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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

4. Ep. 7. Nemini praescribamus quò minus statuat quod putat vnusquisque Praepositus c. De Pastor c. 13. Ioh. 13. 35. Gen. 45. 24. Quasi alter alteri Ioh. 17. 22. Ne illi tanquam alteri 1. Cor. 10. Gal. 2. Cypr● de bono Patient Inuenim●● insto● omnes qui figuram Christi imagine prae●unte portabant Or●… 〈◊〉 loci 〈◊〉 p. 15 De notis eccl lib. 4. c. 4. See Adioynd num 18. c. 3. De consid l. 2 Lib. 2. hist cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 1. Feede my sheep not feed thy sheep Seek my glory in feeding them not thine owne glory my soueraig●●●e not thine yea my aduantage not thine owne gaines b 1. Be not of their company that belong to the dangerous times Alluding no doubt to that of 2. Tim. 3. where it is said men shal be couetous and proud and lo●e●● of pleasures more thē●…ers of God 1. But when it was said vnto him To thee will I giue the keyes of the kingdome of heauē whatsoeuer thou shalt bind vpon earth shall be bound also in heauē whatsoeuer thou shalt loose vpō earth shall be loosed also in heauen he represented the Vniuersall Church Euseb Emes in Hom. de Iohan. Euang. Quod Petro dicitur omnibus dicitur Sequere ●nc Bell l. 1. de Pontif Rom. c. 12. a In liew of all the Saints belonging to the bodie of Christ b Neither Peter alone nor Iohn alone but the whole Church c Beda in Concion hyemal in 16. Matth. Potestas ligandi soluendi per claues quamvis soli Petro videatur à Domino data absque vllá tamen dubietate noscendum est quia caeteris Apostolis datur ipso teste c. Et Nunc etiam in Episcopis Presbyteris omni Ecclesie essicium idem committitur Et Omni igitur electorum ecclesie ligandi ac soluendi datur áuctoritas iuxta modum culparum vel poenitentiae Et paulò antè Meritò tamen prae caeteris ei qiu maiori deuotione confessus erat Christum vt constaret omnibus quiae absque eà confessione fide regnum coelorum nullus posset intrare An other manner of reason why the keyes are giuen to Peter then the Iesuites fancie Oculos quasi ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrvs in 4. ad Col. Ethico fe●è extremo Iob 42. hist 3. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bernard epist 25● Petrus Paulus alter amisso alter submisso in cruce canite c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesip etiam lib. 3. c. 2. Indulgebat persecutor non invitus incrementa poenarum Iob 29. 24. Iob 31. 31. Euseb vbi su prà Adioynd c. 1. num 4. 1. Cor. 12. 26. Act 9. 4. Coloss 1. De Pont. Rom. l. 1. c. 28. The Adioyndet also cap. 〈◊〉 Contr. Barcl De Clem. lib. 1. cap. 25. Matth. 26. 52. a Rom. 13. 2. Accipient iudiciun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●cilicet qu●a accipiunt gladium non sibi commissum b lib. de Patient Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Epist ad Desyder Epist 50 lib. 1. contr Gaudent c. 39. * Post subuersa idola post flagellatum diabolum c. Cuius simile habes apud S. Cypr. contra Demetrian Torquentur spiritualibus flagris c. Itē de Idolot van Item de bono Patient Zabulus flagellatur cum Angelis suis Vide Bedam vt suptà * S. Hierome was of another minde for the puritie of Marriage though reputed somewhat partiall then either these hereticks or the Papists Com. in Tit. 2. Credant coniugati se opera libirorum perpetrare ante oculos Dei Angelorum Therefore not reprehensible S. Chrysostome saies that yong men go crowned to their marriage in the places of Greece where he liued to shew they haue triumphed ouer the lusts of youth and are now past daunger of temptation Com. in 1. Tim. 3. Serm. 9. in Ethico And againe that our Saniour turned water into wine at a marriage to shew the power and the effect of marriage which is to restrain the frailties of nature as wine hath a binding quality ouer water Ipso fine Com. in Epist ad Coloss Origen in 17. Gen. hom 3 saies that Abraham and his wife deserued to be called Pretbyteri and were so indeede that is to say Priests for he construes himselfe to meane not age but ripenesse of vnderstanding See you to what dignitie married women may come not onely men See lastly S. Ausien cont Faust l. 5. c. 9. where he iustifies holy marriage against Faustus and his inpure litter by those places of the Apostle where in he giues rules to families as husbands wiues fathers children masters seruants as carefully as Ignatius or Frances euer did to their Fraternities Which is a signe of the reuerent estimation that he had of them Quid dicemus de illis quorum domoi tam solerti diligenti curá componit Apostolus c. a They compell to burn whō they forbid to marrie saith S. Austen implying continence is not so cheape or vulgar as the Papists giue out For then what compulsion to burne I pray you though marriage were forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ad Tim. Volo quia volunt Also Chrysost hom 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sparing belike the Vow and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Runne as much as thou please the way of continence but when thou art aweary and canst go no farther take the remedy of marriage to thee Whereto he addes the reason Because the higher pitch the greater fall a Lib. 1. Ep. 11. ad Pompon S. Cyprians words are these Si se ex fide Christo dicauerunt pudirè castè perseverent si perseverare nolunt vel non possunt melius est vt nubant c. And Epiphanius himselfe may seeme to say as much where he is thought to say the contrarie viz haeresi 61. qua Apostolicorum est Melius est lapsum à cursu palàm sibi vxorem sumere secundum legē c. It is better for him that is stūbled in his course of intended continence to marry a wife in the sight of the world according to law then c. As for that Peccatum est converti ad nuptias post virginitatem decretam First a light name Peccatum not Sacrilegium Secondly Peccatum id est non sine peccato by reason of the rash vow And Epiphanius allowes soone after that melius est vnum peccatum habere quim plurae which concernes this case very neerly Besides that those Councells which cōdemne this inconstancie punish it but lightly and command not the marriage to be dissolued as in other cases See Concil Neocaesar Can. 2. Matrimonio soluto admittatur ad p●nitentiam Not so here b de S. Virg. cap. 34. c ad Demetr d Concil Calched Can. 16. censures them very gently though it

