manifestly ascribe it to the Councell Julius when the Arrians reprooued him for ouerth warting that which they had done in their Councell answered roundly that the doinges in one Councell may lawfully be sifted examined and discussed in an other that themselues had offered to haue the cause debated so in iust iudgement and for that ende had requested a Councell to be called that Athanasius and the rest appeared at the Councell and that they who should also haue appeared made default and that therevpon the Councell finding their iniquitie relieued the parties wrongfully oppressed In briefe that whatsoeuer hee dealt or wrote therein hee did it not on his owne head but on the Councels iudgement and consent For these are the expresse wordes of Julius Visum est nobis ac vniuerso Conciâ—â—â— It seemed good to vs and to the whole Councell So then it was not the Pope but the Councell that heard and determined the causes of Byshoppes Such power of iurisdiction neither did Julius claime neither did Athanasius giue it him To which I adde that whatsoeuer Julius and the Councell did was by vertue and power deriued from the Nicene Canons So doth Sozomenus write on the behalfe of Athanasius and the rest I adde likewise that this Epistle of Iulius as it is in the first Tome of Councels is a bastard impe and a plaine counterfeit The legitimate Epistle is truely set downe in the workes of Athanasius obiection 4 They say fourthly that the Canons of the Nicene Councell commaund that no Decrees of Councels be of force without the consent of the Byshoppe of Rome But I answere first that Socrates and Sozomenus haue no other ground wherevpon to build that their Narration but the bare testimonie of Pope Julius himselfe in that Epistle which he wrote to the Arrians which Epistle is a counterfeite as I haue alreadie prooued Secondly that the Commandement of the Nicene Councell was that Councels should be kept yearely twise in euery Prouince But doubtlesse it were ridiculous to say or thinke that the Pope must be called twise euery yeare into euery Prouince in the Christian world Nay it is a thing impossible to be done obiection 5 They say fiftly that Flauianus Arch-byshop of Constantinople appealed to Pope Leo from the Councell of Ephesus deposing him vniustly And that Theodorete Byshoppe of Cyrus did likewise appeale to the same Leo being vniustly vexed by the same Synode But I answere first that Flauianus indeede appealed from the Councell of Ephesus yet not to Pope Leo but to a greater and a more lawfull Councell Secondly that Theodoretes cause was iudged determined by the same Councell of Chalcedon The former is prooued by Leos owne Epistle to the Emperour Augustus in which Epistle he complayneth to the Emperour of the fewnes and oppression of the Byshoppes assembled at the second prophane Synode in Ephesus and withall humbly beseecheth the Emperour that seeing Plauianus had appealed it would please his Maiestie to haue a Councell kept in Italy These are the expresse wordes of Leo himselfe Omnes partium nostrarum Ecclesiae omnes mansuetudini vestrae cum gemitibus et lachrymis supplicant sacerdotes vt quia et nostri fideliter reclamarunt et eisdem libellum appellationis Flauianus Episcopus dedit generalem Synodum iubeatis intra Italiam celebrari quae omnes offensiones ita aut repellat aut mitiget ne aliquid vltra sit vel in side dubium vel in charitate diuisum All the Churches with vs all Priestes with sighes and teares beseech your clemencie that seeing such as are ours haue faythfully disclaymed and Flauianus Byshoppe hath appealed you would commaund a generall Councell to be called and kept within Italy that so all contentions and offences may either be taken away or at the least so mittigated that hence-foorth nothing be either doubtfull in fayth or deuided in charitie Loe the Emperour not the Pope called Councelles euen within Jtaly and that for more then 450. yeares after Christ. obiection 6 They say sixtly that the Fathers of the Nicâ—ne Councell sent their Epistle to Pope Siluester beseeching him to confirme and ratifie with his consent the thinges which they at Nice had ordayned To which I answere first that the Epistle is forged and a plaine counterfeite as which is flatly against sundry Canons of the same Councell as is already prooued Againe because there were 318. Byshoppes at the Councell and yet onely two Osius of Corduba in Spaine and Macarius of Constantinople with Victor and Vincentius Priests of the citie of Rome were the authors of that Epistle as the tenor thereof doth specifie Thirdly because Macarius was not then the Byshoppe of Constantinople but Alexander so writeth Nicephorus a famous Historiographer and a great friend of the Pope and Church of Rome Yea Genebrarde the Popes owne deare vassall doth plainely confesse the same Fourthly because that famous Citie had not then the name of Constantinople but was called Bizantium so witnesseth the same Nicephorus in these expresse wordes Idem postea Alexandro Episcopo Constantinopolitano accidisse dicunt vix dum post Synodum Constantinus ByzantiuÌ„ venerat The like Miracle did Alexander Byshoppe of Constantinople when the Emperour Constantinus was scarce come from the Councell to Byzantium The former Miracle of which Nicephorus speaketh was wrought by Spiridion a verie simple Byshoppe but an holy man The latter by Alexander of Constantinople then called Byzantium either of which twaine conuerted a great learned Philosopher to the fayth of Christ Iesus miraculously Fiftly because the said Epistle seemeth to be made by some franticke or fond fellow But how doe I prooue it Forsooth because it desireth the Pope to call togeather all the Byshoppes of his citie of Rome all which could but be his owne sweete selfe seeing there was but at once one Byshoppe of one Citie Sixtly because Julius not Syluester was then Bishoppe of Rome This to be so Cassiodorus doth plainely testifie in these wordes Communicabant igitur Nicaeno concilio ex Apostolicis quidem sedibus Macarius Hierosolymitamos Eustathius iam praesidens Antiochenae apud Orontem et Alexander Alexandriae quae est apud stagnuÌ„ Marinum Iulius ante Romanus Episcopus propter senectutem defuit erantque pro eo praesentes Vitus et Vincentius Presbyteri eiusdeÌ„ Ecclesiae There came therefore to the Councell of Nice from the Apostolicall seas Macarius of Hierusalem Eustathius of Antioch President and Alexander of Alexandria but Julius the Byshoppe of Rome was absent by reason of his old yeares and Vitus and Vincentius Priestes of the same Church were there in his roome Nicephorus is consonant to Cassiodorus in these expresse words â—taque Imperator malum id ad summum excrescere cernens decentatissimam illam in Bithynia Nicaenam Synodum promulgat et literis locorum omnium Episcopos ad constitutam diem eò euocat Sequitur Hierosolymis EpiscopatuÌ„ gessit Macarius Romae Iulius
importunitie to confirme the supposed Donation of Constantine obtayned with much a doe vnderpretence of the sayd Donation not the confirmation of the pretended gyft but that the Church of Rome should be the Head of all Churches Twelfely that the Byshoppes of Rome now called Popes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither did nor could perswade any one of the Emperours for the space almost of three hundred yeares after that supposed Donation either to confirme the same or to make Rome the Head of all Churches Thirteenthly that neither S. Hierome nor S. Augustine nor S. Ambrose nor any approoued Historie doth make any mention of the sayd Donation Foureteenthly that of right the People of Rome not the Pope should set the Crowne vpon the Emperours head Fifteenthly that the Emperour had euer in his possessioÌ„ both Rome Italy the whole Westerne Empire vntill the dayes of King Pippine as also that Pope Boniface acknowledged the Citie of Rome to pertaine to the Emperour Honorius Sixteenthly that Cardinall Cusanus a great learned man a zealous Papist auoucheth constantly that he neuer read of any Bishop of Rome vntill the time of Stephanus the second who durst in the name of S. Peter presume to challenge any right in the aforenamed places Seauenteenthly that the Decree vpon which the Popes would ground their Superroyall pretended Prerogatiues is a false and counterfeit Narration and can not be found in the old Decrees Eighteenthly that Charles and Pippine spoyled the true Emperours so enriched the Citie of Rome Nineteenthly that Melchiades who was the next Byshop of Rome before Syluester doth roundly confute the sayd Donation as a thing falsely fathered vpon Constantine the great Twentethly that the Byshops of Rome were not peculiarly called Popes for the space of many hundred yeares after Christ. Furthermore that the Emperour is reported by the Popes counterfeit Decree to haue holden the Bridle of his Horse and to haue wayted at his Stirrope Where I wish the Reader to obserue seriously with me that the late Byshoppes of Rome haue vsed many coozening trickes especially the false Donation of Constantine and his pretensed seruice to the Pope so to aduance their state and superroyall Pompe and to cause Kinges and Emperours to kisse their feete Yet further that what so euer the Emperours of latter time gaue to the Church and Byshoppes of Rome that wholy proceeded from a sandy and rotten foundation with which the said Byshoppes and their flattering parasites seduced them viz. from a counterfeite and falsely supposed Donation of Constantinus surnamed the great Lastly that the late Popes or Byshoppes of Rome with their deuoted Popelinges are the cause of all kind of mischiefe and naughtinesse To all which so to cheere vp the Pope and his Popelinges I will adde a fine and graue testimonie of the Popes deare Fryer learned Schoole-doctor Franciscus a Victoria his wordes are these Et paulatim ad hanc intemperantiam dispensationuÌ„ deuentum est et hunc talem statum vbj nec mala nostra nec remedia pati possumus et ideo necesse est aliam rationem excogitare ad conseruandas leges Da mihi Clementes Lines Syluestros et omnia permittem arburio eorâ—m sea vt nihil grauius dicatur in recentiores Pontâ—fices certè multis partibus sunt prisâ—is illis inferiores By little and little we are brought to these inordinate Dispensations and to this so miserable state where we are neither able to endure our owne griefes nor the remedies assigned by Popes for the same And therefore we must perforce inuent some other way for conseruation of the Lawes Giue me Clements Lines Syluesters and I will commit all thinges to their charge But to say nothing grieuously against latter Popes they are doubtlesse inferiours to the old Byshoppes of Rome and that by many degrees Thus writeth this learned Fryer who if hee durst haue spoken his minde freely would haue told vs mirabilia First he exclaymeth against popish Dispensations Secondly he pitifully lamenteth the state of the Church Thirdly he cryeth out that the Popes doe lay such intollerable burthens vpoÌ„ them as they are no way able to endure the same Lastly he