in as high fame As was the first inuentour of the same Nor can your worke bee any whit disgrac't By those who think it done with too much 〈◊〉 For had it beene in Michaell Angells power To perfect his great iudgment in one hower Hee who for that should valew it the lesse His owne weake iudgment would therein expresse And though wee in a common Prouerb fay That Rome was not built all vp in one day Yet could wee see a Citty great as Rome In all her 〈◊〉 in one minute come To such perfection wee might more expresse Our wonders and not make the glory lesse So I conclude with modest truth and dare All their free Censures who can but compare And whosoere shall try may spend his Age Ere in your whole work hee shall mend one Page A TABLE OF THE TITLES AND SVMMARIES OF THE CHAPTERS CONTAYNED IN THESE FOWER FIRST BOOKES OF THE REPLIE TO THE MOST EXCELLENT KING OF GREAT BRITAINE THE FIRST BOOKE CHAP. I. OF the vse of the word Cathòlicke fol. 13. II. Of the conditions of the Catholicke Church 17 III. Of the proceeding of the fathers for the preseruation of the vnitie of the Church 21 IV. Of the necessitie of communicating with the Catholicke Church 23 V. Of the markes of the Church 25 VI From what places of the voyce of the Shepheard the markes of the Church ought to be taken 32 VII Of the examples which we haue from the practise of the Apostles 35 VIII Of the definition of the Church and in what vnion it consists 36 IX Of the vnion of the predestinate and by way of adiunction of the visibilitie or inuisibilitie of the Church 39 X. Of the vnitie of eternall faith 48 XI Of other inuisible vnions 51 XII Of the knowledge that the Predestinate haue of their predestination 52 XIII Of the inequalitie of these two phrases to communicate with the Catholick Church and to communicate with some member of the Church departing from the rule of faith 55 XIV How to vnderstand the words of S. Gregory NazianZene there is a sacred warre 57 XV. Of the pretended precepts to goe forth from the visible communion of the Church 58 XVI Of the consequence of the places alledged by the Fathers for the authoritie of the Catholick Church 68 XUII. Of the distinction of the heretickes and schismatickes 69 XVIII Of the agreement of the auncient Catholicke Church with the moderne 70 XIX Of the conformitie or inconformitie of the sence wherein the word Catholick hath been common to the auncient Catholick Church and to the moderne 74 XX Of the comparison of the Church with the citie built vpon a mountaine 76 XXI Of the conformitie or inconformitie of the Donatists and Protestants in the question of the Church 77 XXII Of the extent of the ancient Catholick Church and the moderne 78 78 XXIII Of the communion that the Bishops of the East had by letters with those of the west 79 XXIV Of these words of the constitution of S. Clement the vniuersall Episcopate is committed to Bishops 80 XXV Of the comparison of the Pope with other Bishops 81 XXVI Of formed letters 113 XXVII Of pretended excommunications attempted against the Pope 116 THE SECOND BOOKE CHAP. I. OF Councells 125 II. Of the effect of Councells for the visibilitie of the Church 127 III. Of the comparison of the Pope with the other Patriarkes 128 IV. Of the difficulties of Scripture concerning the time of S. Peters 〈◊〉 at Antioch and at Rome 137 V. Of the Canon of the Councell of Nicea touching the gouernment of the Patriarches 147 VI. Of the addition of the word Churches suburbicarie made by Ruffinus in the Latine translation of the Councell of Nicea 161 VII Of the claime of the Bishops of Constantinople 178 VIII Of the order of sitting in the Councell of Nicea 204 IX Of the order of the sittings in the first Councell of Ephesus 217 X. Of the order of the sittings in the second Councell of Ephesus 219 XI Of the order of sittings in the Councell of Calcedon 220 XII Of the order of the sittings of the fifth Councell of Constantinople 222 XIII Of the order of sitting in the sixt Councell of Carthage 229 XIV Of the order of the sittings in the Councell of Aquilea 231 XV. Of the calling of Councells 232 THE THIRD BOOKE CHAP. I. OF Appeales 244 II. Of the opposition of sainct Ireneus to Pope Uictor 249 III. Of the opposition of S. Cyprian 251 IV. Of the commission of the Emperor Constantine the great for the iudgment of Cecilianus Archbishop of Carthage 264 V. Of the decree of the Mileuitan Councell concerning the beyond-sea Appeales 273 VI. Of the order and distinction of the Councell of Carthage 281 VII Of the African Councell 309 VIII Whether the Latine edition of the African Canons be more faithfull then the Greeke rapsodie 315 IX Of the difficultie touching the Epistles that are at the end of the African Councell 326 X. Of the question of Appeales treated off in the sixt Councell of Carthage 329 XI Of the Councell of Sardica 348 THE FOVRTH BOOKE CHAP. I. THE Estate of the Easterne Church 376 II. What the deuision of the Empire hath wrought to the diuision of the Church 378 III. Of the interpretation of those words Thou art Peter and vppon this Rock I will build my Church 379 IV. Of the indiuisibilitie of the Church 398 U. Of the effect that diuision brings to the Church 399 VI. Of the pretended corruption of the Church 400 VII Of the exclusiō of hereticks frō the bodie of the Catholick Church 402 VIII Of the qualitie wherein the Catholicke Church attributes to herself the name of whole 410 IX Of the sence where in the Roman Church is called Catholick 411 X. Of the causes wherefore the Roman Church hath cutt off the rest from her communion 413 XI Of the sence wherein the Hereticks belong not to the Catholick Church ibid. XII Of the proceeding of other sects 414 XIII Of the perswasion that other sects pretend to haue of the truth of their Church by scriptures ibid. XIV Of the sence wherein Hereticks haue disputed the word Catholicke 415 XV. Of the cases wherein the communion in vow with the Catholick Church may be imputed as actuall 417 XVI Of the equiuocation of termes diminutiues imployed for negatiues 419 XVII Of the authoritie of the worke iutituled imperfect 422 XVIII Of the vnderstanding of these words of sainct Augustine To seeke the Church in the words of Christ. 423 XIX Of the vnderstanding of the words of sainct Chrisostome in the thirtie third Homelie vpon the Acts. 427 XX. Of the rules to iudge admitted by sainct Chrysostome and sainct Augustine 429 XXI Of the application of the Thesis of this obseruation to his Hipothesis 430 XXII Of the personall succession of the Bishops 431 XXIII Of the succession of doctrine 434 XXIV Of the holding of a Councell 436 XXV Of the reduction of the disputation to
is deriued And in vertue of what power did he solicite Pope STEPHEN to write letters to the Gaules whereby he should depose Martian Bishop of Arles Thou shouldest saith he write letters into the prouince and to the people inhibiting in Arles by which Martian being deposed an other might be substituted in his place And why then when the same Saint CYPRIAN and the councell of Africa had embraced the error of rebaptising heretickes which since the Donatistes haue conuerted into an heresie did Saint VINCENTIVS 〈◊〉 say then Pope Stephen of happie memorie prelate of the Apostolicke Sea with 〈◊〉 before his other colleagues resisted it esteeming it a thing worthie of him to surpasse all others as well in deuotion of faith as he surmounted them by aucthoritie of place For as for the angrie words that Saint CYPRIAN lett slip against Pope STEPHEN which Saint AVSTIN iudges vnworthie to be reported they shall be spoken of hereafter And why then the same Pope STEPHEN had depriued of his communion Firmilianus Arch-Bishop of Cappadocia and the other Bishops of the Religions of Cappadocia Cilicia and Galatia for the same error of S. CYPRIAN but more obstinately defended did Firmilianus amongst his other wordes of fury which bare with them their owne confutation that he spued vp against the Pope reproch to him that he was soe senselesse he that boasted soe much of the place of his Bishops Sea and gloried that he had the succession of Peter vpon which the foundation of the Church had bene established as to introduce many other Peters and to cōstitute a plurality of Churches I am angrie said he not without cause with soe manifest and euident a follie in Stephen that he that glorifies himselfe soe much for the place of his Bishops Sea and maintaines that he hath the succession of Peter vpon which the foundation of the Church hath bene sett hath introduced manie other Peters and constituted new buildings of manie Churches in sustaining by his authoritie that baptisme is amongst heretickes And why then when DIONISIVS Patriarch of Alexandria had seene that Pope STEPHEN had shut the gate of his communion from Firmilianus and the other Bishops of Cappadocia Cilicia Galatia and the other neighbouring nations did he write to him letters of intercession and of intreaty vpon this subiect I writt to him said hee beseeching him for them all or praying him concerning all these things For as for that that Saint BASILL Archbishop of 〈◊〉 in Cappadocia omitted not to reckon Firmilianus amongst his Catholicke Predecessors notwithstanding his staine it was because he repented afterwardes as Saint AVGVSTINE witnesseth in these wordes Those of the East that had held the opinion of Ciprian corrected their iudgement And Saint IEROM in these Finally the Bishops themselues that had conceaued with Cyprian that heretickes should be rebaptised returning to their ancient custome published a newe decree saying what doe wee soe to them and to vs their Elders and ours haue giuen it by traditiō And why then whē the same DIONISIVS Patriark of Alexandria was fallen into suspition of heresie did the Catholickes of Alexandria in steed of hauing recourse to the Synodes of their prouinces come to accuse him at Rome before DIONISIVS Bishop of Rome They went vp said saint ATHANASIVS to Rome to accuse him before the Bishop of Rome being of his owne name And a while after And the Bishop of Rome the translator hath falsely reported the surname to that of Alexandria sent to Dionisius that he should cleere himselfe from those things whereof they had accused him and suddenly he answered and sent his bookes of defence and apologie And in an other place Some hauing accused the Bishop of Alexandria before the Bishop of Rome to holde the Sonne for a creature and not consubstantiall with the Father The Synod of Rome that is to say the consistory of Rome compounded of the Bishops neighbouring vpon the 〈◊〉 of Rome without whom the Pope iudged nothing of importance and of the principall Church men of Rome was offended with him and the Bishop of Rome writt to him the opinion of all the assistants and he iustifying himselfe addressed to him a booke of defence and apologie And why then when the councell of ANTIOCHE twice called from the prouinces of Pontus Capadocia Cyria Cilicia Lycaonia Palestina Arabia and from all the other Prouinces of the East had deposed Paulus Samosatenus Patriarke of Antioche and substituted Domnus in his steede And that Paulus would not quitt the possession of the Church did the Emperor Aurelian though a Pagan ordaine And that saith EVSEBIVS verie fitlie that it should be deliuered to him whome the Bishops of Italie and of Rome that is the Bishops of Italie assembled with the Pope should direct it to by writing For for what cause should EVSEBIVS who was one of the Bishops of the Patriarkship of Antioche and besides as an 〈◊〉 not well affected to the Roman Church and this word verie 〈◊〉 but to shewe that the Emperor had in this action followed the order of the church and that it was a thing fitt for the Ecclesiasticall lawes that the 〈◊〉 of Rome should iudge the affaires of the East euen after the 〈◊〉 of the East and synodes compounded of a farr greater mumber of Bishops and Prouinces When Paule saith EVSEBIVS would not quit the 〈◊〉 of the Church the Emperor Aurelian being called to this businesse ordained 〈◊〉 〈◊〉 that it should be deliuered to him to whom the Bishops of Italie and of Rome of the same lawe should write backe And the Greeke manuscript of the 〈◊〉 of the councells kept in the priuate library of the most Christian kinge The Emperor Aurelian although a Pagan sent backe the question of Paul to the Bishop of Rome and to those that were by him that when they had examined whether he were iustlie deposed he might be dispossessed of the Church And Zonaras and after him Balsomon not onely Grecians but schismatickes The Emperor Aurelian enioyned the Bishop of Rome and the Bishops that were with him to examine those things wherewith ` Paul was charged and if he were iustly deposed to cast him out of the Church of the Christians Which alsoe since the 〈◊〉 councell of Ephesus did imitate when it reserued as shall appeare hereafter the iudgement of Iohn Patriarck of Antioche to the Pope and that Iuuenall Bishop of Ierusalem saied that the ancient custome and the 〈◊〉 tradition bare that the Church of Antioche was alwaies to be ruled by the Roman And after the councell of Ephesus the sixth oecumenicall councell of Constantinople when they sent backe the cause of Macarius Patriarck of Antioch to the Pope And why then when the Arrians held their false councell at Antioch 1270. yeares agone did Socrates an ancient Greeke author of 1200 yeares standing write IVLIVS Bishop of Great Rome was not there nor sent he anie in his steede
LEO the Learned that the legates of Rome and of the westerne Church staied longe ere they came had cast vpon saint Chrisostom Archbishop of Constantinople the tragedie that was begun for Theophilus and had caused him to be deposed by a councell of Bishops assembled at Constantinople vnder Theophilus Patriark of Alexandria did this deuine Prelate haue recourse by letters of Appeale to the Pope Vouchsafe saith this sacred goulden pen writing to Pope Innocent the first to commaund that these things so wickedly done and we absent and not refusing iudgement may be of noe value as in truth they are not and that they that haue carried themselues so 〈◊〉 may be submitted to the punishment of the Ecclesiasticall lawes For to thinke to auoide these wordes by saying faint Chrisostome speakes in plurall termes in his letter as writing to manie Who knowes not that it was a common custome with the Easterne authors and communicated by deriuation to those of the west when they would honor or gratifie him to whom they write to speake in the plurall number to signifie that they consider him as hauing in him the authority of many And this in imitation of the Syrians who to expresse master or Lord called it Rabbi which signifies many that is to saie contayning in him the authoritie of manie God saith EVSEBIVS Archbishop of Milan in his Epistle addressed only to Pope LEO hath constituted yee Prelates of the Apostolicke sea worthie protectors of his worship And the Bishops of Siria writing only to the Emperor Iustinian The Lord preserue yee deuout zealous and guardians of the faith And the bishops of the councell of Mopsuestia a cittie of Asia in an Epistle to Pope Vigilius alone It was verie reasonable ô yee most holie since yee holde the first dignitie of priesthood that those things which concerne the state of the holie Curches should be represented to your deuinely honored Blessednesse And the Pope saint GREGORIE in the Epistle addressed to Cyriacus Patriarke of Constantinople alone to congratulate with him for his promotion In this most blessed Brethren yee are stronge that mistrusting your owne strength yee trust in the power of God Iointly that although the actes of the Popes were often dispatched in their name alone neuerthelesse they were framed with the consent of the neighbour Bishops which were at their Synodes and consistories As Pope Julius testifies to the Arrians in these wordes Although it be I alone that haue written yet I haue not onely written myne owne opinion but that of all the Bishops of Italie and of these partes And therefore not onely the inscription of saint Chrysostomes Epistle is singular and directed to the Pope alone but also Palladius and Photius cite it as addressed to the Pope alone And to hope also to auoide these wordes by saying that in the end not of the copie which is in saint Chrisostomes workes but in that which is recited by Palladius saint Chrisostome adds that he hath written the same things to Venerius Bishop of Milan and to Chromatius Bishop of Aquilea it is a vaine and friuolous hope For he intendes the same things in regarde of the reporte of the historie but not that in anie of his other letters he vseth anie of those formes of Appeale Vouchsafe to commaund that these things done against vs may be inualid and that those which haue done them may be submitted to the punishment of the Ecclesiasticall Canons And againe Of one thing I beseeche your watchfull minde that although those that haue filled all with trouhles be sicke of an impenitent and incurable disease if yet they will remedie these things that then they may not be punisht nor interdicted More vaine were it to hope to auoide them by saying that saint CHRISOSTOM before he was condemned had appealed to a generall councell and that then after his condemnation he could not appeale to the Pope For what inconuenience were it that saint 〈◊〉 before his condemnation to staie the furie of those that were to be his Iudges and his aduersaries together appealed to a generall councell which he knew could not be held without the assistance of the Pope or his Legates and that after his condemnation seeing this refuge had failed him and that all hope of a generall councell was taken 〈◊〉 because the Emperor and Empresse of the East against whose wills it could not be celebrated had declared themselues his 〈◊〉 he appealed to the Pope And to add that the Pope also stroue to cause a generall councell to be held and then the appeale had not 〈◊〉 to him wat incompatibilitie was there that the appeale should deuolue to the Pope and that the Pope should iudge of the validitie of the appeale and should ordaine that the first iudgement should be disannulled and things by prouision sett in the same estate they were before and that to search it to the bottom to cleere it with the satisfaction of all the Prouinces and to hinder a schisme betweene the two Empires he desired it night be iudged definitiuely in a generall councell The rule of the 〈◊〉 of Sardica vpon the matter of Appeales which is that that 〈◊〉 and Zozomene teache vs Pope INNOCENT followed in this case did it not cast two things vpon the Pope after the interiected 〈◊〉 the one to iudge whether the reason of the appeale seemed to him lawfull and in case he found it lawfull to annull the sentence and to remitt by way of intire restitution the parties in such estate as they were before The other after he had 〈◊〉 the first sentence to ordaine a new iudgement should be proceeded to and to name iudges to that effect either taken from the neighbouring Prouinces or sent from Rome to iudge the cause with the Bishops of the neighbour-prouinces Now doth not Palladius that Photius calls a worthie and a diligent writer of the history of saint CHRISOSEOME witnesse that the Pope did when he saith INNOCENT haueing receiued both parties to his communion determined that the iudgement of Theophilus should be abrogated and annulled saying they should hold another Synod vnreprouable of the Prelates of the west and east And doth not the successe of the history teach vs that saint CHRISOSTOM remained absolued vpon the Popes single sentence without anie 〈◊〉 councell to followe it And Pope GELASIVS an author of the same age doth not he confirme this when he writes a Synod of prelates yea 〈◊〉 hauing condemned Iohn of Constantinople euen the sea Apostolicke alone 〈◊〉 it consented not to it absolued him And why then when saint CHRISOSTOME was dead did George Patriarke of Alexandria an author of one thousand yeares antiquity and cited by saint DAMASCENE and 〈◊〉 Patriarke of Constantinople and printed in Greeke in England with the greek wordes of saint CHRISOSTOME and followed by Cedrenus 〈◊〉 〈◊〉 Harmenopolus And other Greekes write
doth to the members contributing your good pleasure by those that 〈◊〉 your place and the faithfull Emperor presided to cause order to be obserued striuing ioyntly with you as Zorobabel with Iesus to renew in the doctrine the building of the Ecclesiasticall Jerusalem And why then when they came to touch in their relation the fact of Dioscorus Patriarke of Alexandria did they call the Presidencie which he had vsurped in the false Councell of Ephesus without the Popes commission TYRANNY and accused him to haue attempted euen against him to whom the guard of the vine had bene committed that is against the Pope By the decrees of his tyranny saith the relation of the Councell to the Pope he hath declared Eutiches innocent and that dignity which had bene taken from him by your Holynesse as from a man vnworthy of such grace he hath restored it to him And againe And after all these things he hath extended his felonie euen against him to whom the guard of the vine hath bene committed by our Sauiour to witt against your Holynesse And why then when they prayed the Pope to approue the decree by which they gaue the second ranke to the Archbishop of Constantinople did they beseech him that as they had corresponded with him that was their head when there was question of Faith soe his soueraigntie would gratifie them in what concerned discipline vsing to expresse the spirituall soueraignty of the Pope by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had bene vsed to expresse the temporall soueraignty of the Emperors Wee haue alsoe said they confirmed the canon of the 150. Fathers assembled at Constantinople vnder the great Theodosius of Religious memorie which ordaines that after your most holy and Apostolicall Throne that of Constantinople should haue the order of honor moued with this that the Apostolicke beame raigning amongst you you according to your ordinarie gouernment doe often spread it toward the Church of Constantinople because you haue accustomed to inrich without enuie your posteritie that is to saie the Church of Constantinople which was extracted from the blood and linage of that of Rome with the participation of your goods And againe Wee beseeche you then to honor our iudgement with your decrees and that as in what concernes the weale we haue brought correspondencie to our head soe your Soueraignty will performe in the behalfe of your children that which concerneth comelinesse And why then when Pope Leo refused to approue this decree were the Emperor Marcian and Anatolius Patriarke Constantinople in whose fauour it had bene propounded constrained to forbeare it and to leaue the businesse then without effect as it appeares by these words of Pope Leo to Anatolius This thy fault which to augment thy power thou hast committed as thou saist by the exhortation of others thy charitie had blotted out better and more sincerely if thou 〈◊〉 not imputed to the only Councell of thy Clergie that which could not be attempted without thy goodwill c. But I am gladd deare brother that thy charitie protesteth thou art now displeased with that which euen then ought not to haue pleased thee It sufficeth to re-enter into common grace the profession of thy loue and the testimonie of the Christian Prince and lett not his correctiō seeme slowe that hath gotten soe reuerent a suretie And why then when Anastasius Bishop of Thessalonica and the Popes Vicar in Macedanico Achaia and other Greeke Prouinces neere Constantinople had abused the authority of his Vicarship against Atticus Bishop of Nicopolis and Metropolitan of the aunciét Fpirus did Pope Leo write to him Wee haue in such sort committed our vicarship to thy charitie as thou art called to a parte of the care and not to the fulnesse of the power And toward the end It hath bene `prouided by a grand Order that all should not attribute to themselues all things but that in euery prouince there should be some whose sentence might hold first ranke and againe that some others constituted in the greater Cities might vse the more diligence that by them the care of the vniuersall Church might flowe to the onely seate of Peter And why then when Ceretius and the other French-Bishops congratulated Pope Leo for the instruction of the Faith that he had sent into the East did they write to him By good right the principalitie of the sea Apostolicke hath bene constituted in the place from whence there springe forth still the oracles of the Apostolicall Spiritt And why then when the Emperors Leo and Maioranus had succeeded the Emperor Marcian vnder whom the Councell of Chalcedon was kept did the Emperor Maioranus residing amongst the Gaules decree by an expresse lawe that euery Bishop that should ordaine a clerke against his will should be called before the Pope If anie Bishop saith the lawe 〈◊〉 dispence with himselfe in this respect let him be called before the Prelate of the Sea Apostolicke that in that reuerent Seate he may incurre the note of his lawlesse presumption And why then when the Emperor Zeno Leo's successor had caused Iohn surnamed Talaia to be cast out from the Alexandrian Sea and set Peter surnamed Mongus in his place did Iohn appeale to the Pope who deposed Peter his aduersary and Acacius Patriarke of Cōstantinople that adhered to him Iohn saith Liberatus an Affrican author and of neere eleuen hundred yeares antiquity addressed bimselfe to Calandion Patriarke of Antioch and hauing taken from him Synodicall letters of intercession appealed to the Pope of Rome Simplicius And Victor of Tunes an author of the same tyme and Country after the consulship of the moste noble Longinus 〈◊〉 Bishop of Constantinople Peter Bishop of Alexandria and Peter Bishop of Antioch enemies to the Councell of Chalcedon were condemned by Felix Prelate of the Roman Church and by a Synod held in Italie and the condemnation sent to Constantinople to Acacius And Euagrius a greeke author somewhat later Iohn hauing taken his flight and being come to Rome represented to Felix the successor of Simplicius the things that Peter had done and perswaded Felix to send a sentence of deposition to Acacius for the Communion he had with Peter For though Zacharie an Eutychian author write that Acacius who was supported by the Emperor Zeno a complice of his heresie despised this deposition From whence it is that Victor of Tunes saith that Peter and Acacius died in condemnation neuerthelesse the Popes Sentence had in the end such effect as both their names to wit Peter Patriark of Alexandria and Acacius Bishop of Constantinople they being alreadie dead were raced out of the Recordes of their Churches and out of the catalogue of the Patriarkes of Alexandria and Constantinople and excluded from recitall in the misteries And why then when Hunericus King of the Vandalls would needes presse Eugenius Archbishop of Carthage to enter into conference with the Arrians did Eugenius reported by
