypes and Antitypes that is signes of the body and blooâ— of Christ. Now whereâ—s Cyril would not have us judge of thâ—s Sacrament by our taste or sense it iâ— true that as the Bread and Wine are â—ound and whiâ—e aâ—d sweet in taste our bodily senses mâ—y indeed perceive thâ—m but as they are types and Aâ—titypes that is signâ—s Of the body and blood â—f Christ so â—hey aâ—e spiâ—itually to bee discernâ—d with our understanding onely as the Reverend and learned Dâ—ctor Morton Lo. Bishop of Coventry and Lichfiâ—ld and now Lord Bishop of Durâ—sme hath observed Lastly the same Cyril saith That wee have râ—pentance and remission of sinnes confined onely to the terme of thâ—s prâ—sâ—nt life More might be alleadged out of the same â—yâ—il but these may suâ—fice to shew what hee in his Caâ—echismes taught his schollers touching the Scripturâ—s sâ—fficâ—encie aâ—d Caâ—on Communion in both kinds the Euchaâ—ist and Purgatory Before I cloâ—e up this Centurie I must needs speake of Constantinâ— the Great and the two generall Councelâ— held in this Age. In â—his age flourished the honour of our nation that Christian Pâ—ince Constantine the Great borne of our coâ—nâ—rey woman Hâ—lâ—na both of them Britaines by biâ—thâ— Royâ—ll by descent Saints by estiâ—ation and true Catholikes by profession PA. Doâ—tor 〈◊〉 and Master Brerely show them to have bâ—â—nâ— o◠〈…〉 PRO. Our reverend and learned Doctor Doctor Abbot late Bishâ—p of Salisbury hath sufficiently confuted your Bishop and acquitted them from being Papists since they held not the grounds of Popery as at this day they are maintayned PA. If constantine were no Papist of what faith tâ—en was hee PRO. Hee was of the true ancient Christian Faith as may appeare by these instances following Hee held the Scriptures sufficient for deciding matteâ—s of Faith and accordingly prescribed this rule to the Nicene Councell saying Because the Apostles Bookes doe plainely instruct us in divine matters therefore we ought to make our Determinations upon Questions from words which are so divinely inspired he saith not that the Scriptures plainely teach us what to thinke of the nature and substance of God as Bellarmine would wrest it but also of the holy Law and things concerning Religion for so doe the words sound in the originall and herein saith Theodoret the greater part of the Councell obeyed the voyce of Constantine Constantine held it not the Popâ—s peculiar to summon generall Counâ—â—lls for hee called the Councell of Nice himselfe and therein sate as President and mâ—deratour receiving every mans opinion helping sometimes one part sometimes another reconciling them when they were at ods untill hee brought them to an agreement in the Faith The same Eâ—perour by his royâ—ll Letters Prescribed to the Bishops such things as belonged to thâ— good of Gods Church yea hee held himselfe to bee a Iuâ—ge and supreme Governour in Causes Ecclesiasticall for hee professeth speaking generally of all soâ—tâ— of men if any shall rashly or undadvisedly maintaine these pestilent assertions meaning the Arrians His saucinesse shall beâ— instantly curbed by the Emperours exâ—cution who is Gods Ministers Moreover Constantine never sought to the Pope for pardon hee never worshipped an Image never served Saint nor Shrine never knew the Masse Transubstantiation nor the halfe Communion hee prayed not for his Fathers soule at the performance of his Funeralls used no Requiems nor Diriges at his Exequies he wished not any prayers to bee made after his death for his owne soule but having received Baptisme newly before his death professed a stedfast hope that needed no such after-prayers saying Now I know indeed that I am a blessed man that God hath accounted mee worthy of immortall life and that I am now made partaker of the light of God And when they that stood about him wished him longer life hee answeâ—ed That hee had now attayned the true life and that none but himselfe did understand of what happinesse he was made partaker and that he therfore hastned his going to his God Thus Constantine dyed outright a Protestanâ— hee craved no after-prayers for his soule hee dreaded no Purgatory but dyed in full assurance of going immediately to his God Was this Prince now a Trent papist Now to proceed the fiâ—st Generall Councell in Christianitie after the Synod of the Apostles was that famous fiâ—st Councell of Nice consistiâ—g of 318. Bishops the greatest lights that the Christian world then had it was called about 325 yeares after Christ against Arrius that denyed Christ to bee veâ—y God from this Councell wee had oâ—r Nicen Creed it was summoned not by the thâ—n Bishop of Rome but by the Emperour Constantine Gathering thâ—m together out of divers Cities and Provinces as themsâ—lves have lâ—fâ—â—ccorded Wee produce the sixth Canon of this Councell against the Popes monarchicall Iurisdiction the â—enour thereof is this Let ancient customes hold that the Bishops of Alexandria should