only the Cardinall but also the ancient Fathers Councells and holy Scriptures and finally to face out matters impudently for lack of proofes CHAP. IX Pag. 361. That M. Andrews ouerthroweth his owne cause and fortifieth ours graunting many important points of Catholike Religion That he is turned Puritan in the point of the Kings Ecclesiasticall Supremacy and betrayeth his Maiesties cause vnder-hand pretending to defend it and therfore is neither good English Protestant nor yet good Subiect Lastly what is the opinion of learned strangers concerning him and his booke with a good aduise for a friendly farewell CHAP. X. Pag. 329. An Appendix touching a Register alleaged by M. Franc. Mason for the lawfull Ordayning of Protestant Bishops in Q. Elizabeths Raigne THE AVTHORS INTENTION IS DECLARED AND M. D. Andrewes his interpretation of Pasce oues meas examined and confuted FVRTHERMORE It is shewed that he hath belyed S. Augustine corrupted S. Ambrose notably abused S. Cyril vainly carped at a law in the Code foolishly approued the vnlawfull proceeding of Iustinian the Emperour against two Popes CHAP. I. WHEN I had well-neere ended my Supplement and already sent away the greatest part of it to the print it was my chance to haue a sight of M. D. Andrewes his Answere to Cardinall Bellarmines Apology and considering that the subiect thereof was in effect the same that Father Persons and I had handled and debated with M. Barlow I easily perswaded my selfe that I should find many things treated by M. Andrewes which I had touched in my Supplement In which respect I determined to take a speedy Suruey of his worke and finding that he pretended now and then to answere some places authorities and arguments which had bene obiected as well by me as by the Cardinall I resolued to examine and confute his Answers in respect not only of my selfe but also of the most Worthy Cardinall not for that I thinke he needeth any defence who like an inexpugnable fortresse trenched on euery side and fortified with bulwarks of truth doth of himselfe sufficiently resist the assaults and daunt both the courage and force of his enemies but that in discharge of the obligation which all true Christians owe him for his singular merits towards the Church of Christ I may for my part out of my pouerty pay with the poore widdow my two mytes and therfore hauing offered one of them in my Supplement I thinke good now to add the other and the rather for that I hope by the same meanes to preuent the Cauills of my Aduersary M. Barlow who otherwise might perhaps in his reply if he be disposed to make any blame me for not taking notice of such a worthy work as that of M. Andrewes and eyther turne me ouer to him for satisfaction touching those points or els make vse of his answers himselfe which being esteemed as a precious fruite of the fine wit and curious pen of the greatest Rabbin in the English Synagogue are held no doubt by his friends and followers for no other then oracles of Apollo I meane both infallible and irrefragable for which cause I am the more willing to enter into the examination of them And therefore to the end thou mayst good Reader know how far I meane to proceed therin thou shalt vnderstād that seeing my Supplement is already vnder the presse and that I haue no more tyme to bestow on this Adioynder but vntill the said Supplement be printed I make account that I shall haue opportunity to handle but a few points in which respect I think good to make choyce of such only as concerne some of the most important matters cōtrouersed betwixt M. Barlow me not doubting but that the same shall suffice to shew ex vngue Leonem that is to giue the Reader an aboundant tast and tryall of M. Andrews his good spirit and sincerity in the defence of his cause 1. Well then to come to the matter For as much as one of the chiefest points debated in my Supplement by occasion of the new Oath is the question concerning the supreme and vniuersall Authority of the Apostolike Roman Sea which authority I deduced specially from the Pastorall commission giuen by our Sauiour to S. Peter I thinke good to examine of what worth and weight M. Andrewes his Answeres are touching the same especially in his 16. 17. page where he laboureth seriously to proue three wayes against Cardinall Bellarmine that our Sauiours words to S. Peter Pasce oues meas alleaged and learnedly vrged by the Cardinall do make nothing for vs. 2. First he saith that S. Augustine affirmeth that S. Peter had no peculiar increase by the word Pasce and that S. Ambrose affirmeth the like of the words oues meas And to the end that this may appeare he pretendeth to lay downe the very words of those two Fathers Of S. Augustine thus Cùm Petro dicitur ad omnes dicitur Pasce oues meas when it is said to Peter it is said to all Feed my sheep Of S. Ambrose thus Eas oues non solùm Beatus suscepit Petrus sed nobiscum eas suscepit nos cum illo accepimus omnes Those sheep not only the blessed Peter receaued but also he receaued them with vs and we all receaued them with him And then M. Andrewes addeth Nempe dictum illi Pasce c. for it was said vnto him Feed as well in the person of others as in his owne atque vel sic iacebit Cardinali ratio sua and so shall the Cardinalls reason serue him to no purpose Thus argueth he 3. But to the end thou maist good Reader see and note with what fidelity and conscience this man alledgeth the Fathers I will lay downe the place of S. Augustine somewhat more amply then he hath done whereby thou shalt easily discouer his notable fraud S. Augustine in the place alledged by him saith thus Non enim sine causa inter omnes Apostolos c. For not without cause doth Peter sustayne the person of the Catholike Church amongst all the Apostles for to this Church the keyes of the Kingdome of heauen were giuen when they were giuen to Peter and when it is said to him Doest thou loue me Feed my sheep it is said to all and therefore the Catholick Church ought willingly to pardon her Children when they are corrected and strengthned in piety seeing we see that to Peter himselfe bearing the person of the Church pardon was granted both when he had doubted vpon the sea c. and when he had thrice denyed his Maister c. Thus saith S. Augustine declaring that Pasce oues which our Sauiour said to S. Peter was said to all the Church because S. Peter bare the person of the Church Which he did by reason of the supreme authority that he had ouer the Church 4. For else why should rather he then others of the Apostles be said to represent
to feed his Lambs and sheep he preferred him therin before all the rest of the Apostles Quia solus saith S. Ambrose profitetur ex omnibus omnibus antefertur The third is that wheras S. Ambrose obserueth three degrees of Christians to wit Lambs litle sheep and sheep all recommended to the Pastorall care of S. Peter he giueth to vnderstand that all sorts of Christians were committed to his charge and gouernment and not the weake only but the most holy also learned and perfect yea euen the Apostles themselues and therefore he saith vt perfectiores perfectior gubernaret 10. This then being S. Ambrose his sense and doctrine concerning the Pastorall cōmission giuen to S. Peter it is most euident that when he teacheth that all Pastours receaued their flocks with S. Peter he teacheth it in the same sense that S. Augustine doth to wit that because S. Peter being supreme Pastour represented the whole Church and receaued the Pastorall authority not for himselfe alone but also for all those who were eyther at that tyme or euer should be subordinate vnto him therefore all other Pastours receaued their authority not only in him as S. Augustine speaketh but also with him that is to say in and with their chiefe Pastour and head And therefore whereas D. Andrews to make a greater shew of parity or equality betwixt S. Peter and other Pastors hath added to S. Ambrose his text those words of his owne nobiscum eas accepit it may passe for a piece of coggery and well discouereth his skill to help the dyce when he is put to his shifts 11. Besids that his vanity and folly notably appeareth in that hauing gayned nothing but rather lost his cause by alledging these two places of S. Augustine and S. Ambrose yet he braggeth thereof afterwards as if he had got a great victory saying in the 214. page that although pasce oues was said in the singuler number and to one to wit S. Peter yet it passed to all and that clariùs id loquuntur Ambrosius Augustinus quà m vt obstrepere possint nouitij nostri Ambrose and Augustine do speake or affirme it more plainly then that our nouices can any way contradict it So he meaning by our nouices the Catholiks as I take it though I know not why he so calleth them neyther do I meane heere to discusse it but will remit to the indifferent Reader to iudge what cause he hath so to brag of these two Fathers and what fidelity he hath shewed in alledging them dissembling the cleare doctrine of the one and corrupting as well the text as the sense of the other and thus much for his first answere 12. In his second he seeketh to retort the Cardinals argument vpon him and to proue the Kings Supremacy by the word pasce which he saith he knoweth