commendeth the old Byshoppes of Rome but vtterly so farre foorth as hee dareth condemneth the latter Popes or Byshoppes of Rome Whose assertion in very deed iumpeth with the doctrine which I defend and plainely conuinceth late Romish fayth and superstition to be but a rotten Ragge of the New religion Now let vs heare what the Iesuite is able to say for him selfe for the sauegard of the life of late start-vp Poperie B. C. To season the beginning of his Chapter with a litle of his mendatious powder he writeth thus Bonifacius Byshop of Rome and third of that name aboue sixe hundred yeares after Christ obtained of Phocas then Emperour of Rome that Rome should be the Head of all Churches Before which time no authenticall Writer can be named who euer ascribed the Headship vniuersall Gouernement of all Churches to the Church of Rome This is a manifest vntrueth In the Councell of Chalcedon Maximus Byshop of Antioch was confirmed by Leo the first Pope Iulius the first restored Athanasius Patriarch of Alexandria to his seate Paulus Patriarch of Constantinople and Marcellus Byshop of Ancyra deposed vniustly by an Easterne Synode as writeth Sozomenus whose wordes be these For as much as the care of all did belong to him for the dignitie of his Seate hee restored to euery of them their Church T. B. I answere first that is lying slaundering and false dealing were once set apart our Jesuites irkesome fond disputation would soone haue an end For first the famous Councell of Chalcedon was conuented holden by the commandement of Martianus the Emperour and not of Pope Leo as is euident and manifest to euery child in the very beginning of the 7. Action quoted by our Jesuite Againe the Fathers of that famous Councell acknowledge them-selues to haue come thither at the Emperours commaundement to make peace betweene Maximus byshop of Antioch and Juuenalis Byshop of Hierusalem These are the expresse wordes of the Iudges themselues Gloriosissimj Iudices dixerunt diuiniss et pijss noster Dominus Jmperator rogatus a Maximo et Juuenale sanctissimis Episcopis praecopit nos agnoscere de motis inter eos capitulis The most glorious Iudges said The most holy and religious Emperour our Lord being intreated of the most holy Byshops Maximus and Juuenalis commaunded vs to examine the coÌ„trouersies betweene them Thirdly it was the Councell not Pope Leo that confirmed Maximus and concluded a peaceable vnitie betweene him and Iuuenalis Fourthly no mention is made at all of Pope Leo who is not so much as once named in the said action of the holy and famous Councell Fiftly Anatolius the most reuerend Arch-byshop of New Rome confirmed by expresse wordes the aforenamed Vnitie
Reges Domino seruiunt in timore nisi ea quae contra iussa Domini fiunt religiosa seueritate prohibendo atque plectendo Aliter N. seruit quia homo est aliter quia etiam et rex est Quia homo est ei seruit viuendo fideliter quia vero etiam Rex est seruit leges iusta praecipientes et contraria prohibentes conuenienti vigore sanctiendo sicut seruiuit Ezechias Lucos et Templa Idolorū et illa excelsa quae contra praecepta Dei fuerant constructa destruendo sicut seruiuit Iosias talia et ipse faciendo sicut seruiuit rex Niniuitarum vniuersam Ciuitatem ad placandum Dominum compellendo sicut seruiuit Darius Idolum frangendum in potestatem Danieli dando et inimicos eius Leonibus ingerendo sicut seruiuit Nabuchodonosor omnes in regno suo positos a blasphemando Deo lege terribili prohibendo In hoc ergo seruiunt Domino Reges in quantum sunt Keges cum ea faciunt ad seruiendum illi quae non possunt facere nisi Reges How doe Kinges serue God in feare but by punishing with religious seueritie such thinges as are against Gods lawes For the King serueth God one way as he is man an other way as he is King As he is man he serues God in lyuing as becommeth an honest Christian as he is King he serues God in making sharpe Lawes to the furtheraunce of Vertue and to the suppressing of Vice As Ezechias serued God while he destroyed the Groues and Temples of Idols and those Hie places which were erected against Gods lawes As Josias serued God while he performed the same or like dueties As the King of the Niniuites serued God in compelling the whole Citie to serue God As Nabuchodonosor serued God while he with very sharpe Lawes terrified all his subiectes from blaspheming the euerliuing God In this therefore Kings serue God as they are Kinges when they doe that for the seruice of God which none but Kinges can doe Thus writeth S. Austin that auncient Father that holy Writer that learned Doctor that strong Piller that worthy Champion of Christes Church Out of whose Discourse I obserue many thinges well worthy to be engrauen in Marble with Golden letters in perpetuam rei memoriam First that Kinges serue God when they religiously punish sinne Secondly that Kinges serue God as they be men when they liue as it becommeth faythfull and honest Christians Thirdly that Kinges serue God as they be Kinges when they make Godly lawes to aduance Vertue and to suppresse Vice Fourthly that it belongeth to the office dutie and charge of Kings to purge the Church and House of God from Heresies Errours Superstition and Idolatrie Fiftly that it appertaineth to the charge and office of Kinges to punish Blasphemie and to cause their Subiectes to liue religiously and in the feare of God Sixtly that this holy Father and great learned Doctor vtterly condemneth the Popes Fayth and Doctrine while he denyeth all authoritie to Kinges in Church causes and Ecclesiasticall affaires and maketh them onely executors of his Lawes Will and good Pleasure For which respect the same holy Father soone after addeth these expresse wordes Quis mente sobrius Regibus dicat Nolite curare in regno vestro a quo teneatur vel oppugnetur Ecclesia Domini vestri non ad vos pertineat in regno vestro quis velit esse siue religiosus siue sacrilegus Who well in his Wittes will say thus to Kinges Haue no regard neither take any care who within your Kingdome either protect or oppugne the Church of God you haue no charge neither doth it pertaine to your office who in your Kingdome be Religious or who be Sacrilegious Seuenthly that Kinges haue charge not onely of the bodyes of their Subiectes but much more of their soules Which not onely S. Austen fayth but the whole course of Scripture teacheth the same For the godly Kinges as well in time of the Law of Moyses as in the time of the New Testament and law of Grace did manage all matters both of Church and Common-weale For which cause the Ciuill Magistrate was commaunded to read the whole Booke of the Law as well of the first as of the second Table and to studie the same night and day For which cause the Ciuill Magistrate was commaunded to goe out and in before the people and to lead them out and in that the congregation of the Lord should not be as Sheepe without a Shepheard For which cause the Booke of the Law was deliuered into the Kings handes at such time as he receiued the Crowne and was annoynted King Lastly and this striketh dead that Kings as Kings serue God when they doe those things which none but Kinges can doe If this golden Periode were soundly vnderstood and perfectly kept in memorie it alone would be enough to trample Pope and Poperie vnder foote For I pray you sir Frier did not Constantinus surnamed the great Theodesius the elder Theodosius the younger and Martianus gather the foure first generall Councels of Nice Constantinople Ephesus and Chalcedon which Pope Gregorie did reuerence as the foure Ghospels did they not call the same Synodes as they were Emperours Kinges and Monarches I wote they did it is already prooued it can not be denyed What Did not Reccaredus as King commaunde all the Byshops of Spaine and Gallicia to assemble themselues before him at Toledo there to decide and determine causes ecclesiasticall did he not tell them the cause why he sent for them did he not sit downe among them did he not define with them did he not subscribe before all the Byshops did he not confirme the Decrees and Canons of the Councell with his royall edict we haue already seene it wee haue viewed the very wordes it is prooued most manifestly Now let vs duely ponder and throughly vnderstand what of necessitie must be inferred heereupon S. Austin affirmeth constantly that when Kinges serue God as Kings then doe they that which none but Kings can doe But so it is that Reccaredus and the other Kings both called confirmed Councels as they were Kings for it is already prooued ergo Kinges and none but Kings can call and confirme holy Councels and sacred Synodes The reason is S. Austens when he resolutely auoucheth that while Kinges serue God as Kinges they doe that which none but Kinges can doe for if Kinges as Kinges call and confirme Councels none doubtlesse which are no Kinges can doe the same And consequently no Byshop no not the Pope of Rome hath authoritie to gather Councels or to confirme the same Two thinges onely the Pope may in shew of wordes seeme to obiect for himselfe obiection 1 Th' one that Kinges doe not call or confirme Councels as they be Kinges but rather as the Seruantes or Deputies of the Pope obiection 2 Th' other that the Pope is not onely a Byshoppe but a King also To
my Bookes as against that Church which so aboundeth with Errours Heresies and Superstitions as I know not when and where to finde the like no not among Ethnicks Publicans Turkes Iewes or Saracens Instruction 2. There are many sectes of Fryers this day in the Church of Rome the Benedictiues began in the yeare 527-after Christ. The Carthusians began in the yeare 1084. after Christ. How this Sect had the first originall it is worthy the Reader should yeeld his due attention this is the trueth of the Storie While one Bruno was the reader of Philosophy at Paris that famous Citie in France a friend of his being a man of good carriage honest externall conuersation departed out of this life this friend lying dead vpon the Coffin in the Church soundeth out these wordes in the eares of the sayd Bruno I am damned by the iust iudgement of God With this wonderment the sayd Bruno was so terrified that hee knew no way how to be saued but by inuenting the sect of the Carthusians Behold heere the subtiltie of the Diuell who neuer wanteth meanes how to set vp Superstition and Idolatrie for if the Story be true as it is most true if many famous Popish Historiographers be not notorious lyers then doubles the Diuell was the author of the voyce as which brought foorth the spirit of Pride not the spirit of Humilitie I prooue it because this Bruno who had vowed perpetuall obedience to his superiour could not now be content to continue a Monke amongst the Benedictiues but hee must be the Lord Abbot of a new Sect For since the Sect of the Benedictes was the ready way to Heauen as late vp-start Poperie taught him it followeth of necessitie that either he condemned his owne Religion and consequently his owne if not the Diuels inuention or else my consequence perforce must be admitted And heere I note