have the government over Aegypt Lybia and Pentapolis because also the Bishop of Rome hath the same custome as also let Antioch and other Provinces hold their ancient priviledges Now these words of the Canon thus limiting and distinguishing the severall Provinces and grounding on the custome of the Bishop of Rome that as hee had preheminence of all the Bishops about him so Alexandria and Antioch should have alL about them as likewise every Metropolitane within his owne Province these words I say doe cleerely shâ—w that before the Nicene Councell the Pope neither had preheminence of all through the world as now hee claymeth to bee an universall Bishop nor ought to have greater preheminence by their judgement than he had before time this being the effect of the Canon to wit That the Bishop of Alexandria shall have authority over his Diocesses as the Bishop of Rome
Councel to be celebrated in Italy But their request was denied it was held at Chalcedon for the ease of the Bishops of Asia Leo could not have it where hee would but where and when the Emperour appointed and Leo was glad to send his deputies thither Reply The Emperours summoned Councels but by the Popes consent Answer It is true indeed that the Popes consent was to these aâ—cient Councells but no otherwise than as the consent of other chiefe Bishops they consented because they could not chuse because they resolved to bee obedient but they could not appoynt either place or time To proceed This famous Councell of Chalcedon renewed and ratifyed the Canon of the second General Councell held at Constantinopleâ— and accordingly following their example gave the Bishop of Constantinople equall priviledges with the Bishop of Rome The tenour of their decree runneth thus Our fathers have very rightly given the preheminence to the See of ancient Rome because the City was the seate of the Empire and wee moved with the same reasons have transferred the same preheminence to the sâ—at of New Rome that is to say Constantinople thinking it reason that the City honoured with the Empire and with the presence of the Senate and injoying the same priviledges as Ancient Rome being the seat of the Empire did and being after it the next should in matters Ecclesiasticall have equall advancement Here wee see the reason which the Councell gives why Rome had the first place was not because it was so ordained by Gods law jure divino or in Saint Peters right but by the cosent and constitutions of men because Rome was sometime the imperiall seat and the seat being thence translated to Constantinople upon the same reason Constantinople was made equall with Rome Reply The Popes Legats protested against this Caâ—on you alleadge Answer It is a rule in law That is accounted the act of all which is publikely done by the greater part by the most voyces otherwise there would bee no judgement given because some perverse ones would still dissent Now all the Councell save onely the Popes Legates consented upon the Canon and they were to be ruled by â—he major part of the Councells votes neither doe we finde that anciently the Pope had a negative or casting voyce in Councels and therefore the Chalcedon Councell notwithstanding the Legates opposition professeth Haeâ— omnes dicimus this is all our vote and Tota Synodus the whole Councell hath confirmed this Canon for the honour of the Sâ—â— of Constantinople And accordingly the whole Councell wrote to Pope Leo. Why buâ— the Popes Legatâ—s approoved it not they contradicted it True in this particular they dissented But because they as al other B ps even Pope Leo himselfe consented unâ—o that generall Maxime That the judgement of the greater part shall stand for the judgement of the whole Councellâ— in that generall both the Legates of Leo and Leo himselfe did implicitè and virtually consent to that very Canon from which actually and explicitè they did then dissent For which cause the most prudent Iudges truely said Tota Synodus the whoâ—e Councell hath approved this Canon either explicitè or implicitè either expressely or virtually approved it Yea the whole Councell professed the same and that even in the Synodall relation of their Acts to Pope Leo saying Wee have confirmed the Canon of the second Councell for the honour of the See of Constantinople declaring evidently that Act of approving that Canon to be the Act of the whole Synod although they knew the Pope and his Legates contradicted it as my learned kinsman Doctor Crakanthorpe hath well observed In a word what though the Popes Legates were absent at the making of this Act because they would not bee present and when they were present disclaimed it the major part of the Synodall voyces carryed it and so the Decree passed and was afterwards confirmed by the sixth Generall Councell Reply The Canon which equalleth the Patriarke of Constantinople to the Bishop of Rome makes not against us since it was not confirmed by the Pope who onely confirmed such Canons