Apostle not virtually as you would haue it the whole quire or Colledge of them Our Sauiour was not so poore as to haue but one Apostle saies Irenaeus l. 3. against them that thought Paul was the onely man So farre off was Peter then that scarce he was thought to be one of the number Indeede twelue as I shewed you before for great cause But concerning Peter vnus Apostolus saies S. Austen but one Apostle As for the prime we graunt you as you haue beene often told and to content you the more more then in one regard of primacie An excellent flower he was in that garland what would you els But that this primacie was distinct from your supposed magistracie or maiestie Ecclesiasticall as you would inferre out of gerere personam heare what followes S. Austen hauing recounted the three former degrees of Peters condition he proceedes to a fourth neither coincident with the rest nor yet containing any such principalitie as you talke of but meerely affoarded him of our Sauiours free bountie in regard to his excellent worth among his fellowes Sed quando ei dictum est Tibi dabo claues regni coelorum Quodcunque ligaueris super terram erit ligatum in coelis quodcunque solues super terram erit solutum in coelis vniuersam significabat ecclesiam saies S. Austen he stood for the Church it was said to him in the person of the Church not as chiefe Magistrate not as primus Apostolus the first wheele in the clocke but in a sense distinct from the former three degrees therefore he saies Sed quando yet happily the rather for his aforesaid worthines our Sauiour put this part vpon him honoured him with representation of his Catholike Church made him to signifie Ecclesiam vniuersam S. Austens words but onely to signifie it that not as an Apostle but in a fourth consideration which helps you nothing rather spoiles you of all § 18. That which followes is pregnant but I must be sparing though you may thinke we are afraid to enlarge quotations Besides it hath beene brought totidem verbis before out of his 13. serm de verb. Dom secundum Matth. the Father hauing recorded it in two seuerall places so farre he was from retracting it That Petrus à petrâ sicut Christianus à Christo and not è contrà that our boast should not be in men but in the liuing God And yet in truth more plainely in this place which may serue if any thing to open their eyes that dare build vpon a man as the foundation of their Church though it were Peter himselfe that I say not how vnworthy creatures now in his Roome Ideo quippe ait Dominus Super hanc petram aedificabo Ecclesiam meam quia dixerat Petrus Tu es Christus filius dei viui Super hanc ergo inquit petram quam confessus es aedificabo Ecclesiam meam Petra enim erat Christus super quod fundamentum ipse etiam aedificatus est Petrus Fundamentum quippe aliud nemo potest ponere praeter id quod positum est quod est Christus Iesus That is For therfore saith our Lord Vpon this rocke I will build my Church because Peter had said Thou art Christ the Sonne of the liuing God I will therefore build saies he my Church vpon this rocke which thou hast confessed For the rocke was Christ vpon which foundation euen Peter himselfe was faine to be built For another foundation can no man lay besides that which is laid which is Iesus Christ Then Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro id est potestatem ligandi soluendique peccata How so Quod enim est per proprietatem in Christo ecclesia hoc est per significationem Petrus in petrâ qua significatione intelligitur Christus petra Petrus ecclesia Haec igitur ecclesia quam significabat Petrus c. that is to say The Church which is founded in Christ receiued of him the keyes of the kingdome of heauen in Peter that is the power of binding and loosing sinnes For that which properly the Church is in Christ the very same by signification is Peter in the rocke By which signification Christ is vnderstood to be the rock Peter to be the Church This Church therefore which Peter signified c. I say nothing of signification whereof enough before and euery line in S. Austen is fraught with it But is not this strange that Peter whome they euery where aduance for the head S. Austen should still take for the bodie In the person of the bodie of the multitude of the faithfull did our Sauiour heape those priuiledges vpon Peter And whereas some of you are not ashamed to vrge Sequere me for a document of his primacie as if it were Sequere me in gubernatione ecclesiae a strange probleme of desperate pleaders euen there Peter differs not from the communitie but still stands for a figure of the bodie Heare S. Austen Vniuersitati dicitur Sequere me pro quâ vniuersitate passus est Christus It is saide to the whole multitude Follow me for which whole multitude Christ suffered For to construe Follow me in so ambitious a sense that is be Lord as I am Lord be Regent as I am Regent Christian people will soone abhorre though meanely instructed who know we are to follow our Sauiour Christ by imitation of his vertues not by affectation of his place and Peter to follow him no otherwise then we Peter euen as Paul for the agreement of his spirit with them both is not nice to call vs to the imitation of himselfe but yet subordinately to Christ Bee ye followers of me euen as I am of Christ 1. Cor. 11. 