Victor of Vtica answere him that he might not enter into those listes without the consent of other Churches and namely of the Roman Church which is the head of all Churches Let the King said Eugenius write to his friends and I will written my 〈◊〉 that our colleagues may come who with vs may shew you our common faith and principally the Roman Church which is the head of all Churches And why then when Fulgentius an African Bishop of the same tyme and the other Bishop of Africa assembled with him made their answere to Peter a deacon and deputy of the East did they say to him The Roman Church which is the topp of the world enlightned with two great lights Peter and Paule 〈◊〉 it is soe And why then when the Emperor Anast asius Zeno's successor solicited Macedonius Patriark of Constantinople to suppresse in the seruice of his Church the memorie of the Councell of Chalcedon did Macedonius answere him that he could not doe it without a generall Coūcell presided by the Pope The Fmperor Anast asius saith Theodorus Anagnostes pressed Macedonius to abrogate the Councell of Chalcedon but Macedonius answered him he could not doe it without a generall Councell wherein the Bishop of Rome must be President And why thē when the Bishops of the Easterne Church banded themselues against the preuarication of their Patriark Acacius did they write to Pope Symachus Thou art euerie day taught by thy sacred Doctor Peter to feede the sheepe of Christ which are committed to thee throughout the habit able earth not constrained by force but willinglie thou that with the most learned Paule cryest out to all thy subiects we doe not rule ouer you in faith but cooperate with you in ioy And why then when Vitalianus a Scithiā had rebelled against the Emperor Anastasius because he persecuted the Catholickes had borne armes at the gates of Constantinople did Victor of Tunes say He would neuer promise peace to the Emperor but vpon condition that he should restore to their Seates those that had bene banisht for defending the Councell of Chalcedon and should vnite all the Churches of the East with the Roman Church And why then when Justin a Catholicke Prince had succeeded the Emperor Anastasius did he cause Pope Felix sentence to be executed against Peter Patriark of Alexādria and Acacius Patriark of Constantinople and made their names be razed euen after their deathes out of the records of their Churches and from the recitall in the misteries We anathematize saith John Patriark of Constantinople in an epistle to Pope Hormisdas Timothie the parricide surnamed Aelurus and we condemne likewise Peter of Alexandria his disciple and partaker in all things and we alsoe anathematize Acacius sometimes Bishop of this cittie of Constantinople c. and we promise heere after not to recite in the sacred misteries the names of those that are excluded from the cōmunion of the Catholicke Church that is to saie that consent not fullie with the Sea Apostolicke And the Emperor Iustin in his epistle to the same Pope We haue giuen order that the reuerend Church of Cōstantinople and manie others should accomplish your desire not only in other things but also in razing the names that you haue required to be takē awaie frō the sacred recordes And a while after praying the Pope that he would be cōtent that the names of those only which had bene cōdemned by name by the Sea Apostolicke should be blotted out without exacting the racing of those that had cōmunicated with thē for the difficulty that there would be in razing the names of soe many Bishops to be takē away out of the recordes of their churches We aske noe grace said he for the names of Acacius nor for either the one Peter or the other that is to saie Peter Patriark of Antioch and Peter Patriark of Alexādria nor for Dioscorus nor Timothie of whom your Holynesse letters addressed to vs made speciall mention but of those that the Episcopall reucrence hath celebrated in other citties And Victor of Tunes The Emperor Iustin saith he revnited those of the East vnder worthie satisfaction to the Prelates of the West except the euill Bishops for it must be read prauos and not paruos which died blinded with their ancient error to witt Acacius late Bishop of Constantinople Peter Bishop of Antioch and Peter Bishop of Alexandria and caused the decrees of the Councell of Chalcedon to be reuiued that had bene banisht by the Emperors Zeno and Anastasius And why then when the Emperor Justinian nephew and successor to Justine was come to the Empire neere eleuen hundred yeares agoe did he make profession to acknowledg the Pope for he head of all the Churches Wee preserue said hee in the lawe to Epiphanius Patriarke of Constantinople the Estate of the vnitie of the most holie Churches in all things with the moct holie Pope of the ancient Rome to whome we haue written the like because we will not suffer anie thing to passe concerning the affaires of the Church which shall not be alsoe referred to his Blessednesse for asmuch as he is the head of all the holy Prelates of God And in the lawe Inter claras where the Epistle of the same Emperor to the Pope and the expedition of Hipatius and Demetrius his Legates to the Pope against Cirus and Eulogius Legates for the Acaemites soe were certaine Religious men of Constantinople called because of their long watches is inserted We will not suffer said he that anie thing shall be treated of belonging to the state of the Churches though 〈◊〉 and manifest which shall not alsoe be referred to your Holynesse who are the head of all the Churches For as for the shiftes of those that not being able to auoid the lawe Inter claras striue to make it suspected for false I will not staie to confute them It sufficeth that the defence of those two great Oracles of Themis Alciat and Cuias haue made of this lawe and the authenticall copie which is to be found in the Greeke Basiliques beginning with these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the history that Liberatus an African author of the same tyme reportes of it when he saith Hypatius Bishop of Ephesus and Demetrius Bishop of Philippi were sent by the Emperor Iustinian to Pope Iohn surnamed Mercury to consult with the Sea Apostolicke against Cyrus and Eulogius deputed by the Acaemites c. but Pope Iohn we being then present at Rome confirmed the Emperiall confession by an Epistle of his and addressed it to the Emperor And the testimonie that Iustinian himselfe giues it in the lawe to Epiphanius and in the Epistle to Pope Agapet and the old greeke paratitles translated and published by Leunclauius a protestant lawyer which reckon for the eight lawe of the Code the Emperor Justinians Epistle to the Pope and the Popes answere to him stopp
is mine Miletius Vitalis Paulinus soe were the 3. Patriarkes of Antioch called say that they communicate with thee if hut one of them had said soe I had belieued it but nowe either two or all three doe lye and therefore I couiure thy Blessednesse by the Crosse of our Lord by the necessarie ornament of our faith by the passion of Christ c. that thou signifie to me by thy letters with whom in Syria I ought to communicate This appeares by Optatus Bishop af Mileuis in Africa who saith At Rome hath bene setled for Peter first the Episcopall chaire in which the head of all the Apoctles Peter hath sate c. to the end that in that only chaire vnitie might be obserued by all least the other Apostles should attribute to themselues each one his seuer all chaire but that be might be a sinner and a schismatick that against that only chaire should erect an other And a little after To Peter then succeeded Linus to Linus Clement to Clement Anacletus to Anacletus Euaristus c. to Damasus Syricius who is at this day our Colleague by which meanes all the world communicates with vs by the commerce of formed letters This appeares by saint CHRYSOSTOME who writes to Pope Innocent Let vs enioy the continuance of your letters and of your charity and those of all the rest which we enioyed before This appeares by saint AVSTIN who saies Cecilianus might well dispise the conspiring multitude of his enemies seeing himself vnited by communicatorie letters with the Roman Church in which the principalitie of the Sea Apostolicke hath alwaies sllorisht with other Countries from whence the Ghospell came into Asrica This appeares by Eulalius Bishop of Syracusa who a while after S. Austins death disswaded Fulgentius an Asrican afterward Bishop of Ruspa in Asrica frō goeing to inhabite with the monkes of Egipt in the desertes of Thebaidis because they were not in the communion of saint Peter The countrie said hee whither thou desirest to trauaile a perfidious dissention hath separated them from the cōmunion of the blessed Peter All those Religious men whose admirable abstinence is celebrated shall not haue the Sacraments of the altar in common with thee This appeares by Iohn Patriark of Constantinople who writt to Pope 〈◊〉 in abiuration of Acacius memory Following said hee in all things the Apostolicke chaire wee declare all that hath bene thereby decreed and therefore hope to be in one communion with you declared by the Sea Apostolicke in which there is the integritie of Christian Religion and perfect soliditie promising heereafter not to 〈◊〉 amidst the sacred misteries their names that haue separated themselues from the communion of the Catholicke Church that is to say that consent not in all things with the Sea Apostolicke This appeares by the Emperor Iustiniā who writes in the lawe addressed to Epiphanius Patriark of Constantinople We preserue in all things the estate of the vnitie of the holy Churches with the holy Pope of old Rome And in the lawe addressed to the Pope We haue had care to vnite and submitt all the Bishops of the East to the Sea of your Holynesse 〈◊〉 who are the head of all the holy Churches This apperes by Menas Patriarke of Constantinople who said in the Councell of Constantinople Wee follow the Sea Apostolicke and obey it and communicate with those that communicate therewith and condemne those that it condemnes This appeares by the forme that saint GREGORIE left vs of the abiuration that the Bishopes returning from Schisme to the communion of the Church made into the handes of the Apostolicke Procurators which haue these wordes I Bishop of such a Cittie hauing discerned the trapp of diuision wherein I was caught after a longe and mature deliberation I am returned by Gods grace with my pure and free will to the vnitie of the Sea Apostolick and that I may not be esteemed to returne maliciously or sainedly I vowe and promise vnder paine of falling from myne Order and vnder obligation of 〈◊〉 to thee and by thee to the holy Prince of Apostles Peter and to his Vicar the most Blessed GREGORIE or to his Successors that by anie perswasion whatsoeuer or in anie other manner I will neuer returne to Schisme from whence by our Redeemers mercy I haue bene deliuered but that I will alwaies remaine in the vnity of the Catholique Church and in the Communion of the Bishop of Rome And this finally appeares by the extract of the Councell of 〈◊〉 which is to be read at the end of the latine edition of the Councell of Chalcedon vnder the name of the extract of the Councell of Nicea for the composition of formed letters made by Atticus Bishop of Constantinople but some manuscripts of the sixt Councell of Carthage testifie they were sent into the west by the same Atticus with the other decrees of the Councell of Nicea when the Asrican Bishops requested them of him For this extract ordained that they should take the number of the firste Greeke letters of the names Father Sonn and Holy Ghost the number of the first letter of the Apostle Peters name and of the author that writt and of him to whom he writt and of the bearer of the letter and of the place from whence it was written and the day of Paske and adding them to the number of the indiction which then was currant they should thereof make a summe whose cipher should be added to the Epistle to serue it for a forme and character By meanes whereof when there was noe more occasion to doubt who was either in communion with the Roman Church or saint Peters sea or out of it as the diligence of the Catholicke Emperors and Kings haue in the West left noe subiect of that doubt this many ages the necessity of these kind of letters hath ceased And therefore soe farr off is it that the vse of the letters formed or cōmunicatory whereof antiquity made vse was a marke to shew that the Church was then more manifest then nowe as contrarywise it was a testimonie that she was much harder to be discerned then she is at this present For that which constrained them to vse this meanes was the multitude and confusion of heresies which were then in soe great number and soe mingled in aboade and habitation amidst the Catholicke Church as there was almost noe Towne where there was not to bee found besides the true Church a dozen Sects and heresies and the most of them agreeing in forme and outward worship with the Catholicke Church Arians Donatistes Pelagians Nouatians Macedonians Appolinaristes and other such like plagues Of the pretended excommunications attempted against the Pope CHAP. XXVII BVt against this thesis to witt that the Sea Apostolicke was the Center and beginning of all the formed and communicatory letters the Popes aduersaries obiect three instances first that Stephen Patriarke of Antioch in the false
Councell of Sardica excommunicated Pope Julius because he had admitted saint ATHANASIVS into his communion The second that saint HILARY proclaymed anathema against Pope Liberius because he had receiued the Arians into his communion And the third Dioscorus Patriarke of Alexandria in the false Councell of Ephesus excommunicated the Pope saint Leo the first because he had condemned the heresie of Eutyches And from hence they conclude that the Pope was not then the center and originall of Ecclesiasticall communion since that as the Pope excommunicated the other Patriarkes Archbishops and Bishops soe the others reciprocally excommunicated him And therefore it is best to blocke vp their obiections before we passe further To the first then of these obiections which is that Stephen Patriarke of Antioch excommunicated Pope Iulius because he had receiued saint ATHANASIVS into his communication we bring three answeres The first answere is that it was not Stephen Patriarke of Antioch that made this excommunication but it was all the Bishops assembled at the false Councell of Sardica which pretended to be the true and whole oecumenicall Councell of Sardica forasmuch as they said the three hundred Catholicke Bishops which constituted the true Councell of Sardica were fallen into the communion of Marcellus whom they held an hereticke of the heresies of Sabellius and of Paulus Samosatenus and thefore imagined that the true and intier authoritie of the oecumenicall Councell of Sardica was deuolued to them Nowe there is greatdifference betweene saying that a Councell that pretendes to be oecumenicall and conceaues it selfe to represent the vniuersall Body of ihe Church should vndertake to excommunicate a Pope that they suppose to haue fallen into heresie and that a particular Bishop Archbishop or Patriarke should vndertake it The second that the false Councell of Sardica which committed this presumption was an Arian Councell and whose entreprise consequently cannot be drawne into example nor make any president against the discipline of the Church For what meruaile is it that the Arians who trode vnder foote the diuinitie of Christ who is the inuisible head of the Church should likewise tread vnder foote the authority of his principall lieuetenant that is to say the Pope who is the visible head of the Church And the third that in the same tyme that the false Councell of Sardica spitt in the face of heauen and excommunicated not only the Pope but 〈◊〉 SVS-CHRIST himselfe and all his Church in reiecting the communion of them that held him to be consubstantiall with the Father the true Councell of Sardica compounded of more then three hundred Catholicke Bishops acknowledged the Pope for head of the Church and writt to him It seemes verie good and conuenient that the Prelates of all the Prouinces should referre the affaires to their head that is to saie to the Sea Apostolicke of Peter To the second obiection which is that after that Liberius being cast out from the Sea of Rome by the Arians and ouercome with the induring a farr banishment and manie corporall persecutions vexations sorgott himselfe so farr as to subscribe the condemnation of saint ATHANASIVS and to receiue the Arrians into his communion saint HILLARIE reciting the Epistles of the same Liberius insertes these clauses This is the Arrian treacherie this I haue noted I that am noe Apostata And againe Anathema for my parte to thee ô Liberius to thy Complices And a while after Anathema to thee the secōd third tyme ô wicked Liberius we bring fower answeres The first answere is that though it be certaine and not to be doubted that this is written by an ancient author and of saint HILLARIES tyme as besides the antiquitie of the manuscriptes which are to be sound in sundrie libraries it appeares both by the manner of that stile which fullie agrees with that of saint HILLARIES age and by manie things which are there recited which could not haue bene knowne but by the authors of saint HILLARIES age neuerthelesse it is not equally certaine that it is S HILLARIES Contrariwise there are fower cōiectures which seeme to intimate that either it should be Hillaries the Luciserian deacon of the same tyme with saint HILLARIE or some other authors of the same Sect and age which haue supposed it and made it passe vnder the name of saint HILLARIE or that the Parentheses which are inserted into Liberius his Epistles that he cites which also are inserted in forme of notes and marked with signes of a crosse at the head and enuirond with semye-circles and written in an other character are not saint HILLARIES but some exemplaristes of that age The first coniecture is that these Parentheses condemne the Faith of the Councell of Sirmium which Demophilus caused Liberius to signe that is the Faith of the first Councell of Sirmium which did not err but in the omission of the word Homousion for Demophilus as the Illustrious Cardinall Baronius hath obserued abhorred the Faith of the Second which denied both Homousion and Homoeusion and calls it an Arrians treachery where saint HILLARY contrariwise to spare and husband the demy Arrians which held the first confession and to oblige them to bandie against the compleate Arrians which held the second stiled in his workes of the Synodes The faith of the first Councell of Sirmium or rather the first faith of the Councell of Sirmium orthodoxall and Catholicke And saith speaking of the Bishop Eleusius Bishop of Cyrica and of the other demy Arrians which embraced it except the Bishop Eleusius and a few others with him the ten Asian prouinces wherein I dwell for the more parte doe not know God truly And it will not serue for an antidote for this that Monsieur de Feure who published that worke saith that the Arrians yet made another profession of Faith composed at Sirmium in the presence of the Emperor in the yeare of the Councell of Arimini where they abolished the word Substance For this last confession of Faith was made after Liberius his falle and not before as some haue thought not considering that Liberius suffered two banishements confounded by Socrates but distinguished by Sozomene The one when hee was confined into Beroe in Thrace which began according to Amianus Marcellinus account and that of Sulpitius Seuerus the yeare wherein Arbitio and Lollianus were consulls that is fower yeare before the Consulate of Eusebius and Hypatius vnder which the Councell of 〈◊〉 was held and lasted according to saint ATHANASIVS and 〈◊〉 two yeares And the other by which he was simplie cast out of Rome which sell out after the Councell of Arimini because Liberius refused to consent to it They report saith Sozomene speaking of those who described more truly the history of the Councell of Arimini that the Arrians constained the Bishops to signe their confession and cast out of the Church manie which resisted it and in the first place Liberius Bishop