as concerned matters of Faith Now Councells are not of force till the Pope ratifie them Answer By this reason you will make the Popes supremacie no Article of Faith And what though Leo opposed the Canon yet as Cardinall Cusanus saith Vse and custome carryed it against the Pope Besides a Councel may be approved though the Pope approve it not and so was the second generall Councel called against the Macedonian Heretikes and others it was held by the Catholike Church a lawfull generall Councel though none of the Popes before Gregories time approved it for Gregorie speaking of the Canons of that Councel sayth Eosdem Canones vel gesta Synodi illius hactenus non habet nec accipit the Romane Church neither hath nor approveth those Canons or Acts so that the Romane Church untill Gregories time neither approved the Canons nor Acts of that second generall Councel And that is it which Gregory intendeth saying hastenus non habet nec accipit not meaning that till the yeare wherein he writ that Episâ—le for himselfe before professed to embrace that sâ—cond Councel aâ— one of the foure Evangelists but untill Gregories time hactenus untill this age wherein I live wâ—s the second Councel the Canons or Acts thereof not haâ— nor approved by the Romane Chuâ—ch and yet all this time it was held an approved Synod as the same D. Crakanthorpe hath observed Question Had not the Bishop of Rome the priority Answer He haâ— a priority of Order Honour or Place before others but not of Iurisdiction over and above others but even as Ambassadors take place one of another yet have no dominion one over another Question Was not Rome highly esteemed of old Answer Old Rome was highly esteemed First because theâ—e the Apostles taught and Rome professed the true Faith and divers of her Bishops were Martyrs Secondly because Rome was sometime the chiefe seat of the Empire and so the chiefe City had a chiefe Bishop Thirdly because the Easterne or Greeke Church was often at odds the dissention theâ—efore such as were distressed had their recouâ—se for Councel and helpe to the Patriarke of the West the Bishop of Rome anâ— this made him much râ—spected and her bishops withâ—ll being Godly men and in good favour with the Empeâ—ouâ—s they ofâ—en times â—elieved such as were distressed thus Iulâ—us bishop of Rome helped the banished Athanasius for these and the like respects the Fathers spâ—ke reveâ—ently of Rome as she was in diebus illis in their time But what is this to Rome in her corrupâ— esâ—ate whilâ—s the Pope challengeth to himselfe infalibility of judgement and not content with the primacie which his auncestors held this Romane Dioâ—rephes seâ—kes preheminence affecting not only an Hierarchie in the Church but a Monarchy over the whole
professors commonly called Waldenses There was also in England in the time of Henry the first for his knowledge surnamed Beau-clerke or fine scholler great contention touching investitures or the collation of Bishoprickes When Thurstan elect Archbishop of Yorke received his consecration from the Pope the King understanding thereof forbad him to come within his Kingdomes This contention betweene the Crowne and the Mitre was hoâ—ly pursued betweene King Henry the second and Thomas Becket Archbishop of Canterbury it was partly occasioned by one Philip de Broc Canon of Bedford who being questioned for a murder he used some reproachfull speeches to the Kings Iustices for which he was censured and I finde that in these dayes as the Monke of Nâ—wborrough who then lived saith the abuses of Church men were growne to a great height insomuch as the Iudges complayned in the Kings presence that there were many robberies and rapes and murthers to the number of an hundred committed within the Realme by Ecclesiasticall persons upon presumption of exemption from the censure of the lawes Herewith the King was so highly displeased that he required that Iustice should be ministred alike unto all sine delectu saith Novoburgensis and Roger Hoveden saith the Kings pleasure was that such of the Cleargie as were taken in any murther robberie or felonie should be tryed and adjudged in his temporall Courts as Lay-men were but the Archbishop would have the Cleargie so offâ—nding tryed onely in the spirituall Courts and by men of their owne coate who if they were convict should at first onely be deprived of their benefices but if they should againe be guilty of the like they should be adjudged at the Kings pleasure But the King stood upon his Leges Avitae his Grandfathers lawes and customes which were indeed the auncient lawes of this realme not first enacted by the Conqueror but onely confirmed by him and received from his predecessors Edgar the peaceable and Alfred the learned Prince and accordingly the King in a great assembly at Clarendon confirmed the foresaid lawes of his Grandfather and enacted that none should appeale to the Sea of Rome for any cause whatsoever without the Kings License That it