will touch the Cardinall to the quick quod scio saith he punget Cardinalem Let vs heare then this sharp argument which I thinke will proue a very blunt one Thus then he saith Negat Cardinalis Primatum Regis c. The Cardinall denieth the Kings Supremacy and yet God said to a King tu pasces populum meum Israel thou shalt feed my people Israel Where no man can deny but that a King was made the Pastor of all Israel yea of the Priests except he will deny them to be part of Israel Thus argueth this learned and sharp Doctor ouerthrowing his owne argument sufficiently by his owne conclusion graunting in effect that if the Priests were not a part of the people of Israel the King was not their Pastor 13. To this purpose then it is to be considered what I haue amply debated in the first Chapter of my Supplement concerning the exemption and sepation of the Priests and Leuits from the temporall and politike State by the expresse words of Almighty God who gaue the Leuits not to the temporall Prince but to Aaron and his children tradidi eos dono Aaron filijs eius de medio populi I haue giuen them saith Almighty God for a gift to Aaron and his children out of the midst of the people Besides that God ordayned expresly that the Tribe of Leui should not be numbred neither yet haue any part or inheritance with the rest of Israel because he had reserued the same for his owne seruice and therfore would himselfe be their possession portion and inheritance So that this being very cleare in the expresse words of the Law which as I also proued was neuer altered but rather confirmed at the institution of the Kings who were expresly bound to obserue the whole law and to obey the high Preist I may say to the Doctor as he said before to the Cardinall atque vel sic iacebit Doctori ratio sua 14. But put the case this were not so yea and that the Preists of the old law had byn subiect to the Kings in spirituall matters wherof I haue already proued the contrary will M. Andrews inferre theron that therfore Kings haue also the spirituall Supremacy in the new law without any new institution or ratification therof by our Sauiour Christ or his Apostles Doth not this great Doctor know that the Mosaycal law was abrogated by the law of grace and that wheras it was deuided into three parts to wit Iudiciall Cerimoniall and Morall the two former vtterly ceased and the third I meane the Morall part contayning the Commaundements remayneth only in force not because it was instituted then but because those Commaundments being grounded on the law of Nature are alwayes in force and therfore ordayned againe to be kept in the new Law In which respect the cōmandment cōcerning the Sabboth doth not now bynd Christians as it was then ordayned and practiced 15. And therfore M. Andrews might aswell introduce Poligamy practised in the old Law as the spirituall supremacy of Kings if we should graunt that they then had any such and with much more reason might he teach abstinence from puddings and other meates made of bloud seeing that we find some commaundements or ordinance therof in the Acts of Apostles wheras there is no one syllable in all the new Testament to proue that Kings haue any spirituall authority ouer the Church it being most euidēt that al those places of Scripture which he or any other doth or can alledge out of the new Testament to that purpose do concerne only temporall obedience to the pagan Emperours or Princes who were then Persecutors of the Church and therefore could not be spirituall heads or Gouernours thereof nor obayed by Christians in spirituall matters And this I say the rather because M. Andrews doth not only heere but also throughout his whole booke seeme to ground his doctrine of the Kings spirituall Primacy specially vpon the law of Moyses as I shall haue occasion to shew further hereafter which sufficiently bewrayeth the beggery and misery of his cause
ancient and venerable vse of holy Reliques and the miraculous assistance and helpe that God giueth to his faithfull people thereby and by the praiers and Reliques of his holy Martyrs and Saints So that truly a man may wonder at the impudency and seared Conscience of M. Andrews who seeketh to delude his Reader with such a fraudulent and inexcusable abuse of this holy Father 68. But no wonder that he is so bould with the Fathers seeing that the Sacred authority of the holy Scriptures cānot suffice to free them from his fraud Wherein it seemeth he hath conspired with M. Barlow with whome he concurreth in the corruption and abuse of one and the selfe same place To which purpose I must desire the good Reader to call to mind what I debated with M. Barlow concerning this point in the sixt Chapter of my Supplement where I shewed euidently how he abused the holy Scripture in saying that God in his word appointed Kinges to be guardians of both the tables to command and prohibit in matters of Religion for which he quoted in his margēt the 17. of Deuteronomy and 18. verse where no such thing is to be found but rather the cleane contrary is to be inferred thereon as I amply declared in the foresaid Chapter and now M. Andrews hauing occasion to treat of the antiquitie of the spiritual primacy of temporall Kings draweth it partly from the same place deducing it euen from Moyses who when he deliuered saith he the Copie of the law to the King cum eo sic tradito summam religionis quae prima summaque legis pars est custodiendae custodiri faciendae potestatem tradidit gaue togeather with it the chief power to keepe Religion and cause it to be kept which Religion is the first and chiefe parte of the lawe Thus saith M. Andrews though he quot no place yet he must eyther ground this his assertion vpon the same place of Deuteronomy which M. Barlow alleadgeth or els he shall finde it no where for it was ordeyned only there no where els that the King should haue a Copie of the lawe 69. Wherein neuerthelesse that is to be noted by the way that Moyses did not there or any where els giue a Copie of the lawe to any King for there were no Kinges of the people of Israell for 4. hundred yeares after Moyses but God ordeyned by Moyses in 17. of Deuteronomy that the future King should take a Copie of the law from the Priest of the Tribe of Leui and haue the same with him and read it all the daies of his lyfe But what Will M. Andrews say that the King was made hereby supreame head or gouernor of the Church in Ecclesiasticall causes or to vse his owne manner of speach that the Cheif or supreame power to keepe Religion and cause it to be kept was giuen him hereby Truly the wordes immediatly following do shew another reason why the King should haue the Copy of the law to wit vt discat c. to the end he may learne to feare his Lord God and keepe his word and ceremonies commanded in the law That is to say he should haue it for his owne priuat vse and instruction that he might punctually obserue it all the dayes of his lyfe to which purpose I am sure M. Andrews will allow euery man and woman to haue a Copy of it as well as the King How then was sūma potestas the supreme power wherof he speaketh giuen hereby to the King more then to any other man or woman 70. But if wee cōsider what was expressely ordeyned a litle before in the same Chapter touching the supreme authority of the high Priest and that the future King was presētly after cōmanded to keepe exactly the whole law of God wherof the ordinance touching the obediēce to the high Priest was a principall part yea to take a Copie of the law of the Priests who kept the originall therefor as I argued against M. Barlow were the true Gardiās of the law not the King who had but the Copy if wee weigh withall that he was to learne of them also the sense interpretation of the law because they only not the King had authority to teach interpret it and to resolue all doubts difficulties which should occurre therein as I proued clearly out of the Scriptures in the first Chapter of my Supplement if all this I say be well considered it may be wondred with what face M. Barlow and M. Andrews could inferre any spirituall supremacy of the King vpon this place which doth in truth proue their subiection in matters of Religion to Priests and specially to the high Priest So as it is euident that M. Andrews hath no lesse shamefully abused the holy Scriptures in this point then M. Barlow in so much that it is hard to say whether of them is more shameles especially seeing that they both do also exceed in a prodigious kind of impudency wherin I thought no man could haue matched M. Barlow vntill I had read M. Andrews I meane in facing and bragging out a bad matter when arguments and proofs are to weake whereof I gaue some Instances in M. Barlow and will now do the lyke in M. Andrews 71. Thou maist remember good Reader what poore stuffe he produced to proue that S. Peter had nothing peculiar to himselfe by his pastorall Cōmission and how he triumphed in two or three paragraphes as though he had trodden the Cardinall vnder his feet yea and bragged also afterwardes in another place saying Clariùs id loquuntur Ambrosius Augustinus quà m vt obstrepere possint nostri nouitij Ambrose and Augustine do speake or affirme it more clearly then that our nouices meaning the Catholiks are able any way to contradict it When neuerthelesse to make good his idle cōceipt he was faine to vse great fraud and corruption in the allegation of those two Fathers corrupting the text of S. Ambrose dissembling the circumstances of the place in S. Augustine which clearely proueth the Primacy of S. Peter as I haue amply declared in the first Chapter of this Adioynder so that his braggs and vaunts had no other ground but his owne vanity corruption and falsity 72. The lyke may be noted also in his vayne insultations against the Cardinall about the Councell of Chalcedon For when he himselfe had shamefully abused peruerted and mangled the 28. Canon as I haue clearly shewed in the second Chapter of this Adioinder he admonisheth the Cardinall seriously not to produce his proofes tamquam è vepreculis as it were out of the bryers not out of the superscriptions of letters or of some corner of a period or perhaps some peece of a tytle or fragment of a litle clause but to bring out some Canon for that the Canons are the voyce of the Councells As though forsooth he had beaten downe
