So shall we also finde that the Churches of Asia of Syria and of Egypt are called Catholique and Apostolique Churches and yet they are neuer called Romane Especially it is manifest that the Church of Rome in those dayes did neuer giue the definitiue sentence or that her iudgements were esteemed irrefragable not to be gainesaid forasmuch as wee finde examples of some causes iudged by the Bishops of Rome which the Emperours haue caused afterwards to be iudged by other Bishops for the better examination of the matters S. Austen in his 162. Epistle and Euseb lib. 10 cap. 5. report that the Donatists demaunded Bishops of the Emperour Constantine to iudge their Controuersie and that at their request the Emperour commaunded Melchiades Bishop of Rome and Rheticus Maternus and Marinus his associates to take notice of their Cause by whose iudgement the Donatists hauing beene condemned and they not willing to stand to their sentence the Emperour commaunded that their cause should again be heard and iudged more exactly at Arles by other Bishops in a greater assembly and that there the sentence of the Bishop of Rome and of his fellowes should be sifted and examined and it is found that the Bishop of Rome did complaine for that the Emperour would not that men should stand to his iudgement but did quietly remit the whole matter to be tried and examined by other Bishops It appeareth chiefly in the conuocation and the holding of Councells how little the power of the Bishop of Rome was in comparison of that which is giuen now adayes Damasus Bishop of Rome summoned a Councell at Rome whereunto hee inuiteth the Easterne Bishops who were assembled at Constantinople from diuers places pressing them earnestly to meete together at Rome to deliberate of common affaires but the Bishops of the East refused to be present excused themselues by letters to Damasus Ambrose c. whom they call their Brethren and Colleagues saying These letters are found in the 1. Tome of the Councels in the p. 484. of the Collen Edition and in Theodoret lib. 5. cap 9. that they had no commission from their Churches to passe any further then Constantinople and that they were not prouided for that iourney and therefore had onely sent their brethren and companions Cyriacus Eusebius and Priscian to let them vnderstand their mindes which was a good will of peace and vnion In the end they conclude their Epistle with these words God preserue you our deare sonnes in health and safetie Deus vos fitij reuerendissimi conseruet inâ—o lames Where are the Bishops now a dayes that dare call the Pope their sonne That would be taken eyther for beastly mockery or plaine flattery seeing that now the least of his Titles is to be called most holy Father not content with holy Father which is the Title that Christ giueth to God his Father Ioh. 17. ver 11. These Bishops then keepe themselues at Constantinople and there hold their Councell ouer which was President Nectarius Bishop of Constantinople they leaue Damasus and Ambrose the Bishops of Italy to hold their Councell at Rome I beseech the Reader to weigh that which I am now about to say that is that the Councell held at Constantinople and called without the aduise of the Bishop of Rome and whereat hee had not so much as any one Deputy is held for a generall Councell and one of the first foure But the Councell which Damasus kept at Rome is not held but for a particular Councell and which indeede is scarcely named And verily in the succeeding Councels that followed they were wont to recite the Canons of the Councell of Constantinople but neuer made any mention of the Romane Councell The example which followeth is no lesse direct to the purpose Leo Bishop of Rome assembleth a Councell at Rome he writeth to the Emperour Theodosius the yonger and n = * This is the 23. Epistle of Leo. beseecheth him verie instantly that it would please his Maiesty to call a Councell in Italy These bee the termes of the Councels request Omnes mansuetudinem vestraÌ„ cum gemitibus lacrymis supplicant sacerdotes generalem Synodum iubeatis intra Italiam celebrari All the Priests doe beseech your Clemency with sighes and teares that you would commaund a generall Councell to be celebrated in Italy But Leo and his fellowes were denied their request In the end the Synode was assembled at Chalcedon which Synode Leo seeing that he was not able to transport it into Italy besought at leastwise that it might be deferred But the Emperour Martian Theodosius successor would not gratifie him in that but the Councell was held at Chalcedon for the ease and commodity of the Bishops of Asia as was the Emperours pleasure Whereat Leo complayneth in his one and fortieth Epistle to Martian and in the nine and fortieth to Pulcheria the Empresse in such sort notwithstanding that hee submitted himselfe thereunto and sent thither his Deputies by their commaundement Socrates the historian lib. 7. cap. 11. obserueth that the Bishops began to goe beyond the bounds of their charge euen in the time of Theodosius the yonger the sonne of Arcadius and that they already began to make themselues Princes in secular affaires and that the Bishop of Alexandria hauing begun he of Rome followed his example These be his words There brake forth a great flame of enuie against the Nouatians Cum Episcopatus Romanus non aliter atque Alexandrinus quasi extra sacerdotij fines egressus ad secularem principatum erat iaw ante delapsus the Bishoppricke of Rome hauing past the bounds of Priesthood after the maner of that of Alexandria and hauing carried it selfe forward to a secular Princedome One of the subtle trickes of the Bishoppes of Rome was neuer to be present at generall Councels for feare least some one of the other Patriarches should take place before him euen so farre that Vigilius Bishop of Rome being in the Citie of Constantinople whilst the fift generall Councell was held there Vigilius notwithstanding refused to assist and to be present for feare least Menas Bishop of Constantinople should take the precedency With such a like cunning when any Bishop of Asia or Egypt or Greece was chosen by ioynt consent of a generall Councell to bee President therein the Bishop of Rome well perceiuing that his Deputies could not haue the first place intreated him who was chosen to be President to keepe his place and to represent his person as he did Cyrill in the first Councell of Ephesus who notwithstanding this counterfeit Commission would not haue let to haue beene President of the Councell As well as did Dioschorus who was President in the second Councell of Ephesus without being Legate of the Bishop of Rome and where the Bishop of Rome had his Deputies who did not contest for the first place The issue and the end indeed of the Councell was turbulent but yet it was lawfully