1. And so absurd is this argument for Peters Monarchy from Sequere me that S. Austen in his commentarie vpon the 62. Psalme construes Sequere me by vade post me follow me by get thee behind me His words are Redi post me Satanas non enim sapis quae Dei sunt sed quae hominum Then Quia antecedere me vis redi post me vt sequaris me vt iam sequens Christum diceret Agglutinata est anima mea post te Because thou wilt needs goe before me get thee rather behind me that so thou maiest follow me Though it be true also that Sequere me was a common word with our Sauiour and spoken both to S. Matthew when he called him to the Apostleship from the receipt of custome Matth. 9. and to him that preferred to goe and burie his father before the following of his Master Matth. 8. And if Peter obeyed the Sequere with the first of these two in performing his ministerie his successors with the second while they leaue Christ to snatch at a mortuarie § 19. I am afraid of giuing the Reader a surfet in a case so euident but yet I must not omit this one passage that followes in

hold that Peter lost his Apostleship or what if hee doe Shall it not bee lawfull for our Sauiour Christ to put out his Apostle Abi Satan that is Get thee gone saith the Arabian translator not Recede depart or goe aside a while and yet take him in againe for so enormious a crime but euery varlet and rascall companion shall presume to do the same against his Soueraigne and sawcily shake off his Superiours at pleasure And yet these are the seedes of that good discipline which here you sowe and you thinke S. Peters case is ā confirmation of treason as if hee could not loose his office by censure from our Sauiour but subiects may lay down their fealtie to Magistrates when they fall into offence Or doe you thinke that no Apostle could loose his place If you do you may read S. Hierome ad Rusticum affirming of Iudas that he fell de fastigio Apostolatûs c. to a place vnrecouerable Wherein our Sauiour dealt more mildly with Peter whom he tooke in againe Curans verbis quod verbis offensum erat saith S. Cyrill healing with words his fault of words that is triple negation by proportionable confession And remember you not what the holy Ghost saith of Iudas Episcopatum cius accipiat alter which was not practised against S. Peter our Lord dealing graciously with him as I said as if he had suspended him not depriued him But for my part I take not vpon me to define this question and the Bishop as most able so I dare say was farther of from medling with it He lookes not to by-matters but when dignus vindice nodus offers it selfe then he lendes a hand whereas you patch and pelt and clowt euery thing into euery place that you can like a beggers coate or a Sturbridge-faire booth or a cypresse tree in the midst of the sea The Bishops purpose was onely to signifie in S. Cyrils words that dignitas Apostolatûs renouata est S. Petro that the honour of the Apostleship was renewed to S. Peter Fatemur saies he as assenting to S. Cyrill not iangling nor determining as you would haue it And I pray Sir how does that differ from S. Cyrils own words which you traduce in the Bishop ne propter negationem labefactata videretur Concussa therefore it was shaken and enfeebled but not vtterly dasht nor vndermin'd And where you prattle not a little a little before But perhaps some will say that the Bishop does not plainely affirme this but relateth the doctrine of S. Austen and S. Cyrill which you infringe by those words that you bring out of the Bishop restitutus muneri restored to his charge as if therefore he had lost it in the Bishops opinion what more is in restitution then was afore in renouation And if the Apostleship be renouatus how is not the Apostle restitutus If S. Cyrill be right how is the Bishop wrong May I not truely aske what does this dog lacke but a bone And yet soone after hee can giue the Bishop that tearme and another too with vantage Verbum in corde stulti sicut sagitta in femore canis But the crown of reuerence is thicke set with such precious stones Neither does onely Cyrill say as much but Euthymius vseth the very word restitutus Conuersus saies he id est in pristinum locum denuò restitutus See Chrysost Hom. 2. in Psal 50. where he saies no lesse that he lost his Apostleship by denying and recouered it by repenting and confessing Theophyl in Luc. 22. Cum negaueris iterumque receperis viz. Apostolatum of which before He recouered his Apostleship ergo he lost it Arnobius also in Psal 138. Maior gradus redditur ploranti quàm sublatus est deneganti A greater degree is restored to him weeping then was taken from him denying Therefore doubtlesse his deniall depriued him of some degree Victor Antiochenus Denuò assumptus inter caeteros Apostolos rursus numeratus taken home againe and reckoned among the Apostles And if S. Austen said by one not of the best life Aut assumat obedientiam aut deponat praedicationem you may thinke what was fit to be done by Peter here Quare accipis verba mea in os tuum said God to the vngodly Cùm vidisti ancillam eiurabas me apud eam for euen the falling of those drops made a hole into our rocke What maruell if the Fathers put Peter beside the Apostleship for his greiuous crime when Pacianus saies such put quite out of the Church May he be an Apostle nay the Prince of the Apostles in your opinion that is no member of the Church Indeed Bellarmine