cōmuniō of the true Catholick church doe concurr to it and it is not requisite that those that are lawfully seperated frō her either for Schisme or herefie as are the Greekes who erre in the Faith of the procession of the holy Ghost which his Maiestie himself holdes to be an article of Faith the naturall Egiptians Ethiopians who erre in the Faith of the hipostaticall vnion in the qualitie of Eutichians and Monophysites are excluded frō the Bodie of the Church from before the fifth Councell should assist to it And notwithstanding yet euen in these last ages there haue bene Councells Oecumenicall indeede and in the sence whereto his Maiestie imployes this terme when the partes seperated frothe Bodie of the Church whould haue conspired to some re-uniō As that of Lateran vnder Pope Innocent the third where there where with the Pope the Patriarckes of Constantinople and Ierusalem and the legates of those of Alexandria and Antioch and more then 400. Bishops and 70. Archbishops from all the partes of the Church aswell Greeke as Latine And that of Florence vnder Eugenius the fourth where assisted the Greekes with their Emperor and their Patriarke and the Legates of three other Patriarkes and the Armenians and the deputies also of the Ethiopians and in both these they were agreed of all the points of Faith which in these daies are againe put to question From whence it appeareth that the wante of Generall Councells could not make the Church to be lesse acknowledgeable in the last daies then she was in the first Of the effect of Councells for the visibilitie of the Church CHAPT II. The continuance of the Kinges answere AND in the ancient tymes it was a firme bond by which all the mēbers of the Catholicke Church were bound in the frame of one selfe Body which body for this cause was meruailously noble and eminent being so constituted in the view and knowledge of all that none thought they would could haue bene ignorant of her One Faith one policie one Body of the Catholicke Church a frequent visitation of the partes amongst themselues a meruailous consent of all the members an admirable sim pathie THE REPLIE RAther some tyme these were the meanes which heretickes or those Emperors that fauored them made vse of to shake and dissolue the masse and frame of the Body of the Church frō whēce proceeded the complaintes of the Fathers that after things had been once resolued of in the Church they should noe more holde other newe Councells that after the Councell of Nicea euery other Councell was superfluous and that they neuer sawe any good effect of all those Councells as is by S. GREGORIE Nazianzene aboue said And therefore these rich and magnificent amplifications of eloquence were noe impediments but that the Church when Luther began might haue bene not onely as much but more visible illustrious and eminent then she was manie tymes in those ages witnesse the obiections that the Donatists made to saint AVSTIN of the estate of the Church principallie in the East in saint HILLARYS tyme Such was said saint AVS the tyme whereof Hillary hath written from whence thou thinkest to sett ambushes for so manie deuine witnesses as if the Church were thē perished from the Globe of the Earth And saint IEROM because the East striking against herselfe by the ancient fury of her people tore in little peeces the vnseamed coate of our Lord wouen from aboue and that the foxes destroyed the Vine of Christ in such sort as it is difficult amongst the dry pondes and which haue noe water to discerne the sealed fountaine and the inclosed garden therefore I thought I ought to consult with the Chaire of Peter and the Faith praised by the mouth of the Apostles For whereas his Maiestie adds that the Bodie of the Church was then set in such an eminence of view and knowledg that she could not be vnknowne noe not by those that would haue bene ignorant of her this was verie true if you tooke all Catholicke prouinces together and compared them with euery particular Sect and it had place in regarde of those that were within the bosome of the Church which neither then nor since could haue bene ignorant of the Bodie and Societie of the true Church for as much as they all agreed in the hypothesis that the Church ought to be discerned by inimitable and indisputable markes and that those that had them not could not faine to haue them as the communion with the Sea of saint PETER the continued and not interrupted Succession of ministrie and Doctrine the eminencie and vniuersalitie aboue all other Christian Sects taken euerie one a parte and other such like But in regard of those that were seperated from it as heretickes and Schismatickes who would discerne the Church by markes more obscure then the thing itselfe and such as all Sects perswade themselues to haue to witt by the conformitie of Doctrine with the scripture interpreted according to the sentence of euerie particular man there was nothing lesse euident For to those the Church how eminent soeuer she had been hath alwaies been obscure hidden not for the want of her light eminencie but because of their darknes and blindnes This saith saint AVS is common to all hereticks to be vnable to see the thing that in the world is most manifest and constituted in the light of all nations out of whose vnitie whatsoeuer they worke although they seeme to doe it with great care and diligence can noe more profitt them against the wrath of God then the spider webb against the extremitie of colde And againe The Church is not hidden for she is not vnder a bushell but vpon a Candlesticke to giue light to all that are in the Howse And of her it is said The Cittie built vpon a Mountaine cannot be hidd but she is as hidden to the Donatistes who heare so cleere and manifest testimonies which demonstrate her to be spread ouer the whole world and yet had rather blindfold strike against the mountaine then ascend it And other where how can I call those but blinde that see not so great a mountaine and shutt their eyes against the lampe sett vpon the candlesticke Of the comparison of the Pope with the other Patriarkes CHAP. III. The continuance of the kinges answere IF anio one vvere fallen for heresie or Schisme from the communion of one of the Churches I saie not one of the first which vvere the Seates of the fovver Patriarckes but of anie other of those vvhich vvere much lesse as soone as it vvas knovvne he vvas reputed excluded from the communion of all the Catholicke Church THE REPLIE IN the tyme of saint AVSTINE there was yet but three true 〈◊〉 Seates in the Church I meane invested with patriarchall Iurisdiction to witt Rome Alexandria and Antioch Ierusalem hauing obtained noe patriarchall diuision till the Councell of Chalcedon For before it was
but a simple Bishopricke subiect itselfe in the first instance to the Archbishop of Cesarea and by appeale to the Patriarck of Antioch and not bearing the title of a Patiarcke but onely as a name of honor to haue place in the Councells after the true Patriarckes but not to exercise Iurisdiction ouer anie other diocesse This appeares both by the Councell of Nicea which perserues the title of honor to the Bishop of Elia that is to the Bishop of Ierusalem alwaies sauing the dignitie of his owne Metropolitan meaning the Archbishop of Cesarea And by saint IEROM who askes John Bishop of Jerusalem why he had recourse to the Sea of Alexandria since the iudge of the Bishop of Jerusalem in the first instance was the Archbishop of Cesarea and in the second hee of Antioch Thou saith hee which searchest out Ecclesiasticall rules and makest vse of the Canons of the Councell of Nicea c. answere me wherein doth Palestina belong to the Bishop of Alexandria it is ordained if I be not deceiued that Cesarea should be metropolitan of Palestina and Antioch of all the East then either thou oughtest to haue referred they cause to the Bishop of Cesarea c. or if there were cause to seeke a iudgement farther thou shouldest rather haue writen to Antioch And a while after but thou hast rather chosen to importune eares alreadie possessed then to yeild due honor to thy Metropolitan And finallie this appeare by the Councell of Chalcedon which assignes to Iuuenall Patriarck of Ierusalem for his first Patriarchall territorie the three Palestina's For that Ierusalem in the Councell of Constantinople was called the mother of all the Churches it was mother in antiquitie and not mother in authoritie And that in the Councell of Ephesus Iuuenall Bishop of Ierusalem saith according to the Latine translation of Rome that the ancient custome and the Apostolicall tradition was that the Church of Antioch was to be directed by the Church of Ierusalem it is a mistaking of the translator of Rome who insteede of saying the Roman as Peltanus hath it hath said the Ierosolomitan For that the laste clause of the period is to haue reference to the Roman Sea as was done by Peltanus and not to that of Ierusalem as the interpreter of Rome hath done abusing himselfe with this that the word to obey gouernes the datiue and not considering that the word to honor which is there added alters the rule is verified by seauen vndoubted profes First it is verified by this that the greeke text shoud also haue no construction there being no verbe within the period to gouerne this accusatiue the throne Apostolicke of great Rome but the verbe to honor It is secondly prooued because alwaies the Bishops of Rome and not those of Ierusalem haue iudged of the Councells of Antioch as it hath bene aboue specified in the cause of Paule Samosatenus and of of saint ATHANASIVS It is thirdlie verified because the nullitie propounded against the Councell of Antioch in saint ATHANASIVS time was grounded not vpon the absence of the Bishop of Jerusalem who yet was no more there then the Bishop of Rome as Socrates notes but vpon the absence of the Pope or his legates It is verified in the fowrth place because the Bishop of Antioch was so farr from being subiect to him of Ierusalem that contrariwise the Bishop of Ierusalem as hath lately bene shewed both by the testimonie of the Councell of Nicea and by that of saint IEROM was subiect in the first instance to the Bishop of Cesarea and by appeale to him of Antioch It is verified in the fifth place because the same Councell of Ephesus and in the presence of the same Iuuenall sent backe the cause of Iohn Patriarcke of Antioch to the Pope It is verified in the sixt place because in the Councell of Chalcedon where Iuuenall was also present the sentence of Anatholius Bishop of Constantinople was that Maximus Bishop of Antioch should remaine for as much as Pope Leo hauing receiued him into his Communion had iudged that he should rule the Church of Antioch And finallie it is verified because in the general Councell of Constantinople against the Monothelites the cause of Macarius Patriarke of Antioch who had bene deposed by the Councell was sent backe not to the Bishop of Ierusalem but to the Pope Macarius and his adherents saith the Emperor Constantine Pogonat haue bene deposed by the consent of the whole Councell and remitted to the discretion of the most 〈◊〉 Pope The same may be also said of the Archbishopricke of Constantinople for as much as although that the Councell of Constantinople holden vnder Nectarius had desired to erect it into a Patriarckship neuerthelesse this desire had no place till after the Councell of Chalcedon By meanes whereof the Church did not acknowledge in the tyme of saint AVSTIN anie more then the three Patriarchall Chaires which had bene acknowledged by the Councell of Nicea to witt Rome Alexandria and Antioch For whereas Socrates putts amongst the Patriarchips of the Easterne Empire the primacie of Pontus and that of Asia-minor from whence some inferr that it is an impertinent thing to goe about to restraine the number of the ancient Patriarckes to the onely Seas mentioned by the Canons of the Nicean Councell they shew their owne impertinencie not to see that Socrates there extendes by confusion of language the word Patriarkes to all kinde of Primates and imployes it not vniuocallie and in the same sence whereto we imploy it when we speake of Patriarkes properly taken no more then when Cassiodorus calls the primates and Metropolitans of Italie Patriarcks or when Gregorie of Tours calls Nicetius 〈◊〉 of Lion Patriarcke they intend not to speake of Patriarckes properly and strictly taken but of Patriarckes taken largely and generally Now these things were manifestlie distinct as Cuias hath plainelie noted in these termes the imperiall lawe separates the priuiledges Patriarchall and metropoliticke For not to touch other diuersities which were betweene the Patriarckes speciallie taken that Antiquitie otherwise calls Archbishops and Patriarkes generally taken that is betweene Patriarckes and those that were but simplie Primates and Metropolitans there was this difference betweene them that the Seate of the Patriarckes properly and especiallie taken was fixed and annexed to the dignitie of their Seas and neuer varied for anie respect of anterioritie of posterioritie of promotion In such sorte as Patriarckes properly taken neuer preceded by anie primates or Motropolitans whatsoeuer anterioritie of promotion the simple primates or metropolitans had before them nor amongst the Patriarckes properly taken the third neuer preceded the second whatsoeuer antiquitie of promotion he had aboue him but their Seates were annexed to the order of their Seas and not to that of their promotion Where Patriarckes generally and inproperlie taken that is to saie primates or metropolitans had amongst them
no Seates annexed to the dignitie of their Seas but the ancientest primate or Metropolitan preceded the others And therefore whatsoeuer extension and communication that the lesse curious authors haue made of the name Patriark to other primates and Metropolitanes yet when there harh been question to speake of the Patriarckes properlie soe called the Church neuer acknowledged more then fiue Patriarckes three ancient and originarie Rome Alexandria and Antioch and two accessorie and supernumerarie 〈◊〉 and Constantinople as it appeares both by the testimonie of the Emperor IVSTINIAN who writes the most Blessed Archbishops and Patriarckes which are he of ancient Rome he of Constantinople he of Alexandria he of Antioch and hee of Jerusalem and by the testimonie of saint GREGORIE the great who reckons fower Patriarckes besides the Pope when he saith in his Epistle to Natalis Bishop of Salona If one of the fower Patriarkes had committed such a disobedience it could not haue passed without a greeuous scandal And by the testimonie of the sixth generall Councell of Constantinople which saith to the Emperor CONSTANTINE Pogonat We praie your imperiall wisdome that the copies of this decree may be sent to the fiue Patriarchall Thrones And by the Testimonie of Balsamon who compares the Patriarckes to the Organes of the Senses and affirmes that as there are fiue Senses in the human Bodie so there are fiue Patriarckes in the Church The Patriarckes saith Salsamon are as the fiue senses in one onely and selfe-same head And againe Wee acknowledge the fiue most sacred Patriarckes for the onely head of the Bodie of all the Churches of God And indeede the seauenth Canon of the Councell of Nicea in saying Because the ancient Custome and tradition beares that the Bishop of Ierusalem be honored the Councell or daineth that he haue the next place of honor sauing the dignitie of his owne Metropolitan Doth it not euidently shew two things the one that the Sea whereof the Councell spake before this Canon had a preeminent ranke of honor both before the Bishop of Ierusalem and before all the other Seas of the Church And the other that the Bishop of Jerusalem had the next place of honor after them that is to saie followed them in order of ranke and precedencie and had place of all the metropolitans euen his owne to witt the Arbishop of Cesarea who was Metropolitan of Palestina but without anie Patriarchall Iurisdiction but contrariwise with an obligation to remaine subiect in the first instance to the Iurisdiction of the metropolitan of Palestina and by appeale to that of the Patriarke of Antioch Now there were but three Seas which preceded that of Ierusalem and after that of Ierusalem there were noe more Seas which had fixed places but all the other Primates and metropolitans changed their Seates according to the anterioritie or posterioritie of their promotion And consequentlie the intention of the Councell of Nicea was not to place in the rankes of Seas trulie Patriarchall that is to saie which had Patriarchall place and iurisdiction but onely the three Seas before named there and in the same ranke as they are there named to wit Rome Alexandria and Antioch as saint LEO the first protests to Anatolius Bishop of Constantinople in these wordes I am sorrie that thy charitie is fallen into this faulte to assaie to infring the most sacred constitutions of the canons of Nicea as if thou hadst wacht a time on purpose to make the Sea of Alexandria loose the priuiledge of the second honor and the Church of Antioch the proprietie of the third Dignitie And to this it contradicts not that the same Councell of Nicea saith speaking of the Sea of Antioch Likewise both in Antioch and in other prouinces the priuiledges to be preserued to the Churches For hee meanes by the other prouinces the Easterne prouinces which he would should be subiect to the Bishop of Antioch sauing the right of those who by reason of the too great distance or incommoditie of the waies had accustomed to take the ordination of their Metropolitans from their Synods which hath giuen subiect to Pope Innocent the first to write that by the Councell of Nicea the Bishop of Antioch was established not ouer a Prouince but ouer a Diocesse that is to saie according to the Stile of the ancient lawiers ouer a Bodie and a great number of Prouinces and to saint IEROM to saie that the Councell of Nicea had decreed that Antioch should be the Metropolitan of all the East And to Alexander Patriarke of Antioch to complaine that the Cyprians against the Canons of the Councell of Nicea ordained their Bishop without his permission And to the Cyprians contrariwise to protest that by the Canons of the Councell of Nicea the right of the ordination of their Bishops had bene preserued to them The true Patriarkes then ancient and originarie in regard of Iurisdiction were the onely three Seas of saint PETER Rome Alexandria and Antioch which were all three in some sorte one Sea as saint GREGORIE the great witnesseth to Eulogius Patriarke of Alexandria in these wordes Although said hee there be manie Apostles yet for principalitie the onely Sea of the prince of the Apostles hath obtained the authoritie which is in three places from one onelie for hee exalted the Sea wherein he vouchsafed to set vp his rect and end his present life he hath adorned the Sea to which he ordained the Euangelist his disciple and he hath established the Sea wherein he was resident seauen yeares although he were to depart from it which our Hincmarus long after repeated in these termes the Seas of the Roman Alexandrian and Antiochian Churches are one same Sea of the great Prince of the Apostles Peter And of this ternary number the reason was that saint PETER of whose authoritie and superintendencie wee will treate els where willing in his life time to cast the first foundations of the Ecclesiasticall Iurisdiction which ought to be obserued after him and the other Apostles iudged that the easiest meanes to establish it was to settle the principall Seates in those places where the principall Tribunalls of the temporall Iurisdiction were constituted because of the correspondencie which the inferior Citties alreadie had to those Seates Now there were then three principall Citties Metropolitan and Capitall in the Empire bredd from the vnion of the Easterne Empire that is to saie the Monarchie of Alexāder of his Successors with the Empire of the west That of Alexandria which Dion Chrisostome calleth the second Cittie beneath the Sunne which was the Seate of the Empire of Egipt and of the other neighbour-Regions after conuerted into the prefecture of Egipt That of Antioch which Iosephus calls the third Cittie of the Roman world and which is intitled by saint Chrisostome the head and mother-Cittie of the East which was the head of the particular Empire of
thee scatters And S. AVST In the Roman Church hath alwaies 〈◊〉 the principalitie of the Sea Apostolicke And Prosper whom saint 〈◊〉 reputes his second selfe and whom Joseph Scalager calls the most learned man of his age The principalitie of the Apostolick priesthood hath made 〈◊〉 greater by the Tribunall of Religion then by that of the Empire els where changing his prose into verse Rome great Apostle Peter's sacred Seate Head of the Churches-Bodie heere below Hath by Faithes Empire made her selfe more great Then she by all her armed powres could grow And 〈◊〉 the first in the epistle to Anastasius Bishop of Thessalonica It hath bene prouided by a grand order that all should not attribute all things to themselues but that in euery prouince there should be some whose sentence might holde the first place amongst their bretheren And againe that there might be others constituted in the greater citties who might vse a greater diligence by whom the care of the vniuersall Church might flow to the onely Seate of Peter And therefore 〈◊〉 the Allexandriās would accuse Dionisius Patriark of Alexandria their Bishop they went vp to Rome saith S. ATHANASIVS accused him before 〈◊〉 Bishop of Rome And when the same ATHANASIVS likewise Patriark of Alexandria Paul Bishop of Constautinople and Marcellus Primat of Aneyra in Galatia had bene deposed by diuers Councells of the 〈◊〉 The Bishop of Rome saith Sozomene restored to each one his Church because to him for the dignitie of his Sea the care of all things belonged And when the cause of Iohn Patriark of Antioch had bene propounded to the Councell of Ephesus the Councell remitted the iudgment to the Pope And Iuuenall Bishop of Jerusalem said that the anoient custome and 〈◊〉 tradition bare that the Church of Antioch should be ruled by the Roman And when the Councell of Chalcedon disanulled the actes of the false Councell of Ephesus they excepted the creation of Maximus Patriark of Antioch because saith Anatolius Archbishop of Constantinople The Pope hauing receiued him into his communion hath iudged that he should rule the Church of Antioch And when Theodoret Bishop of Cyre in the borders of Persia and subiect to the patriarkhip of Antioch had bene deposed in the same Councell of Ephesus he appealed to the Pope and the Councell of Chalcedon receiued him because saith the Senat The Pope had restored him to his dignitie And when Flauianus Archbishop of Constantinople had bene deposed by Dioscorus Patriark of Alexandria and by the false Councell of Ephesus he appealed likewise to the Pope and that saith the Emperor Valentinian following the custome of the Councells And when Iohn Patriark of Alexandria had bene driuen from his Sea by the plott of the 〈◊〉 Zeno he also appealed to the Pope that with the intercessiō of the Patriark of Antioch as Liberatus Archdeacon of 〈◊〉 a writer of a thousand and one hundred yeares antiquitie reportes in these wordes John saith Liberatus hauing taken Synodicall letters of intercession from Calendian Patriarke of Antioch appealed to Pope Simplicius And thus much of the comparison of the Pope with the other Patriarkes For as for the canon of the Councell of Nicea which seemes to rule the Bishops of Alexandria Antioch ouer the Bishop of Rome it shall be spoken of heereafter Of the difficulties of the Scripture concerning the tyme of S. Peters staie at Antioch and at Rome CHAPT IV. BVT against this that wee haue affirmed of the sitting of Saint PFTER at Antioch and at Rome Caluine and the other aduersaries of the Church forme twelue principall obiections eight from the Scripture and fower from the Fathers The first obiection is that S. PAVL found S. PETER in Ierusalem the two first voyages that he made thither the one three yeare after his conuersion the other when he carried the almes for the famine foretould by Agabus then that the Episcopall staie of S. PETER at Antioch which after S. Ieroms computation betweene these two voyages could not be seauen yeares as S. Gregorie affirmes it as wee suppose it for asmuch as S. Paules conuersiōhappened at the soonest three yeares after the death of IESVS CHRIST S. PETER departed from Jerusalem to goe to Rome the secōd yeare of the Empire of Claudius which was the eleauenth yeare after the death of Christ. The seconde obiection is that S. PETER still assisted at Jerusalem at the Councell holdē for the legall causes about twentie yeare saie they after the death of our Lord and was crucified as we saie the fourteenth yeare of the Empire of Nero that is the seauen thirtith yeare after the death of our Sauiour then he could not haue bene 25 yeare at Rome as wee saie The third that S. PAVL addressing the principall of his epistles to the Romans doth not there salute S. PETER whom he would not haue forgottē if he had bene there The fourth is that S. PAVL writing from Rome to the Philippians complained that euery one sought his owne not that which was of Christ. And to Timothie that all had abandoned him which he would not haue done if S. PETFR had bene there The fist that when S. PAVL came to Rome the bretheren went to meete him amongst whom there is noe mention of S. PETFR and the Iewes prayed him to declare to them his opinion of the sect of the Christians a thing they would not haue required if S. PETER had preached at Rome before him The sixt that S. LVKE who writ the history of the Actes of the Apostles maketh no mention of S. PETERS voyage to Rome The seauenth that S. PAVL who hath described the enterview betweene S. PETER and him at Jerusalem and Antioch speakes not of their enter-view at Rome which was the most famous cittie of the world And the eigth that S. Iohn made mention of the kinde of death by which S. PETER should glorifie God but makes no mention of the place of his death Now lett vs first dispatch the obiections taken out of scripture and after we will proceede to those taken out of the Fathers To the first obiection then from Scripture which is that S. PAVL still found Saint PETER in Jerusalem in the two first voyages that he made 〈◊〉 〈◊〉 〈◊〉 one three yeares after his conuersion and the other when 〈◊〉 〈◊〉 〈◊〉 the almes for the famine foretould by Agabus and 〈◊〉 〈◊〉 〈◊〉 that the Episcopall staie of S. PETER at Antioch which was 〈◊〉 〈◊〉 the two voyages could not bee of seauen yeares I answere that the 〈◊〉 〈◊〉 of 〈◊〉 Paul happened not in the third yeare after the death of our 〈◊〉 as they pretend a thing which troubles all the harmonie of the history but the first And this I proue in this manner Betweene the Councell of Ierusalem and S. 〈◊〉 departure to goe to Rome S. Paul remained