by the way the formall deformitie of all the Sectes in Poperie to weet that the Papistes ascribe Merite and saluation to the same and so Poperie is the New religion Instruction 3. The aforenamed Benedictiue-Monkes in a short time began to be dissolute and so to be deuided into many new Sectes Some were called Cluniacenses some Camaldnenses some Vallisumbrenses some Montoliuotenses some Grandimontenses some Cistertienses some Syluestrenses All which beeing most variable in life manners and obseruations will for all that be reputed right Benedictiues Euen so forsooth as our late Popes or Byshops of Rome must needes be S. Peters successors though as like to him as Yorke is like foule Sutton This sect of the Benedictiues farre altered from the first institution was reformed in the yeare 1335. for as Polydorus that famous Popish writer reporteth Monkes doe not long continue in the due obseruation of their Monasticall institution Instruction 4. The Sect called Pramonstratensis began in the yeare 1119. the first Author thereof was one Norbertus by name Who doubles either condemned the former Sectes at the least of imperfection or else was puffed vp with the spirit of Pride as were his fraterculi before him Instruction 5. The Sect of the Carmelites began in the yeare 1170. It was inuented by one Almericus the Byshop of Antioch The Sect of the Dominicans began in the yeare 1198. The sect of the Franciscans began in the yeare 1206. The Sect of the Iesuates began in the yeare 1371. The Sect of the Iesuites that cursed crew began in the yeare 1540. after Christ the Author of this Sect was one Ignatius Loyola a Souldier and a Spaniard borne This Sect as it was the last hatched so doth it in pontificall Pride surpasse all the rest It is by them selues tearmed Ordo sodalitatis Iesu the very name expressing their proud and hautie mindes For no name of so manie Sectes afore them nor any other appellation could content them vnlesse they were tearmed the Fellowes and Companions of our Lord Iesus Their deare breathren the Seminarie-Priestes tell them roundly euen in printed Bookes published to the view of the whole world that they are notorious Lyars cruell Tyrantes arrant Traytours mercilesse Murtherers right Machiuels Scribes and Pharises Gypsees Firebrands of sedition that they ride like Earles in Coaches with many Seruants attending on them that they must haue their Chambers perfumed that Gentlewomen must pull off their Bootes that they trowle vp and downe from good cheere to good cheere that they are Thieues that they threatē a conquest of noble England that they promise to restore men to their Liuinges that will take part with them against their naturall Soueraigne in briefe that they are the wickedst men vpon earth All which much other like stuffe the Reader may finde at large in the Anatomie of Popish tyranny Instruction 6. The name Pope was common to all Byshops euery where for more then 528. yeares after Christ. The Byshops of Rome Sozimus Bonifacius and Celestinus more then 417. yeares after Christ could alleadge no better groundes or reasons for their now falsely vsurped Primacie then that only which the Nicene Councell had allotted to them For which cause the aforenamed Popes falsified the Canons of that most famous Synode as S. Augustine and hundreds of Byshops with him in the Africane Councell assembled freely and roundly told Pope Celestine in their Epistle directed to him exhorting him to surcease from such proud challenges and calling his falsely pretended soueraigntie Fumosum typhū seculi smokely statelines of the world The aforenamed Popes feigned certaine false Canons to haue been made by the Fathers of the famous Nicene Councell by the which as they reported a supereminent power and iurisdiction was graunted to the Byshops of Rome ouer and aboue all other Byshops in the Christian world Whereas the true Canons of that holy Synode did confine allot and limit the iurisdiction of the Byshops of Rome euen as it did allot limit and confine the iurisdiction of other Byshops else where The Fathers of the African Councell sent this way that way and euery way to search and finde out the true copies of the Canons of the Councell of Nice yea to the Churches of the East to the Byshops of Antioch of Alexandria But when all was done that possibly they could performe the Byshops of Rome could no where ground stablish their fondly imagined prerogatiues saue onely vpon false and counterfeit Canons vntruly fathered vpon the Nicene Synode Instruction 7. The Emperours successiuely following Constantine worthily surnamed the Great graunted great priuiledges to the Church and Byshops of Rome which excellencie priuiledges prerogatiues the Bishops of Rome cunningly procured by a counterfait and falsely forged donation of Constantine the great for the late Emperours giuing credite to the counterfeit donation yeelded vp their lawfull Segnories royall Soueraignties and regall Prerogatiues to the Byshops of Rome supposing they had only restored to them that which was wrongfully
forgerie and more then ridiculous foolerie the Reader God willing shall finde sound and large proofes in the next Chapter The reason is euident because sixe hundred and thirtie learned and holy Byshops assembled in councell at Chalcedon decreed the Byshop there to be equall to the Byshop of Rome in all Ecclesiasticall affayres I will alleadge the expresse words of that famous Synode which our Jesuite vseth not to do least it should discouer his lyes falsehood and cunny catching trickes These are the wordes of the Councell Gloriosissimi iudices dixerunt ex his quae gesta sunt perpendimus omnem quidem primatum et honorem praecipium secundum canones antiquae Romae deo amantissimo Archiepiscopo conseruari oportere autem sanctissimū Archiepiscopū regiae Constantinopolis nouae Romae eisdem primatibus honoris et ipsum dignū esse et potestatē habere ordinare metropolitas in Asiana et Pontica et Thracia diacesibus Sequitur Reuerendi Episcopi dixerunt haec iusta sententia haec omnes dicimus haec omnibus placent hoc iustū decretū quae constituta sunt valeant haec iusta sententia omnia ordinatè decreta sunt The most glorious Iudges sayd Wee perceiue by these thinges which are defined that all Primacie and chiefe Honour according to the Canons is reserued to the most holy Arch-byshop of old Rome but the most holy Arch-byshop of the royall citie of new Rome must haue the same primacie of Honour and power to ordaine Metropolitans in the Dioceses of Asia and Pontus and Thracia The reuerend Byshoppes answered This is a iust sentence this wee all say this pleaseth all this is a iust decree The thinges which are decreed let them be of force This is a iust sentence all thinges are orderly decreed Thus teacheth vs this most famous Councell of 630. Byshops very learned and holy Fathers Out of which Decree I obserue first that the Primacie which the most auncient and best Councels gaue to the Byshop of Rome was not of Power but of Honour Secondly that this holy learned and famous Councell gaue no other name or title to Leo then Byshop of Rome but Arch-byshop of old Rome Thirdly that the same Fathers gaue the same title or name to Anatolius then Byshop of Constantinople calling him Arch-byshop of new Rome Fourthly that this famous Councell made the Byshop of Constantinople equall with the Byshop of Rome in all things the primacie of Honour onely excepted in which preheminence of Honour the sayd 630. Fathers decreed constantly that the Byshoppe of Constantinople or new Rome should be the next to the Byshop of old Rome And this doubtles is that very doctrine which I defend For I willingly graunt both in this and in all my other Bookes that the Byshoppe of Rome is the principall and chiefest Patriarke and ought according to the auncient Canons of the famous and holy Councell of Nice to haue the chiefest place in all Ecclesiasticall meetinges councels and Assemblies before all other Byshoppes in the Christian world This assertion is yet more plainely confirmed in an other place of this famous Councell of Chalcedon these are the expresse wordes Definitiones sanctorū patrum sequentes vbique et regulam et quae nunc relecta sunt centum quinquaginta deo amantissimorum episcoporum qui congregati sunt sub piae memoriae Imperatore maiore Theodosio in regia ciuitate Constantinopoli noua Roma cognoscentes et nos eadem definiuimus de priuilegijs eiusdem sanctissimae Constantinopolitanae ecclesiae Romae nouae etenim sedi senioris Romae propter imperium ciuitatis illius patres consequenter priuilegia reddiderunt et eadem intentione permoti centum quinquaginta deo amantissimi episcopi aequa sanctissimae sedi nouae Romae priuilegia tribuerunt rationabiliter iudicantes imperio et senatu vrbem ornatam aequis senioris regiae Romae priuilegijs frui et in ecclesiasticis sicut illa maiestatem habere negotijs et secundam post illam existere Wee following the definitions of the holy Fathers euery where and knowing the Canons and the Decrees of the 150. holy Byshoppes assembled vnder the Emperour Theodosius the elder of holy memorie in the royall citie Constantinople new Rome haue defined the very same touching the Priuiledges of the same most holy Church of Constantinople new Rome For the Fathers gaue Priuiledges consequently to the seate of old Rome for the Empire and dominion of that Citie And the 150. most holy Byshops hauing the same intention gaue equall Priuiledges to the most holy seat of new Rome iudging according to reason that the Citie which was honored with the Empire and the Senate should enioy equall Priuiledges with the old royall Rome and excell in Ecclesiasticall affaires as it and be the second after it In these wordes of these 630. holy and learned Fathers it is very cleare and euident that the Byshop of new Rome was equall to the Byshoppe of old Rome in all thinges the primacie of Honour onely excepted Which illation is soundly confirmed by the decree of the famous Councell of Constantinople in these expresse wordes Constantinopolitana ciuitatis Episcopum habere oportet primatus honorē post Romanum Episcopum propteria quod sit noua Roma The Byshop of the citie of Constantinople must haue the honour of Primacie after the Byshop of Rom◠because it is new Rome Loe all that wherein the Byshop of Rome excelleth the Byshop of Constantinople and consequently all other Byshops is nothing else in deed but the sole and onely Primacie of honour Which Primacie wee are so farre from denying it that wee giue the same to our Arch-byshoppes and Metropolitans in the Church of England To which I adde and it is very emphataicall that the principall and chiefe cause of making the Byshop of Rome the chiefe Patriarke and of giuing him the Primacie of honour was this and no other viz. because the citie of Rome was the Imperiall seate of the Emperour So affirme two most famous Councels of Constantinople and Chalcedon And these Councels are consonant to the most famous Councell of all Councels since the death of the Apostles to weet the Councell of Nice in Bithyni◠although that sacred Councell did not produce the reason for the aforenamed Primacie of the Byshop of Rome B. C. To this may be added that seeing Pope signifieth Father as Bell according to the truth confesseth it followeth that the Byshop of Rome was in old time reputed Superiour to all in that he was called the Father of Fathers For Steuen Byshop of Carthage writing to Pope Damasus in the name of three Councelles celebrated in Africke giueth him this title To Pope Damasus our most blessed Lord exalted with Apostolicall dignity the Father of Fathers T. B. I answere that while our Jesuite laboureth to stablish the Popes falsesly pretended soueraigntie he prooueth himselfe a very Noddie for I haue already graunted that