construes those words of heresie But first fondly and without any ground then Peters is no lesse if it come to be weighed as we haue shewed out of Optatus § 49. As for the proofes that you bring in defence of Peter how easily might he loose his Apostleship for all them if a man were disposed to enter into argument Cyrill of Ierusalem Catech. Mystag 2. is brought saying Petrus dignitatem Apostolicam retinuit non ablatam that is finally and retinuit ex intervallo that is recuperauit non ablatam and yet suspensam In the Greeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that he kept it without euer loosing but rather that the Apostleship of it owne nature is such if nothing hinder But of that I contend not neither do you for modestie quote the Greeke The same to Optatus lib. 7. He deserued not to be separated from the number of the Apostles That is not finally Else we know he went out and wept bitterly He went out in a mysterie and perhaps to shew his deserued separation As when Christ lookt vpon him I graunt sensibly and yet in a mysterie to shew the power of his grace and irradiation vpon his heart That Optatus saies bono vnitatis separari non meruit it is not least the Disciples should want a head and yet there may be a head only to keep out confusion as the President of Councels and other ordinarie assemblies without any great authoritie ouer the congregation I wisse but in regard to his patience which hee had learnt by his owne fal to shew to other offenders This is bonum vnitatis this is pax publica that keepes all in tune Ne tu tenteris Gal. 2. how much more post quam tentatus elisus es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 7. Howbeit besides the Fathers afore-named Optatus me thinkes is plaine enough that Peters Apostleship was not a little endangered Thus he saies Cui satis erat si postquam negauit solam veniam consequeretur For whom it had been enough if he had obtained pardon onely after his denyall Not the keeping of his place but pardon onely Therefore at least he forfeited it And by the way you see what non meruit is no more then assecutus est I warrant you § 50. Now whereas you come

same page and within halfe a score lines one of the other but howsoeuer it be the authoritie is not worth a rush For first what is this to the temporall primacie which we descry here to be the Emperours and not the Popes by Iustinians driuing him into banishment they call it I know Bellisarius his act but in the power of Iustinian no doubt and for a secular matter viz. for treason So as the Pope is subiect to the Emperours censure for ciuill faults Secondly let him bee Pope ouer the Church of the whole world that is in order of preheminence not in right of gouernment or confirmed iurisdiction as the cheife Patriarch which is euident by the comparison or disparison rather of earthly Kings there vsed whereof one hath no such reference of order to an other but the Patriarchall Seas are fixed saith S. Leo by inviolable Canon legibus ad finem mundi mansuris and admit no confusion Thirdly there is this difference betweene Kings and Priests that Kings are confined to their owne dominions and if they be taken without them they loose their priuiledge and stand but for little better then subiects in those parts whereas the Priest may exercise his acts of office in euery part of the Christian world as bind or loose or preach or administer or ordaine also if he be therevnto called And if he be restrained from any of these it is Ecclesiâligante as your Tapper telleth vs and Viguerius and diuerse more quae ligat ligare which euen binds out binding and for orders sake confines that but to certaine places which is indifferent to all by primitiue ordination See your selfe of this point cap. 2. numb 50. 52. Whosoeuer is Pastor in any one part of the Church is capable of Pastorall iurisdiction in any other though he be restrained to auoid confusion And Basil saies of Athanasius pag. 304. of the Greeke by Frobenius for the Epistles are not numbred That hee takes no lesse care for the whole Church or rather all the Churches then that which was specially committed to him by our Lord. So Chrysostome sayes of the Priest that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the whole world Where by the way also you may see the vanitie of your reason which you magnifie so much when the Councell of Chalcedon calls the Pope their father Which is no more then Chrysostome giues to euery Minister to be father of the whole Church though not in authoritie yet in louing care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all that the Councell sayes there of Leo and explaines it selfe by beneuolentiam praeferens of which happily hereafter The same Chrysostome againe Epist 176. ad Paeanium twice attributes as much to him to be rector or rectifyer as he there speakes of the whole world And doth not S. Hierome beginne his Epistle ad Salvinianam so that the care of euery Christian belongs vnto him as he is a minister of Gods Church pro officio Sacerdotij that their good proceeding is his glory S. Salvian also ad Salon l. 1. adv Avar. Ad fidei meae curā pertinet as if not his Charities onely nequid ecclesiastici operis vacillare permittā When S. Chrysost went into banishmēt you may please to remēber how the Monks saluted him that the sun might sooner loose his light thē his vertue be eclipsed yet I hope his iurisdiction did not stretch in your opiniō as farre as the sunne which if Patareus Apollo had but said of Sylverius you would presently haue concluded in fauour of him I omit many things to come to an ende Of Iustinians Constitutions about matter of faith directed to the Bishops sometime of Rome