should not be lawfull for any Archbishop or Bishop to depart the Realme and repaire to the Pope upon his summons without the Kings license That Clerkes criminous should be tryed before secular Iudges By this we finde two maine branches of Papal Iurisdiction to wit Appeales and the exemption of Clergie men from being tryed in causes criminall before Christian Magistrates strongly opposed by the King and the State PAâ— Name your men for this age PROT. There were divers worthies who â—lourished in this age namely Hugo de Sancto victore a second Augustine as Trithemius calleth him Zacharias Chrysopolitanus Saint Bernard Abbot of Clarevaux Robert Abbot of Duits in Germany usually called Rupertus Tuitiensis Peter Abbot of Clugni usually called Petrus Cluniacensis â—oachim Abbot of Courace of the order of the Cistertians a man very famous in this age and thought to have had a propheticall spirit Petrus Blesensis Peter of Bloix Archdeacon of Bath and Chancellour of Canterbury a man for his pleasant wit and learning in great favour with the Princes and Prelates of his time and of inward acquaintance with Iohn of Salisbury Bishop of Chartres Now also the Schoolemen began to arise of whom Peter Lombard Master of the Sentences was the first who was afterward made Bishop of Paris Aventine saith he hath heard of his Masters Iames Faber of Estaples and Iodocus Clichtoveus above a thousand times that this Lumbard had troubled the pure fountaine of Divinity with muddy questions and whole rivers of opinions and this saith he experience doth sufficiently teach us if we be not wilfully blinde And yet some of their distinctions being purged from barbarisme and cleerely applyed to the point in question may be of good use especially when as according to the proverbe we can eate the Dates and cast out their stones and herein Zanchius and Iunius were excellent It is reported that Lumbard Gratian and Comestor three pillers of Poperie Gratian for the Cannon law Comestor for the history of the Church and Lumbard for Schoole-divinity were three bastards borne of one woman who in her sickenesse comming to confession could not be drawne to be sorry for this her incontinuencie but thought shee had done well in bearing those great lights of the Church whereunto her confessour replyed that that was not hers but Gods gift they proved such great scholler however she was to be sorry for her fault and be heartily sorry for this that she could not sorrow and lament as she should One of these brothers was called Comestor as it were booke-eater because he was such a Helluo librorum a devourer of bookes as if booke learning had beene his ordinary food and repast he had the Bible so perfectly by heart as though he had swallowed it Now what opinion was held of the Papacie may be seene by the testimonies of such of their owne as were famous in this age Iohannes Sarisburiensis had a conference with Pope Adrian the fourth called Nicholas Breake-speare an English man which himselfe hath lâ—ft us in writing I remember saith he I weâ—t â—nto Apulia to visit Pope Adrian the fourth who admitted me into great familiarity and inquired of me what opinion men had of him and of the Roman Church I plainely layd open unto him the evill words I had heard in dâ—vers Provinces for thus it is sayd The Church of Rome whicâ— is mother of all Churches behaveth her selfe towards others not as a mother but as a stepdame The Pope saith he laughed at it and thanked me for my liberty of speech The same Iohn of Sarisbury saith that thâ—y wholy apply themselves unto wickednes that they may seeme Concilium vanitatis a Councell of vanity the wicked Synagogue of the Gentiles ecclesia malignantium the Church of the envious and evill doers Peter of Bloyes describeth unto us in the person of an Officiall the fashion and manner of the Church of Rome For as much saith he as I love thee in the Bowels of Iesus Christ I thought good to exhort thee with wholesome admonitions that thou in time depart from Vr of the Chaldees from the midst of Babylon and leave the mysterie of this most damnable stewardship Richard the first King of England and Philip the second of France being on their voyage to Ierusalem and comming into Sicilie and there hearing of Abbot Ioachim who was thought to have the gift of Propheâ—ie they desired to know of him what successe they should have in this their expedition the Abbot saith Paulus Aemilius answered they should not then recover it and therein hee proved too true a Prophet besides this they heard him expound the vision of Saint Iohn in the Apocalypse touching the Churches afflictions