c. that if they had been able they would certainly haue done it but that they feared to prouoke this Emperor against them to haue drawn persecution against the Christians O blessed Apostle how fitly to the purpose dost thou stop this euasion furnishest vs with an answer that cutteth off all difficultie for he saith That we must be subiect to Princes not only for wrath but euen for conscience sake He wil that we obey Princes not only for feare of incurring thier displeasure but also to satisfie the conscience and our duety towards God And S. Peter in like manner in his first Epistle and second Chapter Submit your selues to all manner ordinance of man for the Lords sake whether it be to the King as to the Superiour c. This then is to be done not only to stoope and yeelde to the present necessity but also for Gods sake And to say truth could not S. Peter at whose word Ananias and Saphyra gaue vp the ghost and S. Paul who in reasoning with Elymas the Sorcerer strooke him with blindenesse could not they I say by the same power haue crushed this monster Nero or haue throne him from the height of the Capitoll But what wil they say if we produce ages wherin Orthodox Christians were the stronger party and yet did they abstaine from the life or Crowne of the Emperour Constantius was an Arrian against whom Liberius Bishoppe of Rome did not cast forth his lightnings neyther did hee attempt to dispossesse him but vpon the Emperours commaund hee went into banishment After his decease Iulian the Apostata mightily laboured to restore Paganisme at what time almost the whole Empire was Christian and that which is more his Armies were composed of Christian souldiers as Ruffinus witnesseth in the first booke of his Story cap. 1. Theodoret lib 4. cap. 1. Socrates lib. 3. cap. 19. And indeed when the Armies after his death conferred the Empire vpon Iouinian a christian Prince they cryed with one voyce We are Christians What could there be more easie then to haue thrust this Apostata from the Empire And if God hath giuen to the Bishop of Rome this power to degrade Monarches why was he then wanting to this his duety when there was such a pressing necessity and so great a facility to haue done it There liued at that time Gregory Nazianzen the ornament of his age who in his first Oration against Iulian saith that the Christians at that time had no other remedy against the persecutors saue onely their teares But if our Popes now a dayes had then liued This passage is alleadged in the 11. Decree Quaest 3. c. Iulianus and might haue beene beleeued they would easily haue furnished other meanes S. Austin vpon the 124. Psal speaking of the obedience that the Christians yeelded to this Iulian Distinguebant Dominum aeternum a Domino temporali tamen subditi erāt propter Dominū aeternum etiam Domino temporali They made a difference saith he betweene the Lord eternall and the Lord temporall and yet they were subiect to their temporall Lord because of the Lord eternall Such a like example we haue in the Emperour Valens an Arrian and a persecutor whose officers and people were for the most part faithfull beleeuers but their Religion neuer brake out into rebellion The Emperour Valentinian the yonger was infected with Arrianisme as we see by the 33. Epistle of S. Ambrose where Valentinian sendeth his Colonels and Captaines to dispossesse the Orthodox Christians of the Temple in the City of Milan to put in the Arrians Ambrose the Christian people withstood him but with modesty saying Rogamus Auguste non pugnamus Non timemus sed rogamus Whereat Valentinian was so much offended that he called S. Ambrose ‡ Si Tyrannus es scrire volo vt sciam quemadmodum me aduersum te praeparem tyrant At the same time one * Sosomen lib. 7. cap. 13. Maximus a Catholick Prince rebelled against Valentinian and made him to forsake Italy taking in hand the defence of the true faith against an Emperour that was an Hereticke What did the Christians then Did S. Ambrose or the Bishop of Rome commaund the people to obey Maximus and to rebell against Valentinian Nothing lesse nay rather Valentinian by the helpe of Theodosius and the Orthodoxes was re-established in his authority which greatly serued to set him in the right way To be short we finde in the auncient Church many Bishops banished and chastised by Emperours but neuer any Emperour dispossessed of his Empire by the Bishoppe of Rome So then Cardinall Bellarmine doth accuse the auncient Bishops of Rome for that during the oppression of the Church they vsed not those means and remedies which they had in their hands in that they drew onely the spirituall sword whereas our new Popes skirmish with both hands and flourish both swords besides all other dexterities Yea futher if the auncient Bishoppes of Rome were in doubt to prouoke the Emperors for feare of being cause of much slaughter and confusion why did not this feare with-hold the late Popes from thundring against the Emperours Fredericke Barbarossa and Henry the fourth Why did they draw on those horrible confusions which filled the west Empire with blood sacked many townes and caused threescore maine battels to bee fought It is then a manifest corruption of the Scripture when in the same place he produceth the Epistle of S. Paul saying to the Corinthians 1. Cor. 6. that rather then they shold go to law before vngodly men or Infidels they should erect those who were of least estimation in the Church Iudges amongst them Then he addeth Is it so that there is not a wise man amongst you not one that can iudge betweene his brethren From this Text Bellarmine maketh this collection that the Corinthians might establish new Iudges This is to take the Scriptures cleane contrary to the meaning of them For first S. Paul doth not speake of deposing Magistrates secondly he doth not speake of erecting new ordinary Offices in the Common-wealth but to chuse out from among the faithfull some persons to compose their differences by arbitrement peacable meanes rather then to draw blame vpon the Church by bringing their suits and quarrels before Infidels This is the exposition that Theodoret and Chrysostome giue vpon this place and Lyranus and Thomas vpon this Epistle Now if the Cardinall maintaine that S. Paul doth speake of forsaking the ordinary Iudges to institute new in their places let him produce some examples hereof let him shew vs the practise of it There he is silent and for good cause for who maketh any doubt but that the Christians if they should haue set vp ordinary Iudges in place of Imperiall Officers should haue beene held culpable of Leze-maiesty The danger which he pretendeth to be intolerating an heretical King cannot beare skale against the commaundement of God Adde hereunto that this reason is but
tanquam discipulos immitatores Domini diligimus which thing was done without any precise necessity of making it holy-day Secondly he doth malitiously dissemble the excellent words which goe before where the Church of Smyrnaspeaketh in this manner They are ignorant that we neuer leaue Christ who died for the saluation of them of the world who are to be saued and that we can yeelde seruice to none other but to him For him we adore as the sonne of God but we loue the Martyrs as his Disciples and imitators Wordes which shew to what end and in what manner the Smyrnians honoured the memory of Polycarpe So is it also falfe that S. Basill recommendeth the Feasts of S. Iulitta and the forty Martyrs for in those two Homilies there is no speech at all of Feasts But the falfest peece that hee produceth is the Oration of Gregory Nyssene in praise of the Martyr Theodore which was ridiculously framed by some Greeke Monke in the time that the Scythians otherwise called the Huns and Tartars ouer-ran Galatia Cappadocia and Armenia which In Rhodes began in the yeare 520 as both Cedrenus and Zonaras teach Cedrenus in Anastasio Ann. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For about the ende of this Oration the Authour entreateth this Martyr to defend his Countrey against he incursions of the Scythians of which there was neuer word spoken in the time of Gregory Nyssene for they fell out about one hundred and twenty yeares after The whole story also of this Martyr is euedently fabulous The Authour saith that he was of Iobs Country and consequently an Arabian whereas Theodorus is a Greeke name Within a little while after contradicting himselfe he saith that he suffered at Amasia a Cittie of Cappadocia and that the place of his death was also his Countrey He saith that he was a Souldier in the Romane bandes But at that time to wit vnder Dioclesian and Maximinian the Romanes did not entertaine the Arabians in seruice Moreouer the Story of his Martyrdome is plainely fabulous Being interrogated and examined by his Paynim Iudges with all gentlenesse and mildenes he answered at the first day with iniurious speeches comparing the Godddesse whom they serued to an hare or to a sow All this notwithstanding the Iudges sent him away and gaue him time to bethinke himselfe aduisedly he in stead of retracting any thing set fire on the great Temple of the mother of the Gods and being called for againe by the Iudges confessed the fact thereupon the Iudges flatter him euen so far as to promise to this simple souldier which was a ridiculous thing to make him Bishoppe But this Theodore burst out a laughing for a long time together mocking for that the Emperours tooke vpon them the title and purple of Bishops The Angels singe melodiously with him in prison and lighten all the Towne ouer with Torches But he that knoweth how vnder Dioclesian they burnt whole Christian Townes without any forme of processe and that this monster made a butchery a slaughter and channell-house of the whole Empire will acknowledge the falshood of this Story which hath beene forged by some worshipper of Images and Reliques about the time of the second Councell of Nice I put not in among his falsifications that Coeffeteau hath put in the margent the eighteenth Oration of Nazianzene for the fifteenth hee that borroweth his Allegations and writeth vpon trust is easily deceiued Now to his falshoods let vs adde the vnprofitablenesse of his impertinent quotations which surely doe not touch the Question For if the Church of Smyrna did celebrate the feast of Polycarpe or the Church of Caesaria that of S. Iulitta what is that to England who did no more then then nowadayes it doth celebrate those Feasts no more then doe the Churches of Spaine or of Fraunce And why should England be more bound therevnto now at this day Secondly to what purpose is it to speake of the Feasts of the auncient Christians and of the solemnity of the Martyrs to establish the Feasts of the Church of Rome which are cleane different and haue no community with them See here the differences 1 This commemoration of the Martyrs in the auncient Church was done in the Church-yards and vpon the Tombes Vpon which the Christians did often celebrate * Thence commeth the custome of the Church of Rome to haue bones hid vnder the Altar Nonne vides ad memorias Martyrum CristianuÌ„ a Christiano cogi ad ebrietatem the Eucharist and then fell to banquet vpon the same Tombes where oftentimes the Christians committed many abuses and excesses euen so farre as to drinke drunke and to bury their reason vpon those Sepulchres as witnesseth the Authour of the booke of Double Martyrdome attributed to S. Cyprian and S. Austin in his first booke of the manners of the Catholicke Church cap. 34. And against * Qui in memorijs Martyrum inebriantur c. Faustus Manicheus in his twentieth booke chap. 1. where namely he saith that he was constrained to tolerate this custome The Church of Rome hath left this abuse of the auncient Feasts 2 The commemoration of the Martyrs was done in times past in euery Church according to the ordinance and appointment of the Bishoppes and Pastors of the place without attending the commandement or aduise of the Bishop of Rome thereupon In the booke of the holy Ceremonies lib. 1. Sect. 6. who at that time did not Canonize Saints For now-adayes to be held a Saint a man must haue the Pope to bee fauourable vnto him and his cause must be pleaded in the Consistorie If it be iudged that he ought to be acknowledged for a Saint then his Holinesse doth ordaine a Feast or Holy-day to this new Saint 3 Then this solemnity carried with it an Anniuersary commemoration but did not bring with it any necessity of keeping Holy-day whereas now-adayes there be many Saints Feasts which they keepe Holy-day with more scruple and are celebrated with more solemnity then the Sunday it selfe 4 Againe then these dayes of commemoration of Martyrs were few in number in stead that now there is scarcely any day in the Calender which doth not carry the name of some Saint And there is such a number of Feasts to be kept holy that many poore people crie out they are famished They make them deuout whether they will or noe for they be kept and hindered by this superstition from working to get bread for their children hauing their handes bound with a scrupulous slothfulnesse and a forced idlenesse Epist 174. Nouam inducendo Celebritatem quam ritus Ecclesiae nescit non probat ratâ—o non commeâ—dat antiqua Traditio c. 5 Then also men were ignorant of so many new-made holy-dayes as the feast of the conception of the Virgine Mary which S. Bernard saith to haue beene instituted against reason and the auncient Tradition the Feast of the Assumption the Feast of S Peters Chaire the Gods feast otherwise
and the other Monarchy And in the Chapter Venerabilem de Electione Innocent the third maintayneth that it is in him to aduance to the Empire whom he pleaseth Apostolica sedes Romanum Jmperium à Graecis transtulit in Germanos and that it was the Apostolique Sea that translated the Empire from the Greekes to the Germanes And that we may spare to produce the clauses of Sixtus Quintus his Bull Anno 1585. which was the first thunder-clap that caused all the confusions in these later times and which speake more arrogantly and insolently then all this that hath beene said Let vs appeale to Cardinall Bellarmine for Iudge These are his wordes De Rom. Pontif. li. 5. c. 6. § Quartum Papa potest mutare regna vni auferre atque alteri conferre tanquaÌ„ summus princeps spiritualis si id necessarium sit ad animaruâ—â— salutem The Pope can change Kingdomes he can take them from one and giue them to another as a Soueraigne spirituall Prince when it shall be necessary for the saluation of soules Of which necessity he will haue the Pope also to be Iudge Consonant whereto one Alexander Pesantius a Doctor of the Citie of Rome hath written a booke of the immunities of Ecclesiasticall persons and of the power of the Pope dedicated to the now-Pope Paul the fift where he saith p. 45. The Soueraine Bishop hath by Diuine right a most full power ouer all the earth as well in causes Ecclesiasticall as Ciuill adding in the margent Papa iure diuino est directe Dominus orbis The Pope by diuine right is directly Lord of the world Yea within these few dayes there haue beene certaine Theses printed and defended at Naples in which were figured the Turkes Turbanes the Imperiall and Regall Crownes Le Cornet Paulo 5. Vice-Deo Christiani orbis Monarchae Pontificiae omnipotentiae assertori c. and the Coronet of the Dukes of Venice to hang in labels from the Popes Miter and wherein the Pope is styled Vice-God Monarch of the Christian world and defender of the PAPALL OMNIPOTENCY where the Pope hath accepted the bargaine which our Sauior refused at the Diuels hands Mat 4.9 Which was to become Monarch ouer all the Kingdomes of the earth Thus is the Church become an Hierarchie and the spirituall kingdome conuerted into a temporall Monarchy In witnesse whereof the Popes triple Crowne is called by no other name then Il regno the Kingdome And