sometime of Constantinople which you so often tell vs of Doe you see therefore what power the Emperour had in spirituall causes to giue forth Constitutions That Agapetus deposed Anthimus and set vp Menas but causa perorata apud Iustinianum Iustinian hauing first the hearing of the cause by his authoritie no doubt though a Bishop was vsed to sentence a Bishop as was most meete far forme Like as Menas was preferred to Anthimus his place but how as a speciall fauorite of Iustinian saith the storie and so you may be sure by his direction That Agapetus his iudgement of Anthimus was faine to be scanned in a Councell of Constantinople gathered for that purpose by the Emperor before the proceedings of a Pope could giue satisfaction to the Church That Patarensis doth not excuse Bishops in generall from the Emperours censure as you would haue it but onely mooues him to shew respect to Sylverius for the amplitude of his place And lastly the Emperour as he binds him ouer to triall to see whether he were guiltie of treason or no so if he were found guiltie he forbids him Rome which shewes that the Pope and Rome may be two and bodes but ill as if some Emperour one day or Imperiall man should make the diuorce On the other fide it sets out Iustinians praise that was content to punish treason so moderately as not vtterly to take his Bishopricke from him but onely to send him packing to Palmaria or Fonicusa as now they call it Lastly whereas he reuerenced you say the Sea Apostolick let them perish hardly that reuerence not the very place where the doue hath troad fleeing to the windowes but with meete proportion because corrupted since To the second Chapter about sundrie passages in the Councell of Chalcedon IN the Romane discipline when of fendours were many they vsed a course call'd Decimation to chastise euery tenth person onely for the misdemeanour of a multitude So must I herafter but point as it were at euery tenth soloecisme which occurres in the perusing of the Adioynder it beeing hard I graunt for any to auoid faults in multiloquio as the wise man tells vs but specially for him as I should thinke who so purposely studieth it as if he meant to oppresse vs with a flood of tearmes and wearie the Reader whome he cannot perswade Wherein he could not shew himselfe more aduerse to his aduersarie whose praise is compendiousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the gold coynes that include great worth in small compasse and Timantus pictures presenting more to the minde then to the eye § 2. And for so much as I haue professed as the truth is that my taske now was to iustifie the allegations onely of the Bishops booke against such idle scruples as this man casts in euery where hauing shewed as I may say by the blow in the forehead so by this first encounter that if neede were I could take more aduantage and rippe vp this Golias this bulke of paper as the other was of flesh to his greater shame I will now proceede with all possible breuitie § 3. About the Bishops allegation of the Councell of Chalcedon the 28. Canon partly he struggles to shift it off

Whereas Dioscorus fault is amplified by the Fathers to haue wronged Leo after Flauianus and Eusebius with a post haec omnia as if therfore Leo were aboue them all though we deny not but in order of place he was aboue thē and specially then when he was President of the Councell of which neuertheles we may say with S. Chrysostome vpon the Acts homil 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a matter of presidence rather then of precedence yet he might as well argue that to imprison Peter was a greater fault in Herod then to slay Iames and indeede that 's the reckening that the Papists make of these names now a daies I meane Kings and Popes the one in Iames the other in Peter yea though they flay the one and but emprison the other because the scripture saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he added moreouer or he proceeded also to attach Peter Though F. T. perhaps drunken with Iesuitisme would argue from hence for Peters primacie as catching at euery thing and surely as wisely as Turrian his fellow Iesuite from the 4. quaternions of souldiers that were set to guard him in the same Chapter an vniuersall man no doubt and spreading into the foure corners of the world Another time quia vas pertigit ad Petrum the vessell came iust as farre as Peter that is the Church and the Pope are coextending § 31. But his greatest stick is at the Bishops answer about the charge of the vineyard committed to Leo that ad curam omnium ex aquo pertinet the care of the vineyard belongs to all alike not to Leo onely And here he plunges into a discourse ouer head and eares that all are not equally obliged in conscience to take care for the Church As if the Bishop had said aequaliter pertinet or aequè pertinet that all are bound in like degree who onely saies ad omnes pertinet ex aequo that is that all are bound and none exempt to take care for the Church ex aequo pointing there to the indifferency of the care the generality of the parties not to the degrees of caring § 32. Yet he argues from hence that you may know the man and what his humour his that if this be true then coblers and tinkers shall haue as good right of suffrage in generall Councels as any Bishop of them all Yea nothing but confusion and Chaos will ouerflow the difference of vocations beeing extinguished in the Church c. As if first the Bishop meant this of the Laity such as coblers and tinkers and not of Bishops only and other Clergie-men which afterwards himselfe is faine to acknowledge num 86. with shame enough hauing beaten the aire so long before to no purpose Or if the