requiratur autem ne pusillanimitate aut contentione aeut alio quolibet Episcopi vitio videatur a congregatione seclusus Vt hoc ergo decentius inquiratur bene placuit annis singulis per vnamquamque Prouinciam bis in anno concilia celebrari vt cōmuniter simul omnibus Episcopis congregatis Prouinciae discutiantur huiusmodi quaestiones et sic qui suo peccauerunt Episcopo euidenter excommunicati rationabiliter ab omnibus extimentur vsquequo vel in communi vel Episcopo placeat humaniorem pro talibus ferre sententiam Concilia vero celebrentur vnum quidem ante quadragesimam Paschae vt omni dissensione sublata munus offeratur Deo purissimum Secundum vero circa tempus Autumni Concerning those who are put from the Communion whether they be of the Clericall or Laicall order let the sentence of Byshoppes throughout euery Prouince giuen according to the Canon be of force that they who are reiected be not receiued of others Let examination be had least any be secluded through pusillanimitie or contention or other fault of the Byshop That this therefore may be duly examined it hath pleased the Councell well that yearely in euery Prouince Councels should be kept twise in the yeare that when all the Byshops of the Prouince shall meete togeather in one place then such questions may be duely examined And so they that haue offended their Byshop manifestly may be iudged by all to be excomunicated not without a cause vntill it please the Byshop of the place or all in the Prouince to shew them fauour Let the Councels be kept one before Lent that all dissention being taken away a most pure Oblation may be presented vnto God The second about Autumne Thus this holy and most famous Councell out of whose definition two thinges are cleered th' one that the Byshops of the Prouince should end and determine all appeales no mention at all made or any regard had of or to the Byshop of Rome Th' other that the auncient Canon ought to be kept which commaundeth that none should receiue them to the Communion who were excomunicated and condemned by others So then the Councell of Nice did curbe the Pope and kept him vnder in his former state And withall the holy Councell prouided a very Christian remedie that none should be vniustly oppressed by his Byshoppe Which remedie was this viz. That hee who found himselfe grieued might appeale from his Byshop yet to the Byshops of the Prouince but to none else Secondly the same Councell ordayned in an other Canon that none should be created Byshoppes but by the Byshoppes of their owne Prouince as also that the Metropolitane of the Prouince not the Byshop of Rome should haue authoritie and power to confirme those who were made Byshoppes within the Prouince Thirdly that the Byshoppe of Rome had no prerogatiue of power but onely within his owne Diocesse is constantly auouched by the sayd Councell in the sixt Canon thereof These are the wordes of the Councell as Ruffinus an auncient and learned Writer about 1200. yeares agoe so within eightie yeares of the time of the Nicene Councell hath interpreted the same Et vt apud Alexandriam et in Vrbe Romae vetusta consuetudo seruetur vt vel ille Aegypti vel hic suburbicariarum Ecclesiarum sollicitudinem gerat And that in Alexandria and in the citie of Rome the old custome be kept that the one haue the sollicitude of Egypt the other of the Churches adioyning and about Rome Thus writeth Ruffinus shewing very plainely that the Byshop of Alexandria had as great iurisdiction or rather more as the Byshop of Rome Yea Cusanus a popish Cardinall vnderstandeth the Canon after the same manner with Ruffinus And it is confirmed by the fourth Canon of the same Councell as Ruffinus citeth it these are the wordes Absque quo ordinationē irritam esse voluerunt Without whose authoritie he meaneth the Metropolitane the Councell decreed the ordination to be voyde and of none effect But this sacred Decree of a Councell so holy and so famous the Pope this day contemneth and challengeth the right of all Metropolitanes to himselfe Fourthly the famous Councelles both of Constantinople and of Chalcedon did make the Byshop of Constantinople equall with the Byshoppe of Rome in all Ecclesiasticall affaires excepting onely the Primacie of honour as we haue already seene See and note well the 30. Chapter of this present Booke Aphorisme second The Canons of the holy Nicene Councell are but only twentie though the Pope and his Jesuites would haue them to be foure-score For first onely twentie are this day extant in the common Volumes of Councels Secondly no approoued Councell did euer admit or receiue any more This is very cleere and euident by the testimonie of the famous Affrican Councell as by and by God willing I shall vnfold Thirdly the famous Councels of Constantinople and Chalcedon haue flatly decreed against the falsely pretended Primacie of the Byshoppe of Rome which Councels for all that did in euery respect highly reuerence the Decrees and Canons of the Nicene Councell and consequently the sayd Councels did not acknowledge any Canon of the Nicene Synode which made for the pretended Primacie of the Byshoppe of Rome But this Aphorisme shall be further prooued by an euident demonstration in the Aphorismes immediatly following and therefore there is no need now to stand longer about the same Aphorisme third The Councell of Sardica is not a legitimate and lawfull Synode but a bastard and counterfeite conuenticle I prooue it first because S. Augustine doth acknowledge no Councell of Sardica saue one onely which was Hereticall Secondly because Cardinall Cusanus who was a great Champion of the Romish Church is of the same opinion Thirdly because the Councell of Sardica is against the Councell of Nice concerning Appellations to the Pope Fourthly because the Fathers of the famous Affricane Councell in their Epistle to Caelestine then Byshop of Rome doe most constantly affirme with vniforme assent that the Councell of Nice forbiddeth Appeales to the Church of Rome these are their expresse wordes Praefato itaque debitae salutationis officio impendiò deprecamur vt deinceps ad vestras aures hinc venientes non facilius admittatis nec a nobis excommunicatos in communionem vltra velitis excipere Quia hoc etiam Niceno Concilio definitum facilè aduertet venerabilitas tua Nam etsi de inferioribus Clericis vel Laicis videtur ibi praecaueri quanto magis hoc de Episcopis voluit obseruari ne in sua prouincia communione suspensi a tua sanctitate vel festinatò vel praeproperè vel indebitè videantur cōmunioni restitui Presbyterorum quoque et sequentium clericorum improba refugia sicuti te dignum est repellat sanctitas tua quia et nulla patrum definitione hoc Ecclesiae derogatum est Aphricanae et decreta Nicaena siue
inferioris gradus Clericos siue ipsos Episcopos suis Metropolitanis apertissimè commiserunt Prudentissimè N. iustissimèque prouiderunt quaecūque negocia in suis locis vbi orta sunt finienda nec vnicuique Prouinciae gratiam sancti spiritus defuturam qua aequitas a Christi sacerdotibus et prudenter videatur et constantissimè teneatur maximè quia vnicuique concessum est si iudicio offensus fuerit cognitorum ad concilia suae Prouinciae vel etiam vniuersale prouocare Nisi forte quisquam est qui credat vnicuilibet posse Deum nostrum examinis inspirare iustitiā et innumerabilibus congregatis in concilium sacerdotibus denegare Aut quomodo ipsum transmarinū iudicium ratum erit ad quod testiū necessariae personae vel propter sexus vel propter senectutis infirmitatem vel multis alijs intercurrentibus impedimentis adduci non poterunt Nam vt aliqui tanquam a tuae sanctitatis latere mittantur nulla inuenimus patrum Synodo constitutum Quia illud quod pridem per eundem Coepiscopum nostrum Faustinum tanquam ex parte Niceni concilij ex inde transmisistis in verioribus concilijs quae accipiuntur Nicena a sancto Cyrillo Coepiscopo nostro Alexandrinae Ecclesiae et a venerabili Attico Constantinopolitano antistite ex authentico missis quae etiam ante hoc per Innocentium Presbyterem et Marcellum subdiaconum per quos ad nos ab eis directa sunt venerabilis memoriae Bonifacio Episcopo praedecessori vestro a nobis trāsmissa sūt in quibus tale aliquid nō potuimus reperire Therefore due salutation premised wee heartily desire that hencefoorth you doe not easily receiue those that come from hence vnto your eares neither hereafter receiue into your communion such as be excomunicated by vs For this also is decreed by the Nicene Councell as your reuerence will easily perceiue For although it seeme there to be decreed onely of the Lay people or Clerkes of the inferiour order how much more doth the holy Councell intend it of the Byshops themselues least such as be suspended in their owne Prouince from the Communion should hastily abruptly or vnduely be by you restored to the same Let your holynes reiect the impious refuges of Priestes other inferiour Clarkes as it becommeth you because no Decree of the Fathers doth spoyle the Aphrican Church of this libertie and the Decrees of the Nicene Councell haue most plainely referred not onely Clarkes of inferiour degree but also the Byshops them-selues to their Metropolitanes For they haue most prudently and most iustly prouided that all businesses whatsoeuer shall be there ended where they began neither the grace of the holy spirit to be wanting to euery Prouince by which equitie among Christes Priestes may both prudently be foreseene and most constantly obserued especially because euery one hath freedome if iudgement giuen offende him to appeale either to a prouinciall or generall Councell vnlesse perhappes any be of this minde that God will inspire the iustice of examination to euery one at his pleasure and deny the same to a multitude of Priestes assembled togeather in Councell Or how shall iudgement beyonde the Sea be approoued where meete and necessarie witnesses can not be present either by reason of the sexe or through the infirmitie of old age or by many other intercurring impedimentes For that any should be sent from your Holynesse we finde it not defined by the Fathers in any Synode at all For that which you lately sent by Faustinus our fellow-Byshop as on the behalfe of the Nicene Councell in the true Councelles receiued from Nice sent authentically from S. Cyrill our fellow-Byshoppe of