the last Lateran Councell calleth the Pope in the first Session Prince of the whole world in the third Session Priest and King and in the ninth and tenth Session his charge is called His Holinesse Empire Who will now make any doubt but that Coeffeteau pleadeth the Popes cause vpon good warrant and approbation And he goeth about to teach them more modesty in speach then they are willing to learne vnlesse that perhaps to tumble downe a Prince from the height of his Empire with flashes of lightning or to skimme away the whole wealth of his Countrey be not to be termed a touching of their temporalties And indeede there is some reason for that for temporall goods when they come into his Holinesse handes they become spirituall according to the stile which this witty age vseth who by a Bishops spiritualties vnderstandeth the rents and reuenues of his Bishoppricke The misery of Princes in this case is that if the Pope for their sinnes impose this penance vpon them to lay down their Crownes and to giue place to another yet this Penance once done is neuer followed with Absolution for he that seizeth vpon their place by a right of conueniency Droit de bienseance doth neuer quit or forgoe it but by force There be steppes and degrees indeede to clymbe vp to a kingdome but there is no other discent then a headlong downe-fall It is a thing seldome seene that a Prince should suruiue his kingdome or that he should saue life or liberty after he is diuested of Maiesty And that which is more Coeffeteau hauing taken from the Pope the power of disposing of the temporalties of Kings pag. 13. Doth he not in the next leaf following restore it to him againe in these wordes If Kings depart from their Duty and in stead of defending the faith seeke to ruine it then it is in the Popes power to reclaime them being in errour and to bring forth his iust censures to the end to turne away the mischiefe which threatneth Religion Now these censures are the degrading of the Prince the absoluing his subiects from their Oath of Alleageance and interdicting his Kingdome And to shew that hee ought to proceede forcibly and by way of fact Coeffeteau addeth That the Pope ought to oppose himselfe herein euen to the perill of his life And if we will exactly weigh the wordes of this Doctrine fol. 7. we shall easily finde that where he saith that the Pope doth not pretend any thing ouer the temporalties of Princes hee meaneth all the while Romish Catholicke Princes who obey the Pope that is to say that if they bee not such as are now a dayes called Catholicks the Pope may depriue them of their Kingdomes True it is that he reporteth vpon vs by way of recrimination Pag. 15. That those Princes who haue shaken off the yoake of the spirituall power of the Church that is of the Pope see themselues exposed to the rigour of their Ministers whom by way of honor he calleth Tyrans I looked all the while when hee would produce examples of Ministers who had eyther degraded or murthered their Kings or who had beene trumpets of rebellion or fire-brands of sedition or who had skummed a Countrey of their money or punished sinnes by the purse Or who after the example of Innocent the third This is found in the Bull of Innocent 3. at the end of the Lateran CouÌ„sell Salutis aeternae pollicemur augmentum Ad Scapulum cap. 2. Nunquam Albiniani nec Nigriani nec Cassiani inueniri potuerunt Christiani sed ijdem ipsi qui per genios Imperatorum iurauerant haue giuen to those who haue armed themselues at their commaundement a degree of honour in Paradise aboue others who haue nothing for their reward but bare life euerlasting But of all this he could alleadge no one example For vnto vs agreeth that commendation which Tertullian giueth to the Christians we neuer were saith he of the league and conspiracy of Albinius Niger or Cassius but those rather who sware by the life and Genius of the Emperour The faithfull Pastors hauing stripped themselues of all this tyrannicall pride haue only reserued to themselues the censuring of mens manners by publicke and priuate reprehensions and in case men stand out and rebell against the word of God after many rebukes they haue reserued onely the power of excluding them out of the Church as Pagans and Publicans vntill such time as by true humiliation they haue made their repentance to appeare These sentences
the Patriarchall Seas there was the Bishop of the first seate the Bishop of the second and so in order The Bishop of the first Sea was the Bishop of Rome for the dignity of his Citie because it was the seate of the Empire the Bishop of the second seat was he of Alexandria because it was the greatest and mightiest City of the Empire next after Rome then followed Antioch and lastly Ierusalem which had more the name then the power and authority of a Patriarch because it selfe was subiect to the Metropolitan of Cesarea Now to preuent least any vnder the title of preseance or the first seate should presume to challenge and vsurpe Dominion ouer his fellowes the third Councell of Carthage Canon 26. ordaineth That the Bishop of the first Sea Vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Saceâ—dos aut aliquid huiusmodi sed tantum primae sedis Episcopus shall not bee called Head or Prince of the Priests or high Priest and Bishop but onely Bishop of the first Sea acknowledging it to be for order sake and not for Superiority But after that the abode and ordinary residence of the Emperours began to be in Constantinople together with the forces and strength of the Empire the Bishop of Constantinople did then equall himselfe with the Bishop of Rome and helde himselfe in nothing inferiour to him Whereuppon came in the Ordinance of the Councell of Chalcedon which saith Canon 28. that The hundred and fiftie Bishops of the Councell of Constantinople welbeloued of God haue giuen to the seate of new Rome which is Constantinople the same prerogatiues with auncient Rome Iudging it according to reason that the Citie honoured with the Empire and the Senate and which hath the same Priuiledges with auncient Rome ought of right to bee magnified as much as she in Ecclesiasticall matters being the next in rancke after her Where you see that the Councell putteth a priority in order with an equality in power And this priority because Rome had beene the seate of the Empire before Constantinople wherevpon is to be noted that Leo Bishop of Rome denieth that his deputies consented to that Article as appeareth by the nine and fiftie and sixtie of his Epistles but the Councell for all that doth not let to goe forward and I thinke that sixe hundred and thirty Bishops for so many there were at the Councell of Chalcedon are more to be credited then the Bishop of Rome alone And that which is more you shall finde the Canon set downe at large in the sixth generall Councell Which hath moued the Canonists to falsifie this Canon for in the two and twentieth Distinction in the Canon Renouantes in stead of these wordes Etiam in Ecclesiasticis they haue put non tamen in Ecclesiasticis which is a manifest imposture and corruption That little preheminence then which the Bishop of Rome had from the time of the Councell of Nice and a long while after was onely in consideration of the Noblenesse and greatnesse of the Citie For so also the Patriarches and Metropolitanes were at the first ordained according to the dignities of their Cities as appeareth in the Canon Prouinciae in the ninth Distinction And indeede the Archbishop of Rauenna though it bee almost situated at the gates of Rome yet would he neuer