Bishop should extend it to the Laity and all for disputation sake and to chafe this snarling mastiffe a little yet it were not easie to put off all that he brings by this distinctiō that howsoeuer the care as exiens in actum breaking forth into this or some other duty is not common to all as the nurse onely cares so for the childe as to suckle it yet the care in fonte or in radice the originall sollicitude and indistinct care is common to all as they say in the Psalmes Wee haue wished you good lucke you that be of the house of the Lord euen as they may wish wel to the childe that are not particularly put in trust to battle it and to giue it suck but custod●●o ordine maternorum membrorum as S. Austen saies in the like ease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery man in his owne order 1. Cor. 15. § 34. At last the Bishop is set to schoole euen in plaine tearmes Whereto I answer saith he he must learne to distinguish c. Betweene what thinke you Betweene the primacy of Peter and the priuiledges of the Sea of Rome So he And what of this Therefore the Fathers might giue the priuiledges indeed as the Canon speakes but still the primacie is of Christ What primacie Sir what primacie I pray you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be aduanced and magnified in Church-matters to be Ladie-regent and gouernresse in that quarter What primacie did our Sauiour els giue to your Church when he gaue most as you feigne in Peter Vnlesse you speake of the Temporall which neuerthelesse you make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other an vndiuided consequent and so both as it were but one Neuerthelesse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called here priuiledges by the Fathers of this Councell and it is saide the Fathers gaue it afore to Rome and now to Constantinople by the tenour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnlesse you will teach the Fathers how to speake Which deuise of yours when I thinke of it is as good as that before numb 59. that the Fathers gaue not all priuiledges to Rome but some onely and therefore the Bishop offended in his si qua that is all in generall or whatsoeuer Which you correct thus The Canon speakes only of priuiledges giuen to the Church of Rome in respect of the Imperiall seat So that whereas the Fathers of Calchedon bring this for an argument why their fathers and predecessors gaue priuiledges to Rome namely because Rome was the Imperiall seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the construction must be thus by your grand Logick The Fathers gaue not all priuiledges to Rome for the seat Imperiall but the priuiledges giuen thereto in respect of the Imperiall seat were giuen thereto in respect of the Imperiall seat and none others Is not this sweete art now and worthie of a Iesuit § 35. The reasons that you bring why the Councell should not mention the prerogatiue of Peter because it would hinder Anatolius his cause and the preferment of Constantinople which was then intended doe they not shew that either the Fathers were damnably partiall to obscure the true cause of Romes aduancement or else that Peter was no cause thereof at all For say not it helped not to the cause in hand The Fathers were not so blind as not to see it much lesse so grosse as seeing to smother it or for desire to winne their cause to translate it cleane another way And suppose they would haue done so why did no bodie contradict them as you said a little before about the titles of Supplications When there were negatiues in the Councell qui non subscripserunt as we read in the 16. Action why did no bodie lay forth the lamenesse of their reason and drawe Peter from vnder the stuffe Once againe me thinkes an Angel should haue smote him on the side and bid him stand vp now if euer For the Fathers had buried his prerogatiue cleane and entitled the dignitie of Rome to the Empire as if the Empire authorised the Church not the Church the Empire No reply was made none found fault with the reason Therefore wee take you at your word num 67. That the mention of

called a nation saith the wise Ecclesiasticus c. 50. v. 25. and 26. Whome he professes also to hate before all the world And in Sicima not the cakeseruice performed by the dames but the next in order that Epiphanius speakes of was accomplished by the Samaritans in a place like a theater a mixt superstition and like this of the Papists But this is Ladie Aspricoll that the Adioynder meaneth of yet the name you see how ominous to delusions and fooleries euen of old Others at Minich for sooth and in Valentia of Spaine straunge feats wrought at a Priests bodie notable saies the margent that died in Aprill last For as in Madrigalls so in miracles alwaies the last mocke the vulgar most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the whores factors would faine drawe customers to her burse of bawderies And F. T. that he may be the man offers his seruice like Ticelius vnder Pope Leo whome Luther scared Nay we are all of vs gone at common Law he thinks that can shew no miracles so long together in our Church not so much as a lame dogge or a sicke cat healed in all our Congregations notwithstanding our liuely and strong faith that we are wont so much to vaunt of Thus he And specially since the Bishop grants miracles to haue beene done at S. Stephens bodie in S. Austens time the Bishop meant he would not reiect S. Austens report and yet he repelleth their idolatries about the worshipping of relliques sufficiently otherwaies for non sequitur consequentia à miraculis ad cultum witnes Bellarmine himselfe lib. 4. c. 14. de Not is Eccl. but if he graunt that miracles were done