Iesuit who confessed it yea and procure him also to giue publyke testimony of it which by all lykelyhood would haue byn done long ere this if any secular Priest Iesuit or other Catholyke man of any credit or reputation amongst Catholykes had confessed and acknowledged any such matter especially in such manner as he hath declared 85. Besydes that it is not vnknowne what Iesuits haue bin in prison of late yeares or were when he wrote whereby also it may easily be iudged by such as know them how vnlykely it is that any of them would vpon pretence to discharge his conscience charge and stayne it with such a horrible forgery as this is Neyther are we ignorant of the common practise of M. Andrews and his fellow-ministers to calumniate and slaunder such Catholike Priests and Iesuits as they haue vnder lock and key in close prison whereof sufficient experience was seene when F. Garnet was in the tower of whome a hundreth false bruits were spread not only ouer all England but also in forrein countries yea ouer all christendome And albeit he sufficiently purged and cleared himselfe at his death of all the slanderous imputatious yet M. Andrews is not ashamed still to auow some of them as that he acknowledged by writing dyuers tymes vnder his owne hand and thryse publykly at his death that he had vnderstood of the powder-treason out of confession whereas he publykely protested the contrary for being greately vrged to confesse and acknowledge that he heard it out of confession he flatly denyed it repeating thryse neuer neuer neuer and wheareas he was charged to haue already acknowledged it vnder his hand he also denyed it bidding his accusers shew it if they could and of all this I am well assured by the relation of credible persons who were there present and especially of an honorable Gentleman who stood so nere him that he heard euery word he sayd and hath vpon his credit and conscience affirmed it vnto me In so much that I dare boldly appeale for the truth of this matter to the consciences and knowledge of all those that were within the hearing of him whome I also beseech to consider what credit is to be giuen to M. Andrews his report of the other thing touching the Iesuit in prison which passed in secret seeing he is so shameles to lye concerning a publyk matter wherein he may be disproued by some hundreths of witnesses 86. But it is not to be wondered that he speaketh his pleasure of F. Garnet and other Iesuits whome he professeth to hate seeing he vseth as you haue heard to bely the ancient Fathers whom he pretendeth to loue and honour for he that belieth those whome he supposeth to be his friends will care litle what he saith of such as he holdeth for enemies And this shall suffice for this matter and Chapter wherein I doubt not but it euidently appeareth that M. Andrews will not yield a iote to M. Barlow for all kind of cosenages lyes and fraudulent deuises to couer the nakednes and pouerty of his cause THAT Mr. ANDREVVS OVERTHROWETH HIS owne cause and fortifieth ours granting many important points of Catholike Religion THAT he is turned Puritan in the point of the Kings Ecclesiasticall Supremacy and betrayeth his Maiesties cause vnder hād pretēding to defend it therfore is neyther good English Protestāt nor yet good Subiect LASTLY what is the opinion of learned Strangers concerning him and his Booke with a good aduise for a friendly farewell CHAP. X. NOvv ther resteth only one point to be handled which is of farre differēt quality from the former For thou mayst remember good Reader that amongst many things which I censured and reproued in M. Barlow I greatly allowed and approued one which is ordinary in him to wit that he doth very often ouerthrow his owne cause and fortifie ours which truly is no lesse but rather more ordinarie in M. Andrews as it may appeare by many examples which partly haue already occurred in this Adioynder and partly may be noted throughout his whole worke In the first Chapter I shewed how he confirmed though against his will the Catholick doctrine concerning the Primacy of the Pope by the allegation of certaine places of S. Augustin and S. Cyril and of a place of Deuteronomy concerninge Iosue as also of a fact of Iustinian the Emperour against Syluerius the Pope 2. In the second Chapter the same is also euident in his allegation of the 28 Canon of the Councell of Chalcedon which he seriously and mightily vrgeth against the supremacie of the Romane Sea though it doth clearly proue the same In the third Chapter the lyke occurreth in certaine places of S. Cyprian and S. Hierome by occasion whereof he is forced to graunt as much in effect as we teach concerning the supreme authority of the Pope In the fourth Chapter the discouery of certaine notable lyes and corruptions of his doth euidently proue the cleane contrary to that which he falsely auoweth concerning the Roman Sea And lastly in the last Chapter you may remember a place of S. Hierome concerning the Adoration of Reliques which being truely layd downe with the circumstances doth soundly confirme the Catholike doctrine which he sought to impugne therby wherof as also of all the former examples I forbeare to lay downe the perticulars because thou mayst good Reader eyther call them to mind or at least easily find them out by the quotations of the Chapters and numbers in the margent whereto I remit thee and will now add thereto some other examples in the same kinde 3. Whereby it will appeare that howsoeuer M. Barlow may in other poynts before mentioned goe beyond M. Andrews yet in this he cōmeth farre behynd him For you are to consider that M. Andrews seeinge euidently that the Protestants religion cannot be defended with any probabilitie in the rigour of the first groundes thereof layed by Luther Caluin and others taketh a new course which is to see how neere he can goe to the Catholyke Religion and misse it perswading himselfe that he shall be the more able in that manner to answere our obiections and find alwaies some occasion or other which how litle soeuer it be seemeth to him sufficient for he maketh account that he shall allwayes be a Protestant good enough if he be not a Catholike wherein neuertheles it befalleth him as it doth to the fly that playeth with the flame comming now and then so nere it that she burneth her winges and falleth into it whereof you shall see sufficient experience in this Chapter 4. It appeareth before that he admitteth the adoration not only of our Sauiour Christ in the Sacrament of the Eucharist but also of the Sacrament togeather with Christ for as he denieth with vs the adoration of the bare Sacrament that is to say the exteriour formes of bread and wyne without the presence of our Sauiour