of our Lord. And CAIVS of one tyme with Tertulian If thou wilt gue to the Vaticane or to the waie of Hostia thou shalt finde the trophies that is the Sepulchers of those which haue founded this Church And CLEMENT Alexandrius before him Papias the hearer of S. IOHN Marke being intreated at Roman by the bretheren writt a briefe Ghospell which PETER haueing read approued And ORIGEN PETER was crucified at Rome with his head downewards And saint CYPRIAN The Rome ā Church is the Chaire of PETER and the principall Church from whence proceeded the Sacerdotall vnitie And EVSEBIVS Vnder the Empire of Claudius the prouidence of God brought the great Apostle Saint PETER to Rome And againe the histories beare that PAVL was beheaded and PETER crucified at Rome vnder Nero and the titles of PETER and PAVL preserued to this daie in their sepulchers confirme it And LACTANTIVS PETER and PAVL preached at Rome and their 〈◊〉 remained written for memorie And S. ATHANASIVS though it were declared to PETER and PAVL that they should suffer 〈◊〉 dome at Rome yet they 〈◊〉 not to trauell thither And S. CYRILL of Ierusalem PETER and PAVL presidents of the Church came to Rome And saint EPIPHANIVS At Rome were first Apostles and Bishops PETER and ` PAVL and then Linus and then Cletus and then Clement And saint AMBROSE PETER is our warrant for this custome who hath bene Bishop of the Roman Church And againe Christ haueing answered PETER I goe to Rome to be crucified againe PETER vnderstood that this answere belonged to his Crosse And the Emperors GRATIAN and VALENTINIAN and THEODOSIVS Wee will that all the people ruled by the Empire of our clemencie liue in such Religion as the Religion insinuated hither-to by the diuiue Apostle PETER declareth that he gaue to the Romans And OPTATVS Mileuitanus Thou canst not denie but that thou knowest that in the Cittie of Rome the Episcopall Chaire was first conferred to Peter wherein Peter head of the Apostles sate And saint IEROM Simon PETER Sonne of Jona of the Prouince of Galilee of the Borough of Bethsaida brother to the Apostle Andrew and Prince of the Apostles after the Episcopat of the Church of Antioch and the preaching of the dispersion of those of the Circumcision which had belieued in Pontus Galatia Cappadocia Asia and 〈◊〉 came to Rome the second yeare of the Empire of Claudius to ouerthrow Simon Magus and held the Sacerdotall Chaire twentie fiue yeares there And againe Hegesippus affirmes That he came to Rome vnder Anicetus who was tenth Bishop of Rome after PETER And else where Cyprian addressed the Councell of affrica to Steuen Bishop of the Roman Church who was the twentie sixth after the Blessed Peter And RVFFINVS Peter ruled the Roman Church for the space of twentie fower yeares And SVLPITIVS Seuerus The Christiā Religion had then taken roote in the Cittie of Rome Peter being Bishop there And S. CHRISOSTOME What spectacle shall Rome see in the daie of Iudgemeut Paul comeing forth of his graue risen againe with PETER And OROSIVS Nero 〈◊〉 PETER to death by the Crosse and PAVL by the sword And saint AVGVSTIN Wee see the most eminent height of the thrice noble Empire submitting his diadem bend his knee to the supulcher of the fisherman PETER And in an other place I thinke this part of the world ought to suffice thee wherein our Lord would crowne with a most glorious martir dome the first of his Apostles And else where What hath the chaire of the Roman Church done to thee wherein PETER hath bene set and wherein now Anastasius sitts And againe To PETER hath succeeded Linus to Linus Clemēt to Clemēt Anacletus to Anacletus Euaristus Of the Canon of the Councell of Nicea touching the gouernment of the Patriarches CHAPT V. HAuing dispatched the difficulties of the Scripture and of the Fathers cōcerning S. PETERS staie at Antioch Rome there remaines to solue the obiections that the aduersaries of the Church make against what wee haue said of the Popes superioritle ouer the other patriarkes whereof the principall is taken frō one of the Canōs of the coūcell of Nicea which ordaines that the anciēt customes obserued in Egipt Lybia and Pentapolis should goe on to witt that the Bishop of Alexandria should haue the power of all those things because it was also so accustomed to the Bishop of Rome Now the aduersaries of the Church doe more willing lie make vse of the Councell of Nicea in such like cases then of anie other because the actes of the Councell of Nicea which if wee had them might cleere the sence of the Canons of the same Councell are loste that there remaine to vs of the acts of the first fowre generall Councells no more but those of Ephesus and of Chalcedon And therefore wee must supplie what wants in the breuitie and omission of this Canon by conferring it with the acts of the other councells or by the examination of the histories of their ages To this obiection then wee bring two Answeres the first is that it hath alreadie bene aboue shewed in the Chapter of the patriarkes that the pope had two distinct qualities the one of patriarke of the West the other of head of the Church vniuersall as the Prefect of the Cittie Presecture by which the aduersaries of the Church would measure the spirituall Iurisdictiō of the Pope who had 2. distinct qualities the one of pre fect of the Cittie Prefecture in which he was equall to the prefect of the other prouinces the other of head of the senate Vicar of the Emperor in which he was superiour to the prefects of prouinces and iudged by appeale of the cause of all their Iurisdictiōs By meanes whereof although in things that concerned but the patriarchall Iurisdictiō as were the celebratiō of prouinciall or nationall coūcells the correctiōs of māners of the simple priests or deacōs the confirmatiōs either mediate or immediate of the Bishops of the Patriarkship and the subalterne iudgements of the causes euen of Bishops All the other Patriarkes were squared out by the modell and paterne of that of Rome neuerthelesse when there question of things that went beyond the limitts of Patriarchall iurisdiction that is to 〈◊〉 of Maior causes and which conuerned the vniuersall Church as were causes of Faith or generall customes of the Church or those of the finall depositions of Bishops or that of the iudgements euē of the persons of the Patriarkes the Bishop of Rome as head of the Church and superintendent of the other Patriarkes exercised Ecclesiasticall Iurisdiction ouer thē and iudged of their iudgements and persons And therefore when the coūcell of Nicea ordained that in Egipt Lybia and Pentapolis the Bishop of Alexandria should remaine in possessiō of the authority he had for all the causes whereof the councell thē spake that is
to saie for the celebration of Prouinciall and nationall Synods for the correctiō of minor and particular causes for the confirmation either mediate or immediate of the Bishops of the same prouinces addeth for as much as this also is accustomed to the Bishop of Rome it is certaine that the intention of the coūcell was not by that to square the Bishop of Alexandria by him of Rome in things that wét beyond the limitts and authoritie of Patriarchall iurisdictiō and concerned the iurisdictiō of the head of the Church and the gouernment of the vniuersall societie but in those things onely that were withim the boūdes and within the facultie of Patriarchall iurisdiction No more then when they measured the power that the other Prefects of the Empire had within the cōpasse of their prouinces by the power that the prefects of the cittie of Rome had within the prouinces of his Prefecture they pretēded not by that that in matters that wen forth by appeale from the other prouinces the cittie Prefecte as head of the Senate and Vicar to the Prince was not Superior to all the others nor that whē in a nationall Councell they square out the power that the Archbishops haue ouer the Bishops of their prouinces to the modell of that which the Primate of the natiōs hath as particular Archbishop ouer the Bishops of his quarter they pretēd not by that that in things which goe beyōd the iurisdictiō of the prouinces regard the generall interest of the natiō the Primat should not be superior to the other Archbishops nor finallie whē in a regiment of men of warre they measure the power that euery particular Captaine hath to commaund his company by the paterne and modell that the Campe-Master of the Regimēt hath ouer his they intend not by that in things which are not in the particular comaund of euerie companie but haue regard to the order the disposition and gouernemēt of the Regiment in generall the Campe-Master should not be superiour to all the other captaines For both before the Councell of Nicea when the Church-men of Alexandria would accuse Dionisius the Patriarke of Alexandria their Bishop who was the first Patriarke of the Church after the Pope they transported themselues saith Athanasius to Rome accused him before Dionisius Bishop of Rome presently after the Councell of Nicea when the councell of Antioch Sea of the third Patriarkeship had bene celebrated it was argued of nullitie because saith SOCRATES the Ecclesiasticall law forbad to rule the Churches whithout the sentence of the Bishop of Rome And when the same Councell of Antioch the other councells of the East had deposed S. ATHANAS Patriarke of Alexandria and Marcellus Primate of Ancyra in Galatia and Asclepas Bishop of Gaza in Palestina a cittie of the Patriarkeship of Antioch The Bishop of Rome saith Sozomene restored them euerie one to his Church because to him for the dignitie of his Sea appertained the care of all things And when the Councell of Sardica within twentie yeare of that of Nicea and holden for the Confirmation of that of Nicea and composed of the like or a greater number of Bishops thē that of Nicea and at which assisted the same Osius Bishop of Corduba the same saint A THANASIVS then Patriarke of Alexandria the same Protogenes Bishop of Sardica which had assisted at that of Nicea proceeded to the direction of ecclesiasticall causes it did not onely authorize the appeales from the Bishops of all the Earth to the Pope but also declared that it was a very good and conuenient thing that from all the Prouinces the Bishops should referre the affaires to their head that is to saie to the Sea of the Apostle PETER And whē the Councell of Capua which the third Councell of Carthage calls a generall councell deputed Theophilus Patriarke of Alexandria because of the neighbourhood of his Patriarkship to examine the cause of Flauianus Patriarke of Antioch saint AMBROSE writ to him that after he had iudged it he must get the Pope to confirme his iudgement And when the generall councell of Ephesus passed to the cause of Iohn Patriarke of Antioch Iuuenall Bishop of Ierusalē said that the ancient custome bare that the Church of Antioch was alwaies gouerned by the Roman and the councell in the Bodie of it remitted the iudgement of the Patriarke of Antioch to the Pope And when Dioscorus Patriarke of Alexandria had in the false Councell of Ephesus condemned and deposed Flauianus Bishop of Constantinople Flauianus appealed frō him to the Pope and that saith the Emperor Valentinian following the custome of the Councells And when the Councell of Chalcedon disanulled the false Councell of Ephesus it was voted by Anatolius Bishop of Constantinople that of all the acts of that councell none should remaine in force except the creation of Maximus Patriarke of Antioch because the Pope hauing receiued him into his cōmunion had iudged that he should gouerne the Church of Antioch whē Theodoret Bishop of Cyre neighbour to Persia and one of the Subiects of the Patriarkship of Antioch who had bene deposed by the same coūcell of Ephesus had frō it appealed to the Pope presented himselfe at the coūcell of Chalcedon the senators to cause order to be obserued there commaunded he should come in for as much as the Pope had restored him to his Bishopricke And when the Popes Legates bare the first word in the Councell not onely they intitled the Pope the head of all the Churches but also when the Fathers of the councell in their Bodie sent their Relation to the Pope they intreated him as the head of the vniuersall Church Thou hast guided vs said they by the legats as the head doth the members And againe As in this which is for the 〈◊〉 we haue brought correspondencie to our head so thy Soueraigntie may fulfill in the behalfe of thie Children that which concernes decencie and they treated Dioscorus Patriarke of Alexandria as ghostly vassall to the Pope 〈◊〉 said they hath extended his felonie euen against him to whom the 〈◊〉 of the Vine hath by our Sauiour bene committed that is to saie against thy Holynesse Euident and manifest arguments that the Pope had two qualities distinct the one of Patriarke of the West and the other of Soueraigne Vicar of Christ and head of the vniuersall Church and that when the other Patriarkes were compared to him it was in qualitie of Patriarke of the West and not in the quality of Soueraigne Vicar of Christ and head of the vniuersall Church The second Solution is that the Councell of Nicea speakes of the Bishop of Alexandria with restriction and of the Pope without restriction from whence it is that the Senators assisting at the Councell of Chalcedon to cause order to be obserued there after they had heard the lecture of the sixth Canon of the Councell of
Nicea and of the third Canon of the Councell of Constantinople inferred thereupon thus it appeares from hence that all primacie and principall honor hath alwaies bene 〈◊〉 to the Bishop of Rome a thing that amazes me that the Greeke Schismatickes and 〈◊〉 amongst the rest did not perceiue it For Nilus Archbishop of Thesalonica disputing against the Pope saith If the Canon of the Councell of Nicea had distributed the Climates of the earth to euerie one of the Bishops-Generall so he calls the Patriarkes and had determinately setled nothing vpon the Sea of the Pope but had contented itself with saying that he had receiued the primacie there had bene some reason to esteeme that all the earth had bene vnder him And neuerthelesse not onely the Councell of Constantinople ordaines that the Bishops should not exceede their limitts but that according to the Canons of the Councell of Nicea the Bishop of Alexandria gouerned onely the affaires of Egipt And the Bishops of the East that is of the Patriarkship of Antioch onely the affaires of the East And the Councell of Chalcedon ordaines to the Bishop of Ierusalem the three Palestina's And to him of Constantinople Asia minor Pontus and Thrasia and the Barbarous prouinces that is to say Russia and Muscouia without euer goeing about either that or anie other Councell to sett out a part to the Bishop of Rome nor prescribe limitts out of which he might not exercise his authoritie But euen the Councell of Nicea speakes of the Bishop of Alexandria with restriction assigning him the prouinces of Egipt Libia and Pentapolis and of the Pope without restriction leauing him the waie free and assigning him noe limitts nor anie determinate number of prouinces The customes said the Canon obserued from antiquitie in Egipt Libia and Pentapolis are to be maintained to wit that the Bishop of Alexandria haue the power of all those things for as much as this is also accustomed to the Bishop of Rome By meanes whereof it remaines in the libertie of the Reader to supplie the word ouer all the Church and to expresse the Canon in this sence that the customes obserued from antiquitie in Egipt Libia and Pentapolis should be maintained to wit that the Bishop of Alexandria haue the power of all those things for as much as this is also accustomed to the Bishop of Rome ouer all the Church For what was this custome practized by the Bishop of Rome but that whereof saint IRENEVS speakes when he saith to the Roman Church because of a more mightie Principalitie it is necessarie that all the Church should agree And saint AVSTIN when he writes In the Roman Church hath alwaies flourisht the principalitie of the Sea Apostolicke And Socrates when he affirmes that the Ecclesiasticall lawe bare that uo decrees might be made in the Church without the sentence of the Bishop of Rome And Sozomene when he notes that to the Bishop of Rome because of the dignitie of his Seate the care of all things apportained And so who sees not that the intention of the Councell was net to compare the Bishop of Alexandria with the Pope formallie but anologically that is to saie that the intention of the Councell was not to compare the authoritie of the Bishop of Alexandria ouer the prouinces of Egipt Libia and Pentapolis with the authority of the Pope ouer anie determinate territorie but to compare the authoritie of the Bishop of Alexandria ouer the prouinces of Egipt Libia and Pentapolis with the authority of the Pope ouer the whole Church It is certaine that in this clause for as much as this is also accustomed to the Bishopof Rome there is an omission which should be supplied either by the extent of an vniuersall word of particular restriction Now that the designe of the Councell was not to compare the Sea of Alexandria as head of the particular Prefecture of Egipt with the sea of Rome as head of an other particular prefecture but to compare the Sea of Alexandria as head of the particular prefecture of Egipt with the Sea of Rome as head of all the Empire the decree of the Councell of Chalcedon which shall be spoken of hereafter shewes it when it saies designing the temporall cause of the priuiledges of the Church of Rome The fathers yeilded the priuiledges to the Sea of the ancient Rome for as much as that Cittie helde the Empire And the Confronting of these wordes of Socrates The Ecclesiasticall rule bare that no lawes should be introduced into the Church without the sentence of the Bishop of Rome with these of the Bishops of Egipt to the Councell of Chalcedon Permitt vs to attend the ordination of our Archbishop to the end that according to the ancient customes we may follow his sentence And againe It is the custome in the prouinces of the prefecture of Egipt to doe noe such ting without the sentence and ordinance of the Archbishop of Alexandria confirmeth it For to saie that there could be nothing established in the vniuersall Church without the sentence of the Bishop of Rome and to saie there could be nothing established in the prouinces of the Prefecture of Egipt without the sentence of the Bishop of Alexandria was it not to make the Bishop of Alexandria that in the prefecture of Egipt that the Bishop of Rome was ouer the whole Church And therefore the Councell saying simplie for as much as this is also accustomed to the Bishop of Rome and not specifying where nor bringing in 〈◊〉 restriction what should hinder vs from supplying ouer all the Church and from answering that the intention of the Councell was to ordaine that the Bishop of Alexandria who in Egipt Libia and Pentapolis was as Vicar bred from the Sea of saint PETER who had there established his second selfe that is to saie his sonne and welbeloued disciple the Euangelist saint MARKE should haue the superintendencie of the Ecclesiasticall affaires in all these prouinces for as much as the Bishop of Rome to whom as Sozomene saith because of the dignitie of his Seate the care of all things appertained had it generally ouer all the Church or if they will presse vs to reduce the enthymeme of the Councell into the forme of a complete sillogisme what can hinder vs from reducing it into this The same priuiledges that the Bishop of Rome hath in regard of the whole Church the other Patriarkes haue proportionablie euery one in reregard of his Patriarkship Now the Bishop of Rome hath this priuiledge that to him because of the dignitie of his Sea the care of all things pertaines and that without him nothing can be decided of things which concerne the gouernment of the vniuersall Church the Bishop of Alexādria then ought to enioy by proportion the same priuiledges in the prouinces of his Patriarkship that is to say in the prouinces of Egipt Libia and Pentapolis