then he must either shew why they haue ceased since saith the Adioynder or at least prooue that all the Popish miracles whereof their Church boasteth are no better then spectra and diabolicall illusions A taske not so difficult perhaps but that the number is so infinite Though why should not himselfe or one of his fellowes approoue the soundnes of them rather then wee disprooue them since they bring those miracles for so many argumēts of their doughtie relligion which they call Catholike we know to be counterfeit The law of disputation beeing as I remember for the opponent to prooue the defendant to answer onely and to resist But the Adioynders discontinuance so long from the Vniuersities hath dispossessed him of these and all other good notions Neither doe I see any reason why the Bishop granting that there were miracles don in S. Austens time should be bound to acknowledge their continuance till now or shew a reason of their ceasing as the Adioynder would faine charge vpon him vnlesse they likewise prooue that those miracles beginning with the Apostles time cōtinued in the Church without any intermission from the primitiue till S. Austens daies which as yet they haue not done For Bellarmine attempting it Lib. 4. cap. 14. de Notis Eccl. is both otherwise at a losse and failes most grossely in the second hundreth of yeares In all which time he hath but one miracle viz. that of the Christiā souldiers vnder Marcus Aurelius obtaining raine at the instance of their prayers after a long and great drought Which some would doubt whether to call a miracle or no a mirandum rather or if it be miracle yet we want not diuers such nor I thinke no Church vnder heauen according to that of S. Iames 5. 16. The prayer of a righteous man auaileth much How much more whō so many are combined together And yet Bellar. calling it miracula in the plurall number as it were many miracles presently addes De quo vide c. falling into the singular number with shame enough like him that would call for his men Iohn hauing but one in all and yet making shew of great attendance Well omitting Bellarmine who makes it a miracle if our relligion last any thing long which God be thanked he hath not liued to see extinguished S. Austen thus deliuers his opinion of miracles de ciuit Dei lib. 22. cap. 8. the verie place which the Adioynder quoteth Quisquis adhuc prodigia vt credat inquirit magnum ipse prodigium est quia mundo credente non credit That is Whosoeuer calls for miracles in these dayes himselfe is a great monster that beleeues not when the world round about him hath beleeued Meaning that after the confirmation of Christs doctrine by signes miracles such as we read of in the new Testament Heb. 2. 4. we are to seeke no further but to rest in that which being taught vs once or brought vs once as S. Iud● saies that is confirmed once for good and all needs no other daily demonstrations What saies the Scripture Signes are for the infidels not for the beleeuers 1. Cor. 14. If faith were currant therefore in the Church of Rome they would call for no miracles to commend it And the same S. Austen again Tract 13. in Ioh. insults ouer the Donatists and their pretending to doe miracles and calls them mirabiliarij or miracle-mongers by contempt De vnitate also Eccles c. 16. he reiects not the Donatists onely and their miracles but such as are said to be done in the Catholike Church from hauing any force to demonstrate the Church as the Adioynder would Non ideò manifestatur Ecclesia saith hee quia haec talia miracula in ea fiunt The doing of miracles though they be true miracles is no note of the Church This is a flint that Bellarmine mumps at and cannot get downe with any chewing To which finally may be added another testimonie of the same S. Austen contra Faust Manich. lib. 12. c. 45. where he preferres the prophecies that went of Christ in Scripture before miracles though neuer so illustrious as which are more subiect to cauillation then Scripture Oracles His words are Etsi attestabantur miracula doctrinae Apostolicae attamen non defuissent sicut etiam nunc adhuc quidam mussitant qui magicae potentiae cuncta illa tribuerent nisi talis eorum cogitatio contestatione prophetica vinceretur Magicis enim artibus longè antequam nascerentur prophetas sibi constituere à quibus praenunciarentur nemo vtique diceret That is Although there were miracles which bare witnes to the truth of the Apostles doctrine yet there would haue been some as there are also now who would haue ascribed those things to certaine Magicall arts or feates vnlesse that wicked surmise of theirs had been beaten and battered downe with the testimonies of the holy Prophets for no man could say though disposed to cauill that Christ by Magicke could appoint himselfe certaine Prophets long before hee was borne who should foretell of him c. S. Chrysostome sayes euidently in 1. ad Cor. cap. 2. hom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles are forbidden in these dayes or miracles are at a stay now choose you whether for the authoritie is pregnant against you both waies And he affirmes that the