opertet magis obedire Deo quà m hominibus and to giue our liues rather then to offend God and our consciences in the deniall of such an important article of our faith to the euerlasting damnation of our soules But M. Andrews holding the Kings Supremacy to be no article of faith or beliefe but only a matter of perswasion which passeth not the boundes of probability hath no such cause and obligation to deny it as we haue and yet neuerthelesse vnder the colour and pretence to defend it he doth so extenuate and abase it that he maketh it nothing but an externall humaine and meere temporall authority and consequently as any Pagan Prince may exercise as well as a Christan 60. And therefore he dealeth therin no otherwise then one who being chosen by his friend to maintaine his quarrell draweth his sword with pretence to defend him and giueth him a deadly wound behind his backe or like to some preuaricating Aduocate who being hyred to defend a cause pleadeth for the aduerse party for so doth he who being specially chosen by his Maiesty to defend and maintaine his Ecclesiasticall Supremacy doth couertly and vnderhand betray him depriuing him of all the spirituall power that the Parliament hath giuen him and leauing him only the bare title without the effect which kind of dealing if it were but amongst frendes and equals were no lesse then treacherous and perfidious and therefore what it is in a subiect towardes his Prince especially in a man so much honored aduanced by his Maiesty as M. Andrewes hath bin I leaue it to the iudgement of any indifferent man but sure I am it caÌ„not be counted the part of a good subiect 61. Neither can he be thought to be a good Enlish Protestant for who knoweth not that the English Protestant differeth from all other Protestants of other Nations especially in holding and maintayning the Ecclesiasticall and spirituall Supremacy that our Parliament first gaue to King Henry the 8. which you see M. Andrews doth not who as I haue said hath so pared shaued and abridged it that he hath made it nothing in effect at least much lesse and of farre other conditioÌ„ then the Parliament ordayned it Wherby he is not only subiect to the penalties of the Parliamentall statutes as a Traytor but also incurreth the censure of excommunication imposed by a late Synodicall constitution of the Byshops and Clergy of the Prouince of Canterbury vpon such as impeach in any part saith the Canon his Maiesties Regall supremacy in Ecclesiasticall causes restored to the Crowne by the Lawes of this Realme therin established and so strickt is the Canon against such persoÌ„s that it ordayneth further that they being excommunicated ipso facto shall not be restored but only by the Archbyshop after their repentance and publike reuocation of their wicked errour So as this Canon and all the rest made in that Conuocation being authorized by his Maiesty and published by his Regall authority vnder the great Seale of England I remit to the iudgment of all true English Protestantes whether M. Andrews hauing incurred the censure of this Canon and being consequently cut off from the vnion of their Congregation can be a member of their body or any other to them then an Ethnick or a Publican vntill he haue publikly reuoked his errour and be absolued and restored by the Archbishop 62. And no maruell seeing that he is as it seemeth so farre from being an English ProtestaÌ„t whatsoeuer he hath ben hertofore that he is now turned flat Puritan in this point allowing the King no more power ouer the Church then to mayntayne and defend it which is the very doctrine of the Puritans who therfore do willingly sweare obedience to their Princes for the defence and conseruation of the Church as it appeareth by the Oath of the Puritans in ScotlaÌ„d who sweare thus Quoniam percepimus Ecclesiae religionis nostrae tranquillitatem c. Forasmuch as we perceiue that the tranquillity stability of our Church and religion doth depend on the health and good gouernment of his Maiesty as of the comfortable instrument of gods mercy granted the Realm for the conseruation of the Church and the administration of iustice amongst vs we do couenant and promise with our hart vnder the same Oath subscription and penalties to defend his person authority and dignity with our goods bodies and liues for the defence of the Ghospell of Christ and the liberty of our Countrey 63. Thus sweare they and no more teacheth M. Andrewes in substance granting no other power to Kings ouer the Church then they do to wit that Kings are but as Foster-fathers defeÌ„ders of it Wherin neuerthelesse this difference may be noted betwixt the Puritans and him that they do belieue it as a matter of faith no lesse then we wheras M. Andrewes is only perswaded that it is true seing that he placeth therin the Kings Ecclesiasticall Supremacy which he holdeth to be no matter of fayth and therfore if the said Supremacy consist only in the defence of the Church as it doth according to his doctrine then both we and the Puritans are better subiects then he because we belieue the same to be a matter of faith and consequently do think our selues bound in conscience to maintaine it though it be with losâ—e of our liues wheras he taking it to be but only a matter of perswasion will not by all liklyhood loose six pence to defend it 64. Furthermore to shew that he doth truly Puritanize in the point of the Supremacy it is to be vnderstood that whereas the Cardinall obiecteth out of the Basilicon Doron of his Maiesty that the Puritans do not admit the Kings Ecclesiasticall primacy because they introduce a certaine parity into the Church he answereth that albeit they maintayne a parity a mongst themselues reiecting the distinction of degrees of Byshops aboue Ministers or of one Minister aboue another yet they doe not hold that there is any parity betwixt the King and them but do admit and acknowledg his Supremacy ouer them thus teacheth M. Andrews and addeth presently after in the next paragraph that wheresoeuer the Religion is reformed the supreme temporall Magistrats haue this Power euen this selfe same which the King hath So he whereupon two things may be euidently gathered The one that the Puritans haue the same doctrine concerning the Ecclesiasticall primacy of temporall Princes that is taught in all the reformed Churches which indeed they also affirme of themselues The other is that the King hath no other Ecclesiasticall power but the self same that the Puritans and all the reformed Churches doe graunt to their temporall Magistrate 65. But what the Puritans teach concerning this point you heard in the last Chapter by the testimony of M. Rogers approued and warranted by all the Cleargy of England to wit that Princes must be seruants to the
vt coÌ„mig Beethlem S. Dionys. Eccles. Hierar ca. 10. S. Basil. Ep. 1. ad Monach. lapsum in fine in ep ad Virgin laps Idem reg 14. fusius explic S. Aug. in psal 75. ante finem Ioan Cass. de Iustit renuÌ„ti li 4. c. 13. See supl. c. 7. nu 59. 60. M. Andrews approuing the first institute of monks approueth many important points of Catholke Religion See Card. Bellar. l. de monachis c. 42 43. seq (b) See Supplem Chap 7. n. 58 59.60 (a) Luther in colloqu Germa c. de matrimo (b) Idem to 8. de matrimo fol. 119. (c) Idem de Bigamia Episcop proposit 62. IteÌ„ Ochinus dialog l. 2. dial 21. See Caluinoturcis l. 2. cap. 11. (d) Bucer in cap. 1. 19. Mat. (e) 1. Tim. â— (f) Tertul. lib. de monogam c. 13. S. Epiphanius lib. 2. haeres 61. in fine S. Chrysost. hom 19. in 1. Cor. 7. in 1. Tim. 8. hom 15. S. Aug. in Psal. 75. IteÌ„ Concil Carthag 4. can 104. (g) S. Basil. de vera virginitate The first Euangelists of the Protestants Ghospell were the true Locusts that destroyed religiouâ— profession and perfection That the name Catholike belongeth only to the Apostolike Roman Church to the children thereof Andr. c. 5. pag. 125. §. Quod affert (a) See Chap. 4. nu 57.58 sequent (b) Ibid. nu 61. Magdeb. cent 4. c. 10. Socrat. l. 4. c. 30. (c) Cap. 4. nu 62. (d) Ibid. nu 63. (e) Ibid. nu 58. 59. Bellar. dâ— Pont. RoÌ„ l. 4. ca. 8. 11. (a) Idem Resp. ad Apolog. p. vlt. (b) Paâ—id Ep. ad Sympronian (c) S. Ciril Hier. c. 18. (d) Aug. in lib coÌ„tra ep FuÌ„dameÌ„ cap. â—â— Andr. c. 5. p. 125. Nam quae Andr. vbi supra M. Andr. his distinction helpeth him nothing Aug. vbi supra Item de vera religione c. 7. Luc. c. 19. Andr. c. 7. pa. 168. §. Nam de nostr (b) Barl. Ser. an 1606. 21. Septemb. (c) See before chap. 6. nu 77. (d) See Suppl Chap. 4. nu 54.55 seq (f) Suppl ca. 5. nu 2.3.4 5. What a beggarly Church Clergy the Sectaries haue in England See Supl. vbi supra nu 5. See Supl. vbi supra nu 6. S. Hieron aduers. Lucifer Iohn 10. (c) See before nu 35. also Suppl chap. 4 nu 54.55 seq Luc. 19. (b) Chap. 6â— nu 81â— (d) Chap. 3. nu 37. sequent What a poore coÌ„ceipt M. Andrews hath of the Kings ecclesiasticall supremacy Andr. c. 1. pag 21. §. Neque tamâ— Ibidem Ibid. p. 29. §. Aâ— recepta The Ecclesiastical Supremacy of temporall Princes may be in M. Andrews his Pater noster but is not in his Creed The oath of the supremacy vnlawful if the supremacy be no matter of faith Aureol in 3. dist 39â— Ang. verb. periurium See Nauar. manuale c. 12. nu 3. Suarez de relig Tom. 2. li. 3. ca. 4. nu 7. Card. c. 1. pag. 7. Andr. c. 1. p. 22. §. Sed. nec M. Andrews his grosse ignorance S. Aug. Quaest. in Leuit. li. 3. quaest 23. Num. 2â— M. Andrew his notorious malice in the abuse of holy Scripture Deut. 17. See c. 6. nu 68.69.70 See Suppl c. 1. nu 10. seq (g) Ibid. nu â—4 seq (h) Ibid. nu 3â— seq (i) nu 44. (k) nu 45. 50. (l) nu 49. seq (m) nu 3â— seq (n) nu 28. seq (o) nu 53.54.55 56. (p) See sup Chap. 1. nu 83. 84. It cannot be shewed how Kings afâ—ter they were Christened came to haue the gouernment of the Church The Ecclesiasticall supremacy of temporall Princes excluded by a rule of M. Andrewesâ— Andr. c. 1. pag. 37. §. Verùm M. Andrewes doth not allow any spirituall authority to the King Andr. ci 14. pâ— 323. lin 33. (d) nu 37. Ibid. c. 1. p. 21. §. nequâ— tamen What manner of Ecclesiasticall power M. Andreweâ— acknowledgeth in temporall Princes A Pagan Prince hath as much authoritie ouer the Church as M Andrewes alloweth to his Maiestie An. 26. Hen. 8. â— 1. The Parliament Statutes giue spirituall authority to the Kings Queens of England Ibidem The Lord Cromwel Vicar General to K. Henry the 8. for thâ— exercise of his spirituall Iurisdictioâ—â— An. 1. Elizab. c. 1. Spirituall Iurisdiction graÌ„ted to Q. Elizabeth by the Parliament An. 1. Elizab. c. 1. An. 1. Edward 6. c. 2. All the Spirituall Iurisdiction and authoritie of the Clergy of England declared by a statute to be deryued from the Prince M. Andrewes depriueth the Kings Maiesty of all the spirituall authority that the Parliaments haue giuen him (a) See before chap. â— nu 13. (b) suppl c. 1. nu 18.19 seq (c) Num. â— (d) Deut. 10. 