yeeld to acknowledge himselfe inferiour to the Bishop of Rome during the time that the Exarch which was the Emperours Lieutenant made his abode in Italy Which also appeareth in that the Popes Boniface and Celestine who liued in the time of S. Austen being desirous to haue drawne to themselues the Appeales of Affrica and to haue played their Masteries out of Italy they alleadge nothing to the Councell of Affrica where this matter was debated not any text of Scripture nor the power giuen by Christ to S. Peter but only the ordinance of the Councell of Nice of which they produced certaine forged Canons Which falsehood of theirs being detected and conuinced by confronting it with the Originals brought in place the Bishop of Rome had the foile and lost the cause And hereof we haue the whole Councell for witnesse in which Aurelius Bishop of Carthage and S. Austen Bishop of Hippo were present who together with the rest of their fellowes wrote letters to Celestine which are inserted into the Councell and which speake to the Bishop of Rome in this manner The Fathers haue most wisely and iustly prouided that all affaires should be decided and ended in the places where they arise Neyther will the grace of God be wanting to any place through which equity shall prudently and constantly be acknowledged and embraced of the Ministers of Christ seeing also that it is permitted to euery man that receiueth any greeuance from his delegated Iudges to appeale to a Prouinciall or indeede to a generall Councell vnlesse perhaps any man shall thinke that God may giue ability to some one man to examine things vprightly which he will not vouchsafe to a multitude assembled in a Councell Or how can a Sentence or iudgement be of force that is giuen beyond the Sea where necessary witnesses caÌ„not be present eyther by reason of sex or infirmity of olde age and a thousand other hinderances For to tell vs that there ought Deputies Legates a Latere to be sent vnto vs as comming from your Holinesse side it is a thing which we doe not finde to haue beene ordained by any Synode of the Fathers for those Articles which you sent vs a while agone by our fellow and Companion Faustinus as being of the Councell of Nice we could not finde it so in the true Copies sent vnto vs by Cyril and Atticus c. Forbeare also to send vs your Clerkes men ready to serue euery great mans turne or indeed any that shall aske them n = * Nolite concedere ne fumosuÌ„ typhum seculi in EcclesiaÌ„ Christi v deamur inducere least it seeme that we goe about to bring this worldes smoakie pride and hautinesse into the Church of Christ which beareth the light of simplicity and the brightnesse of humility before those who desire to see God After these checkes giuen to the Bishop of Rome they publiquely denounce and giue him warning that he reuoke and withdraw his Deputy Faustinus out of Affrica afterwards they salute him calling him Sir and Brother Domine frater This Epistle is a pretious Iewell of Antiquity and I wonder how so excellent a peece could escape the handes of these falsifiers and Spongers of the Fathers Now they who read this Lesson to the Bishop of Rome who already began to be somewhat tickled with presumption were Aurelius Bishop of Carthage and S. Austen and al the Bishops of Affrica For which cause Boniface the second in an Epistle which is found in the second Tome of the Councels saith that Aurelius and his fellows had separated themselues from the Church of Rome being waxen proude
through the instigation of the Diuell In the 20. chapter of my Apologie for the Supper of the Lord. An Epistle which witnesseth that S. Austen died excommunicated out of the Church of Rome which also wee haue elsewhere defended against Coeffeteaus accusations Neither was this the first ordinance by which these Bishops sought to stifle the growing tyrannie of the Bishop of Rome wherby he laboured to draw the appeales of the causes of Affrica to himselfe his purpose being that they who were condemned in Affrica by the Councels might make their appeale ouer the Sea that is into Italy For these same Bishops in another Councell assembled at Mileuitum in the two and twentieth Canon say If they who are condemned by the neighbour Bishops thinke that they may appeale from their iudgement Quod si ab cis prouocandum putauerint non prouocent nisi ad Affricana Concilia vel ad Primates prouinciarum suarum ad Transmarina autem qui putauerit appellandum à nullo intra Affricam in communione suscipiatur let them not appeale any whither else then to the Councels of Affrica or to the Primates of their Prouinces But whosoeuer shall appeale beyond the Sea let him not be admitted to the Communion by any in all Affrica These men feared neuer a whit least there might come from Rome a lapse vpon their Benefices or a deuolution to the Pope they did not expect from him the Archbishops Pall nor the Cardinals Hat nor any liberality of consecrated grains nor feared they his excommunication whose power in those dayes passed little further then mount Apennine And here out of this Discourse the Reader shall further learne that this very Canon is found in the Romane Decrees in the second Cause in the Canon Placuit but wholly corrupted and miserably falsified for after these wordes Whosoeuer shall appeale beyond the Sea let him not be receiued by any to the Communion there is a peece of another stuffe and another coulour vnhandsomely patched on vnlesse he appeale to the Sea of Rome Nisi forte Romanam sedem appellancrit how could this exception be allowable seeing that this Canon of the Councell was expresly made against the Sea of Rome So is it also against the truth and euidence of all the Coppies Yea so farre are the auncient customes and ordinances from giuing any Iurisdiction to the Bishop of Rome ouer other Patriarches that here is a flat Canon of the Councell of Nice recyted by Ruffinus to the contrary in his first booke and fift chapter They ordaine also that in Alexandria and in the Citie of Rome the auncient custome be kept to wit Et vt apud Aleandriam in vrbe Roma vetusta consuetudo seruetur vt vel ille Aegypti vel hic suburbicarum Ecclesiarum solicitudinem gerat that he of Alexandria haue the care of Egypt the Bishop of Rome of all suburbicary Churches that is of all the Cities that were vnder the authoritie and ciuill iurisdiction of the citie of Rome These Fathers did liberally cut him out a large share as the times then were but scant enough according to his ambition as now it is S. Cyprian Bishop of Carthage wrote many Epistles to Cornelius Bishop of Rome al which beare this inscription Cyprian to Cornelius his brother sendeth greeting which had bin a great vnreuerence if Cornelius had bin head of the Vniuersall Church or if he had had power of Iurisdiction ouer S. Cyprian So likewise in the fourth booke of Socrates cap. 11. the Eastern Bishops who write to Liberius Bishop of Rome Socrates lib. 4. cap. 9. Domino fratri collegae nostro call him nothing but Brother and Companion yea they speake like Masters for qualifying themselues the Catholike and Apostolike Church they denounce Anathema against the Councel of Ariminum without expecting the iudgement or the will and pleasure of Liberius Thereupon Leo the first This is the Title of the three first Epistles albeit he speake bigge in his Epistles neuerthelesse he commonly taketh no other Title to him but onely this Leo Bishop of the Citie of Rome to such and such sendeth greeting See here a notable Example The auncient custome of the Church was that the penitents should