of them as formerly Clemens Alexandrinus had done Concerning Saintly Invocation Origen saith wee must endeavour to please God alone and labour to have him Propitious unto us procuring his goodâ—will with godlâ—nesse and all kind of vertue And if Celsus will yet have us to procure the goodâ—will of any others after him that is God over all let him consider that as when the body is moved the motion of the shadow thereof doth follow it so in like manner having God favourable unto us who is over all it followeth that wee shall have all his friends both Angels and Soules and Spirits loving unto us And whereas Celsus had said of the Angels that they belong to God and in that respect we are to pray unto them that they may be favourable to us to this Origen answereth in this manner Away with Celsus his Councel saying that we must pray to Angels for we must pray to him alone who is God over all and we must pray to the Word of God his onely begotten and the first borne of all creatures and we must intreat him that he as high Priest would present our Prayer when it comes to him unto his God and our God Objection Iesuit Fisher saith that Origen in his writings upon Iob and Numbers taught Invocation of Saints Answer Bellarmine saith that Origen was not the author of those bookes upon Iob for therein is mention made of the Homousians so the Arrians called the Orthodox beleevers Now the Arrians rose not till after Origens time Origen indeed upon the Canticles saith it is not inconvenient to say that the Saints pray for us and in his Homily upon Iosuah he â—aith I doe thinke thus that all those Fathers who are departed this life before us doe assist us with their Prayers and in another place he saith if the Saints that have left the body and be with Christ doe any thing and labour for us let this also remaine among the hidden things of God and mysteries that are not to be committed unto writing Now we yeeld that the Saints pray for us in generall yet hence it followeth not that we should direct our prayers to them Besides Origens if and as I suppose and it is not inconvenient to say so these are but â—aint affirmations shewing that he speaketh doubtfully as on not fully resolved that it was so and in conclusion determineth si laborant pro nobis if in particular upon particulars they doe labour for us yet it is amongst Gods secrets and a mysterie not to be committed to writing Object It appeareth by Saint Cyprian that the Faithfull usâ—d to covenant in their life time that whether of them went to heaven before the other he should pray for his surviving friend Answer Concerning Saint Cyprians conceipt that the Saints after death remembred their old friends here as having taken fresh and particular notice of their severall states votes and necessities it followeth not thence that other Saints unacquainted with our particular desires and exigents doe in particular and by their merits intercede for the living and though they should make sute on our behalfe yet we have no warrant to pray to them To close up this poynt of Prayer to Saints Tertullian Cyprian Gregory Nyssen with others have written set Treatises de Oratione of Prayer and therein they deliver nothing touching this Saintly invocation but teach us to regulate all our Prayers according to that perfect patterne prescribed by our great Master wherein wee are required to direct our Petitions unto our Father which is in heaven Math 6.9 Luk. 11.2 These things saith Tertullian in his Apologie for the Christians in his time I may not pray for from any other but from him of whom I know I shall obtayne them because both it is he who is alone able to give and I am he unto whom it appertaines to obtaine that which is requested being his servant qui eum solum observo who observe him alone Of Faith and Merit Origen saith that Faith onely suffiseth to justification and concerning Merit the same Origen saith I caâ—â—ardly hee perswaded that there can bee any worke which may require the reward of God by way of debt seeing this very thing it selfe that wee can doe or thinke or speake any thing we doe it by his gift and largesse Objection Did not Origen and Tertullian hold Purgatory Answer Bellarmine indeed alledgeth Tertullians Booke de Animâ for proofe of Purgatory but it is well knowne that hee was led with the spirit of Montanus the Hereticke when he wrote that booke and for Origen Bellarmine confesseth hee was one of those who approoved so much of Purgatory that he acknowledged no other paines after this life but Purgatory penalties onely so that with him Hell and Purgatory were all one Objection In Saint Cyprians time the Martyrs intreated the Church for mitigation of penance imposed upon some offenders so that the satisfactions and suffering of Martyrs were communicated to others and thereby their indulgence or pardon was procured Answer In those times of persecution when many weake ones fell away from the open profession of the truth and sacrifised to Idols the Church sought by all meanes to honour Martyrdome and incourage Christians thereunto so that upon the request of imprisoned Confessors and designed Martyrs the Bishops were wont to release some time the Canonicall censure injoyned by the Church but these Martyrs did not heâ—eby think that they had made satisfaction for the