the Church of Alexandria and from venerable Atticus the Prelate of Constantinople which also we sent formerly to Byshop Boniface of venerable memorie your predecessour by Jnnocentius Priest and Marcellus Subdeacon by whom they were directed from them to vs we can not find any such thing Thus wrote these learned auncient and holy Fathers to Celestinus the Byshop of the citie of Rome Their narration and attestation though very long and plentifull I thought good to lay open to the Reader in their expresse wordes at large because they doe so liuely discouer Popysh forgerie Iesuiticall treacherie in the best beseeming colours and declare so euidently Poperie to be the New religion as nothing can be more Which most constant assertion of so many so auncient so holy so graue so learned Byshoppes whosoeuer shall prudently and duely ponder that man doubtlesse can not but detest and abhorre Poperie as a newly coyned Fayth and Religion For first these holy Fathers does not call Pope Celestine The vniuersall Byshoppe but simply and plainely Vrbis Romae Episcopum The Byshop of the citie of Rome Secondly they tell him constantly that hee may not receiue them whom they doe excomunicate and they yeeld this reason Because the Nicene Councell hath so defined it Thirdly they affirme resolutely that the Nicene Councell committed both inferiour Clerkes and Byshoppes them-selues to be censured and taxed by their Metropolitanes Fourthly they tell Celestine then Byshop of Rome that the Nicene Fathers prouided most prudently and most iustly that Dissentions all Controuersies whatsoeuer should be decided finished where they began Where I admonish the Reader to obserue seriously this word Iustissimè most iustly for doubtlesse if Iustice require to finish and determine causes where they began then doth the Pope vniustly when he seeketh to draw the hearing thereof to the Court of Rome Fiftly when any one findeth himselfe iustly grieued the Nicene Councell say they giueth him this freedome to appeale from his Byshoppe to the Metropolitane and from the Metropolitane vnto a generall Councell but neuer a word of appealing to the Pope Sixtly they tell the Pope roundly that it is a meere folly to thinke that God will better inspire him with the examination of Iustice then a multitude of Priestes assembled for that end Seuenthly they tell their brother Celestine for so they tearme him but not Vniuersall Byshoppe that if his proud and greedy desire were put in execution many mischiefes would insue therevpon Eightly they constantly auouch with one consent that no Fathers did euer decree in any Synode that the Pope should send any Deputie or Messenger to their Councels This would be duely pondered as a matter of great consequence For out of it doe follow two necessarie and ineuitable Corollaries corollary 1 The first Corollarie is this viz. That the Councell of Sardica is a falsely pretended and counterfeite Synode as which hath decreed that in fauour of the Pope which these Fathers of the Affrican Councell deny any Synode to haue done corollary 2 The second Corollarie is this viz. That neither the Councell of Nice nor yet any other lawfull Synode did euer decree transmarine Appeales to the Byshoppe of Rome I say transmarine because I willingly admit the Priestes and Byshoppes
speaches of Pope Leo against him B. C. The Fathers of the Councell of Chalcedon made suite to the Pope to confirme their Decrees T. B. I answere first that this Epistle is like to the other of the Nicene Fathers that is to say a bastard and counterfeite This is soundly prooued in the fift Aphorisme in the first sixt and seauenth Obiections Let them be well remembred Secondly that the suite which the Fathers of the Councell made to Pope Leo did argue onely a prerogatiue of Honour not any soueraigntie of Power Which I prooue by a triple meane For first these are the wordes of the request Rogamus igitur et tuis Decretis nostrum honera iudicium We therefore desire you to honour our iudgement with your Decrees Hee was the chiefe Patriarch and Byshop of that Citie which at that time raigned and was reputed Caput mundj and so his consent was of great authoritie in that behalfe Secondly his Messengers would not agree to that prerogatiue of honour which the Councell had confirmed to the Byshoppe of Constantinople and therefore they requested him to consent thereto because the Emperour Theodosius had so commaunded them Thirdly the Fathers say plainely that the Emperour confirmed the Councell these are the wordes Opportunum credidimus esse honoris eâ—us confirmationem ab vniuersalj Concilio celebrarj Wee thought it meete and conuenient that the whole Councell should celebrate his Honours confirmation To which I adde that seeing the Fathers of this Chalcedon Councell did approue and confirme the Canons both of the Nicene and of the Constantinopolitane Synode in which Synodes this pretended Prerogatiue is condemned it must follow of necessitie that the sayd Epistle or relation is a counterfeit B. C. It can not truly be called a Decree of the Councell which was not confirmed by the Head no more then that an Act of Parliament which is not confirmed by the King T. B. I answeere first with the famous popish Byshoppe Melchior Canus that it is not in these affaires as in humane assemblies Which the holy Prophet doth plainely insinuate while in the person of God he vttereth these wordes For my cogitations are not your cogitations neither are your wayes my wayes sayth the Lord. Secondly that there is great disparitie betweene the Pope and the King concerning the subiect now in hand For first the King hath a sacred soueraigntie ouer all the people within his dominions as ouer his naturall Subiectes and loyall Seruantes But the Pope hath no soueraigntie ouer transmarine and forraigne Christians as I haue already prooued Secondly the King though negatiuely he forbid Lawes to be enacted yet doth he not make any new Lawes affirmatiuely to tie all his Subiectes without the consent of his Lordes spirituall Lordes temporall and the Commons of his Kingdomes But the Pope challengeth Power though most impudently and against sacred Canons to make Lawes to tie all Christians in the whole world no way subiect to him Thirdly the King taketh not vpon him solely of himselfe to abrogate cassiere or disanull any act of Parliament to which he formerly gaue his consent But the Pope taketh roundly though fondly vpon him solely of himselfe to abrogate cassiere disanull any Decree of Councell though formerly approoued by himselfe Fourthly no text of holy Writ no Canon of any auncient Councell no Father of approoued antiquitie denyeth to Kinges sacred soueraigntie within their Kingdomes Territories and Dominions ouer any persons whatsoeuer borne within the precincts thereof But all the foure first most famous generall Councelles of Nice Constantinople Ephesus and Chalcedon all which S. Gregorie reuerenced as the foure Gospels denie the Popes falsely pretended Primacie in all forraigne and transmarine Kingdomes and confine his iurisdiction to the Citie of Rome and to the suburbican territories of the same All which is soundly and plentifully prooued in the Conclusions and Aphorismes next aforegoing B. C. But it may bee Bell will say that the confirmation of the Councell belonged not to the Pope It is not possible that he dare offer it T. B. I answere first that seeing the Pope as is alreadie prooued taketh vpon him to change the nature of thinges by applying the substantiall partes of one thing to an other to make some thing of nothing the proper action of God in creation to depose Kinges to translate Empires and to bestow the same at his good pleasure to make it Sacriledge to dispute of his power to terrifie men so with Fire and Faggot and with thunderboltes of cursing Excomunications that though hee carry thousandes to Hell yet may no man say Why doest thou so It may seeme no maruell if Bell poore soule be afrayde to anger his Holinesse Neuerthelesse because the trueth is neuer ashamed but will in time preuayle Bell post deosculationem pedum and to prooue our Jesuite in this as in many other thinges a most impudent and notorious lyer dare boldly tell the Pope that the Confirmation of Councels belongeth not vnto him Yea Bell will not barely say it but he will produce such strong arguments such waightie authorities and such inuincible reasons as will make the Popes eares to tingle when hee shall read or heare the same Marke well this my Discourse vnto the end I purpose in God to proceed by way of Sections for the better illustration of the businesse now in hand The first Section of reasons in generall concerning the subiect now in hand I haue alreadie prooued in my Booke of Motiues that euery Monarch hath supreame soueraigntie ouer all Persons and causes within his Dominions and consequently that no Lawes can be of force in his Kingdomes without his royall assent approbation and confirmation of the same King Josaphat appoynted in Hierusalem Leuites Priestes and Princes of the families of Israel that they should iudge the iudgement cause of the Lord to the inhabitants thereof And he commanded them saying Thus shall ye doe in the feare of the Lord faythfully and with a perfect heart Yea he distinguished limitted the offices and functions both of Zabadias the ciuill Magistrate and of Amarias the Hie Priest thereby insinuating euidently that the chiefest power iurisdiction rested in the King not in Amarias the Hie Priest The same King to gather the Church which was decayed sent Preachers into sundry partes of his Kingdome appoynting Noble-men to accompany assist theÌ„ to couÌ„tenance their ministerie to compel the people to heare theÌ„ K. Asa vsed his authority in coÌ„manding Iudah to seek the Lord threatning them with death that should refuse so to do King Josias after he had abolished Idolatry compelled all his Subiectes to serue the true God to liue in his feare Ezechias commanded all Israel Judah to come to the house of the Lord at Jerusalem there to keepe the Passeouer which had been a long neglected and not obserued in such sort perfect maner as God had