18. (e) Numer 8. (f) Suppl c. 1. from nu 10. to 53. (g) Ibid. nu 51.52 K. Saul had no authority ouer the hygh Priest S. Aug. in psal 51. Andr. Tort. Torti p. 151. An. 26. Hen. 8. c. 1. an 1. Eliz ca. 1. The King might according to the statut excoÌ„municate an heretyke as well as any Bishop (d) Supra nu 53. The King could not giue the power of censure to other if he had it not in himfelse See suppl c. 6â— nu 61. M. Andrews neyther good Subiect nor good English Protestant A great difference to be noted betwixt M. Andrews his deniall of the Kings supremacy and ours Act. 5. M. Andrews hath no such obligation to deny the Kings supremacy as we haue M. Andrews lyke to a treacherous frend or a preuaricating aduocate M. Andrews doth vnderhand betray the Kings cause Why M. Andrewes is no good English Protestant See coÌ„stitut and Canons Ecclesiasticall printed by Rob. Barker Anno. 1604. Can. 2. M. Andrewes seemeth to be turned Puritan in the point of the K. Supremacy The Oath of the Puritans of Scotland set forth in the yeare 1584. What difference may be noted betwixt M. Andrews and the Puritans Both Catholikes Puritans are better Subiects then M. Andrews (a) Card. Apol. ca. 1. pag. 10 (b) Andr. c. 1. p. 30. §. Postremo (c) Ibid §. Nec habet See c. 6. n. 78.79 The Puritans doctrine coÌ„cerning the Kings subiectioÌ„ to their Presbytery The pretended reformed churches do not allow in teÌ„porall Princes any such spirituall authority as our ParlameÌ„ts haue graÌ„ted to our Kings M. Andrews professing the doctrine of the Puritans and reformed Churches concerning the Kings supremacy denieth it to be spirituall (b) suprâ— nu 47. (c) nu 37. M. Andrews no English Protestant but a flat Puritan The learned English ProtestaÌ„ts ashamed oâ— their woÌ„ted doctrine coÌ„cerning the Ecclesiasticall supremacy of teÌ„porall Princes See beforâ— nu 35. â— chap. 6. nu 77. M. Barl. seemeth to make the King head of the Church no otherwyse theÌ„ as the Pagan Emperours were M. Barlow and M. Andrews like to the Scorpion and why The opinion of the learned strangers concerning M. Andrewes his bookes against Cardinall Bellarmine M. Andrews gerally disliked for his obscurityâ— M. Andrewes compared for his obscurity to a fish called a Cuttle Plyn l. 9. ca. 29. A good aduise for a frendly farewell to M. Andrews (b) Se sup ca. 8. nu 100. seq (c) Ibid. nu 103. 104. (d) Ibid. nu 105. seq (f) Mat. 16. Mar. 8. Touching the cause and subiect of this Appendix See Suppl p. 208. nu 3 Adioyâ—d ca. 10. nu 35. The exception taken by Catholikâ— to the first Protestant Bishopes in Q. Elizabethâ— dayes iâ— no new quarrell D. Hard. confut of the Apolog par 2. fol. 59. printed an Dom. 1565. D. Hardings chaleng to M. Iewell coÌ„cerning the consecration of the first Protestant Bishops D. Staplet return of vntru fol. 130. lin 26. D. Stapletons chalenge to M. Iewell and M. Horne touching their coÌ„secration Idem counterblast fol. 301. An. 1. Elizab ca. 1. M. Horne answered nothing coÌ„cerning his consecration Iewell defence of the Apology pag. 130. M. Iewels ambiguous and weak answere touching his lawfull consecration How much it imported M. Iewell to haue proued the consecration of their Archbishop Doct. Har. detect fol. 234. p. 2. Touching M. Iewels irresolute ambiguous indirect answere How much it imported the first Protestant Bishops to haue had a publick most solemne Consecration How improbably M. Mason affirmeth out of his Registers that 4. Bishops consecrated M. Parker the first Archbishop How litle credit M. Masons new-found Register deserueth Andr. Resp. ad Apol. p. 41. §. proximi Barl. answâ— to a name Catholike p. 283. With how great reason exception is to be takeÌ„ to M. MasoÌ„s Register vntill he shew it to Catholiks who may giue testimony of it What is to be considered in M. MasoÌ„s Register to make it auteÌ„ticall An offer to shew any manuscript in Rome to English ProtestaÌ„ts
the whole Church but because he was Head or supreme Gouernour therof which we may learne euen in Cicero who saith that Est proprium munus Magistratus c. It is the proper office or duty of the Magistrate to vnderstand that he beareth the person of the Citty So he speaking of the chiefe or supreme Magistrate wherby it appeareth that whatsoeuer is giuen to the King as King and Head of the Common-wealth the same is giuen to the Common-wealth wherof he beareth and representeth the person and so in like manner what was giuen to S. Peter as Head of the Church the same was giuen to the Church which he representeth For which cause also S. Cyprian saith that Ecclesia est in Episcopo the Church is in the Bishop and the reason is because the Bishop is Head of the Church as this is true in euery particuler Bishop in respect of the particuler Church which he gouerneth So also is it most truly verified in the supreme and vniuersall Pastour in respect of the whole Church whereof he is Head 5. That this was S. Augustines meaning it is euident by his owne doctrine in other places where he sheweth plainly that S. Peter bare the person of figure of the Church in respect of his Primacy Cuius Ecclesia saith he Petrus Apostolus propter Apostolatus sui primatum gerebat figurata generalitate personam c. Of which Church Peter in respect of the primacy of his Apostleship did beare the person figuring or representing the generality therof For if we respect what did belong properly to himselfe he was by nature one man by grace one Christian and by a more aboundant grace vnus idemque primus Apostolus one he the chiefe Apostle but when it was said vnto him Tibi dabo claues I will giue thee the keyes c. he signified the vniuersall Church Thus saith S. Augustine teaching euidently that S. Peter bare the person of the Church by reason of the Primacy of his Apostleship that is to say because he was the chiefe Apostle which the same holy Father signifieth also more plainly in another place saying Cuius Ecclesiae ille agnoscitur gessisse personaÌ„ propter Primatum quem in Discipulis habuit Of which Church he is acknowledged to haue borne the person for the Primacy which he had amoÌ„gst the Disciples And to the same purpose he saith also elswhere Petrus à petra cognominatus c. Peter taking his name from a Rock was happy bearing the figure of the Church hauing the principality of the Apostleship 6. Loe then for what cause S. Augustine said that when Christ gaue to S. Peter the keyes of heauen pastorall authority to feed his sheep he gaue the same to all the Church to wit because S. Peter hauing the principality or primacy of the Apostolicall dignity and being consequently chiefe Pastor and head of the Church did beare and represent the person or figure of the whole Church So that you see the place which M. Andrewes bringeth out of S. Augustine against the Primacy of S. Peter maketh notably for it if it be considered with the circumstances therof which he cunningly and craftily concealed But in the other place which he citeth out of S. Ambrose he is more fraudulent hauing plainly corrupted the text which as it is in S. Ambrose is very conforme to this doctrine of S. Augustine signifying nothing else but that all the lawfull Pastors in Gods Church receaued their Pastorall authority ouer their flocks with S. Peter and therfore he saith Quas oues quem gregem non solùm tunc Beatus Petrus suscepit sed cum illo eas nos suscepimus omnes Which sheep and which flock not only the Blessed Peter then receaued but as so we all receaued them with him Thus saith S. Ambrose which all Catholikes do graunt and teach in like maÌ„ner because as I haue said S. Peter representing the person of the whole Church wherof he was head receaued not that Pastorall authority for himselfe alone but also for the Church 7. In which respect S. Ambrose saith very well that all the Pastors of the Church receaued their authority with him though not in equall degree as M. Andrews would haue it who therfore bodgeth into S. Ambrose his text these words of his owne Et nobiscum eas suscepit and he that is to say S. Peter receaued those sheep with vs as if S. Ambrose should meane that S. Peter had no prerogatiue in that point but that he and other Pastors receaued them all alike he with them they with him for to that purpose doth M. Andrewes also alledge the words of S. Ambrose afterwards in a different letter thus Et ille nobisâ—um nos cum illo oues illas pascendas suscepimus which manner of speach doth indeed inforce a greater equality betwixt S. Peter and other Pastors then the true words of S. Ambrose do import or then he euer did imagine who taught expresly elswhere the Primacy of S. Peter not only aboue all other inferiour Pastors but also aboue the Apostles themselues saying that albeit Andrew was called before Peter yet Primatum non accepit Andraeas sed Petrus Andrew did not receaue the Primacy but Peter yea in another place he proueth it by these very words of our Sauiour which are now in question to wit Pâ—sce oues meas 8. For hauing said that our Sauiour asked Peter thrice whether he loued him not to learne saith he any thing of him but to teach him whom he meant to leaue to vs velut amoris sui Vicarium as the Vicar of his loue he alleageth our Sauiours words to S. Peter to wit Simon the sonne of Iohn doest thou loue me c. Pasce agnos meos feed my Lambes and then shortly after he inferreth thereupon thus Et ideo quia solus profitetur ex omnibus omnibus antefertur and therefore because he alone of all the rest professed his loue he is preferred before them all and after a whyle he concludeth that our Lord asked him the third tyme whether he loued him Et iam saith he non agnos vt primò quodam lacte pâ—scendos c. And now Peter is commaunded not to feed Lambs with a certayne milke as the first time nor to feed the little sheep as the second tyme but oues pascere iubetur perfectiores vt perfectior gubernaret he is commaunded to feed the sheep to the end that he being more perfect might gouerne the more perfect Thus saith S. Ambrose 9. Wherein it is to be noted that he teacheth 3. things The first that our Sauiour left S. Peter vnto vs as the Vicar or Substitute of his loue that is to say to succeed him in that fatherly loue care of his Church which he himselfe had the second that when our Sauiour gaue to S. Peter the Pastorall commission and authority