confesse their faults aloude in the face of the Church But the Church being growne into wealth and riches many men refused to vndergoe this shame Sozom. l. 7. c. 16. Socrat. lib. 5. cap. 19. and iudged it intollerable To giue them content herein an order was established that euery Church should haue a Penetenciary Priest who should receiue their confessions in secret This order hauing beene euery where receiued Neuerthelesse Nectarius Bishop of Constantinople abolished this custome throughout all the East without asking the Bishop of Romes counsel who also did not reprehend him for it and this hath euer since so remained Thereupon I say that if Nectarius had beene subiect to the Bishop of Rome he would neuer haue vndertaken so great a matter without his aduise and contrary to his example Should a Bishop of Paris or Lyons bee borne withall now adaies if of his owne authority without aduise from the Pope he should put away auricular confession out of his Bishopricke Here are other examples It appeareth by S. Austens 118. Epistle to Ianuarius This Epistle is found in the 1. Tome of the Councels in the page 461. of the Collen Edition that in Rome they fasted on the Satterday but at Millan they did not so Damasus Bishop of Rome writing to S. Ierome complayneth that the seruice and the singing in the Church of Rome was performed with ill grace and vnseemly and with too great simplicity and requesteth Ierome to teach him the custome of the singing and seruice of the Greeke Church that he might bring it into the Church of Rome Is it credible that the Church of Rome would haue dayned to be the Disciple of other Churches and to correct her faults by the example of her neyghbour Churches if she had ruled and gouerned all other Churches as she doth to this day S. Ierome in an Epistle to Euagrius sheweth that the custome of other Churches touching Deacons was better then that of Rome which he saith was but a City from whence pride first sprunge So the Canon Aliter in the 31. Distinction saith That the Tradition of the Easterne Churches is one and that of the Church of Rome another for there the Priests and Deacons doe marry but here not And this Canon is attributed to Pope Steuen to whom Cyprian writeth Socrates lib. 5. cap. 21. maketh a long Bed-roule of diuers Church-customs and sheweth how different the Churches were in the obseruation of Fastes of the marriage of Churchmen and of the dayes of publique Assemblies which diuersity is an euident proofe that they were not all gouerned by one onely vniuersall head otherwise they should all haue beene conformed to the Ordinanances of the Church of Rome
assembled according to the vsuall forme and there was good order kept in the first Sessions So Menas and Euticheus Patriarches of Constantinople sate Presidents in the fift Councell of Constantinople albeit Vigilius Bishop of Rome were in the same Towne which doubtlesse was the cause why he refused to be present at the Councell All which notwithstanding after the close and conclusion of the Councell he approued the Acts. Read carefully the second Councell of Nice and you shal see that in reckoning vp the Bishops who were assisting thereat hee who hath translated the Acts of the Councell hath oftentimes placed to gratifie the Pope the Deputies of Rome the first yet notwithstanding the whole action of the councell doth plainely shew that they were not Presidents at all they speake almost neuer a word and they giue in their opinions sometimes amongst the rest But Tharasius Patriarch of Constantinople speaketh to euery matter gouerneth the whole action pronounceth the conclusions and is cheefe President in the Councell And to come vp a little higher the most famous Councell that euer was was the first Councell of Nice in which surely the Bishop of Rome was not President but if we will beleeue the testimony of Athanasius who was there present Hosius Bishop of Corduba in Spaine sate in the first place His testimony is reported by Theodoret in the second booke of his story and fifteenth chapter where he saith that there was no Councell helde wherein Hosius was not President And this hee speaketh agreeable to that which the same Athanasius saith in his Epistle to them that liue in the desert The first speaker was Eustachius Bishop of Antioch who sate at the Emperours right hand Which hath made some men to thinke that he was President but it appeareth not throughout the whole action that the deputies of Rome did any thing In the Tomes of the Councels though made for the Popes greatest aduantage yet Hosius subscribeth the first and the deputies of Rome vnder him And least any man should say that he was the Bishop of Romes Legate he subscribeth apart in these wordes Hosius Episcopus Cordubensis Ita credo Then the deputies of Rome subscribe apart Victor Vincentius Presbyteri vrbis Romae pro venerabili Papa Syluestro subscripsimus For if they had beene all three deputies for the Bishop of Rome they would thus haue subscribed Hosius Victor Vincentius pro Syluestro c. And Hosius should rather haue taken this title then to be qualified only Bishop of Corduba c. Whosoeuer hath neuer so little looked into the stories knoweth that the Bishops of Constantinople considering that the dignity of the sea of Rome came for that Rome had for a long time beene the seate of the Empire and seeing that the Empire was now translated to Constantinople haue laboured to haue themselues to be credited and preferred before the Bishop of Rome Euen so farre forth that Iohn the Bishoppe of Constantinople whom Greekes call S. Iohn the Almosner began vnder the Emperour Mauritius about the yeare sixe hundred to call himselfe the first and chiefe Bishop and Oecumenicall Bishop that is to say Vniuersall Whereupon Gregory the first Bishop of Rome doth not complaine that Iohn did set footing vpon the Sea of Rome or that he did him any wrong by vsurping that which belonged to the Bishop of Rome but saith that this was a new Title and That he which will be called vniuersal Bishop is the forerunner of Antichrist because that in the Pride of his heart he preferreth himselfe before others Now the intent of this Iohn was not to haue denyed the others to haue beene Bishops also but he said that he was the first and aboue the rest And indeede this Iohns successors continued this title and are so called in Zonaras and Cedrenus And further in the second Councel of Nice the second Action there is an Epistle of Adrian Bishop of Rome wherein he calleth n = a Dilecto fratri Tharasio generali Patriarchae Tharasius Bishop of Constantinople vniuersall Patriarch Howbeit Gregory in his Epistles thinketh that he who will be vniuersall Bishop doth by consequent ruine the Bishopricke of others and seeketh if not directly yet at leastwise by consequence to be the onely Bishop the Bishopricke of others after that being nothing else but a bare name without substance as is the charge of Bishops vnder the Papacy Thus hath God pluckt out of the mouth of Gregory the condemnation of his Successors for this good man was not aware that in so speaking he called Boniface the third his Successour the forerunner of Antichrist to whom the Emperour Phocas gaue the title of vniuersall Supremacy within a while after the death of Gregory And yet for all this the Bishops of Constantinople would neuer acknowledge themselues inferiors to the Bishop of Rome no nor those of Antioch and Alexandria vntil that the Turkes and Saracens hauing ouerthrowne all the rest the Bishop of Rome onely finding in our Kings soft spirits and that they were litle seene and versed in Diuinity drew from them huge liberalities perswading them to whatsoeuer he would euen to subiect their Crownes vnto him and to pill and rifle their Kingdomes and to take vpon him n = b Gregor in Registro l. 4. Epist 32. Epist. 