praecedenteÌ„ SynoduÌ„ Episcopos earuÌ„ haeresum conuocauit sequitur cum autem conuenissent accersito ad se Nectario Imperator cuÌ„ eo de futura Synodo coÌ„municat iubetque vt quaestiones ex quibus natae fuerant haereses in disputationeÌ„ proponat quo vna fieret in ChristuÌ„ credentiuÌ„ Ecclesia et constitueretur dogma consonuÌ„ ad quaÌ„ religio conformaretur The Emperour not long after the precedent Synode calleth the Byshops of those Heresies togeather When they were assembled the Emperour calleth Nectarius the Byshop of Constantinople to him and consulteth with him concerning the future Synode and coÌ„maundeth him to propound in disputation those questions from whence the Heresies did spring to the ende that there might be one Church of the faythfull a consonant rule of fayth which might be as a paterne of religion Sigâ—bertus a famous Popish Monke writeth in this manner Secunda Synodus vniuersalis 150. PatruÌ„ congregatur Constantinopoli iubente Theodosio et annuente Damaso Papa quae MacedoniuÌ„ neganteÌ„ spirituÌ„ sanctuÌ„ DeuÌ„ esse coÌ„demnans consubstantialeÌ„ patri et filio spirituÌ„ sanctuÌ„ esse docuit The second generall Councell of an hundred fiftie Byshops is assembled at Constantinople by the commaundement of Theodosius Damasus the Pope agreeing thereunto in which Synodâ— Macedonius who denied the Holy Ghost to be God was condemned and the consubstantiabilitie of the Holy Ghost with the Father and the Sonne was confirmed in the same Theodoretus is consonant and vttereth many worthy periods The fourth Section of the Councell of Ephesus The third generall Councell being the first Ephesiue of two hundred Byshoppes was proclaymed by the commaundement of the Emperour Theodosius the younger against Nestorius denying the virgin Mary to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming Christ to haue persons twaine proouing that two natures did subsist in one onely person of Christ Jâ—sus in the yeare of our Lord God 433. Euagrius hath these wordes Cum ista Cyrillus venerandae memoriae Alexandrinorum Episcopus literis suis reprehendisset Nestorius vero reprehensioni illius restitisset et neque illius neque Celestini veteris Romae Episcopi monitis acquiauisset sed temulentiam suam aduersus vniuersam Ecclesiam nihil veritus effudisset haud praeter rationem a Theodosio iuniore Orientis Imperatore petijt vt ipsius nutu Synodus colligeretur Imperialibus itaque literis cum ad ipsum Cyrillum tum ad omnium vbique Ecclesiarum Episcopos missis ad sacrum Penticostes diem in quo venit ad nos spiritus S. Conuentus indicitur When Cyrillus the venerable Byshoppe of Alexandria had by his Letters reproued the wicked blasphemie of Nestorius and Nestorius had withstood the same neither yeelding to his admonition nor to Celestines the Byshop of old Rome but still malepertly powred out his drunken conceites against the whole Church then Cyrill not without cause requested the Emperour Theodosius the younger that by his authoritie a Synode might be called by the Letters therefore of the Emperour directed to Cyrill and to all other Byshops euery where the Synode is appoynted vpon the sacred day of Penticost at what time the Holy Ghost came downe vpon vs. Thus writeth this famous Historiographer Out of whose wordes I gather many worthy instructions First that neither Cyâ—illus the Byshoppe of Alexandria nor Celestinus the Byshoppe of Rome could by any meanes reclaime or diswade Nâ—storius from his cursed and blasphemous opinions Secondly that Cyrillus lamenting the harme that thereby did redound to the Church sought to the Emperour for redresse thereof humbly requesting him that a generall Councell might be gathered for the peace of the Church and for the condemnation of the Heresie of Nestorius Thirdly that Cyrillus that holy and learned Byshoppe who was reputed a Saint in his life-time did not make suite to the Byshoppe of Rome for calling of the Councell which doubtlesse he would haue done if the gathering of Councels had belonged vnto him Fourthly that S. Cyrill sought immediatly to the Emperour not once acquainting the Byshop of Rome therewith Fiftly that the Byshoppe of Rome himselfe was commaunded to come to the Synode euen in such sort as other Byshoppes were Which I prooue by a double meane First because the Storie sayth That the Emperour called omnium vbique Ecclesiarum Episcopos the Byshoppes of all Churches euery where Secondly because Nicephorus sayth that Celestinus the Byshoppe of Rome was absent but appoynted Cyrillus in his stead These are the words Celestinus autem Roma Episcopus propter nauigationis pericula Synodo adesse detrectauit ad Cyrillum tamen vt locum suum ibj obtineret scripsit But Celestine the Byshoppe of Rome was absent from the Synode by reason of the danger of Nauigation yet he wrote to Cyrillus that he might supply his place Touching the Popes absence from Councelles the Iesuiticall Cardinall Bellarmine giueth better and sounder reasons though vnawares both against the Pope himselfe which I willingly admit wishing the Reader to obserue and marke them seriously with mee as which are both memorable and of great consequence This Cardinall yeeldeth two reasons why the Pope was neuer present at Councels in the East-churches by himselfe and in his owne person the one forsooth because it was not conuenient that the Head should follow the members the other because the Emperour would euer sit in the highest place Out of whose wordes I must needes note two important poyntes by the way The one that in the auncient Church the highest place in Councels was euer reserued to the Emperour The other that the East-churches did neuer acknowledge the Popes Primacie which he this day arrogantly challengeth ouer all Kingdomes and Regalities To which twaine this pleasant adiunct must of necessitie be annexed viz. that our humble Father the Pope who hypocritically calleth himselfe seruus seruorum Dej would neuer come to Councels in the East partes because forsooth his charitie was so great that he could not endure to see the Emperour sitting in the highest place And it is not amisse for the benefite of the Reader if I heere adioyne the maner how the Emperour Constantine sate in the Councell of Nice Sozomenus that graue Historiographer who liued more then a thousand one hundred seuentie yeares agoe hath these wordes Congregatis itaque in vnum locum per medium sacerdotuÌ„ ad caput conuentus transeundo in throno quodam qui ipsi paratus erat confedit ac Synodus sedere iussa est Erant N. vtrinque ad parietes Palatij multa posita subsellia hic vero thronus maximus erat et reliquas sedes excellebat Therefore when the Byshoppes were come togeather the Emperour passing through the midst of them to the head of the assembly sate downe in a Throne prepared for him and willed the Byshops to sit downe There were many Seates on both sides to the walles of the Pallace but the Emperours
was the chiefe and surmounted all the rest Cassiodorus hath these wordes Non multo post tempore iussio principis Episcopos vndique Ephesum conuenire praecepit No long time after the commaundement of the Emperour charged the Byshops to come from euery place to Ephesus Nicephorus writeth thus Theodosius Imperialibus literis in metropoli Epheso locorum omnium Episcopos conuenire iussit sacram Pentecostes diem qua conuenirent constituens Theodosius by vertue of his Emperiall Letters commaunded the Byshops in all places to come to the Metropolitane Church of Ephesus designing the holy Feast of Pentecost for the day In which assertion two thinges are to be marked Th' one that the Byshops come togeather at the Emperours commaundement Th' other that the Emperour appoynted both the place and the time of their meeting Sigebertus hath these wordes Tertia Synodus vniuersalis Ephesina prima ducentorum Episcoporum iussu Theodosij iunioris Augusti aedita est The third vniuersall Synode of two hundred Byshoppes was celebrated at Ephesus by the commaundement of the Emperour Theodosius the younger Loe euery Historiographer relateth the Emperours Commaundement but no mention is made of the Pope at all The fift Section of the Councell of Chalcedon The fourth generall Councell of Chalcedon of sixe hundred and thirtie Byshops against Eutyches for denying two natures in Christ after his humane assumption although he graunted him to haue had two Natures before the hypostaticall vnion was celebrated by the commaundement of the Emperour Martianus in the yeare 454 after Christ. Nuephorus hath these expresse wordes Earum rerum gratia Imperatorum literis locorum omnium Episcopis conuocatis Synodus Chalcedone est coacta quae quidem primum Nicaeae conuenerat quo etiam Romanae vrbis Episcopus Leo per Pascasini et Lucentij et aliorum Ministerium liter as miserat sed ea Chalcedonem Bythyniae est translata quod Imperator ipse Synodo ei adesse vellet magnum Constantinum imitatus In regard of these matters a Councell was gathered at Chalâ—edon and all Byshoppes sent for thither by force of the Emperours Letters which Synode at the first was assembled at Nice whither Leo the Byshoppe of the Citie of Rome sent Letters by Pascasinus Lucentius and others but it was remooued thence to Chalcedon in Bithyniae that the Emperour might be present at the Synode after the example of Constantine the great Thus writeth Nicephorus a man greatly deuoted to the Pope Out of whose wordes I note these memorable poyntes First that the Councell was assembled by the commandement of the Emperour Secondly that the Emperour appoynted where the Synode should be kept Thirdly that the Emperour translated it to Chalcedon at his owne good pleasure Fourthly that Leo is barely tearmed the Bishop of the Citie of Rome neither the Vniuersall Patriarch nor Byshopp of the Whole World Sigebertus is consonant to Nicephorus his wordes are these Instantia Leonis Papae iubente Jmperatore Martiano congregata et habita est quarta vniuersalis Synodus sexcentorum et triginta Episcoporum apud Chalcedonem The fourth generall Councell of sixe hundreth and thirtie Byshoppes was holden at Chalcedon by the commaundement of the Emperour Martian at the request of Pope Leo. Thus writeth Sigebertus the Popes owne deare Monke who was willing euery way to aduance the Pope so farre as might stand with the trueth And yet he telleth vs plainely concerning the assemblies of Byshoppes in Councelles that the Pope could onely request and that to commaund the same was in the Emperours power Euagrius in his Historie in the second Chapter and second Booke teacheth the selfe same veritie To be briefe Pope Leo in his Epistle to the Emperour Theodosius togeather with the whole Synode make humble suite vnto him to commaunde a Generall Councell within Italy his wordes and the whole Synodes are verbatim set downe in the first Aphorisme aforegoing But doubtlesse if the gathering and confirming of Councels belonged to the Byshoppe of Rome neither would the Pope nor the Romish Synode haue made suite to the Emperour in that behalfe especially for a Councell to be kept in Italy where the Popes now a dayes challenge all power both Ecclesiasticall and Secular To which I adde that the Emperours for the space of more then 450. yeares after Christ confirmed the Councels with their royall edicts This is so liuely set downe before our eyes in the most honourable fact of the Noble Spanish King Reccaredus as it is able to penetrate the very heart and throughly to perswade euery one that shall seriously ponder the same and in the feare of God This religious King Reccaredus in the yeare of our Lord God 585. commaunded all the Byshoppes within his dominions of Spaine and Gallicia being 72. in all to come togeather in his royall Citie of Toledo there to confute and condemne the Arian heresie When they were come thither the King sate downe in the middest of them and declared the cause that moued him to sende for them After that he enacted a publike Edict for the inuiolable obseruation of all the Decrees