to witt that to him because of the dignitie of his Sea appertaines the superintendencie of the Churches of the same Prouinces and that without him nothing should be decided in causes which concerne them For that the Patriarkes in their diuisions were as images and modells of the Popes authoritie and as Vicars borne from the Apostolicke Sea that is to saie were euery one in the extent of his Patriarkship that that the Pope was vniuersallie ouer the whole Church And then that as the Riuer Melas in Greece produced the same kindes of animals and plantes as Nilus in Egipt but lesser and proportionable to the quantitie of his course so the same authoritie that the Pope had ouer all the Church to wit that without him nothing might be decided in things which had regard to the vniuersall Church the Bishop of Alexandria had it proportionablie in his diuision to witt that without him nothing could be decided of the Ecclesiasticall causes of Egipt and of all the deuision of Alexandria it appeares by ten meanes besides many others It appeares first by the diuersitie of the conditions vnder which the Pope and the other Patriarkes participated to the succession of the Sea of Saint PETER who was the head and superintendent of Episcopall iurisdiction for the Pope onely bare the title of absolute successor and ordinary Vicar to saint PETER as being constituted in the Tribunall where saint PETER had established his finall and absolute Sea where he had planted the stocke of his direct Succession from whence it is that saint CYPRIAN calls the Roman Church the Chaire of Peter and the principall Church and the originall of the Sacer dot all vnitie and that the councell of Sardica exhortes the Bishops of all the prouinces to referr the causes to their head that is to saie to the Sea of the Apostle PETER and that 〈◊〉 saith that the Death of Pope Felix was the prouidence of God least the Sea of PETER might be dishonored being gouerned by two 〈◊〉 and that saint IEROM writes to Pope DAMASVS I am ioyned in communion with thy 〈◊〉 that is to saie with the Chaire of PETER and that Pope Innocent the first reported and approued by saint AVSTIN writt to the Bishops of Africa I conceaue that all our bretheren and colleagues can referre causes and principallie concerning faith to none but to PETER that is to 〈◊〉 to the author of their name and dignitie and that the Legates of Pope 〈◊〉 in the oration that they made to the Councell of Ephesus and which was confessed and registred by the ordinance of the Councell called the Pope the Successor and ordinarie Vicar of saint PETER And that the councell of Chalcedon intitled the Epistle of the Pope saint LEO the first The Sermon of saint PETERS Sea whereas the part that the other patriarkes had to the Successioin of saint PETER was an oblique and collaterall part and founded vpon subalterne and particular causes to witt that of the patriarke of Antioch vpon the passing and transitorie Sea of saint PETER at Antioch from whence it is that saint CHRYSOSTOME saith Peter the superintendet of the whole world he to whō Christ had cōsigned the keyes of the kingdome of heauen to whom he had committed the disposition of all things was a long time resident at Antioch And that the Pope Innocent the first tyme sellow to the same saint 〈◊〉 writt to Alexander the Patriarke of Antioch The Sea of Antioch had not giuen place to Rome had it not bene that what that 〈◊〉 but by the waie this hath obtained absolutely and finallie And that of the patriarke of Alexandria vpon the commission that saint PETER gaue to his second-selfe that is to saie to his deare and welbeloued disciple saint MARKE to goe found the Church of Alexandria the Metropolitan cittie of Egipt and of the prouinces adiacent from whence saint GREGORIE the great cries out The sea of Peter in three places is of one alone for he had exalted the Sea wherein hee vouchsafed to staie and finish his present life he hath adorned the Sea to which he hath ordained the Euaugelist his disciple hee hath established the Sea wherein he was resident seauen yeare though he were to depart from it By which meanes as the Pope represented the Stocke of the direct succession of saint PETER and the other Patriarkes represented the branches of the oblique and collaterall succession of saint PETER so what the Pope was in regard of the vniuersall Church the other Patriarkes were in the behalfe of their particular Patriarckships and reciprocally what the other Patriarkes were in the behalfe of their particular Patriarkships the Pope was in regard of the vniuersall Church It appeares secondly by the analogie of the ancient order of the Church which bare that the same priuiledges that the Patriarkes Primats and Metropolitans had to wit that without them nothing could be decided of the affaires of their deuisions and that the Prouinciall nationall or Patriarchall Councells which were held in their territories could not be esteemed perfect if they assisted not there the Popes had thē for the affaires which regarded the gouernment of the vniuersall Church and for the celebration of generall Councells and reciprocallie that the same priuiledges that the Popes had as that the care of all the Church pertained to them and that without them nothing could be decided of points concerning the vniuersall Church nor generall Councells bee celebrated the Patriarkes Primats and Metropolitans had them proportionablie in their limitts to witt that the care of all the affaires of their deuisions belonged to them and without them nothing could be decided in the affaires of their iurisdictions nor the Councells of their territories bee celebrated For as the Councell of Antioch which I alledge because it borrowes this decree not from the discipline of the Arrians but from the ancient forme of the Church saith that the care of all the Prouince belongs to the Metropolitan Soe Sozomen saith that the Bishop of Rome restored Athanasius Patriarke of Alexandria Paule Bishop of Const antinople Marcellus primate of Ancyra in Galatia for that to him because of the dignitie of his Sea the care of all things appertained And as the same Councell of Antioch saith speaking of particular Councells That Sinod is perfect at which the Metropolitan assists Soe Socrates witnesseth That Generall Councells and which were to prouide for the Generall lawes of the Church could not be celebrated without the Pope IVLIVS saith he had not assisted at the Councell of Antioch nor had sent anie in his place although the Canon of the Church forbids to make Ecclesiasticall lawes without the sentence of the Bishop of Rome or according to the translation of EPIPHANIVS followed by Cassiodorus to celebrate Councells without the sentence of the Bishop of Rome And Sozomene There was an eccclesiastic all lawe which annulled all things
that were instituted in the Churches without the sentence of the Bishop of Rome And the Emperors Theodosius and Valentinian Wee decree that accoding to the ancient custome nothing shall be innouated in the Churches without that sentence of the reuerend Pope of the Cittie of Rome Now how was this anie other thing but to make the Pope what the same lawe of Theodosius and Valectinian calls him to witt the Rector of the vniuer salitie of Churches and what the Councell of Chalcedō intitles him to witt the Guardian of the Lords Vine and what the Councell of Sardica the Councell of Chalcedon and the Emperor Iustinian qualifie him to wit the head of Bishops For if as the Prouinciall Nationall or Patriarchall Councells could not be reputed perfect nor decide the affaires of the 〈◊〉 or of the nation or of the Prouince without the Metropolitan 〈◊〉 〈◊〉 〈◊〉 the generall Councells could not be generall nor decide 〈◊〉 〈◊〉 which concerned the vniuersall Church without the assistance and 〈◊〉 of the Bishop of Rome And if as S. IEROM saith that the Councell of 〈◊〉 had ordained that Antioch should be the metropolitan 〈◊〉 spirituall of all the East so not only saint ATHANASIVS calls Rome the Sea 〈◊〉 and metropolitan of Romania that is of all the Roman Empire beates the Arrians with the epistle which they had writen to the Pope in the which though fainedly irronically they had called the Roman Church the Schoole of the Apostles and the Metropolitan of religion but also S. GREGORIE Nazianzene cries out the ancient Rome marcheth right in the saith 〈◊〉 all the west tied by the healthfull word as it is conuenient that 〈◊〉 should doe which rules all the world And if as the Bishops of Egipt protested at the Councell of Chalcedon that it was the custome in the prouinces of the 〈◊〉 of Egipt to doe nothing without the sentence ordinance of the Archbishop of Alexandria So Socrates saith that the Coucell of Antioch was argued of nullitie for as much as the ancient Ecclesiasticall law bare that the Churches could not bee ruled without the 〈◊〉 of the Bishop of Rome how is it that the Bishop of Rome was not metropolita of the vniuersall Church such in regard of the whole Church 〈◊〉 〈◊〉 Patriark Metropolitan was in regard of his diuision And if the Pope reciprocallie as heire to the principall Sea of S. PETER Metropolitan of the vniuersall Church was Rector of the vniuersality of Churches how could it be that the originall Patriarks which were heires of the 〈◊〉 Chaires of S. PETER the Metropolitans of the secōd 〈◊〉 of the Empire were not by proportion in the behalfe of their diuisions that which the Pope was ouer the whole extent of the Church It appeares thirdlie by the proceeding of the same Councell of Nicea and in the same Canon For what cause had the Councell of Nicea to represse the rebellion of Meletius Bishop of Sycopolis in Egipt who refused to obey the Bishop of Alexandria his Patriarke alledged the custome of the Pope not that of the Patriark of Antioch The Patriark of Antioch was in person at the Councell which the Pope was not hee was neerer both to the cittie of Nicea wherein the Councell wae holden to the Sea of Alexandria in whose fauour this Canō was made then the Pope he had the 〈◊〉 ouer fifteene great prouinces where of the least conteined more countries then the Protestants attribute to the Patriarkship of the Pope For what cause doth the Councell to suppresse Meletius alledge the custome of the Bishop of Rome and not that of the Bishop of Antioch but because the Bishop of Antioch his authoritie was of positiue right as well as that of the Bishop of Alexandria by which meanes the same 〈◊〉 that carried Meletius to denie the one might likewise haue carried him to denie the other where the Popes authoritie was of diuine right that is to saie as S. AVSTIN the Mileu Councell speake drawne 〈◊〉 the authoritie of the holie scriptures Moreouer for what cause did the Coūcell of Nicea confirme the custome of the Patriark of Alexandria that of the Patriark of Antioch not confirme that of the Pope but because the Popes authoritie depends not of the authoritie of Councells but proceeded from the verie mouth of our Lord as Pope Gelasius whō S. 〈◊〉 the secōd S. AVS or rather the second Oracle of the African Church calleth the Reuerēd Prelat of the Sea Apostolicke hath since expressed it in there words The holie Romā Catholicke Apostolick Church hath not bene preferred before other Churches by anie synodicall constitutions but hath obtained the primacie Euāgelicall voice of our Lord and Sauiour when he said Thou art Peter and vpō this rocke I will builde my Church Now this being so how is it not manifest that the intention of the Councell was not to restraine the authoritie of the Pope to the limits of a simple particular Patriarkship as that of the other Patriarkes but to propound the authoritie that the Pope had in regard of the vniuersall Church for a type and patterne of the authoritie of the other Patriarkes in regard of their patriarkships for either the law diuine gaue nothing to the Pope ouer the other Bishops or if it gaue him anie thinge it was giuen him ouer all the Earth although for the cōmoditie of the vniuersall gouernement of the Church the Pope abstained from the immediate administratiō of the other Patriarkships cōtented himselfe with the onely immediate gouernement of the patriarkship of the West and with the mediate generall superintendencie ouer the rest It appeares fowthly by the possession wherein the Pope remained after the Canon of the Councell of Nicea of iudging the persons and iudgements of the other Patriarkes and that in the view with the applause euen of those that had made the canon of their successors without that anie euer murmured that this practise contradicted it for how had Pope Iulius the first who was created Pope fiue yeares after the Coúcell of Nicea restored those great Champions of the Councell of Nicea saint ATHANASIVS Patriark of Alexandria Marcellus Primat of Ancyra in Galatia Asclepas Bishop of Gaza in Palestina because to him saith Sozomen for the dignitie of his Sea the care of all things apperteyned if the intentiō of the Councell of Nicea had bene to restraine the authoritie of the Pope into the onely limitts of a particular Patriarkship as well as that of the other Patriarkes And how had those great Chāpions defendors of the Coūcell of Nicea made vse of the Popes restitution to re-enter their Seas if it had bene contrary to the canon of the Councell of Nicea the which themselues had helped to compose S. ATHANASIVS amongst the rest who had bene the soule and pen thereof was then heire
it had bene admittted in some prouinces of Pontus Asia Minor and Thracia shall also haue place through all the prouinces of Illiria that is to saie of the Easterne Illiria to witt thae if there doe anie controuersie arise it may not be reserred to the holy iudgment and sacerdotall councell without the knowledg of the most holy and right Reuerend the Bishop of the cittie of Constantinople which hath the priuiledges of the ancient Rome And Photius Patriarke of Constantinople reporting the same lawe The sixth constitution said hee of the second title of the first booke of the code ordaineth that all the Canonicall questions that shall arise in all Illiria may not be decided without the sentence of the Bishop of Constantinople and of his Synod which hath the priuiledges of the ancient Rome Now what was this priuiledge of the ancient Rome to whose imitation nothing could be decided not onely in all the prouinces of Thracia Pontus and 〈◊〉 〈◊〉 but also in all the prouinces of the Easterne Illiria without the knowledge or according to the text of Socrates and of Photius without the sentence of the Bishop of Constantidople and of his Synod but that which we now come from speaking of with the same 〈◊〉 that the Ecclesiasticall lawe gaue the Pope through the whole earth to witt that without the sentence of the Bishop of Rome there might be made no new definition in what part of the world soeuer and which the law of Valentinian inserted into the new constitutions of the same Theodosius renewes in these wordes We decree that according to the ancient custome nothing shall be innouated in the Churches without the sentence of the Bishop of Rome And therefore what other thing was it to graunt to the Bishop of Constantinople in Ecclesiasticall matters the priuiledges of the cittie of Rome but to make the Bishop of Constantinople particularly in his diuision what the Bishop of Rome was ouer all the Earth It appeaaes in the seauenth place by the possession wherein the Pope continued notwithstanding the erection of the Patriarkship of 〈◊〉 to iudge of the iudgements and of the persons of the Patriarkes of Constantinople and to receiue the appeales in maior causes from their diuisions For not onely the Popes as well after the Councell of Constantinople wherein the erectiō of the Patriarkship of Constātinople was attempted as after that of Chalcedon where it was againe sett vpon remained in perpetuall possession to iudge of the iudgements of the persons of the Patriarkes of Constantinople and to receiue the appeales of the maior causes from their diuisions but also the Patriarkes of Constantinople remained in perpetuall profession of obedience and of subiection to the Pope The one of these pointes shall be seene heereafter both by the appeale that SCHRYSOSTOME Archbishop of Constantinople cast in from the Councell of Constantinople to Pope Innocent the first and by the appeale that Eutiches Abbot of Constantinople cast in from Flauianus Patriark of Constantinople to Pope Leo the first by the appeale that the same Flauianus Patriark of Constantinople cast in from the second Councell of Ephesus to the same Pope Leo the first that saith the Emperor Valentiniā the 3 rd according to the custome of Councells by the condemnatiō that Pope Felix the third made of Acacius Patriark of Constantinople in vertue whereof he was raced yea after his death out of the records of the Church of Constantinople and by the deposition that Pope Agapet made of Anthymus Patriarke of Constātinople by the iudgemēt that the Pope S. GREGORIE the Great gaue in the causes of Iohn priest of Chalcedon and Athanasius a Regular of Lycaonia appealing to him from the tribunall of the Patriarke of Constantinople And the other shall appeare in the same chapter by the protestations that Iohn the second Anthimus Menas Iohn the fowrth Patriarkes of Constantinople euery one in his tyme made to acknowledge thēselues submitted subiect to the Pope to the Roman Church Now how was this anie other thing but a perpetuall testimonie that the Patriark all dignitie exempted not those that were thereof prouided from the iurisdiction superioritie of the Pope then that the intention of the Councell of Nicea had neuer bene to restraine the Popes authoritie within the simple limitts of a particular patriarkship as well as that of other Patriarkes but to propose the Popes authority in regard of the vniuersall Church for a type and patterne of the authoritie of the other Patriarkes in regard of their patriarkships It appeares in the eight place by the proceeding of the Emperor Iustinian the first who desiring to erect the first Iustinianea of Bulgaria the cittie of his Birth into the forme of a supernumerary patriarkship ouer the six Archbishoprickes of the six prouinces neere to that towne ordained that in those six prouinces she should hold the place of the Sea Apostolicke of Rome following the definitions of Pope Vigilius Wee decree saith the Emperor that the blessed Bishop of the first Iustinianea shall haue vnder his proper iurisdiction the Bishops of the Mediterranean Dacia of Dacia Rypensis of Triballea of Dardania of vpper Misia and of Pannonia and that they shall be ordained by him and by his proper Synod and that in the prouinces subiest to him he shall hold the place of the Sea Apostolicke of Rome following the things defined by the holie Pope Vigilius For that the intention of the Emperor Iustinian was to erect by this lawe the Bishoprick of the first Iustinianea of Bulgaria into the forme of a Patriarkship of honor although this honor remained to him but in shadowe and smoake wee learne from two cases The one that in the Councell of Constantinople surnamed Trullian holden vnder Iustinian the second before Bulgaria was possest by the Infidells Iohn Bishop of Iustinianopolis signed in the ranke of the Patriarkes in this order Paul of Constantinople Peter of Alexandria Anastasius of Ierusalem George of Antioch and Iohn of Iustinianopolis And the other that euer after the returne of Bulgaria to be Christian the latter Greekes did in some sorte continue this title to him as Curopalates a Greeke Author acknowledgeth when he coupleth the Archbishop of Bulgaria with the Patriarkes in these termes The designatiō of the other Patriarkes is made without anie diuersitie as well of him of Alexandria of him of Antioch of him of Ierusalem as also of the Archbishop of the first Iustinia nea called Achrida and of all Bulgaria And as Barlaam a Greeke Author natiue of Peloponosus confirmes it in his disputations against the Greeke schismaticks when hee writes that in the part separate from the Pope there were fiue Patriarkes on the other part saith he the are fiue Patriarkes reckoning him of Bulgaria And that this priuiledge to hold the place of the Sea Apostolick in the six prouinces neere the first
Iustinianea was not by co-ordination with the Pope but by subordination to the Pope that is to saie it was not by forme of exemption from the authoritie of the Pope but by forme of submission and substitution to the authoritie of the Pope Wee learne from the epistles of S. GREGORIE the Great which testifie as it shall appeare in the chapter following that the same S. GREGORIE cōfirmed yet fiftie yeare after this law the electiō of the Bishop of the first Iustinianea sent him the Archiepiscopall mantle renewed to him the Vicarship of the Sea Apostolicke iudged by appeale of the Bishops of his diuision chasticed himselfe when he had iudged amisse It appeares in the ninth place by the proceeding of the Bishop of Constantinople who hauing obtained in the Councell of Constantinople holden vnder Theodosius the Great a decree which ordained that his Sea should bee the second after Rome because Constantinople was the second Rome and hauing made this decree to be explained by a surreptitious Canon in the Councell of Chalcedon in such sort as he was permitted to enioy the same priuiledges with the Pope after the Pope attempted to participate with the Pope the title of vniuersall Patriarke and to inscribe himselfe vniuersall Patriarke not in regard of the Pope but vnder the pope and in regard of the other patriarkes and to this the other patriarkes the Emperors themselues and the Councells of the East consented communicated to him this nomination For in the Councell of Constantinople holden against Anthimus not onely the title of vniuersall Patriarke was attributed to the Pope but also to the Bishop of Constantinople And in the seauenth law of the Code the Emperor Iustinian called Epiphanius Patriarke of Constantinople Oecumenic all Patriark but vnder the Pope whom he calls in the same lawe the head of all the holie ministers of God And in the sixth generall Councell not onely the Emperor Constantine Pogonat intitles the Pope Generall Arch-pastor and the Protothrone of all Patriarkes but also the epistle of Cyrus Patriarke of Alexandria read in the same Councell qualifies Sergius Patriarke of Constantinople with the title of Oecumenic all Patriarke Now how was this anie other then to presuppose that the Pope had alwaies bene vniuersall Oecumenic all Patriarke For if the Patriarke of Constantinople by vertue of the erection of Constantinople into the title of second Rome made as he pretended for spirituall Rights in the first Councell of Constantinople attributed to himself ioyntly with the Pope though vnder the Pope the title of vniuersall Patriarke that all the other Patriarkes the Emperors themselues the Councell of the East consented to it cōmunicated to him this nomination how doth it not appeare manifestly that they then acknowledged that before the holding of the first Councell of Constantinople the Bishop of Rome was vniuersall and Oecumenic all Patriarke and by consequent that the intention of the Councell of Nicea had not bene to restraine the Popes authoritie to the onely limits of a particular patriarkship as that of the other patriarkships but to propound the Popes authoritie in regard of the vniuersall Church for a type and patterne of the authoritie of the other Patriarkes in regard of their patriarkships It appeares in the tenth place by the epistle of Innocent the first whom S. AVSTIN calleth Pope of happie memorie to Alexander Patriarke of Antioch wherein he writes to him that the Councell of Nicea had established the Patriarkship of Antioch not ouer a Prouince but ouer a Bodie and a masse of Prouinces and adds that Antioch had not yeilded to Rome but that what Antioch had trāsitorilie to wit S. PETERS Sea Rome had it finallie and absolutely and by the testimonie of S. IEROM priest of the Patriarkship of Antioch who saith that the Councell of Nicea had ordained that Antioch should be the metropolitan of all the East and neuerthelesse cries that the Church is built vpon the Popes cōmunión and vpon the chaire of S. PETER and that he will not acknowledge the Patriarks of Antioch but whiles they communicate with the Pope from whence it ariseth that the intentiō of the Councell of Nicea had not bene to make the Popes authoritie and that of the Patriarke of Antioch equall And finally it appeares by the difference that the Councell of Chalcedon where this very decree of the Councell of Nicea was read put betweene Dioscorus Patriarke of Alexandria who possest the Sea in whose fauour the Canon had bene made and the Pope accounting the Pope for Guardian of our Lords Vine the Patriarke of Alexandria for one of his subguardians For not onely the Coucell of Chalcedon writing to the Pope calls him the head of Bishops We beseech thee saith the Councell to 〈◊〉 our iudgement with thy decrees that as wee haue brought consent in matters of weale to our head so thy Soueraigntie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soueraigntie maie fulfill in the behalfe of thy children that which is for decencie But also speaking of the presūptions of Dioscorus Patriarke of 〈◊〉 adds for the last to make his insolence cōpleat that he 〈◊〉 sett vpon the proper person of him to whom our Lord had committed the guard of the Vine hee hath said they extended his felonie euen against him to whom the guard of the vine was committed by our Sauiour that is to saie added they against thy Holynesse Now was not this to protest that what Dioscorus Patriarke of Alexandria was ouer the Churches of Egipt Libia and Pentapolis the Pope was the same ouer all the Churches of the world and to authorize what the Emperor Valentinian the third had said but a while before that the Pope was Rector of the vniuersalitie of Churches And what the Bishop of Patara in Lycia one of the Prouinces of Asia said afterward to the Emperor Iustinian that there was noe kinge in the world which was ouer all the world as the Pope was ouer the Church of all the earth For this occasion then to witt that the Patriarkships and namely those of Alexandria and Antioch which had bene founded from the tyme of S. PETER and by S. PETER himselfe were as Vicarships I meane Vicarships borne and perpetuall and not Vicarships delegate and arbitrary of the Sea of S. PETER or rather to repeate S. GREGORIES words one same Sea of S. PETER with that of Rome whē the Fathers of the Councell of Nicea confirmed the priuiledges of the Bishop of Alexādria troubled by Meletius head of the Schismaticks of Egipt they decreed that the Bishop of Alexandria in the Prouinces of his Patriarkship should euioy the Rights of the Bishop of Rome as the Sea of Alexandria in Egipt Libia and Pentapolis being an originarie and perpetuall Vicarship of S. PETERS sea but not that they thereby pretended in things