M. Andrews his first question or doubt is sufficiently solued to wit How far the power of the head whereof S. Hierome speaketh doth extend that is to the direction gouernement yea and chastisment when occasion requyreth of all his inferiour members of what degree soeuer and consequently of Kings and Princes so far forth as shal be needfull for the coÌ„seruation of vnity in the Church and that therefore when only excommunication will not suffice to reduce them to vnity and obedience the head may extend his spirituall power to chastise them in their bodyes goods and states as far as shall be conuenient for the good of soules and the glory of God whereto all mens temporall states goods lands and lyues are principally ordayned 43. And now to come to his other question concerning the mumber which this head may gouerne to auoyd and remedy schisme let M. Andrews well ponder what he hath already granted and of this there will be no doubt at all For if Peter was head of the Apostles as S. Hierome teacheth and M. Andrews confesseth then consequently he was head of as many in number as were subiect to them which was no lesse then all the world whereof they had the spirituall charge and gouernement in which respect the Royall Prophet sayth of them and their successors pro patribus tuis nati sunt tibi filij c. For thy Fathers children are borne vnto thee thou shalt ordayne them to be Princes ouer all the earth So saith the Prophet of the Apostles of Bishops who succeed them in their charge and are therfore Princes Gouernours of the Church as S. Augustine S. Hierome and other Fathers expound this place which therefore is verified especially in the Apostles who being the Princes and Gouernours of the Church did not only plant but also propagate throughout the world in their owne tyme according to the commission and commaundment of our Sauiour who sayd vnto them Euntes in vniuersum mundum c. Going into the vniuersall world preach the Ghospell to euery creature which also the Royal Prophet fore-told of them saying In omnem terram exiuit sonus eorum c. The sound of them went forth into all the earth and their words into the bounds thereof 44. Seeing then the Apostles were Gouernours of the whole Church and yet subiect to S. Peter as to their head it must needs be granted that he was supreme head and gouernour of the whole Church propagated and dispersed throughout the world vnder their gouerment for which cause S. Chrysostome saith with great reason not only of all the Apostles in generall that they were to haue orbis terrarum curam the charge of all the world but also much more of S. Peter in particuler That Petro Apostolo orbis terrarum Ecclesiae the Churches of all the world and the multitudes of people were to be committed to Peter the Apostle and therefore euen in the former place where he saith that the Apostles were to receiue of Christ the charge of the world he acknowledgeth that S. Peter was Princeps Apostolorum vertex totius coetus the Prince of the Apostles and the top or head of all their congregation and that Christ committed vnto him curam fratrum the charge of his brethren that is to say of the Apostles and finally that Christ recommended vnto him orbis terrarum curam the charge of the whole world Finally comparing S. Iames the Apostle with S. Peter in the same place by the way of obiection demanding why then Iames was made Bishop of Hierusalem and not Peter he answereth Hunc totius orbis magistrum praeposuisse that our Sauiour preferred Peter to be the Maister of the whole world giuing to vnderstand that whereas S. Iames was only Bishop of Hierusalem and the Countries adioyning as also the other Apostles had euery one of them some part of the world allotted vnto him to gouerne S. Peter had the charge of the whole 45. By all which it is euident that albeit the Apostles had the gouerment of all the Church yet they were but subordinate to S. Peter who had a commission peculiar and singular to himselfe which was to haue the care charge and gouerment of them as well as of all others subiect to them So that his power and authority was wholy independant on them wheras theirs must needs depend of him as of their immediate head vnder our Sauiour whereby it may appeare what an idle head M. Andrews hath to exclude no lesse S. Peter then euery other particuler man from the gouerment of the whole Church for no better reason then lest he might become heterochtum cuput an extrauagant head or perhaps proue a Tyrant through the excesse eyther of power or of the number of subiects wherein he sheweth himselfe no lesse prophane then absurd attributing as it seemeth no force or effect to our Sauiours promise of his continuall assistance to his Apostles and Church for euer besides that he erreth grosâ—ely if he make the multitude of subiects a noticeâ— or cause of Tyranny it being euident that the greater the number of the subiects is the greater also is the difficulty to oppresse them by Tyranny and the greater the feare and danger to attempt it 46. And therefore we see more frequent tyranny in small States then in great Monarchies and when great Monarches are Tyrants they commonly exercyse their Tyranny vpon some part of their Dominions and not vpon the whole whereas a small State contayning a few subiects is easily Tyrannized vniuersally so that the multitude of subiects is not properly a motiue but rather a brydle to Tyranny though it is properly a cause of schisme when they are not gouerned by one head which M. Andrews acknowledgeth sufficiently when he confesseth that one head is necessary to take away the occasion of schisme amongst twelue or some other small number for if that be true then the greater the number is the greater is the danger of schisme if they haue many heads independant one of another whereupon it followeth that one supreme head is most necessary for the whole Church coÌ„sisting of an innumerable multitude of the faithfull dispersed throughout the whole world who being all visible members of one visible body could not possibly be conserued long in vnity if they had not one visible head whome they were all bound in conscience to obay as I haue shewed more at large in my Supplement euen by the testimony of M. Barlow himselfe 47. For which cause not only S. Cyprian as you haue heard before in this Chapter but also S. Hierome in this place teacheth with great reason that our Sauiour made S. Peter head of the Apostles to auoyde and remedy the schismes which might grow not so much amongst them as in the whole Church for in them after they had receiued the holy Ghost there was no danger