24. Epist 36. Epist 38. li. 6. Ep. 30. Ad Mauricium c. those Titles of which we shall speake anone He that wil see how much the Pope hath exalted himselfe let him compare the foure first Councels where all thinges are passed by common voices with the Councell of Florence in which they gaue power and authority to the Pope to make new articles of faith And with the latter Lateran Councell in which all is referred to the will of Pope Leo the tenth who there is called the diuine Maiestie the corner stone laid in Sion the Lyon of Iuda the King and Prince of all the world whom all the Kinges of the earth ought to adore To such Councels the Pope doth willingly affoord his personall presence because he doth there rule and domineere with absolute authority but in the ancient Councels he refused to bee present because there hee should haue found Bishops as stout and as strong and as ambitious as himselfe Adde hereunto that in the generall Councels they vsed the Church of Rome and her Bishop no otherwise then they did their particular Churches So in the sixe generall Councels re-assembled at the Pallace Pope Honorius is condemned for an Hereticke And the thirteenth Canon doth by name condemne the Church of Rome because it disalowed the marriage of Priests And further in the 55. Canon the Church of Rome is expresly forbidde to fast any more the Satterdy and the Sunday vpon payne of incurring the rigour of the Canon of the Apostles which saith This is the 65. Canon of the Apostles If a Clerke be found fasting on the Satterday or the Sunday one onely excepted let
the Church and the first of all other and this is found in the 16 Session But note that it is not the Councell which speaketh thus but Paschasin deputed from Rome who pleadeth his owne cause and yet this hindred not this Councell from making a Canon expresly declaring and defining that the Bishop of Constantinople is equall with him of Rome in all things yea euen in causes Ecclesiasticall the Canon hath beene produced by vs before He further saith that Irenaeus chap. 3. lib. 3. doth attribute vnto the Church of Rome a principality more powerfull thē vnto others which is most false and an euident corruption of the place Irenaeus speaketh of the principality and power of the city for being the seate of the Empire the faithfull of all Churches had necessary occasions to repaire thither The words are these Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire c. Ecclesiam vnto this Church by reason of the more mighty principality it is necessary that euery Church should resort As if I should say that all the Churches of France should come to that of Paris because there is the principality and power of the Realme and yet can I not for all this say that the faithfull ministers of the Church of Paris haue a principality ouer the rest Saint Cyprian in the third Epistle of his first booke doth directly call the Church of Rome the principall Church because in all the West there was no Church so great or so remarkable as it He saith that the vnity of Priesthood came from thence because his opinion was Hoc crant vtique caeteri Apostoli quod Petrus pari consortio honoris potestatis sed exordium ab vnitate proficisc it ur vt Ecclesia vna monstretur that albeit the Apostles were all equall in power and honour yet S. Peter was entertained into his charge some small time before the other Apostles Iesus Christ hauing a determination to begin from one to the end to shew the vnity of the Church as he saith in his treatise of the simplicity of Prelates He beleeued then that S. Peter who for a season held the sacerdo tall dignity alone to testifie the vnity of the Church had beene at Rome and that from thence Christiā religion spred it selfe into the West Now in this Cyprian goeth about to soften and to gratifie the Bishop of Rome to the end to prepare him the better to taste and to brooke the checkes and reproofes which afterwards he adioyneth whereby he proueth to Cornelius that he hath no power at all ouer Affricke and that he neither could nor ought to receiue the causes of those whom the Bishops of Affricke had condemned for saith he presently after seeing it is ordered among vs all and that it is a thing iust and reasonable that euery mans cause should be examined where the crime was committed and that vnto euery Pastor there is allotted a portion of the flocke which each one ought to gouerne and leade as being to render an account vnto the Lord of his carriage and behauiour there is no reason that those whom we guide should runne from one place to another and through their fraudulent rashnesse seeke to breake the concord of Bishops friendly knit together but that they should there pleade their causes where they may haue accusers and witnesses of their crimes lest it fall out that some desperate and forlorne persons should thinke that the authority of the Bishops of Affricke who haue condemned them should be lesse then others their cause hath beene alreadie examined the sentence hath beene alreadie pronounced To conclude he maintaineth that Cornelius may not take knowledge of any causes determined by the Bishops of Affrica without accusing them of lightnesse and vustaydnesse and so trouble the peace and quiet of the Church This is the cause that made Cyprian to gild his pill to extol the dignity of the Church of Rome before he would shew him that he ought not to thrust himselfe into the affaires of other Churches For it is diligently to be noted that those among the ancient Fathers that affirme that the Bishop of Rome is successour to Peter doe thereby vnderstand that he is successour in the charge of Bishop of Rome but not in the Apostleship After this sort also the Bishops of Ephesus were successors to S. Iohn and S. Paul the Bishops of Ierusalem successors to S. Iames so farre as these Apostles were Bishops of Ephesus and Ierusalem but they neuer were successors to the Apostleship and to the gouernment of the Church Vniuersall Nor is there any reason why the Bishop of Rome should be successor to Peter in his Apostleship and yet the Bishop of Ierusalem should be onely successor to S. Iames in his Bishoppricke Besides the Bishop of Antioch more auncient then the Bishop of Rome hath alwaies beene called the successor of S. Peter and why should it not be aswell in the Apostleship and gouernment of the Vniuersall Church If you will say that Peter hath taken away the prerogatiue and preheminence from Antioch and hath transported it to Rome we vtterly deny it and thereof no proofe worthy the receiuing can be brought If they further say that Peter dyed at Rome I will also say that Iesus Christ dyed at Ierusalem And why should not Christ his death at Ierusalem haue in it more power and vertue to make the Bishop of Ierusalem chiefe of the Church then the death of S. Peter at Rome to conferre this great dignity vpon the Bishop of Rome I leaue it likewise to the Readers to iudge who after the death of Peter ought of right to bee the chiefe of the Vniuersall Church For S. Iames liued yet at Ierusalem after S. Peter was dead And the Apostle S. Iohn out-liued him 32 yeares Eusebius in his Chronicle saith that Peter and Paul died the yeare of our Lord 69. and that S. Iohn dyed at Ephesus in the yeare 101. according to the accompt of Eusebius and Irenaeus Is it a thing to bee beleeued that S. Iohn the Disciple whom Iesus loued who leaned on his breast vnto whom he recommended his mother at his death whose writings are diuine oracles as the Reuelations in the Apocalips doe witnes that he should bee inferior to Linus the Disciple of Paul and indeed our aduer saries themselues haue inserred into the first Tome of their Councels certaine Epistles which they say were Clements Bishoppe of Rome amongst which there is one to S. Iames Bishop of Ierusalem and thus it beginneth Clemens to Iames brother of the Lord Bishop of Bishops gouerning the holy Church of the Hebrewes which is in Ierusalem Clemens Iacobo fratri Domini Episcopo Episcoporum yea all the Churches which are founded euery where by the prouidence of God And a little after hee calleth him his Lord words which witnesse that Clemens acknowledged Iames for his superior and chiefe of all