that exceeded Patriarchall authoritie either to equall him with the Pope or to exempt him frō the Popes iurisdiction Otherwise how could Pope 〈◊〉 the first in the view of the Fathers of the same coūcell of Nicea who were still for the most part liuing breatihng haue re-established S. ATHANAS Patriarke of Alexandria Paul Bishop of Constantinople Marcellus Primat of Galatia and Asclepas Bishop of Gaza in Palestina Prelats who had all assisted at the Councell of Nicea could not bee ignorant of the Canons thereof since they helped to compose them for that saith Sozomene to him because of the dignitie of his Sea the care of all thinges appertained And how could S. ATHANASIVS haue alleadged for his 〈◊〉 these words of the same Iulius Are you ignorant that the custome is that you first write to vs and so from hence must proceede the iust decision of all things and therefore if there were anie suspition raised against the Bishop there that is to saie of Alexandria you must haue written of it to the Church heere that is to saie the Church of Rome And how could Peter Patriark of Alexandria and S. ATHANASIVS successor hauing bene driuen from his Sea haue bene restored vpon the letters that he brought from Pope DAMASVS which confirmed saith Socrates the saith of Moyses and the ordination of PETER And how when Flauianus Bishop of Constantinople hauing bene deposed in the false Councell of Ephesus by Dioscorus Patriarke of Alexandria could the Emperor Valentinian haue said Antiquitie hath yeilded to the most holie Bishop of Rome the Priesthood ouer all c. For this cause the Bishop of Constantinople according to the custome of the Councells hath appealed to him And how could Pope Leo the first haue written to Anatolius Bishop of Constantinople that if Dioscorus Patriarke of Alexandria and Iuuenall Bishop of Ierusalem should come to repentance and accompanie their conuersion with such satisfaction as it should seeme ought not to bee despised the thing should be reserued to the more mature deliberation of the Sea Apostolicke And how could the Fathers of the Councell of Chalcedon addressing their relation to the Pope and speaking of Dioscorus Patriarke of Alexandria and of the false Councell of Ephesus haue said He hath extended his frensie euen against him to whom the guard of the vine was committed by our Sauiour that is to saie against thy Holynesse And when a little after the celebration of the same Councell Peter surnamed Mongus and Iohn surnamed Talaia hauing bene created by diuers factions Patriarkes of Alexandria how could the Pope haue committed the care of the prouinces of Egipt to Acasius Patriarke of Constantinople And how could Iohn hauing bene deposed from the Patriarkship of Alexandria by the Synod of Egipt and by the complot of the Emperor Zeno and appealed to the Pope and taken with him Synodicall letters of intercession from Calendion Patriarke of Antioch to fauour his appeale And the same Iohn Patriarke of Alexandria hauing appealed to the Pope how could the Pope haue deposed Peter his aduersary and with him Acacius Bishop of Constantinople who adhered to him that with such effect that euen after their death they were raced in Constantinople in Alexandria out of the Catalogue of the Patriarkes of Alexandria and Constantinople and their names blotted out of the records of their Churches and excluded from the recitall of the misteries Of the addition of the word Churches suburbicary made by Ruffinus in the latine translation of the Canons of the Councell of Nicea CHAP. VI. Against these thinges neuerthelesse the Popes aduersaries obiect the translation of Ruffinus priest of Aquilea who adds to the Epilogue that he hath made of the latine translation of the Canon of the Councell of Nicea the word Churches suburbicary which is neither in the Greeke text nor in the ancient compleate and formall latine editions turnes the article in these termes that the Bishop of Alexandria should haue the care of the Churches of Egipt and he of Rome of the Churches 〈◊〉 from whence they drawe this impertinent conclusion that the Pope had there no iurisdiction but ouer the Churches neighbouring to this 〈◊〉 and they triumph so vpon it as after a thousand writings which they haue published vpō this subiect they haue euen this last yeare caused to be imprinted a topographicall mapp of the ancient 〈◊〉 of the Pope haue accompanied it with a discourse 〈◊〉 Of the 〈◊〉 suburbicarie where they haue assigned him for all iurisdictiō a 〈◊〉 thousand paces about the cittie of Rome that is to saie about as much Ground as is betweene Paris and Orleans But I hope soone to sett a Catastrophe to their Tragedie and to turne their triumph into obsequies Superbos Vertere funeribus triumphos For who sees not that it is a wilfull blindnesse hauing the greeke text and the ancient latine editions compleate and in forme of the Canon of the Councell of Nicea in their handes to tye themselues to the Epilogized translation of a man that S. IEROM auoucheth to haue bene a verie euill translator and whoe bsides for his errors had bene excommunicated and noted saith the same S. IEROM with the brand of heresie by Pope Anastasius and by the Roman Church There are three things which principallie make a Translator vnfitt to be credited passion ignorance and rashnes Now as for passion who hath euer better deserued to be reproched in this regard in matters that concerne the Roman Church then Ruffinus who had bene excommunicated for his errors in faith by Pope Anastasius and by the Roman Church and that before he writt his historie which was written after Alaricus comming into Italie that is to saie vnder the Popedome of Innocent successor of Anastasius Russinus saith Pope Anastasius is soe excluded from our 〈◊〉 as wee are not curious to knowe neither what he doth nor where he is let him looke to himselfe where he can be absolued And S. IEROM Pope Anastasius in the epistle he writt against thee to Iohn Bishop of Ierusalem hath taxed this desault iustifying me me that did it and condemning thee thee I saie that wouldest not doe it And againe speaking of the confession of Russinus faith which he salslie assirmed to haue bene approued by the Bishops of Italie How should Italie said hee haue approued that which Rome hath reiected how should the Bishops receiue that which the Sea Apostolicke hath condemned And a little after Thou doest soe auoid the iudgment of the cittie of Rome that thou chosest rather to support a siege of Barbarians this he spake because of the coming of Alaricus to Aquilea whither Ruffinus had retired himselfe then the sen tence of a peaceable cittie For whereas Gennadius placeth Ruffinus amongst the Orchodoxall Authors it was because Gennadius was of the Sect of one of the branches of Pelagius beresie whereof Ruffinus had cast the
translations of the treatises of some Greeke diuines and not of his historicall workes or translations Otherwise how could Pope Gelasius in the same decree haue condemned the ten bookes of the recognitions of Clement which had bene translated by Russinus and how could he haue written in the same place the holy Roman Catholicke and Apostolicke Church hath not bene preferred before other Churches by anie Synodicall Constitutions but hath obtained the primacie by the Euangelicall voice of our Lord and Sauiour saying Thou art Peter and vpon this rock I will build my Church And how could he haue writtē elsewhere speaking of the ancient canons of the Church These are the Canons which ordaine that from all partes of the world the appeales shall be brought to the Sea Apostolicke And how could he haue said that the care of the Regions of Egipt and of Antioch had bene by Pope Felix committed to Acacius Patriark of Constantinople And whereas they add that saint CYRILL sending the Canons of the Councell of Nicea to the Bishops of Africa writt to them that they might finde them in the Ecclesiasticall historie which they pretend must be vnderstood of the history of 〈◊〉 for as much as those of Socrates Theodoret and Sozomene were written since and besides containe nothing of the canons of the Councell of Nicea this is yet a more feeble and deceiptfull caution For besides that many others had made collections of the Ecclesiasticall historie as amongst the Catholickes saint ATHANASIVS Bishop of Alexandria who had composed a volume intituled Synodica Theodorus Bishop of Mopsvestia not yet then noted for heresie who had framed a particular historie of the Councell of Nicea Philip of Sida who had compiled an vniuersall Ecclesiasticall history And amongst the heretickes Philostorgius the Arrian and Sabinus the Macedonian where is the article of the Bishop of Antioch and the precept to adore standing on the sundaies and during the fiftie daies of Pentecoste which were contained in saint Cyrills Copie to bee found in Ruffinus edition and contrariwise where are the permission to deacons to distribute the Eucharist in the absence of priests and Bishops and the restitution of the communion to penitents before the accomplishement of their pennance and the extension of the canon of the Paulianict deaconesses to all deaconesses in generall and the equiuocation and mistaking of the confession of priests after promotion which are all in the edition of Ruffinus to be read in the copie of saint CYRILL contrarywise if saint CYRILLS intention had bene to approue the edition of Russinus by this remittment why did not the Africans which turned or caused to be turned from Greeke into Latine saint CYRILLS Greeke Copie followe Ruffinus in their translation and put in the Clause of Churches Suburbicarie And saint CYRILL himselfe if he had beleiued that the clause of Churches suburbicary should haue bene added to the Canō of the Councell of Nicea how could he haue taken a Vicarship and commission from Pope Celestine to execute the sentence of the Sea Apostolique against Nestorius Archbishop of Constantinople And how could hee and the other Bishops of the Councell of Ephesus haue approued of the oration of the Popes Legates by which they called the Pope the head of the Church and the Vicar and ordinary Successor of saint PETER and why had they reserued the iudgement of the cause of Iohn Patriarke of Antioch to the Pope And then what proofe is there that Ruffinus by the word suburbicary did intend the Churches within a hundred thousand paces of the Cittie of Rome and not the Churches of all the Citties subiect to the Empire of the Cittie of Rome Is there anie likelyhood that the Bishop of Alexandria should haue had Egipt Libia and Pentapolis vnder which were yet intended many other great prouinces either annexed or subalterne as Ammoniaca Maroeotides Thebaidis and besides the immense Region of Ethiopia from whence the Greeke Emperor Leo surnamed the Philosopher saith in the life of saint CHRYSOSTOME that the Emperor Arcadius caused Theophilus Patriarke of Alexandria to cometo Cōstantinople accompanied with Indian and Egiptian Bishops And that the Bishop of Rome by whom they squared him had no more but those onelie Churches that where neere the 〈◊〉 of Rome Theocritus writeth that Ptolomeus Philadelphus king of Egipt of whose Empire the Prouinces since attributed to the Patriarkship of Alexandria made the principall parte commaunded 33339. citties Of townes thirtie three thousand three hundred thirty nine Vnder the yoake of his decrees their seruile heads incline And Strabo and Diodorus Siculus and the interpreter of the notice of the Empire after them saie that the ancient diuision of Egipt was diuided into thirtie six prouinces whereof Delta in Egipt contained ten and the 〈◊〉 Theodosius the second writing to Dioscorus Patriarke of Alexandria to cause him to come to the false Coūcell of Ephesus sent to him to bring his ten metropolitan Bishops or ten of his metropolitā Bishops that is to saie heades of Prouinces with him And the Bishop of Antioch who was but the third Patriarke had vnder him the two Syria's the three 〈◊〉 the two Cilicia's the three Arabia's the Region of Euphrates Mesopotamia Jsauria and Osrhoene and more as he pretended the Isle of Cyprus without reckoning manie other prouinces which though he 〈◊〉 not their metropolitans yet neuerthelesse acknowledge him For there were manie prouinces which acknowledged their Patriarks and were obliged to appeare at their patriarchall Synods although they tooke not from them the ordination of their metropolitans from whēce it is that Balsamon writes that the Councell of Antioch holden vnder the patriark Peter Jberia Asiatica otherwise called the prouince of the Georgians was made Autocephalus that is to saie exempt from takeing the ordination of their Metropolitan anie other where then from the Synod of the prouince and neuerthelesse still remained subiect to the patriarke of Antioch And when the Councell of Chalcedon would erect Constantinople into a patriarkship they assigned him for his patriarchall Diuision the prouinces of Trace pontus Asia minor with the Barbarous prouinces that is to saie Russia and Muscouia which together contained more ground then all Europe principally if we giue Credit to Herodotus who saith that the Thracians were the greatest nation of the world next the Indians And the Pope who was the first patriarke and the patterne and modell of all the patriarkes to haue bene restrained to the onely Churches neere the Cittie of Rome what a Birth-right had that bene For to saie that the Pope had in his portion the Cittie of Rome which recompenced in splendor and dignitie the extént of the other patriarkships and besides that the prouinces neere the Cittie of Rome were much more peopled then the prouinces neere the other patriarchall Citties who knowes not first that the Cittie of Rome being vnder the Popes
gouernement is not because of his dignitie of patriarke but because of his qualitie of Bishop And secondlie who knowes not that Diodorus Siculus writes that manie placed Alexandria the first or second of all the Citties of the world and assirmes that in his tyme there were aboue three hundred thousand Freemen inhabitans in Alexandria and that Herodian saith that Geta esteemed that Alexandria and Antioch were not farr short of Rome and that 〈◊〉 calls Constantinople equall to Rome And as for the prouinces neere Constantinople and Alexandria who knowes not that they were no lesse peopled then the prouinćes neere and contiguous to Rome and principallie if we belieue Josephus wherein 〈◊〉 saith that Egipt contained Seauenty fiue hundred thousand of men without accompting the inhabitantes of Alexandria And Diodorus Siculus who saith that the ancient Egipt contained aboue eighteen thousand Citties or famous Boroughes The word Suburbicary being deriued as Grammar teacheth vs from the word vrbs the lawes of Etimology will that the varietie of the signisications should be ruled according to the difference of the acceptions of the word vrbs the primitiue Now the word vrbs preciselie taken for the 〈◊〉 of Rome had two Offices the one to distinguish her from all Cittie 's contained vnder the Empire of the same Cittie of Rome which was Called by excellencie and absolutely vrbs from whence it is that S. CYPRIAN calls the Clearks of Rome Clearkes of the Cittie and the first Councell of Arles intitles the Deacons of Rome the deatons of the Cittie And Optatus Mileuitanus calls Zepherinus Bishop of Rome Zepherinus of the Cittie And GREGORIE of Tours saith Papam Vrbis intending the Pope of Rome and that conformablie both to the eminencie of the Cittie and to the Councell that Mecenas reported by Dion gaue to Augustus to make all other people take their Citties but for Countrie howses and Villages and to beleiue that there was but one Cittie trulie a Cittie to witt Rome And the other to distinguish it from the onelie Citties subiect to the Prouostship of Rome which they called the Prefecture of the Cittie which contained the next hundred thousand paces to the Cittie of Rome And therefore as the word vrbs taken precisely for the Cittie of Rome had two vses one relatiue to the Imperiall territorie of the Cittie of Rome and the other relatiue to the prouostall territorie of the Cittie of Rome so the word suburbicary taken according to the reason of the etymology ought to haue two offices the one generall to witt to designe all the Citties situate within the emperiall territory of Rome that ancient writers called Romania from whence it is that saint ATHANASIVS said that Rome was the Sea Apostolick and Metropolitan of Romania the other particular and more proper to lawyers to witt to designe the onely Citties situate within the prouostall territorie of Rome that is to saie within a hundred thousand paces about Rome which they called suburbicary to distinguish thē from the Citties of Italie subiect to the Pretoriall prefect of Italie who held his Seate at Milan the which and principallie since the tyme of Constantine was partycularly called Italie for before Constantines tyme the pretoriall Prefecture was not yet diuided into fowre Pretoriall Prefectures of Italie of Gallia of Illiria and of the East but consisted in one onely Prefecture though it were sometymes solidarily administred by two persons Now to pretend that it were in this second sence to wit not by relation to the Imperiall territory of Rome but by relation to the Prouostall territory of Rome that Ruffinus hath translated that the Bishop of Rome should haue the care of the Churches suburbicary what were this but to finde the Readers some what to laugh at For besides that this terme was not in vse but in the authors that haue written since Constantin and the Councell of Nicea who euer heard of shutting vp the Popes authoritie within the next hundred thousand paces of the Cittie of Rome is there so simple a scholler that knowes not that the Pope setting aside his qualitie of head of the Church was Patriarcke of the West whence it is that saint BASILE considering him as Patriarke calls him the Corypheos of the westerne people And that S. IEROME speaking of him in the same qualitie cries out let them condemne me of heresie with the west let them condemne me of heresie with Egipt that is to saie with Damasus and with PETER vnderstanding by Damasus Pope Damasus and by PETER Peter Patriarke of Alexandria whom Socrates saith Pope Damasus had newly then restored And euen the Greeke Scismaticks did not they anciētly acknowledge that the Patriarkship of the Pope did anciently cōtaine all the prouinces of the Empire of the West that is to saie all the Prouinces of Italie Africa Spaine France and the Germanies England the Western Illiria vnder which was vnderstood Dalmatia Hūgaria the neighbouring prouinces Thou Seest saith Nilus Archbishop of Thessalonica disputing against the Latins that the Canon of the Councell of Nicea esteemes that the rules of the Fathers ought to be confirmed which haue distributed to euery Church their priuiledges to witt that some of the Nations should be submitted to the Bishop of Alexandria others to the Bishop of Antioch as those of Syria the two Cilicia's Coelosiria Mesopotamia And to the Bishop of Rome is giuen the same to wit that he haue the superintendencie of those of the West And Zonarus a Greeke commenter and a Schismatick expounding the sixth Canō of the Coucell of Nicea long before Nilus The Councell saith 〈◊〉 ordaines that the Bishop of Alexandria should haue the 〈◊〉 of 〈◊〉 of Libia and Pentapolis c. as the ancient custome had giuen to the Bishop of Rome to commaunde in the prouinces of the west yea doth not the same Zonarus write that the patriarkship of Rome comprehended not onely all the prouinces of the Empire of the West but also almost all the westerne prouinces of the Empire of the East To the Roman Church saith 〈◊〉 comenting the fifth Canon of the Councell of Sardica were then 〈◊〉 almost all the westerne Churches to wit those of Macedonia those of Illiria those of 〈◊〉 those of Peloponesus those of Epirus which haue since bene attributed to the Sea of Constantinople For those prouinces that Zonarus calls westerne were all of the Empire of the East but they were called western and appertained to the Patriarkship of the west for as much as they had bene 〈◊〉 the ancient Empire of the West such as it had bene possessed by the common-Weale of Rome before the Empire of Asia holden by the Seleucides other neighbour-Princes that of Egipt were vnited to it such as it had bene limited by the Emperors Antonius and Geta when they 〈◊〉 to diuide the Roman world and set the Bosphorus for a barr betweene
Bishop of Rome because of the dignitie of his Seate 〈◊〉 care of all thinges belonge is one and the same language or rather that this that Ruffinus saith here that the Bishop of Rome is to haue the care of the Suburbicary Churches and this that he saith elsewhere Rome by the grace of God is the head of all the Christrians is one and the same thing But graunt that Ruffinus by the word Churches Suburbicarie doth intend in generalll all the Churches of the prouinces subiect to the Empire of Rome nor in particular the onely Churches of the Cittie subiect to the Prouostship of Rome but intends the Churches of the Prouinces or Nations where the Metropolitans or Primats acknowledge the Pope immediatly without the intermedling of anie the Patriarks to wit the Churches of the Patriarkship of the west would that hinder that besides the immediate superintendencie that the Pope hath ouer the prouinces of his Patriarkship hee might not haue a mediate superintendencie ouer all the prouinces of the others Hemer if it be lawfull to compare thinges sacred to prophane doth not he teach vs that besides the Commaund Agamemnon had as a particular King ouer the compaines of his owne subiects and the other kings like him euerie one ouer their owne hee had yet beyond that as head and Captaine generall ouer the Armie of the Greekes the vniuersall authority and superintendencie ouer the other kinges and ouer their Companies And will not the aduersaries of the Pope haue it that the Prouost of the Cittie of Rome to whose temporall proportion they pretend to square the Popes spirituall authority besides the ordinarie iurisdiction of his Prouostship wherein they equall him to other Prouosts had besides in the first ages an other extraordinary iurisdiction by which as head of the Senate and Vicar of the Emperor he was superior to other Prouosts and iudged of the appeales of all the Prouinces And saint BASILL that great Archbishop of Cappadocia did not hee consider the Pope some tymes as Patriarch of the west where hee calls him the Corypheos of those of the west and sometymes as head of the vniuersall Church when he writes to those of the west Be it that you repute yourselfe head of the vniuersall Church the head cannot say to the feete you are not necessarie to me be it that you place yourselues in the ranke of the other members of the Church you cannot say to vs that are constituted in one same bodie with you you are not necessarie to me for that he vseth this disiunctiue particle be it it is not there to cast anie doubt but to distinguish the addresse of his speache into two branches whereof the one to witt be it that you repute yourself head of the vniuersail Church had regard to the Pope and the other to witt be it that you place yourselues in the ranke of the other members had regard to the other Bishops of the west And doth not hee himself reporte that Eustathius Bishop of Sebaste in Armenia hauing bene deposed by the Councell of Melitina in Armenia a Catholicke and orthodoxall Councell and hauing brought letters of restitution from Pope Liberius was receiued without forme of processe into the Councell of 〈◊〉 in Cappadocia And doth not saint IEROM who was priest of Antioch and creature to Paulinus the Bishop of Antioch and resident within the diuision of the Patriarkship of 〈◊〉 say What should the Churches of the East doe and those of Egipt and that of the Sea Apostolicke designing by the Churches of the Sea Apostolicke those which were subiect immediatly without acknowledging anie other Patriarke betweene to the Patriarkship of the Pope And by the Churches of Egipt those which answered to the Patriarkship of Alexandria by the Churches of the East those which were submitted to the Patriarkship of Antioch And yet for all that doth he not write to Pope Damasus about the contention of Vitalis Meletius and Paulinus Competitors in the Patriarkship of Antioch I am ioyned in communion with thy blessednesse that is to say with the Chaire of PETER I know the Church is built vpon that rocke And a little after I know not Vitalis I reiest Meletius I am ignorant of Paulinus whosoeuer gathers not with thee scatters That is to saie doth he not teach vs that the distinction of the Popes patriarkship from the other patriarkships hindred not the Popes superioritie ouer the others And did not Flauianus Archbishop of Constantinople write to Pope Leo Wee haue giuen aduertisment to your Holynesse of the excommunication of Eutyches that you may make his 〈◊〉 knowne to all the Bishops resident vnder your pietie And yet for all this did he not when Eutyches pretended to haue appealed to the Pope submitt his iudgemēt to that of the Pope And did not himselfe in the second Councell of Ephesus appeale to the Pope And Iohn the second and Anthimus and Menas and Iohn the fourth his successors did they not acknowledge and protest that they were subiect to the Pope And the Popes that came after Leo did not they depose Acacius and Anthimus Patriarkes of Constantinople and iudge by appeale the causes of John Athanasius subiects to the Patriarkes of Constantinople And did not the Pope S. GREGORIE the great call the Bishops of the West his Bishops If the causes said hee of the Bishops which are committed to me are treated by the religious Emperors by the intercessions of strangers miserable man that I am what doe I in this Church but that my Bishops dispise me and haue recourse to secular iudges against me I thāke God almightie for it and I impute it to my sinnes Yet did not he saie of all the Bishops in generall If there be anie fault in the Bishops I know noe Bishop but is subiect to the Sea Apostolicke And Iulian the former who liued 1050. yeares past did he not turne the hundred thirtith one new cōstitution into these words yet more rawe thē those of Ruffinus That the Bishop of the first Iustinianea should haue the same right ouer the Bishops subiect to him as the Bishop of Rome had ouer the Bishops submitted to him And yet by this doth he pretend to equall the Bishop of the first Iustinianea to the Pope or to exempt him and his Bishops from the Popes iurisdiction Nothing lesse but by the Bishops submitted to the Pope he intended the Bishops submitted immediately to the Pope without the interposition of other Patriarks as it appeares both by the originall greeke of the law which beares this We ordaine that in all prouinces subiect to him he holde the place of the Sea Apostolicle of Rome following the things defined by the most holie Pope Vigilius And by the lawe of the same Iustinian to Epiphanius which saith We will suffer nothing to passe concerning the state of the holy Churches which shall not be also referred