it is not ciuil but religious adoration which also appeareth more euidently by that which followeth a litle after in S. Ambrose declaring what manner of reuerence was exhibited to the holy Nayle of the Crosse for hauing sayd Ecce clauus in honore est c. behold the Nayle is honored c. and that inuisibili potestate daemones torquet it doth torment diuels by an inuisible power he addeth after a whyleâ— ferro pedum eius reges inclinantur reges adorant Photinians diuinitatem eius negant Kings do bow downe to the iron of his feete that is to say to the nayle wherewith Christs feete were fastened to the Crosse Kings do adore and doe the Photinian heretikes deny his diuinity thus saith S. Ambrose making as you see the adoration of the instruments of our Sauiours Passion to be an argument of his diuinity and shewing withall what manner of reuerence Kings themselues vsed to the holy Nayle to wit a corporall reuerence and submission inclyning and bowing downe their bodyes vnto it which is properly Adoration 30. Whereby the Reader may also see the absurdity of another euasion which M. Andrews seeketh in the same place saying vbi de religiosa adoratione sermo illi c. where he to wit Ambrose speaketh of religious adoration he sayth that Helen hauing found the Crosse adored the King that is to say Christ and not the wood whereof he also declareth the cause to wit because this is the errour of the gentils and the vanity of wicked men So he who in these very words of S. Ambrose which he obiecteth may see and acknowledg if it please him what all Catholikes do teach togeather with S. Ambrose concerning the adoration of the Crosse and other instruments of Christs Passion Images and holy relicks to wit that the wood substance and matter it selfe is not adored but that which is thereby represented as in like case when M. Andrews standeth bare in the Chamber of Presence before the Kings chayr Cloth of Estate he doth nor reuerence the matter or substance of the Cloth and Chayre but the Maiesty of the Prince which the same doth represent and yet neuertheles he cannot deny but that he reuerenceth and honoureth the Kings Chayre though not for it selfe but to shew and expresse his duty towards his Prince and in like manner albeit S. Ambrose affirmeth with great reason that Queene Helen did not adore the wood of the Crosse but Christ because to adore the wood alone without relation to Christ had byn a wicked and Gentilicall vanity and errour yet he saith afterwards as you haue heard not only that the Crosse is adored but also that ferro pedum eius reges inclinantur Kings do bow downe to the Iron of Christs feete meaning the holy Nayle as I haue declared before and therefore M. Andrewes must needs graunt that though S. Ambrose do reiect as all Catholikes also do the adoration of the bare wood and Iron of the Crosse and Nayle in respect of themselues yet he admitteth and approueth the adoration of them with relation to our Sauiours Passion cùm defertur as he speaketh sacrae Redemptioni when the honour is referred to our holy Redemption 31. This then being so 3. thinges follow vpon the premises The first that S. Augustine and S. Ambrose affirming that the Foot-stoole of God could not be adored if it were not vnderstood of the Blessed body of our Sauiour in the Eucharist do speake only of adoratio latriae that is to say the adoration which is due to God alone and therefore they alledge the wordes of our Sauiour Dominum Deum tuum adorabis illi soli seruies thou shalt adore thy God and serue him alone In which wordes adoration is precisely to be vnderstood of diuine honour and yet so that S. Augustine as you haue heard gathereth thereby that there is also an inferiour adoration which may be exhibited to creatures and therefore he noteth that our Sauiour said not Deum solum adorabis thou shalt adore God alone The second consequent is that M. Andrewes hath wholy failed of his purpose which was to proue that adoration of Reliques must needs be vnderstood to signify a diuine and godly honor done to Reliques whereof I haue clearely proued the contrary notwithstanding his obiections which I haue shewed to be partly friuolous and partly fraudulent The third is that he sheweth himselfe to be the true progeny of the heretike Vigilantius whose humour and condition he expresseth ad vâ—uum not only in calumniating vs and our doctrine concerning the adoration of holy Reliques but also in changing the state of the question as Vigilantius did and therefore I may well and iustly say of him as S. Hierome said of the other O praecidendam linguam à medicis immò insanum curandum caput vt qui loqui nescit discat aliquando reticere And this shall suffice for this point I meane his custome to change the state of the question which is so ordinary in him that I could giue many other instances thereof but that I must pâ—sse to other shifts and fraudes of his not hauing tyme to stand long vpon any one kind and therefore I meane also to be briefer in the rest 32. The second point of cosenage which I discouered in M. Barlow was that he vsed to dissemble and omitt many tymes the most important part of his aduersaries obiections and answeres which kind of fraudulent dealing is no lesse ordinary in M. Andrews though neuerthelesse in his Preface to the Reader he promiseth to set downe in his Margent the Cardinalls owne words and text and albeit he confesseth that other whiles he contracteth or abridgeth the same when place and paper wanteth and that sometymes he leaueth out and cutteth off some wordes quae abesse poterant which might well be spared yet he assureth his Reader that he will allwaies set downe those words wherein the whole force of the Cardinalls meaning and intent consisteth in such sort Vt nihil pereat de argumenti pondere that there shall vant nothing of the weight of his argument Thus promiseth he but how well he performeth it we shall easely perceiue by those two or three examples following For though I might lay downe many more yet I am forced to keep my selfe within certayne limits to auoyd prolixity 33. The Cardinall to proue that the Article of the Creed concerning the remission of sinnes is not admitted and receiued in England as it ought to be sayth thus Veram peccatorum remissionem credere non potest c. he cannot belieue that there is true remission of sinnes who belieueth as the new Sectaries do that sinnes do allwayes remayne in man though he be iustified albeit they be not imputed For the Apostle did not say in the Creed I belieue that sinnes are not imputed but I belieue the Remission of sinnes that is to say true and full remission otherwise
enim vniusdelicto mors regnauit per vnuÌ„ c. If by one mans fault death hath reigned by one much more those which receiue aboundance of grace and of the guift and of the Iustice shall reigne in life by one Iesus Christ. In which wordes it is to be noted that the Apostle speaking of Iustification doth plainly exclude and reiect the imputation of Iustice making expresse meÌ„tion of a righteousnes which we receiue aboundantly with grace and a guift giuen vs by Almighty God which aboundance of Grace and Iustice being giuen vs and receiued by vs must needes be really in vs and make vs truly iust And this is much more euident by that which followeth Sicut enim saith the Apostle per inobedientiam vnius hominis c. for euen as by the disobedience of one man many sinners were made so by the obedience of one man many iust shall be made 39. Thus saith the Apostle who as you see compareth or rather opposeth Christ to Adam and our Iustification giuen vs by Christ to the death of the soule or damnation purchased for vs by Adam concluding that we are made as truly iust by Christ as wee were truly sinners by Adam which he also enforceth and vrgeth in the same place saying Si enim vnius delicto multi mortui sunt c. For if by one mans fault many haue died much more the grace of God and the guift in the grace of one man Iesus Christ hath abounded vnto more meÌ„ wherby the Apostle signifieth not that more are iustified by Christ then haue died or byn condemned by Adam which in the Greeke is manifest where insteed of plures more men we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many men but that Christs grace was more abundant and of greater force to iustifie vs then Adams sinne was to make vs sinners and to condemne vs which he confirmeth also afterward saying Vbi abundauit delictum superabundauit gratia VVhere the fault abounded grace hath byn much more aboundant 40. Whereupon the Cardinall inferreth with the Blessed Apostle that seeing the sinne of Adam was of force to make vs truly sinners the merits and grace of Christ are of far greater force to purge and cleanse vs from our sinnes to make vs truly iust for otherwise we must needes say that our help is not equiualent to our harme nor our remedy to our diseases nor our rysing to our fall nor our gayne to our losse nor consequentlyâ— Christ to Adam which were impiety to think and blasphemy to say This then being the effect and substance of the Cardinals argument and the same so important as you see I leaue it to the Iudgement of any indifferent man whether M. Andrews hath performed his promise in his Preface which was as you haue heard that albeit he should be forced sometymes for want of place and paper to abridge and contract the Cardinals text yet he would leaue out nothing that should be of moment vt nihil ei pereat de argumenti pondere so that nothing should be lost of the weight of his argument Did he want heere trow you place and paper or rather sincerity to set downe that which he had neither will not skill to answere truly so it must be supposed vntill he yield some more probable reason thereof In the mean tyme let vs 〈◊〉 some more of his iugling in this kind 41. The Cardinall alledgeth part of the Epistle of the Emperour Theodosius the yonger to the 3. Generall CouÌ„cell of Ephesus to shew what is the office of Kinges in Generall Councells and to whome it specially belongeth to iudge and determine of Ecclesiasticall causes to which end the Cardinall layeth downe aboue a dozen lynes of the sayd Epistle all which M. Andrewes thought good to leaue out least the same might discouer the weaknes of his answere For wheras the principall point which the Cardinall sought to proue thereby was that Kinges could haue no voyce or suffrage in the definition of Ecclesiasticall matters M. Andrews answereth that Theodosius in that Epistle