which is there kept for a relique The first Author of this Fable is vnknown but it was deuised to perswade the people that S. Peter hauing layde aside his Crosier wore the triple Crowne as Monarch of the earth of hell and of heauen or as gouernour of Asia Affricke and Europe Now it is not without cause that this Crowne is called the Kingdome because the Pope quallifieth himselfe with the Titles of King and Monarch The last Councell of Lateran Sess 10. speaketh thus to the Pope The Empire of your Holinesse and Sess 9. Regale Romanorum Pontificum genus The Royall race of the Romane Bishops Imperium Sanctitatis verstrae Papa Sacerdos Rex and in the 3. Sess The Pope is Priest and King and in the first Session he is called Princeps totius orbis Prince of the whole world and therefore he preacheth no more Sometimes he saith Masse on some solemne day but in that Masse he causeth himselfe at sundry times to be adored If any King be present he must holde the Napkin but it must be vpon his knee as did King Charles the eight to Pope Alexander the sixth And for his better reading in the Missall he hath a Cardinall that poynteth to the letters with his finger Liber sacrarum Cerem l. 2. sect 1 as men vse to teach young children he then changeth his Hose and Shooes many times hee sucketh the Chalice with a reede at his going away he swelleth and puffeth vp his cheekes and giueth the benediction by blowing vpon them as though he gaue the holy Ghost As touching the Titles of Head of the faith supreame Iudge of all Controuersies which his Maiesty of England vpbraydeth the Pope withall Coeffeteau passeth that ouer and speaketh nothing as thinking it a thing not able to be maintayned So doth he disclaime that Title of Monarch of the world condemning therein the Councell of Lateran before alleadged that calleth him King and Prince of the whole world And we haue before produced certaine Theses lately disputed of at Naples and dedicated to the Pope now reigning Paulo 5. Vice-Deo Christiani orbis monarch wherein he is called Vice-God Monarch of the Christian world Titles of greater Antiquity THese new titles being thus taken away Coeffeteau comes on with a fresh supply and bringeth such as are more auncient and herein he craueth the assistance of the Fathers but first he racketh and tortureth them and by strayning constrayneth them to speake things against their will The first place is out of Tertullian cap. 1. of his booke of chastity Pontifex scilicet Maximus Episcopus Episcoporum dicit ego moechiae fornicationis delicta poenitentia functis dimitto O edectum cui ascribi non potest bonum foctum where he calleth the Bishop of Rome Soueraigne Bishop Bishop of Bishops The Reader that will giue himselfe leisure but to looke vpon the place shall finde that Tertullian speaketh this by way of flouting and mocking the Bishop of Rome for these are his words Yea indeed the chiefe Bishop the Bishop of Bishops saith thus I forgiue the sinnes of Adultery and Fornication to those that haue performed their due time of Penance O Edict vpon which a man may write It was the custome of the â—â—omanes to write ouer their Edicts B. F. Bonumfactum a good deed Sueton. in Iulio cap. 81. in Vitellio cap. 14. Plautus Poenulo Banum factum edicta vt seruetis mea THAT SHALL BE WEL DONE Besides we know not whether he spake of the Bishop of Rome or of the Bishop of Carthage a Metrapolitane in Affricke but howsoeuer cap. 21. he followeth the Bishop of Rome farre more plainely faying If because the Lord said vnto Peter vpon this Rocke I will build my Church therefore thou pretendest that the power to binde and loose is deriued vnto thee that is to say to euery Church that hath an affinity or neerenesse with S. Peter who art thou that changest and ouerthrowest the manifest meaning of Iesus Christ Si quia dixerat Petro Dominus super hanc petram c. id circo praesumis ad te deriuasse soluendi alligandi potestatem qualis es euertens atque commutansmanifestam Domiâ—â— intentionem personaliter hos Petro conferentem who conferred the same personally vnto Peter The next is S. Ierome who calleth the Bishop of Rome soueraigne Priest a name which the Ancients giue to euery Bishop as doth also the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name also of a Foundation of the Church is common the all the Apostles as wee haue shewed and to all their true Successors S. Ierome sayth not that the Bishop of Rome is the only Foundation of the Church and if hee should haue so sayd he would surely haue beene suspected of flattering his Bishop as being himselfe a Roman Priest which neuerthelesse did not hinder him in an Epistle written to Euagrius to affirme that all Bishops are of equall dignity and to place the Bishop of Rome but in equality with others The place is very remarkeable In what place soeuer saith he a Bishop be whether he be at Rome at Agubium at Constantinople at Rhegium at Alexandria or at Tanis he hath one and the same priesthood the power of wealth or basenesse of pouerty maketh not one Bishop higher or lower then another In briefe they are all the successors of the Apostles But thou wilt say vnto me how commeth to passe that at Rome a Prest is receiued to his charge vpon the testimony of one Deacon To this obiection propounded to the end to haue all other Churches ruled after the example of the Romane he answereth thus Why bringest thou me in here the custome of one towne why dost thou bring in a small number by whose meanes pride is crept in among the lawes of the Churches In the third place he alledgeth S. Augustine saying That in the Romane Church the principality of the Apostolike Sea hath alwaies flourished If he had read the ancient histories he should haue learned that antiquity giueth also this principality to the Churches of Antioch Alexandria and of Ierusalem Sozomene chap. 16. of his booke eleuenth speaking of the Councell of Nice Fluic Concilio interfuere in Episcopis qui sedes tenebaÌ„t Apostolicas Macarius Hierosolymorum Antistes c. At this Councell were present amongst the Bishops that held the Apostolike Seas Macharius Bishop of Ierusalem Eustance Bishop of Antioch and Alexander Bishop of Alexandria 〈◊〉 Ruffinus lib. 2. chap. 21. saith that Damasus at Rome Timothy in Alexandria and Iohn in Ierusalem reestableshed the Seas Apostolike In Theodoret lib. 5. chap. 9. the Church of Antioch is called the most ancient Church of all the most Apostolike presently after the mother of all the Churches as it is likewise called in many other places Coeffeteau after these addeth a falshood he saith that the Councell of Chalcedon acknowledgeth the Bishop of Rome to be head of