to the blessednesse of the most holy Pope for as much as he is the head of all the most holy Ministers of God And by the places aboue cited of saint GREGORIE the great which witnesse that the Pope confirmed euen then that is to saie fiftie yeare after Iulian the former the election of the Bishop of the first Iustinianea and sent him the Archiepiscopall mantle and the reuocation of the Vicarship of the Sea Apostolicke and iudged by appeale of the causes of his Bishops chasticed him himselfe when he had misiudged But in summe whatsoeuer the sence of this addition of Russinus bee it imports little to knowe it For hauing bene excommunicated for his errors in saith by the Pope and the Roman Church who doubtes but if he could insert into his translation anie thing to the Popes preiudice he hath done it It 〈◊〉 before the Councell of Nicea which wills that to euery Church the prerogatiues thereof be preserued the Roman Church was she whereof S. IRENEVS cryes out to this Church because of a more mightie principalitie that is to saie because of a principalitie more mightie then the temporall it is necessary that all the Churches should agree It was she that S. CYPRIAN called the Chaire of Peter and the principall Church from whence the 〈◊〉 all vnitie proceeded It was she of whom S. IEROM writt I know the Church is built vpon this stone whosoeuer eates the lambe out of this howse is prophane It was she of whom S. AVSTIN said In the Roman Church hath alwaies 〈◊〉 the principalitie of the Sea Apostolicke It sufficeth that before the Councell of Nicea which ordaineth that the ancient customes should remaine entire the law Ecclesiasticall sorbad to canonize Churches that is to 〈◊〉 to make canons touching the generalitie of Churches without the sentence of the Bishop of Rome that the Ecclesiasticall custome bare that the finall depositions of Bishops could not be proceeded to without attending the decision from Rome and that from the tyme of the Emperor Gallienus that is to saie more then sixtie yeares before the Councell of Nicea the Churchmen of Egipt desiring to accuse Dionisius Bishop of Alexandria their Patriarke went vp saith saint ATHANASIVS Patriarke of the same Sea of Alexandria to Rome and accused him before 〈◊〉 Bishop of Rome It sufficeth that presently after the same Councell of Nicea when S. ATHANASIVS Patriarke of Alexandria Paul Bishop of Constantiuople Marcellus Primate of Galatia Asclepas Bishop of Gaza in Palestina had bene deposed by diuers Councells of the East Iulius Bishop of Rome restored to euery one his Church because to him saith Sozomene for the dignitie of his Sea the care of all things appertayned It sufficeth that after the death of ATHANASIVS Pope Damasus confirmed the ordination of Peter Patriarke of Alexandria successor to the same saint ATHANASIVS and restored him to his Sea of Alexandria It sufficeth that in the Councell of Sardica holden for the defence of the Councell of 〈◊〉 whereat assisted besides more then three hundred other Bishops the same Osius that was President at the Councell of Nicea the same saint ATHANASIVS which had helped to frame the acts of the Councell of Nicea the same Protogenes Bishop of Sardica which was at the Councell of Nicea the Episcopall appeales to the Pope were authorized by a written lawe and the Bishops of all the prouinces exhorted to referr the affaires to their head that is to saie to the Sea of the Apostle PETER It sufficeth that in the Councell of Lampsacus in Asia the Macedonians purposing to returne to the Catholicke Church sent their Legats from Asia to Rome to protest obedience to the Pope to oblige themselues to come vp to his Tribunall or to the iudges delegated by him in all causes that should be attempted against them It sufficeth that in the Councell of Tyana in Cappadocia Eustachius Bishop of Sebastia in Armenia who had bene deposed by the Councell of Melitina the Metropolitan cittie of Armenia bringing letters of restitution from Pope Liberius was receiued without forme of processe and had place as a Bishop in the Councell It 〈◊〉 that when the Emperor Constantius had caused S. ATHANAS Patriarke of Alexandria to be deposed in a Councell of more then three hundred Bishops of the East and West he thought he had not satisfied his desire if the thing saith Amianus Marcellinus were not confirmed by the authority whereof the Bishops of the eternall cittie are superiors It sufficeth that when the same Canon of the Councell of Nicea which is now in question was renewed in the Councell of Constantinople the other Patriarkes and Primats were forbidden to meddle beyond their diuisions Let the Bishop of Alexandria said the Synod gouerne onely what belongs to Egipt and let the Bishops of the East that is to saie of the patriarkship of Antioch admister onely to the East where neuer Coūcell interdicted the Pope from medling in matters which were out of his patriarkship Cōtrariwise the Pope in importāt occasiōs hath alwaies takē notice of the ecclesiasticall affaires of the Empire of the East iudged by appeale the causes of other patriarkships the Catholicke Councells of the East thēselues yeilding to be solicitors executors of his sentences oppositely neuer anie of the other Patriarks once attempted to examine the Ecclesiasticall causes of the Empire of the West and of the patriarchall diuision of the Pope It sufficeth that in the Mileuitan Councell holden by the Bishops of Asrica and by S. AVSTIN amongst others it was affirmed that the Popes authoritie was of diuine right and drawne from the authoritie of the holy Scriptures and then not to be restrained to the simple patriarkship of Rome but vniuersall and such as the law of the Emperor Valentinian the third describes it when it calls the Pope the Rector of the vniuersalitie of Churches And the Emperor Iustinian when he writes that the Pope is the head of all the most holy ministers of God And the Bishop of Patara in Lycia one of the prouinces in Asia when he saith to the same Emperor Iustinian that there were many kings and princes in the world but there was noe one of them that was ouer all the earth as the Pope was ouer the Church of all the world It sufficeth that in the generall Councell of Ephesus when the Fathers had executed the sentence of deposition that the Pope had pronounced at Rome against Nestorius when they should haue passed to the cause of Iohn Patriark of Antioch the Councell reserued the iudgement thereof to the Pope and that according to the ancient custome and tradition Apostolicall It sufficeth that in the false Councell of Ephesus after Dioscorus Patriarke of Alexandria and his pretended generall Councell had deposed Flauianus Archbishop of Constantinople and Theodoret Bishop of Syre Flauianus saith the Emperor Valentinian
according to the custome of Councells appealed from him to the Pope and Theodoret did the like that the Pope vpon these appeales replaced Flauianus alreadie dead into the Catalogue of the Bishops of Constantinople and restored to Theodoret his Bishopricke and annulled all the acts of the false Councell of Ephesus except the creation of Maximus Patriark of Antioch which remained in force because said Anatolius Bishop of Constantinople the Pope hauing receiued him into his communion iudged that he should rule the Church of Antioch And finally it sufficeth that when the greeke text of the same canon of the Councell of Nicea translated by Ruffinus had bene read in the Councell of Chalcedon a Councell composed of aboue six hundred Greeke Fathers who vnderstood both Greeke and the Greeke Canons better then Ruffinus who was so vnapt and barbarous in both the tougues as S. IEROM saith the Latins tooke him for a Grecian and the Greekes for a Latine so farr were the Fathers of that Conncell from inferring from thence anie equallitie betweene the Pope and the Patrirake of Alexandria that contrariwise in their Synodicall relation they protested they held the Pope for the head of their societie Thou rulest ouer vs said they as the head doth ouer the members And againe We praie thee to honor our iudgement with thy decrees and that as in what concernes the weale we haue brought correspondencie to our head so thy 〈◊〉 would 〈◊〉 to thy children what concernes decency And on the other side they 〈◊〉 〈◊〉 〈◊〉 of Alexandria as subiect and ghostly vassall to the Pope in these words ` 〈◊〉 hath extended his 〈◊〉 euen against him to whom the guarde of the Vine hath bene committed by our 〈◊〉 that is to sait 〈◊〉 thy 〈◊〉 Of the claime of the Bishops of Constantinople CHAPT VII BVT the aduersaries of the Church not finding anie foundation in the history of the other Patriarkes to establish the equallitie that they would introduce betweene the Pope and the simple Patriarkes had recourse to the claimes of the Bishops of Constantinople which are to be reduced principallie into two The first claime was that of Anatolius who packed in the Councell of Chalcedon by the 〈◊〉 of the Emperor Marcian and of the 〈◊〉 of the cittie of Constantinople to be declared the second 〈◊〉 and to 〈◊〉 after the Pope the like 〈◊〉 of honor as the Pope because Constantinople was a second Rome that is to saie packed to be declared equall to the Pope not in regard of the Pope to whom 〈◊〉 he and all his Catholicke successors alwaies protested 〈◊〉 inferiors but in regard of the other Patriarkes ouer whom he affected to be what the Pope was ouer him and them For that is it that these words of the Councell of Chalcedon signifie that the cittie of 〈◊〉 should be honored in Ecclesiasticall causes as the Roman being the second after her to witt that as the Bishop of Rome had the 〈◊〉 absolutely ouer all the Patriarkes so the Bishop of Constantinople should haue it after him ouer all other Patriarkes It was ordained saith 〈◊〉 repeating the same Canon that the Sea of new Rome because of the 〈◊〉 〈◊〉 she held after the ancient Rome should haue the primacie before the other Sea The second Clayme was that of John and of Cyriacus Patriarkes of 〈◊〉 who in the tyme of Pelagius the second and of Sainct GREGORIE would participate in the title of vniuersall Bishop which in the presence with the consent of the Councell of Chalcedon had bene attributed to the Pope pretending that by the same Councell of Chalcedon it had bene said that the Bishop of Constantinople should enioy the like 〈◊〉 of honor as the Pope after the Pope and then that as the Pope had the right to beare the title of vniuersall Bishop through all the world so the 〈◊〉 of Constantinople should haue the right to beare it in the Empire of the East For that such was their Clayme it appeares besides a thousand other proofes by the capitulation of the great Comentor of Homer Eustathius Patriarke of Constantinople and the other 〈◊〉 would haue renewed with the Latins vnder the Greeke Emperor Basilius six hundred yeares agone to witt that the Bishop of Constantinople might be called vniuersall in the Empire of the East as the Pope ouer all the world The Bishop of Constantinople saith Glabar an author of the same age with his Prince Basilius and some other Greekes held a Councell 〈◊〉 it might be lawfull for them with the Popes consent to haue the Church of 〈◊〉 to be held and called in that compasse vniuersall as the Roman is in the 〈◊〉 of the whole world Now may I in two words not onely confute these two obiections but also retort them against the Popes aduersaries For if the Bishop of Constantinople pretended to obtaine the second place after the Pope be cause Constantinople was a second Rome that is to saie a part and a branche of the cittie and Church of Rome for what cause is it not manisest that the Church of Rome before his challenge had then the primacie before all other Churches as also the officers of the Emperor Marcian acknow ledged in these termes euen when they protected Anatolius By the proofes which haue bene produced on both sides it appeares that the primacie before all and the principall honor hath bene preserued by the canons to the most beloued of God the Archbishop of the ancient Rome And if the Bishop of Constantinople would participate in the title and nomination of vniuersall Bishop because Constantinople was a second Rome how could it be but that the title of vniuersall Bishop did appartaine primitiuely and originally to the Bishop of Rome But for as much as the beginning of these contentions came from the Councell of Constantinople it is best to take the busines at the source of the history which is thus At the Councell of Constantinople held vnder the great Theodosius the Greeke Bishops ordained in fauor of the Cittie of Constantinople and in fauor of the Emperor of the East who resided there to make a new Sea of the Empire that the Bishop of Constantinople should haue the prerogatiues of honor after him of Rome because Constantinople was a second Rome Now this Canon was noe Canon of a Generall Councell for be it that it was framed by the Councell of Constantinople that we call Generall or be it was made by that which was reassembled at Constantinople the yeare following the Councell of Constantinople that wee call Oecumenicall hauing bene composed onely of the prouinces of the Empire of the East and being become generall but by the adiunction and confirmation of that which was celebrated at the same tyme at Rome and this Canon not hauing bene sent thither it could not hold the place of a Canon of a generall Councell And therefore when Anatolius Bishop of Constantinople would haue caused
it to be renewed in the Councell of Chalcedon the Popes Legates answered that is was not to bee found in the Code of the Synodicall Canons of the vniuersall Church and added that is was neuer put in practise If the Bishops of Constantinople said they haue enioyed it what would they haue more and if they haue not enioyed it why doe they demaund it and for this very cause Pope Leo writt backe to Anatolius The signatures of certaine Bishops made as thou pretendest more then threescore yeares agone cannot vphold thy intention to which being tardie and longe agoe fallen thou hast sought weake and feeble proppes for neuer hauing bene transmitted to the knowledge of the Sea Apostolicke it could obtaine noe force And saint GREGORIE to the Patriarkes of Alexandria and Antioch The Roman Church hath neuer hitherto neither now doth receiue the Canons or acts of the Councell of Constantinople but she hath admitted that Synod in what it hath defined against Macedonius Anatolius then seeing this Canon had remained without effect for want of hauing bene confirmed by the Pope and by the westerne Church resolued to take the occasion of the Councell of Chalcedon celebrated at the gates of Constantinople and of the deposition of ` Dioscorus Bishop of Alexandria and second Patriarke of the Church which ranke he desired to possesse to attempt to cause it to be renewed And therefore spying out at the Euening of the twelfth daie the time that the assemblie of the Councell was seperated and that the legates of the Pope and the Senate were retired and that there were none remayning but the Bishops that he thought he could easily bring to his Bowe makeing vse of the absence of the Prelates of Egipt and of Libia who assisted not at the last Sessions of the Councell for as muche as there was yet noe 〈◊〉 of Alexandria established in Dioscorus his steede and preuailing with the fearefulnes of Maximus Bishop of Antioch created in the 〈◊〉 〈◊〉 of Ephesus who for the sence he had of the vice of his 〈◊〉 durst not open his mouth against Anatolius who had ordained 〈◊〉 he 〈◊〉 a decree be particulariz'd which renewed the pretended Canon of the Councell of Constantinople and made it be signed by certaine Bishops of the prouinces neere Constantinople There was that 〈◊〉 saith 〈◊〉 an other Session when after the departure of the Iudges and the 〈◊〉 and the Legates of the Sea Apostolicke certaine priuiledges were 〈◊〉 to the Church of Constantinople by Anatolius his vsurpation takeing aduantage of 〈◊〉 condemnation The next day the Popes Legates stood vpon the forme of this surprise to the Councell and represented that the Bishops themselues that had signed this decree had signed it by constraint But the plott was so well laid for Anatolius borne out by the Emperor and by the Senat of Constantinople and by the Prelats of his diuision that their resistance was in vaine For part of the Bishops being absent as those of the Patriarkship of Alexandria who had the principall interest in it and part dissembling their opposition as Maximus Patriarke of 〈◊〉 who afterward complained to the Pope of the preiudices that the priuiledgs of his Church had receiued in the Councell of 〈◊〉 and part confessing against their will that they had signed it with their will as the Bishops of Asia minor who had already protested in the sowrth action that they had as lieue dye as permitt that the Bishop of Constantinople should ordaine their metropolitans And besides that Eusebius Bishop of Dorylaus one of the Bishops of the diuision of Constantinople assuring falsely that the Pope was of agreement with the Article the Councell passed forward to the approbation of the Canon and when the legates of the Pope opposed it they writt to the Pope to pray him to confirme it in these termes We praie thee to honor our decree with thy iudgement and as wee haue brought correspondence to our head for matters of weale so thy souer aigntie may fulfill to thy children in matters of decencie for in so doeing the religious Emperors shall be gratified Now the Pope had bene allreadie desired not to giue consent to such enterprizes for vpon this that in the Councell of Ephesus Juuenall Bishop of Jerusalem abusing the absence and contumacie of Iohn Patriarke of Antioch and assaying to vsurpe the iurisdiction of Palestina against the Canon of the Councell of Nicea which attributed the superintendencie of Palestina and of the Bishop of Ierusalem himselfe to the Archbishop of Cesarea one of the metropolitans of the Patriarkship of Antioch saint CYRILL Patriarke of Alexandria praied the Pope to consent that such attempts should take place In the Councell of Ephesus saith Pope LEO the first in his Epistle to Maximus Patriarke of Antioch Iuuenall Bishop thought to haue found out a sufficient occasion to obtaine the principalitie of Palestina and to cause his audacious insolence to be confirmed by surreptitious writings which saint Cyrill of holy memorie iustly haueing in honor represented to me and declared to me by his letters what Iuuenalls ambition had attempted and requested me with great 〈◊〉 and care that no consent might be giuen to such vnlawfull attempts For those causes then and allso that Maximus Patriarke of Antioch had renewed the same request vnto him the Pope insteede of confirming the decree of the Councell of Chalcedon seeing it inviolated the order of the Councell of Nicea which had giuen the second place to the Bishop of Alexandria and the third place to the Patriarke of Antioch annulled and abrogated it by these words addressed to the Empresse Pulcheria The pietie of your Faith ioyned with vs wee annull the plotts of the Bishops repugnant to the rules of the holy canons established at Nicea and by vertue of the authority of the blessed Apostle PETER wee wholy abrogate them by a generall sentence And that with such effect as the Emperor and the Bishop of Constantinople were constrained for the tyme to depart from their pursuite as it appeares by these words of the same Pope to Anatolius This thy fault which thou hast committed to augment thy power as thou saist by the exhortations of others thy tharitie had better and more sincerely blotted out if that which could not be attempted against thy will thou hadst not imputed it onely to the Councell of thy Clergie c. but it is an agreable thing to me most deare brother that thou dost now protest to be displeased with what should not euen then haue pleased thee but the profession of thy loue and the testimonie of the Christian Prince shall suffice to cause thee to re-enter into common grace and let not his correction seeme tardie that hath gotten so reuerent a suertie And from hence it comes that in manie greeke and latine copies this canon is onely in the historie of the acts but not in the Catalogue of the Canons noe