temporall paine of Sin Besides this was spoken of living Martyrs and not of Maâ—tyrs defunct and of releasing censures forgiving faults in this world only not in Purgatoâ—y PA. Did not Cyprian hold Saint Peters Supremacie PRO. Hee might doe much with Pamelius his helpe who hath taken the Marginall glosse Petro primatus datur and put it into Cyprians text whereas Cyprian in the selfâ—-same Treatise saith the rest of the Apostles were even the same that Peter was being indued with the like fellowship of honour and power Cyprian indeed reverenced the Sea of Rome yet would hee have her keepe within hâ—r bounds as appeares in the case of Fortuâ—atus and others for so it was Cyprian having censured them and fearing lest they should flie to Rome and there seeke favour and protection from that Sea and so worke distraction between Rome and Carthage makes a decree to prevent Appeales to other places or claimes of other Bishops and this Synodall Epistle is sent to Pope Cornâ—lius perswading him not to admit of their complaints Seeing that it is decreed of us all sayth S. Cyprian that it is meet and right that every mans cause be heard where the crime is committed and every Pastor hath committed unto him a portion of the Flocke of Christ which hee is to govâ—rne and whereof hee is to give an account unto God and they who are under our
answere God forbid it should be so God forbid it should bee so you have judged well once said the Roode and to change that againe is not good Now this Oracle made for Saint Dunstan and against the Priests who said this was but a subtile tricke of the Monks in placing behind the wall a man of their owne who through â— Tâ—unke uttered those words in the mouth of the Roode the matter therefore came againe to sâ—anning the Prelats and the States met at Cleve in Wiltshire where after hot and sharpe Disputation on either side a heavie mischance fell out for whether through the weakenesse of the Foundation or the overpresse of weight or both The upper Lâ—ft where the Councell sate fell downe and many of the People were hurt and some slaine outright But Dunstan the Monkes Prolocutor remained unhurt For the Post whereon his Chaire stood remained safe By this fall fell the cause of the Secular Priests and they of Dunstans side thought these rotten joysts foundation enough whreon to build their Prohibition of Marriage But Henrie Archdeacon of Huntington interprets this casualtie more probably To be a signe from God that by their Treason and murder of their King who was slaine the yeare after they should fall from Gods favour and be crushed by other Nations as in the event it prooved And thus did Dunstan by his fayned Miracles seduce King Edgar to drive out the Secular Priests whâ—re yet Dunstan haply thought not to thrust married men out of the Clergie but to thrust married Clergie men out of Cathedrall Churches because they â—equired a daily attendance as the Learned bishop Doctor Hall hath observed Howsoever it fell out it is worth the observing that the Clergy pleaded Praescription for themselves for so their owne Monke of Malmesbury hath recorded their plea they alleadged saith he That it was a great shâ—me that these upstart Monks should thrust oâ—t the ancient possessors of those places that this was neither pleasing to God who gave them that long continued habitation nor yet to any good man who might justly feare the same hard mâ—asure which was offered to them Mathew of Westminster speaking of Pope Gregorie the seaventh saith that He râ—moved married Priests from their function a new example and as many thought inconsiderately prejudicialâ— against the judgement of the holy Fathers And Henrie of Huntington saith Archbishop Anselme held a Synod at London wherein hee forbad wives to the Priests of England before not forbidden Was not this now an Innovation Besides we find that in King Edmunds reigne a West Saxon Prince before the dayes of Edgar or Dunâ—tan bishop Osulphus with Athelme and Vlricke Laicks thrust out the Monks of Evesham and placed Canons married Priests in their roome And afteâ—wards when not onely the meaner sort but the Nobles and great ones â—ided even then also Alferus a Mercian Duke favouring the cause of married Priests cast out the Monks and restored againe the ancient revenewes to the Clerks and it seemes they were the ancient owners and others but incommers inasmuch as divers Cathedrall Churches originally were founded in married Cleargy-men and afterwards translated from them to Monks as appeares by that which the Monks of Worcester wrote under their Oswald Archbishop of Yorke Per me fundatus Fuit ex Clericis Monachatus That is By me were Monks first founded out of Cleâ—ks So that the Monks were not the first possessors but came in by such as Dunstan who wrought with that good King Edgar by dreames visions and miracles mostly tending to Monkery as namely that When the Devill in the likenesse of a faire woman tempted Dunstan to lâ—st he