of the Councell straightly charging as well the Clergie as the Laytie to obey and keepe the same Lastly he subscribed his owne name and that before all the Byshoppes who in their due places subscribed after the King These are the expresse wordes of the Kinges subscription set downe in the end of the sayd Edict Flauius Reccaredus rex hanc deliberationem quaÌ„ cum sancta definiuimus Synodo confirmans subscripsi I Flamus Reccaredus the King confirming this Consultation which we haue defined with the holy Synode haue subscribed thereunto The next that subscribed after the King was Mausona the Metropolitane in the Prouince of Lusitania after him subscribed Euphemius the Arch-byshop of Toledo The residue followed in order as in the second Tome of Councels is to be seene These particular subscriptions I note as a matter of great moment against the Papists who will graunt no Prerogatiue or Royall place to Kinges in time of Ecclesiasticall Synodes Out of the wordes contayned in the Kinges subscription I obserue sundry golden Lessons First that the King confirmed the Councell Secondly that the King subscribed to the decrees of the Councell Thirdly that the King subscribed before all the Byshops Fourthly that the King decreed and defined the controuersies and other necessary matters togeather with the Byshops Which last Obseruation is prooued two wayes First by these words of the Councell in the 18. Canon Ex decreto Domini nostri Reccaredi regis simul cuÌ„ Sacerdotali concilio by the Decree of our soueraigne Lord Reccaredus the King togeather with the Councell of the Byshoppes Secondly by these wordes of the Kinges subscription Quam cum sancta definiuimus Synodo Which we defined with the holy Synode To all which I thinke it not amisse to adde these golden wordes of S. Augustine Quomodo ergo
the former Obiection this is my answere response 1 First that Kinges of late yeares are in deed so brought into thraldome by the Pope where Poperie beareth the sway as they may truely be sayd to doe the office not of Kinges as Kinges but rather of Seruantes and Slaues to the disholy Father the Pope of Rome response 2 Secondly that the Pope will not this day permit Kinges to make Lawes in Ecclesiasticall causes but onely to execute those vnchristian execrable tyrannicall Lawes which by Popes of late yeares are with Fire and Faggot framed to their handes To the latter I answere in this maner First that how and in what sort the Pope is King it is plenteously prooued in the tenth Conclusion of this present Chapter To which place I referre the Reader for his full satisfaction in this behalfe Secondly that by the Popes owne Law whosoeuer is Possessor malae fidei in the beginning can haue no iust title by prescription in the ending Thirdly that if we suppose and graunt him to be the true and lawfull King of Jtaly yet can no more be rightly inferred therevpon saue onely that hee can call and confirme Councels within Jtaly and make Lawes to his subiectes of the same Kingdome In which case I for my part will not contend with him as who onely denie his vsurped authoritie in other transmarine and forraigne Kingdomes Now let vs heare the Frier once againe to recreate our spirits with his merrie conceites B. C. Surely it were meâ—re madnesse to thinke that Anatolius would euery way haue had equall authoritie in all Ecclesiasticall causes as the Minister affirmeth seeing then we must graunt that he desired Jurisdiction in Italy and Rome it selfe Nay what were it else but to condemne Anatolius of grosse foolerie in suing for that superextrauagant grace of the Pope to the iniurie of his owne Sea and Dignitie T. B. I answere first that our Jesuite heere vnawares condemneth rather their famous Pope Gregorie of meere foolerie then Anatolius to whom he imputeth it For if Gregories report be true the Councell of Chalcedon offered him the name of Vniuersall Byshoppe and yet did the same Gregorie obiect the desire thereof against the Patriarch of Constantinople as a proud name derogating from the right of all other Byshoppes Yea your owne sweete selfe sir Iesuite doe in this very Chapter ascribe no lesse vnto your Pope and withall admit other Byshoppes beside his Holynesse Secondly that Anatolius might truly haue had equall authoritie with the Byshoppe of Rome in all Ecclesiasticall causes and for all that not haue desired iurisdiction in Jtaly and Rome it selfe For our Iesuite must know that these three are intrinsecally distinguished one from an other viz. Identitie Equalitie and Similitude There is often Similitude where Equalitie wanteth and many times equalitie where no Identitie can be found Thirdly that the Councell of Chalcedon approoueth whatsoeuer the Nicene Synode hath decreed and consequently it taketh not away from any Byshoppe his proper dignitie Lastly that this which our Fryer heere obiecteth and whatsoeuer else where to the like effect is soundly confuted in the Aphorismes aforegoing especially in the third and fift of the same And for further proofe marke well my next Answere folowing B. C. Nothing is determined in the Councell of Nice touching the Church of Rome but that is made the rule of other Churches as Pope Nicholas the first noteth who also affirmeth that the Authoritie of the Romane Church was not from Men but from God T. B. I answere first that neither Pope Nicholas nor any other Pope is a sufficient witnesse in his owne cause as is already prooued Secondly that if God had giuen such authoritie to the Church of Rome sixe hundred and thirtie holy and learned Byshoppes in one Synode 217. in an other 200. in an other 150. in an other 318. in an other all which is already prooued in the Aphorismes aforegoing would neuer haue limitted or once offered to alter the same These expresse words of the Fathers of the Chalcedon Councell may for the present be sufficient Etenim sedi senioris Romae propter Imperium Ciuitatis illius Patres consequenter priuilegia reddiderunt For the Fathers consequently gaue Priuiledges to the Sea of old Rome for the Empire of that Citie Loe Men not God gaue Priuiledges to the Sea of Old Rome And they yeeld this reason for the same because forsooth the Citie of Rome was the Seate of the Empire and reputed Caput Mundi the Head of the World Thirdly that when Pope Nicholas sayth that they tooke example of the forme of the Church of Rome for that which they would giue to the Church of Alexandria he graunteth in very deed that as the Bishope of Alexandria had but the preheminence of all there about no more had the Byshope of Rome And so it followeth that the Councell thereby did decree that the Byshop of Rome should keepe himselfe within those limittes Cardinall Cusanus and Ruffinus doe so vnderstand the Canon of the Nicene Councell Yea other Canons of the same Councell doe plainely insinuate the same sense as at large it is alreadie prooued Fourthly that if the Byshoppe of Rome had vniuersall soueraigntie from God as Pope Nicholas vntruely auouched then could no Byshop of Rome nor yet the holy Councell of Nice haue giuen or permitted such custome to the Byshoppe of Alexandria The reason is euident because whatsoeuer is De Jure Diuino no Mortall Man can dispense with the same This is so cleere and certaine as no learned Papist either doth or can denie the same Fiftly that no Custome may be admitted against the knowne Trueth The Popes owne Decrees out of S. Austen doe so teach vs these are the very wordes Qui contempta veritate praesumit consuetudinem sequi aut circa fratres inuidus est et malignus quibus veritas revelatur aut circa Deum ingratus est inspiratione cuius Ecclesia eius instruitur nam Dominus in Euangelio ego sum inquit Veritas non dixit ego sum Consuetudo itaque Veritate manifestata cedat Consuetudo Veritati Hee that contemneth Veritie and presumeth to follow Custome is either enuious and iniurious toward his Brethren to whom the trueth is reuealed or else vngratefull to God-ward with whose inspiration his Church is instructed for our Lord saith in his Ghospell I am the Trueth he said not I am Custome therefore when Trueth is manifest let Custome giue place to the same Againe in an other place thus Hoc planè verum est quia ratio et veritas consuetudini praeponenda sunt This is true in deed that Reason and Trueth must be preferred before Custome The same Decrees out of S. Cyprian teach vs the same these are the wordes Non debemus attendere quid aliquis ante nos faciendum putauerit sed quid prius qui ante omnes est Christus prior fecerit
that he would haue yeelded to a lawfull generall Councell As if he had sayd S. Cyprian was no more bound to follow the Opinion and Decree of the Byshoppe of Rome then the Byshoppe of Rome to follow his Thirdly that our Iesuite saith truly though vnawares against himselfe that it was free for S. Cyprian without the danger of Heresie to persist in his owne opinion For it was not in the power of the Byshoppe of Rome to make that Heresie which was not Heresie afore B. C. That it was lawfull and vsuall before the time of this Councell to appeale to Rome is euident out of S. Cyprian who reporteth how Fortunatus and Felix deposed by himselfe appealed to Cornelius Byshoppe of Rome And one Basilides deposed in Spaine appealed to Pope Stephen as the same Cyprian recounteth Not to speake of Marcion that auncient Hereticke who excommunicated of his Byshoppe in Pontus came to Rome for absolution as Epiphanius relateth And therefore Pope Leo calleth it an auncient custome to appeale to Rome T. B. I answere First that many distressed persons in their distressed and desperate causes haue many times indeede sought to Rome for helpe and succour But wee must not so much regard and consider what hath beene done especially by naughty and disobedient persons as what ought of right to be done and according to the Law of God Persons driuen to the brincke of desperation by reason of their bad and wicked dealing will soone attempt any thing which may any way seeme to better their dolefull and miserable estate Euen so men desirous of Honour will easily hearken vnto that which seemeth any way to further their intended purpose But that such Appeales were neuer approued by the holy Fathers and auncient Councels I haue copiously prooued in the Aphorismes of this Chapter and S. Ciprians opposition against the Byshoppe of Rome doth euidently confirme the same What Pope Leo sayth is of no force B. C. That many Canons are wanting in the Nicene Councell is most certaine For one Canon of that Councell was about the obseruation of Easter day as testifieth Constantine in his Epistle and also Epiphanius and Athanasius but this Canon is in none of those twentie which be now extant and of which onely so many yeares since Ruffinus maketh mention in his Historie T. B. I answere first that I will not deny but some thinges might be decreed in the Nicene Councell which are not this day to be found in the Canons now extant But withall I constantly auouch that there is a great disparitie betweene Canons and Decrees as the late popysh Synode of Trent playnely telleth vs. And consequently that there were but twentie Canons howsoeuer some other things besides were decreed at that time To which I adde that all Decrees are not alwayes thought necessarie to be put in print Whereof we haue an euident example in our English Parliament-statutes for it is often thought conuenient not to put them all in print Secondly that Epiphanius distinguisheth Canons from Decrees these are his expresse wordes In eadem Synodo Canones quosaaÌ„ posuerunt Ecclesiasticos simulque de paschate decreuerunt vnam vnitatem ac consensum In the same Synode they put downe certaine Canons Ecclesiasticall and withall they decreed one vnitie and consent touching the Keeping of Easter Loe this auncient and holy Father maketh a cleere difference betweene the Canons of the Nicene Synode and the Decrees thereof Thirdly that though wee should graunt some of the Nicene Canons to haue perished which we constantly deny yet would it not follow thereupon that such Canons conteyned the Popes falsely pretended Primacie especially seeing both the holy Fathers and most renowned Councels doe stoutly impugne the same This is prooued at large throughout the Aphorismes aforegoing Fourthly that 217. holy Fathers assembled in the Aphrican Councell told the Pope roundly that they had vsed all exquisite diligence to find out the true Copies and to that end had sent Messengers into sundry partes of the East howbeit such Canons as the Pope pretended for his falsely challenged Soueraigntie none could any where be found And therefore they aduised him to surcease and to giue ouer his claime for they could no longer endure such Fumosum typhum seculi such smoakie statelinesse of the world I vse the very wordes of the holy Synode as I haue already prooued Fiftly that Pope Julius swore solemnely that he had locked them vp in a Coffer of his Church These are his expresse words Si quis auteÌ„ de his ampliora atque abundantiora scâ—re voluerit in sacro nostrae Ecclesiae sedis 〈◊〉 et ea quae praeâ—â—ximus inuenire poterit If any shall desire a larger Discourse hereof he may find these Canons much more like stuffe in the Holy Arke or Coffer of the seate of our Church Thus writeth Pope Julius nay rather thus sweareth that holy Pope For these wordes follow immediatly Verum me dixisse testis est Diuinitas The Diuinitie is a witnesse that I haue spoken the truth Heere I wish the gentle and honest Reader to ponder duely these poyntes with mee First that this Epistle of Julius is a counterfeite as I haue already prooued for if the Pope had so layde them vp as heere hee sweareth solemnely Sozimus and the other Popes who made such adoe with the Byshoppes of Africke about those Canons would roundly haue shewed the same Yea doubtlesse if they had once had them in their Coffer vnder a Locke they would rather haue lost all the rest then them Secondly that the world hath been too long abused with this kind of coozenage trickes of legierdemaine Thirdly that if the Byshoppes of Rome can not keepe those Canons which make so much for the aduauncement of their stately Soueraigntie how can we safely credite them in keeping pure and free from errours such Bookes Councels and Canons as make greatly for vs and wholly against them selues Wee can not doe it Fourthly that if counterfeite Bookes Histories and Canons were wholly layde away Poperie beleeue mee would soone fall of it selfe For in this supposed rescript of Pope Iulius directed to the Byshoppes of the East there is such aboundance of matter for the Popes Super-lordly Soueraigntie as would certainly serue his turne if it could so be admitted But Gods holy name be blessed the forgerie is so palpable as euery one may with all facilitie discouer the same Fiftly that S. Augustine Alipius Possidius Marinus and all the other Byshoppes 217. in number assembled in the famous Aphricane Synode doe plainely auouch and constantly affirme that the true Copies of the Canons of the Nicene Councell were at Antioch Alexandria and Constantinople and that they were content for charitie-sake to obserue such proceedinges touching Appeales as the Popes Messengers did alleadge out of their commonitorie from Rome vntill true triall should be made thereof out of the true Copies from the East which were to
is baken in the Ouen and that is dressed in the Panne and in the frying Panne shall be the Priestes that offereth it And euery Meate offering mingled with Oyle and that is dry shall pertaine to all the sonnes of Aaron to all alike B. C. To the matter An vntrueth it is that priuate Masses were not before the time he mentioneth The twelft Councell of Toledo almost nine hundred yeares agoe reprehendeth those Priestes which offering Sacrifice did not communicate Quale illud Sacrificium c. What manner of Sacrifice is that sayth the Councell of which neither he that sacrificeth is knowen to be partaker Which wordes doe shew that none was present to communicate and yet the Councell requireth onely that the Priest himselfe doe Communicate S. Austen also recordeth how a Priest offered Sacrifice in a priuate forme for the freeing of that place from the molestation of wicked spirites In so particular and extraordinarie a place and for so particular a businesse no probabilitie that there were any other Communicantes T. B. I answere first that it is high time for our Jesuiticall Fryer to come once to the matter whose custome is seldome or neuer to be occupied in that honest kind of dealing Secondly that the Councell doth not so much as once name Priuat Masse much lesse doth it approoue the same Thirdly that if priuate Masse had then been vsed in some odde Churches yet would not that serue the Fryers turne The reason is at hand because that which commeth almost 700. yeares after Christ must needes be the New religion To that of S. Austen the same answere is correspondent and our Iesuite sheweth himselfe a very silly and ridiculous disputer while hee seeketh to stablish an Article of Fayth vpon iciune and barren probabilities Fourthly that all approoued antiquitie condemneth our Iesuite with his priuate Masse In the Canons of the Apostles I find these expresse wordes Si quis Episcopus Presbyter vel Diaconus vel ex Sacerdotali catalogo facta Oblatione non coÌ„municauerit causam dicat et si probabilis fuerit veniam consequatur sin verò minus segregetur vt qui populo â—ffensionis causa sit et suspicionâ—â— dedetit aduersus eum qui obtulit tanquam non dignâ— obtulerit If any Byshop Priest or Deacon or other of the Clergie shall not Communicate in time of the Oblation let him shew the cause or if it be found reasonable let him be pardoned but if otherwise let him be excommunicate as one that hath giuen scandall and brought him into suspition which offered as if he had done amisse The Popes owne Decrees are so cleare and manifest at nothing can be more One Canon commaundeth all such to be put out of the Church as do not receiue the holy Communion these are the expresse wordes Paracta Consecratione omnes comunicent qui noluerint Ecclesiaâ—ticiâ— câ—reâ—â—liminibus Sir N. Apostoli slatuerum et suncta Romaâ—â— tinet Ecclesia Whâ—â—â— Consecration is accomplished â—â—t all that will not Communicate be put out of the Church For so the Apostles haue ordeyned and so the holy Romane Church obserueth An other Canon hath these wordes Si quis 〈◊〉 Ecclesiam Dei 〈…〉 sua auertit se a Communione sacramenti et in obseruandis ministerijs declinat constitutam regulam disciplinae istum talem proijciendum de Ecclesia Catholica esse decernimus donec panitentiam agat If any come into Gods Church and heare the holy Scriptures and superstitiously auert himselfe from the Communion of the Sacrament and in obseruing the ministeries swarue from the set Rule of discipline wee decree such a one to be excommunicate vntill he repent An other Canon hath these wordes Omnes fideles qui conueniunt in solennitatibus sacris ad Ecclesiam et scripturas Apostolorum et Euangelium audiant Qui autem non perseuerant in oratione vsque dum missa peragatur nec sanctam Communionem percipiunt velut inquietudines Ecclesiae commouenies conuenit communione priuari All the faythfull which come to the Church in the time of sacred Solemnities must heare the Scriptures of the Apostles and the Ghospell But they that doe not continue in Prayer vntill Masse be done nor receiue the holy Communion ought to be excommunicate as disquieters of the congregation S. Chrysostome is so farre from approouing priuate Masse that he calleth them impudent and wicked that beeing present doe not communicate these are his wordes Ista videlicet et nunc ad omnes nos dicit qui impudenter hic et improbè astamus Quisquis Nâ—mysteriorum consâ—rs non est impudens et improbus astat These thinges verily he now sayth to vs all which stand by impudently and wickedly For whosoeuer standeth by and doth not communicate is impudent and wicked Oh what would this holy Father say if he were this day in Rome and should see many hundredes standing by gazing and the Priest onely deuowring all He would doubtlesse tearme them most impudent and vngratious people This Subiect is plentifully disputed in my Suruey to which place I referre the Reader The 14. Chapter of Pope Martins Dispensation for the Brother to marrie his naturall Sister ALL that our Jesuite sayth in defence of Pope Martins Dispensation is plaine silence in very deed For albeit I soundly confuted the forerunner in my Booke intituled The Popes Funeraâ—l there answering to euery sentence word and syllable which B.C. in his forerunner possibly could deuise yet S. R that Learned Iesuite in his pretensed Answere to the Downefull of Poperie not able to withstand or gainesay the dint of my Authorities Argumentes and Reasons passed ouer all the same being many and of great consequence in deepe silence In like manner this Jesuite fearing to suffer shipwracke vpon the same Rocke is afraid now either to reply vpon mine Answere in the Funerall or to answer my Authors plainely named in the Triall I prooued the Question soundly and clearely in the Popes Funerall by the Authorities and plaine Testimonies of Siluester Prieras sometime Maister of the Popes sacred Pallace and a Fryer so learned that he was surnamed Absolutus Theologus of Bartholomaeus Fumus a religious dominican Fryer a famous Popish summist and a man of great Authoritie in the Holy house of popish Inquisition of Angelus de Clauasio a Papist of great learning and reputation as who was Vicar generall of the Cismontani-Minors of Cardinall Caietain the most learned Papist of that crew and of Martinus Nauarrus a singular Writer and a most famous popish Canonist This notwithstanding all the answere that can any way be extorted from the Jesuites Penne is this and no other viz. that he hath answered me in the Dolefull Knell Which answere if it be pondered seriously with all the circumstaunces thereto apperteyning is able of it selfe if nothing els could be said to ouerthrow Poperie to turne it vpside downe Marke therefore gentle Reader very attentiuely what I