Michael Impor Tom. 3. Com. Sur. Polydor. Virgil. Anglic. hist l. 21. in Hen 7. Cic. de si●●b 5. Cap. 3. num 40. Qui dat esse c. 〈◊〉 Ser 4. in Apost Paul tom 8. Nemo benè v●d●● nisi qui priùs 〈◊〉 exeundo Pauli Chrysost 1 2 I 1 Quia barbam caputque tinxerat iccirco rem●… eum de coll egio ●udicum P●ut in apotheg● at Philip. De Rom. Pont. 〈◊〉 〈◊〉 c 28. The Pope an 〈…〉 4 II As the seruice of God is the truest libertie so the ministers regiment is but seruice Seneca Arist Rhetor. Cic. de orat 2. Ci●… saies of one Quod nondū potestate poterat ob●i●u●t authoritate So as power authority go not alway together though the Iesuit confound them The holy Ghost 〈◊〉 other prouinces as well as in Rome Numb 36. Carnel apud Euseb lib 6. histor c. 33. d●●●t Rome vnum 〈◊〉 Episcopum presby erot autem ●6 Vide B●ll●r de Rom Po●t●f lib. 2. c. 7. Can. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… * Salisb Polycrat Vide Bernard de consid ad Eugen. l. 4. The words of Charles Brandon Earle of Suffolke that England neuer receiued any good by the Popes Legates Vide Sadolet Epist Cap. 7. p. 168. Can. 3. Sard. Concil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non res 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergò Rom. 12. 13. Leo Epist 87. ad Episcop Maucitaniae Greg. Regist l. 1. epist 82. Felicissimus Vincentius Contra Pelag. lib. vlt. Chrys in locum See the same phrase Cura scripturarum in●posita Epist 110. of the Bishops of Carth. Numidia that enioyned him to write a booke Which he did Basil epist 74. 32. * Yet Sozomene l. 3. hist c. 23. Pa●lus Marcellus Asclepas Lu●ius suas sedes recuperarunt quandoquidē ex literis Imperatoris facta est his potestas ad sua redeundi The Emperour ●ot Iulius saith he restored them Bellarm. de Rom. Pont. l. 1. c. 6. Assuerus Rex non erat subiectus sapientibus illis vi●●● quorum faciebat cuncta consilio Hest 1. And yet that was consilium statum or permanentiae this lesse then so Nay there was to be consensut cuncta faciebat de illorum consilio here relatio at the most or noticiae but intimation 1. Tim. 3. * And long after that time Fulbert Carnoten I thought good to note it calls himselfe Dei gratiâ Episcop●● Regis sui Rob●… i. Bishop by the grace of God and the King Epist 4. quae ad ipsum Elias Cretens Theod. histor lib. 4. cap. 2. Tom. 1. Concil Ep. 1. Damas Theod. l. 5. c. 23. * So likewise Alexander Bishop of Alexand●… wrote to all Bishops wheresoeuer d●… warning th●m to r●s●aine from t●e communion of 〈◊〉 Sozom lib. 1 c. 14. whi●h i● more then to define dogmatically Yet they will not allow him vniuersall 〈◊〉 * Sozom. l. 1. c. 1. Episiopt Nicaeni dignum 〈◊〉 dicauere Eustath●…m qui capesseret sedem Apostolicam Est vule dicere 〈◊〉 ex Be●…ensi Idem Sozom l. end e. 10 Alexand●…m quoque 〈◊〉 Ecclesiam Apostol●… accipit sub Ma●… Alexandro Iterum apud eundem Sozom. lib. 4. c. ●4 Cy●llu● Aposto●… sedis antistes quia ●cil Episcopus Hi●rosolym●… Sido● Epist 1. l. 6 de Lupo Post nouem dec●● sa quinque●… 〈◊〉 Sede Apostol●● Et paulò antè de codem To●a Ecclesiae dei membra super 〈◊〉 Et Dig●● q●● ab omnibus consula●… Howbeit Bishop onely of 〈◊〉 in France Yet Bellar. most impudently l. 4. c. 8. de Not. Eccl. wil haue the whol Church of God to be called Apostolique onely because the succession from the Apostles neuer failed in the Church of Rome as he idly doates whereas in other he thinke it hath and so onely that Apostolique for ●ooth But besides that alreadie brought out of Sozomene and other● Baronius checks him acknowledging more Churches then the Romane to be Apostolique See Tertull. de Praescript c. 36. Per●… Ecclesias Apostolicas apud qu●… adhuc Cathe dr●● Apostolorum c. Lastly Euseb l. t. hist. c. 1. * I confess I was once of A●… his mind but since I 〈◊〉 by perusal of more that this Epistle bad though it be yet i● like all the rest of Innocenti●sse● as to 〈◊〉 〈◊〉 to Aureliu● to Iohannes Hierosolym c. Neuer worse Secretarie I thinke or that kept 〈◊〉 * Bellar. de Pont Rom. lib. 1. c. 17. 〈◊〉 Quod autem Adomnia and per omnia differ Cic 2. de 〈◊〉 Deorum S. Hilarie professes of himselfe to doe so vt recens lectio collata responsis invitis etiam cōtradicentibus sensum veritatis eliciat De Trin. lib 6. b Iudg. 9. a Adioynd num 3 He flieth to his common and s●…e shift All which I haue fully confuted to his sh●… in the 1. Chap. where I haue de●lared how he abuseth SS August Ambrose Cyrill c. b As Menanders saying is That Hunter is short to him though his tale be neuer so long because he telles it well Chaerilus tedious in three words speaking c Num. 〈◊〉 Card. Origen in 6 ad Rom. Petro cum summa rerum de pascendus ●…bus traderetur ● To which the ●ish answer Summa rerum The chiefe pastorall charge was giu● to Peter but it was giuen others also Ex Origene ipso in Matth. 16. Tract 1. Adiovnd It is to be obserued that Origen in that Homilie followeth altogether an Allegoricall sense seeking to draw from thence some morall doctrine as Preachers vse to doe applieth the same not onely to all the Apostles as well as to Peter but also to all perfect Christians teaching that whosoeuer doth confesse Christ as Peter did he shall haue the same beatitude that Peter had and be a Ra●ke as he was c. So also N●m 〈◊〉 he applies the giuing of the Keyes as well to euery ●a●●…ll Christian as Peter or the rest of the Apostles But then Num. 5. euery iust man and wom●n should haue as much Eccles●●sticall power and Iurisdiction as Peter to bind loose ex ●ommunicate ● Then Num 〈◊〉 euery Priest as much as his Bishop Bishop as Metropolitan c. ouerthrowing thereby all subordination in the Church and confounding the Eccles●●sti all with the Se●ular the La●●●e with the Clergie head with members shepheard with sheepe c. He quotes Trac vl● in Iohan. but all too wide Catholique Diuine in Answer to the Reports c c 8 sect 16. quotes out of Baldus that the Pope in some case may commit spirituall things to a meere lay-man And that de facto he gaue a noble Ladie leaue to take the communion out of her owne hands Vide Florim Rae●… de ortu haeres huius saeculi lib. 6. c. 19. sect 4. in Matth. 16. Tract 1. Hierm. ad Euag. Omnes Ep●s●opi Apostolo●um successores sunt S. Cyprian puts the● both in one speaking thus De habitu V●rg Petrus etiam cui oues suas dominus p●scendas 〈◊〉