signifyeth what the Count CaÌ„didianus was to do in the Councell and not what he himselfe might do therein which answere would haue appeared to haue bene most friuolous if so much of the Epistle had bene set downe as the Cardinall alledgeth and especially these wordes Nefas est c. It is vâ—lawfull that he which is not of the number of the most holy Bishops should meddle wâ—ich Ecclesiasticall busines and Consultations which wordes being generall extending themselues to all men that are not Bishops excluded no lesse the Emperour himselfe then the Count Candidianus from dealing in Ecclesiasticall causes So that this remayneth as well vnsatisfyed as vncited belyke he was scanted of place and paper no lesse in this point then in the former 42. Also in the same Chapter the Cardinall to proue the Apparition of Saints and consequently the help that we haue by their meriâ—s and prayers alleadgeth the wordes of S. Augustine concerning the apparition of S. Felix in the siege of Nola but M. â—â—drewes did not think good or perhaps had no roome to lay downe the wordes either in the margent or in his text but only nameth Augustine in his margent and answereth in his text that Augustinus nihil praeter auditum habet c. Aâ—gustine hath nothing in this matter but by hear-say Whereas the Cardinall alledgeth out of S. Augustine these wordes Audiuimus non incertis rumorâ—bus sed certis testibus c. We haue heard not by vncertayne rumors but by assured witnesses that the Confessor Felix hath appeared not only by the effects of benefits but also to the very sights of men So he Where you see S. Augustine giueth another manner of assurance of this apparition then M. Andrewes acknowledgeth in his answere who maketh the matter to seeme very vncertayn as depending vpon a bare heare-say whereas S. Augustine excludeth all vncertainty of Rumors and fortifieth his relation with the testimonies of assured witnesses 43. And whereas M. Andrews addeth that S. Augustine was so vncertayn of this matter of apparitions that he durst not deâ—ine whether they were made by the Saints themselues or by Angels in their lykenes he saith true though I know not what he can inferre thereon for his purpose seeing that S. Augustine maketh no question of the verity of apparitions and much lesse of the benefit and help which deuout people receiued thereby but only of the manner how the same was performed and therefore he saith in the beginning of that discourse Ista quaestio c. This question surpasseth the force of my vnderstanding how Martyrs doe help those qoud per eos certum est adiâ—uari who it is certayne are helped by them So he And then proceedeth with the question whether the Martyrs are themselues present in so diuerse places and so far asunder at one tyme or whether Almighâ—â— God doe satisfie the
and his want of proofes for the same by the law of Christ. 16. And although as well the ancient Fathers as we do ordinarily produce testimonies of the old Testament not only for matters in controuersy but also for instruction in matters of morality yet neyther they nor we euer do it to other end but to confirme things instituted and taught in the new law by the ordinance and commaundment eyther of Christ or of his spouse the Church and this we do only in respect of the conformity that is in many things betwixt the figure and the Verity I meane betwixt the old law and the new Moyses and our Sauiour Christ the Synagogue and the Church and not to the end to proue any thing to be necessary now because it was ordayned or practised then which were rather a point of Iudaisme then of Christianisme And therefore this and other arguments of M. Andrews grounded only vpon the Iudicial lawes of Moyses may shew him to be rather a Iew then a Christian except he can bring some other ground for the same out of the new Testament or some Apostolicall or Ecclesiasticall Canon or Tradition which he neyther doth nor euer shall be able to do 17. But who seeth not how he tryfleth in this point as cōmonly he doth in all For how doth it follow that if it be true which we teach to wit that Christ made S. Peter supreme Pastour of the Church by cōmaunding him to feed his sheep then he gaue the same spirituall authority to Dauid when he bad him feed his people of Israel Is it not manifest that although the word pasce feed as it was spoken to them both doth signifie to gouerne yet it is Equiuocall being to be vnderstood of a different manner of gouernment in them both that is to say in the one spirituall and in the other temporall what consequence then can he draw from the one to the other except it be this that as when God bad Dauid who as a temporall man to feed his people of Israell which was a temporall people he gaue him temporall authority making him head of a temporall Kingdome So when he bad S. Peter who was a spirituall man a Priest an Apostle and Prince of the Apostles feed his sheep that is to say all the faithfull conteyned within his Sheepfold which is a spirituall congregation he gaue him a spirituall authority and made him supreme Pastor and head of a spirituall Kingdome that is to say of his Church And this no doubt is the most direct inference that can be made of the word Pasce when it is applied in the old Testament eyther to Dauid if we respect him as he was a King and not a Prophet or else to any other temporall Prince 18. And therfore whereas M. Andrewes saith Narro autem Cardinali c. I declare to the Cardinall that the tytle of Pastor was giuen in the holy Scriptures to Princes long before it was giuen to the Bishop and much more often as to Iosue before and more often euery where in the holy-history and in the Prophets This his narration I say is very idle and impertinent seeing it proueth not any thing which we deny but that which we willingly graunt to wit that the words Pascere and Pastor are often applyed in the old Testament to temporall Princes but that they signify spirituall gouernment in them as Kings M. Andrews will not proue in hast and the contrary is manifest inough in Cyrus a Pagan and Idolatrous King whome God called Pastormeus and no man I thinke will be so absurd to imagine that he had any Ecclesiasticall authority or was Head and chiefe member of Gods Church wherof he was no member at all besides that the example which he giueth vs of Iosue out of the booke of Numbers doth not any way help his cause but flatly confound him 19. For albeit in the Chapter which he quoteth to wit the 27 it is declared that God commaunded Moyses to assigne and ordaine Iosue for his Successour in the gouernmēt of the people least they should be like to oues sine Pastore sheep without a Sheepheard yet it is euident there that he was not to haue any authority ouer the High Priest but rather the cleane contrary to wit that he should depend wholy vpon the High Priests direction and therfore wheras Moyses was commaunded there by almighty God to giue part of his glory to Iosue Theodoretus doth very well obserue as I haue noted before in the Supplement that Moyses did distribute his dignity and authority which was both spirituall and temporall betwixt Iosue and Eleazar the High Priest yet in such sort that Iosue should be directed in al his affaires by Eleazar Pro hoc saith the Scripture si quid agendum erit c. For him that is to say Iosue if any thing be to be done Eleazar shall consult the Lord and at his word he to wit Iosue shall go out and in and all the children of Israel with him and all the rest of the multitude Thus saith the holy Scripture wherby it appeareth that albeit Iosue was Pastor populi yet he was but a temporall Pastor or Gouernour and to be directed euen in temporall affaires by the spirituall Pastor Eleazar whome Almighty God did illuminate and instruct in his consultations for the direction of Iosue Now then doth this example prick Cardinal Bellarmine trow you or M. Andrews Truely though he meant to prick the Cardinall yet you see he hath wounded none but himselfe Thus much to his second answere 20. His third is in substance that albeit S. Augustine and S. Cyril haue amply cōmented vpon the Ghospell of S. Iohn and vpon those very words of our Sauiour to S. Peter Pasce oues meas yet neyther of them saith he saw illustrem hunc fidei articulum de primatu Petri temporali this notable article of faith concerning the temporall primacy of Peter c. So he As if the Cardinal did teach or affirme that S. Peters primacy is a temporall primacy which is a meere fiction of M. Andrews to frame matter for himselfe to impugne for seeing the spirituall primacy of S Peter is so euident in the holy Scriptures that he is now then forced to graūt it in some sort yea somtimes as far forth in effect as we demaūd though at at other times he laboureth vtterly to ouerthrow it as I shall haue occasiō to declare more largly her after he wil now needs presuppose that we teach the Popes Primacy to be a temporall primacy why forsooth Marry because the Cardinal as also all the Catholiks do teach that the spirituall authority which our Sauiour gaue S. Peter and his Successors may and doth in some cases extend it selfe to temporall things so far forth as it is or may be necessary for the execution of their spirituall power and for