caught him by the nose with an hot paire of tongs and made him roare out for mercie that Eastwardâ— That Dunstans harpe hanging upon the wall played by 〈◊〉 selfe the tune of the Anthem Gaudent in coelis animae Sanctorum By the meanes of this Dunstan and his Cousins Athelwold and Oswald King Edgar was set on worke for the building of religious houses wherein he surpasâ—ed Charles the Great for whereas he built as many as there be letters in the Alphabet or A. B. C. King Edgar as appâ—ares by the Chartâ—r of the foundation of Worcester Church he built almost as many as there be Sundayes in the yeare I have made saith he 47 Monasteries and I intend if God grant life to make them up fiftie which seemes to be the number that Dunstan set him for his penance THE ELEVENTH CENTVRIE From the yeare of Grace 1000. to 1100. PAPIST YOu said of the last Age that Satan was let loose was he bound in this PROTESTANT Hee that brake loose in the former tyrannâ—zed in this for now those two great Enemies of the Church the Pope and the Turke the one in the East and the other in the West began to rise to their greatnesse about the yâ—are 1075 lived Pope Hildebrand who forbad marriage and deposed Kings from their lâ—wfull thrones so that for his doctrine the Churches did ring of him for an Antichrist In their Sermons saith Aventine boâ—n about the yeare 1466 they declared him to be Antichâ—ist that under the title of Christ he playd the part of Antichrist That he sits in Babylon in the Temple of God and is advanced above all that is called God as if he were God he glorifieth that he cannot erre This fine man denyes those Priests which have lawfull wives to be Priests at all in the meane time he admits to the Altar Whoremongers Adulterers Incestuous persons and afterwards Everard Bishop of Saltzburg in Germanie in an assembly at Regenspurge spake thus of the Pope Hildebrand under colour of Religion layd the foundation of Antichrist's kingdome thus doth that child of perdition whom they use to call Antichrist in whose forehead is written the name of blasphemie Revel 13.2 I am God I cannot erre he sits in the Temple of God and beareth rule far and neere Now began the Croisier staffe to beate downe Crownes and Scepters when Hildebrand deposed the Emperour Henry the fourth and yet this fact of his was opposed and condemned by divers worthy Councels Bishops and Historians both in France and Germany and the like Papall Vsurpations Appeales and Investitures were also resisted in England Hubert your Legate saith William the Conquerour in his letter to Gregory the seventh came unto me warning me from your Holinesse that I should doe fealty to you and your successors as for fealty I neither would doe it to you neither will I because I neither promised it my selfe nor doe I find that my predecessors have done that to your predecessors When Anselme an Italian was chosen Archbishop of Canterbury he craved leave of king William the second to goe to Rome to receive his Pall of Pope Vrban wherewith the King greatly offended answered That no Archbishop nor bishop in
a matter of nothing to corrupt the ancient writers Austin or Fulbertus or both or could this Dicet Haereticus in probability be the mistake of the Printer and not rather purposely done by such as could not brooke the truth of that doctrine which Fulbert delivered out of S. Austine But the same Fulbert elswhere in a higher straine tels us of a Spirituall yet reall receiving of Christ saying Hold ready the mouth of thy Faith open the jawes of hope strâ—tch out the bowels of love and take the bread of life which is the nourishment of the inward man Objection Theophylact saith He that eateth me shall live by mee forasmuch as after a sort he is mingled with me and trans-elementated into me or changed into me Answer Theophylact is not of that credit as being but a late writer above a thousand yeares after Christ and therefore farre short of Primitive antiqâ—itie living as Bellarmine saith in his catalogue of Ecclesiaâ—ticke writers about the yeare 1071. Besides transelementaion proveth not transubstantiation for in transubstantiation the matter is destroyed and the quantitie and accidents remaine and in trans-elementation the matter remaineth and the essentiall accidentall formes are altered Objection Yea but Bellarmine alleadgeth Theophylact saying of the Bread that it is trans-elementated into the body of Christ and he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer Theophylact can best tell us his own meaningâ— now the same Theophylact who said that bread was trans-elemenâ—ated into Christs body saith also nos in Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we also are trans-elemeÌ„â—ated into Christ that a Christian and faithfull Communicant is in a manner tâ—ans-elementated iâ—to Christ for so his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— id in cap. 6. Ioan. Nâ—w they will not say that we are transubstantiated into Christ therefore neither doth Theophylact by the word Trans-elementation used of the bread and wine understand any substantiall but onely a Sacramentall change in respect of the use and effect And so I proceed At this time also Berenger Archdeacon of Angiers in France resisted the corporall presence PA. I challenge Berenger PRO. You cannot justly except against him either for his life or his learningâ— In these times saith Platina Odo Abbot of Clunie and Berenger of Tours were of great account for their excellent learning and holinesse of life Sigebert Abbot of Gâ—mbloux saith that Berenger was well skilled in the Liberall arts and an excellent Logician Hildebert Bishop of Mans and afterwards Archbishop of Touâ—s was his Scholler and honoured his deceased master with this Epitaph Vir vere sapiens parte beatus ab omni Qui coâ—los animâ corpore ditat humum Post obitum vivam secùm secùm requiescam Nec fiat melior sors mea sorte suâ He was a man was blest on every part The earth hath his body the heavens his heart My wish shall be that at my end My soule may rest with this my friend PA. What though he opposed the reall presence this was but one Doctors opinion which himselfe brâ—ached without any former Catholicke precedent PRO. That is not so for his country-man Bertram who was a Monke of Corbey Abbey in France opposed the same long before him and Duval a Doctor of Sorbone saith that Amalarius and Ioannes Scotus were Berengers fore-runners The truâ—h is he neither wanted fore-runners nor followers and favourers Sigeberts Chronicle speaking of Berengers Tenet faith That there was much disputation and by many both by word and writing against him and for him Where the learned bishop Vsher observes that the words Et pro eo and for him specially favouring Berengers cause are left out in some Editionâ— but they are to bee found in other authenticke copies and wee may by the way observe that this poynt of carnall presence or the Sacrament Sub Spectebus for so they terme it was but a disputable point pro and contra and no matter of Faith in Berengers dayes Indeed this doctrine was borne downe by the Popes power so that divers durst not make open profession thereof yet privately they imployed both their tongues and pens in defence thereof and some even in a Romane Councel purposely called against Berenger stood in Defence of his figurative sense of the Sacramentall words as appeares by the Acts of the same Councel In a word Mathew of Westminster saith that Berenger had almost drawne all France Italie aâ—d England to his opinion so that the Berengarians did not luâ—ke in any obscure nooke or corner of the world but spread themselves into the famousest parts of Europe PA. Father Parsons saith that Berenger Recanted so that you cannot account him one of your side PRO. Indeed Berenger was called and appeared before divers Councels was questioned and censâ—red by fâ—uâ—e severall Popes and there was a forme of Recantation tendred to him the tenour whereof is this as Gratian hath registred it in his Decrees aftâ—rwards published and confirmed by Pope Gregory the thirtâ—enth I Berengarius doe firmely professe that I hold that the body of Christ is in this Sacrament not onely as a Sacramâ—nt but even in truth is sâ—nsibly handled with the Priests hands and broken and torne with the teeth of the faithfull Now this was such a forme of an Oath as that your owne Glosse saith of it that Vnlesse it be warily understood onâ— may fall into a greater heresie than Berengâ—r did And yet this coâ—poral eating of Christs flâ—sh with the Capernaits in Saints Iobus sixth Chapterâ— and this tearing his body with the Communicants teeth must be understood literally inasmuch as the words were purposely set downe for a formall Recantation and Bellarmine confesseth that There are no formes of speech more exact and proper in phrase concerning the matter of Faith than such as are usâ—d by thâ—m that abjure heresie Againe what though Bâ—renger upon the Clergies importunity through humane frailty were constrained For feare of death as an Historian saith to subscribeâ— and to burnâ— both his owne booke and Scotus his treatise of the Eucharist which had led him into that opinion yet he might still be of the same judgement he was on before And though he Recanted yet heâ—ein he did no more than Saint Petâ—r whose successour the Pope pretends himselfe to be in denying his Mastâ—r no more than Queene Mary who being terrified with her Faâ—hers displeasuâ—e wrote him a letter with her ownâ— hand in which for ever she renounceth the Popâ—s authoritie here in England And though hee was driven for the time to retract yet upon his comming home hee returned to his former Tenâ—t and as one saith who lived about the same time Nec tamen postâ—à dimisit afâ—er that he never changed his opinion In a word â—hough Berenger himselfe were somewhat wavering yet were his Schollers constant insomuch that Malmsburiensis a bitter enemy of theirs saith