the Bishops of Constantinople which haue bene from the first contention to the second that is to saie since Anatolius vntill Cyriacus ouer all which the Pope hath exercised a perpetuall iurisdiction and iudged continually both of their iudgements and of their persons For not to speake of Paul Bishop of Constantinople that Pope Iulius restored to his Seat for as much as to him saith 〈◊〉 for the dignitie of his Sea the care of all things appertained Not to speake of saint CHRISOSTOME who hauing bene deposed from the Sea of Constantinople appealed by writing to the Pope that he might cause the iudgement of his deposition to be made void Not to speake of Eutiches who hauing bene iudged by Flauianus Bishop of Constantinople and hauing alledged that he had appealed to the Pope was againe iudged by the Pope Flauianus and the Councell of Chalcedon consenting to it where Anatolius himself was in person approuing the iudgement Not to speake of Flauianus who hauing bene deposed in the false Councell of Ephesus appealed from it to the Pope and that saith the Emperor Valentinian following the custome of Councells Not to speake of Anatolius who hauing bene chosen Bishop of Constantinople in the false Councell of Ephesus and consequently his election being void was made valid by the Pope as Pope Leo testifies to the Emperor in these words It ought to haue sufficed him that by the helpe of your pietie and the consent of my fauour he hath obtained the Bishopricke of so great a Cittie And in briefe not to speake of all the former examples but to restraine myselfe to the onely tyme betweene Anatolius and Cyriacus when Acacius who was created Patriarke of Constantinople thirteen yeare after the death of Anatolius fell into the faction of heretickes had not the Churches of the Patriarkship of Constantinople recourse to Pope Symmachus as to the superior both of them and their Patriarke Seeinge thy Children to perish said they in the preuarication of our father Acacius delay not or rather to speake with the prophet slumber not but make hast to deliuer vs And againe Thou art taught daily by thy sacred doctor Peter to feede the flock of Christ which is committed to thee through the whole world not constrayned by force but willinglie thou that cryest with the blessed Paul to vs thy subiects wee will not haue dominion ouer you in the saith but will cooperate with you in ioy And did not Pope Felix depose the same Acacius from the Patriarkship of Constantinople yea with such effect that although Acacius borne out as longe as he liued by the hereticks despised the Popes Sentence neuerthelesse after his death his name euen in Constantiuople it-self was raced out from the records of his Church and excluded from the recitall of the mysteries And when Macedonius Patriarke of Constantinople was solicited by the Emperor Anastasius to take out of the seruice of his Church the memory of the Councell of Chalcedon did not he answere him that 〈◊〉 〈◊〉 not doe it without a generall Councell wherein the Bishop of great 〈◊〉 〈◊〉 be President And when Iohn Patriarke of Constantinople executed the sentence of the Sea Apostolicke against the memorie of 〈◊〉 his Predecessor did he not write to Pope Hormisdas I promise in time to come no more to recite amongst the sacred Mysteries those who are seperated from the Communion of the Catholique Church that is to saie that 〈◊〉 not wholie consent with the Sea Apostolicke that if in anie thing I attempt to depart from this my profession I protest my-self to be comprehended by mine owne condemnation in the number of those whom I haue condemned And when Anthymus was installed in the Patriarkship of 〈◊〉 did hee nor oblige himselfe to doe all that the 〈◊〉 Pope of Great Rome should decree And did he not write to all the Patriarkes that he wholy followed the Sea Apostolike And when Pope Agapet was arriued at Constantinople did he not depose the same Anthymus from the Patriarkship of Constantinople and did he not excommunicate the Empresse Theodora who sustained him And when Menas Patriarke of Constantinople gaue his voice in the Councell of Constantinople did he not saie We follow in all things the Sea Apostolicke and obaie it And when the Emperor Iustinian pressed by the Empresse who was an Eutychian would persecute Pope Siluerius did not the Bishop of Patara in Lycia one of the subiects to the Pattriarkship of Constantinople represent to him that there was no king in the world that was ouer all the world as the Pope was ouer all the earth And euen in the tyme of saint GREGORIE vntill whose Popedome the temporall dignitie of the Citty of Rome grew into such a diminution and that of Constantinople contrarywise to such a height that Constantinople then exceeded Rome and all the other Citties of the world As the high Cypres sharpe-head doth outgrowl The crooked wreathes of Shrubbs that spread below The Churchmen of the deuision of Constantinople after they had bene iudged at the Tribunall of the Patriarke of Constantinople did they not goe by appeale to that of the Pope And did not the Emperor and the Patriarke of Constantinople themselues Confesse that the Church of Constantinople was subiect to the Sea Apostolicke The second answere is so farr of is it that from this Canon there may bee drawne anie arguments to oppose the primacie of the Pope as contrarywise there may from hence be drawne strong reasons to defend it For from this that the first Councell of Constantinople and the Councell of Chalcedon ordained that the Bishops of Constantinople should hold the second place after the Bishop of Rome and should enioy after him the same priuiledges because Constantinople was a second Rome doth it not appeare that before the Councell of Constantinople and Chalcedon the Pope was the first of all the Patriarkes and the first not in simple primacie of order but in primacie of iurisdiction since the equalitie that these Canons gaue to the Bishop of Constantinople with the Pope was excepting the primacie of order which they reserued to the Pope And since by vertue of this equalitie in the second degree the Bishops of Constantinople attributed to themselues the right of receiuing appeales from the Patriarkships of the East and to ordaine in extraordinary occurrences the persons of their Patriarkes and to participate in the title of vniuersall Bishop and to call the generall Councells of the Empire of the East and to iudge the Patriarkes of the East For was it not vnder this pretence that Anatolius before the Councell of Chalcedon ordained Maximus Patriarke of Antioch Anatolius saith Pope Leo the first without anie example and against the Constitutions of the Canons hath presumed to ordaine the Bishop of Antioch which we would not reuoke for the desire of repairing faith and for the zeale of peace And was it not vnder this pretence
that he would haue brought vnder the Patriarkships of Alexandria and of Antioch from whence it is that the same Pope Leo reproached it to him that he had packed this decree not simplie to exalte his ranke but to increase his power This thy fault said hee which to augment thy power thou 〈◊〉 committed as thou saist by the exhortation of others thy charitie had better and more sincerely blotted out if thou hadst not imputed that which could not be attempted without thy will to the onely Councells of thy Clergie And elsewhere After the vicious beginnings of thy promotion after the ordination of the Bishop of Antioch which against the rules of the Canons thou hast attributed to thy self I am greeued that thy dilection hath fallen so farre as to insringe the holy Constitutions of the canons of Nicea as if thou hadst watched a time for thy purpose wherein the Sea of Alexandria was fallen from the priuiledge of the second honor and wherein the Church of Antioch had lost the proprietie of the third dignitie to the end that those places being subiected to thy iurisdiction all the Metropolitans might be depriued of their proper honor And was it not vnder this pretence that the Patriarkes of Constantinople attributed to themselues the appeales from other Patriarkes That which was defined saith Balsamon in the Councell of Sardica for the Pope concerning appeales ought also to be extended to the Patriarke of Constantinople for asmuch as hee hath bene by diuers canons meaning the canon of the Councell of Chalcedon and that of the Councell Trullian honored in the same sort as the Pope And againe This priuiledge belonges not to the Pope alone that euerie Bishop being condemned should haue recourse to the Sea of Rome but it ought also to be vnderstood of the Patriarke of Constantinople And Nilus Archbishop of Thessalonica the twentie eight canon of the Councell of Chalcedon and the thirtie sixth of the sixth Councell honoring the Sea of Constantinople with the same priuiledges with that of Rome grant also manifestly the appeales to that of Constantinople And in briefe was it not vnder this very pretence that when Gregorie Patriarke of Antioch had appealed to the Emperor and to the Councell from the persecutions of the Gouernors of Syria John Patriarke of Constantinople presumed to call a generali Councell of the Church of the East and to assigne the other Patriarkes and Metropolitans of the Empire of the East to be there and there to iudge with them the cause of Gregorie and there to intitle himself vniuersall Bishop Now is not this to protest that before that Constantinople was erected into the title of second Rome and that the Councells of Constantinople and Chalcedon had made this pretended extension of the priuiledges of the Bishop of Rome to him of Constantinople the vniuersall primacie and superintendencie of the Church belonged to the Pope For to say that at least it appeares from these words of the Councell of Chalcedon The Fathers did iustlie exhibit the priuiledges to the Sea of the ancient Rome for asmuch as that cittie had the Empire and the hundred and fiftie Religious Fathers moued with the same consideration 〈◊〉 attributed equall priuiledges to the holy Sea of the Cittie of 〈◊〉 That the cause wherefore the Fathers which had preceded the first Councell of 〈◊〉 had giuen the primacie to the Pope was not the Succession of saint PETER but the dignitie of the cittie of Rome besides that heere the question is not of right but of possession nor of 〈◊〉 the cause wherefore the Fathers which liued before the first Councell of 〈◊〉 had granted the primacie to the Pope but to knowe whether indeede they had graunted it him when the Bishop of the Councell of Chalcedon said that the primacie had bene exhibited to the Church of Rome because the cittie of Rome was the Seat of the Empire they intended not that the dignitie of the cittie of Rome had bene the next conioyned and immediate cause of the primacie of the Bishop of Rome but the cause antecedent obiectiue and remote contrarywise the next and conioyned cause of the primacie of the Church of Rome they acknowledged to be the Succession of saint PETER as it appeares both by the title that they gaue to the Popes Epistle calling it the sermon of the Sea of saint PETER and by the protestation that they made that the Popes primacie was of diuine right and instituted by the proper mouth of our Lord when they said speaking of Dioscorus He hath extended his 〈◊〉 〈◊〉 against him to whom the guarde of the vine was committed by our 〈◊〉 But the cause of the cause that is to saie the cause that moued saint PETER head of the Apostles to place and settle his Sea at Rome rather then in an other place they pretended to haue bene the dignitie of the Cittie By meanes whereof these two causes were not exclusiue but inclusiue one to the other As also the lawe of the Emperors 〈◊〉 Valentinian made six yeare before the Coūcell of Chalcedon comoynes them in these wordes Three things haue established the primacie of the Sea Apostolicke the Merit of saint Peter who is the Prince of the Episcopall 〈◊〉 the dignitie of the Cittie and the Synodicall authoritie And to this there is no repugnancie in that which the Fathers of the same Councell argued also of the dignitie of the cittie of Constantinople and they alleadged that it was second Rome to inferr from thence the second place to the Bishop of Constantinople for they grounded not their instance simplie vpon the temporall dignitie of the cittie of Constantinople which was saith saint AVSTINE daughter to the cittie of Rome but also vpon the spirituall dignitie of the Church of Constantinople which was daughter to the Church of Rome forasmuch as a part of the Clergie of Rome were transferr'd to Constantinople with the other Roman inhabi tants when one of the halues of the Empire was transported thither that is to saie they did not leane onely vpon this that the Cittie of Constantinople was an other Seate of the Empire but vpon this that the Church of Constantinople was a Swarme and a collonie of the Church of Rome and the Episcopall Sea of Constantinople a member and part of the Sea Episcopall of Rome or rather one and the same Sea Episcopall and one and the same Throne of saint PETER with that of Rome as Iohn Patriarke of Constantinople protesteth to Pope Hormisdas in these words I esteeme the Church of your ancient and this new Rome to be one self-same Church and I make account that that Sea of saint Peter and this of this Imperiall cittie is one selfe same 〈◊〉 And as it seemes the title of the lawe of the Emperor 〈◊〉 〈◊〉 it when he calls the Sea of Constantinople the Sea 〈◊〉 and Zonarus when he saith that in the tyme
cittie of Constantinople that the Emperor had deputed to maintaine order in the Councell considered so much their owne interest in the challenge of Anatolius esteemeing they might by this meanes still augment the dignitie of their cittie and in such sort imprinted into the spirits of the assistants that it was the desire and passion of the Emperor that the Bishops of the Councell belieued they could not resiste this decree without offending the Emperor and the Senat of Constantinople and all the Imperiall Court of the East as it appeares by the relation of the Bishops of the Councell to the Pope in these words Wee gratifieing the most religious and Christian Emperors who take pleasure in this decree and all the illustrious Senat and in a word all the royall citty haue esteemed it to purpose that this honor should be confirmed by the generall Councell And a little after Wee pray you then to honor our iudgement with your decrees and that as in what concerned the weale we haue brought 〈◊〉 to our head so your soueraigntie may accomplish toward your children what concernes decency for in so doeing the religious Emperors shall be gratified The seauenth nullitie is that Eusebius Bishop of Dorylaus and abettor to Anatolius his Claime vsed a manifest surprise to cause this decree to be approued by the Councell which was to testifie to the Councell that it was agreable to the Pope I haue said Eusebius of Dorylaus voluntarily signed this canon because I haue read it at Rome to the most holie Pope in the presence of the clerkes of Constantinople and he approued it From whence it is that the Bishops of the Councell writt to the Pope in the relation that they addressed to him that it was vpon this foundation that they had proceeded to the confirmation of the decree Wee haue said they taken the 〈◊〉 to confirme it as a thing begun by your Holynesse in fauour of those that you 〈◊〉 alwaies desired to cherish knowing that in whasoeuer children doe well it is referred to their Fathers And neuerthelesse this testimony was a testimonie sull of falsehood and imposture as it appeares both by the instruction that the Pope had consigned to the Legates which bare Suffer not the canon of the holie Fathers to be violated by anie rashnes And a little after And if anie perchance trusting in the power of their owne citties shall attempt to vsurpe anie thinge represse them as agreeth with 〈◊〉 And by the words of the same Leo who writt in the epistle to Maximus If they saie that the bretheren which I haue sent in my steede to the Synod haue done anie thing 〈◊〉 what concernes Faith it shall be no force for as much as they haue bene sent by the Sea Apostolicke to this end onely to roote out heresies and to defend 〈◊〉 And in his epistle to Anatolius Neuer maie my conscience consent that so 〈◊〉 a couetousnesse shall be helped by my fauor but rather that it be suppressed by me and by those that allow not the prowde but consent with the humble The eight nullitie is that when they would proceede to the approbation of the canon the Popes Legates protested a nullitie against it and made their protestation to be registred within the acts of the Councell This appeares first by the verball processe of the Councell where their opposition is couched in these words Wee require your excellence to commaund that the things which were yesterdaie done against the canons in our absence may be cutt of or if not that our contradiction may be inserted into the acts that we may know what wee haue to reporte to the Apostolicke Bishop and to the President of the whole Churches that hee may pronounce the iniurie done to his Sea and to the subuersion of the canons This they added not that this decree gaue anie authority to the Patriarke of Constantinople but after the Pope and in regard of the other Patriarkes but forasmuch as to propound it without the Popes consente who was the protector of the rightes of the other Patriarkes and preseruer of the canons and to make it passe against the opposition of his Legates it was to wound the dignitie of the Sea Apostolicke and to infringe the ancient discipline which annulled the rules of the Church made without the sentence of the Bishop of Rome And secondly it appeares by these words of the Pope to Anatolius Our bretheren sent in behalfe of the Sea Apostolicke which presided in my steede at the Councell resisted pertinently and constantlie to those vnlawfull attempts crying out with a lowd voice that the presumption of a pernicious noueltie might not be exalted against the canons of the Councell of Nicea And their contradiction cannot be doubted since thou thy-self complainest in thy letters that they haue desired to crosse thy enterprise wherein thou dost greatelie recommend them to me but thou accusest thy-selfe for not obeying them And thirdly it appeares by the relation of the Councell itselfe to the Pope which containes these words Daigne most holy and blessed Father to embrace these things for the most holy Bishops Paschasinus and 〈◊〉 and the most religious Priest Boniface holding the place of your Holynesse haue greatlie striued to contradict this rule desiring that such a good might take the intire originall from your prouidence to the end that as the rule of Faith so that of good order might be attributed to you The ninth nullitie is that the Pope insteede of consenting to the request that the Councell solicited by Anatolius and by the Emperor and the Senate had made to him to confirme this canon disannulled abolished it Ioyninge with vs said the Pope in his epistle to the Empresse 〈◊〉 the pietie of your faith wee annull the plotts of the Bishops repugnant to the rules of the holy canons establisht at Nicea and by vertue of the authoritie of the blessed Apostle Peter doe wholie abrogate them by a generall sentence And Pope Gelasius fortie yeares after repeating the same historie That which the authoritie of the Sea Apostolicke hath confirmed in the Councell of Chalcedon hath remained in force and what she hath refused could obtaine noe stedfastnesse And onely she hath disannulled that which the Synodicall congregation had adiudged against order should be vsurped And it is not to be said that the Pope abrogated this canon for passion or out of desire to contradict and not in zeale to preserue the right of the other Seas and to maintaine the canons of the Councell of Nicea for the Pope did not abrogate it of his owne motion but hauing bene already prayed before by saint CYRILL Patriarke of Alexandria and since by Maximus Patriarke of Antioch not to permitt that such attempts should take place and that the rights of the Churches setled by the Councell of Nicea should be violated Thy charitie saith Pope Leo in his epistle to Maximus Patriarke
these words Who is it saith hee that doubts but that the Church of Constantinople is subiect to the Sea Apostolicke which the most Religious Lord the Emperor and our brother Bishop of the same cittie continuallie protest For as for the illusion of those who to weaken the credit of this passage cauill vpon the word Eusebius which is in the printed copies before these words Bishop of the same cittié and obiect that the Bishop of Constantinople then being was not called Eusebius but Cyriacus I will not stand vpon it to say that there was noe inconuenience in it that Cyriacus might haue had two names and be called Eusebius Cyriacus as Sainct IEROME was called EVSEBIVS IEROME And besides that the word Eusebius might there be taken adiectiuely and signifie pious and religious as when Arrius writt to Eusebius Bishop of Nicomedia Farewell Eusebius trulie Eusebius that is to saie farewell Eusebius truly Religious It will be a shorte cutt to answere at the first that it is an error of the Exemplarists who of an 〈◊〉 euill written and for that occasion blotted out and written againe haue made Eusebius for the copies of this epistle which had bene currant two hundred yeare after saint GREGORIE read simplie and our brother Bishop of the same cittie without makeing anie mention of 〈◊〉 as is seene by the relation of Amalarius Bishop of Treuers who liued eight hundred yeares agone who inserting into his Booke of the Ecclesiasticall offices this epistle of saint GREGORIE whole and intire from the beginning to the endinge reports the period now in question in these onely words without anie mention of Eusebius for as for that which is spoken of the Church of Constantinople who doubts but it is subiect to the Sea Apostolicke which the most Religious Lord the Emperor and our brother the Bishop of the same Towne continually protest And therefore alsoe when the Patriarkes of Constantinople were in anie Synodicall action with the Popes Legates yea within Constantinople it selfe they abstayned from the title of Vniuersall and left it to the Popes Legates alone for their master to the end to shew that they held the Pope for head and stocke of the Vniuersalitie and did repute themselues Vniuersall but in the absence of him or of those that represented him as appeares by the signatures of the third generall Councell of Constantinople which was celebrated vnder Constantine Pogonat in the next age after Sainct GREGORIE wherein the Popes Legates signed in the qualitie of Legats to the vniuersall Pope and the Patriarke of Constantinople in the qualitie of onely Bishop of Constantinople for though the epistle of the Emperor to the Patriark of Constantinople written before the holding of the Councell attributes to him the title of Vniuersall neuerthelesse in the signatures of the Councell the onely Legats of the Pope take the title of Vniuersall for their master and signe in this forme Theodorus humble Priest of the holy Church of Rome and holding the place of the blessed and vniuersall Pope of the cittie of Rome Agatho I haue subscribed George humble Priest of the holy Church of Rome and holdinge the place of the blessed and Vniuersall Pope of the Cittie of Rome Agatho I haue subscribed Iohn humble ` Deacon of the holy Church of Rome and holding the place of the blessed and vniuersall Pope of the Cittie of Rome Agatho I haue subscribed And the Patriarke of Constantinople forbare it and signed thus George by the mercie of God Bishop of Constantinople new Rome I haue voted and subscribed The third Answere is that whatsoeuer was the intention of the Patriarke of Constantinople so farr was hee from doeing anie thinge against the Popes authoritie as contrarywise he confirmed and 〈◊〉 it altogether And that it is so how from this that the Bishop of Constantinople pretended to be vniuersall Bishop because Constantinople had bene associated to the Rights of Rome can it chose but followe that the Bishop of Rome was so primitiuely and originallie For as for those that saie that the Patriarke of Constantinople was called Oecumenicall Bishop in the same sence wherein the other Patriarkes were so called not knowing that there is great difference betweene the word Catholicke Bishop which Nilus attributes to the Patriarkes which signifies generall Bishop of a Region and the word 〈◊〉 Bishop which signifies vniuersall Bishop either of all the Imperiall Orbe or of the particular Orbe of the Empire of Constantinople I will not stand to confute them it shall suffice me to aske them why then the Patriarke of Constantinople neuer gaue the name of vniuersall Patriarke to the other Patriarkes of the East And why the other Patriarkes of the East neuer gaue it one to another but haue yeilded it onely to the Bishops of Rome and of Constantinople And why the Bishops of Constantinople haue stirred vp so many tragedies to participate therein and haue alleadged that Constantinople was the second Rome and ought after her to enioy the same Rights and priuiledges And in briefe it shall sussice me to aske them why then both anciently and euen to this day the Patriarke of Constantinople doth attribute to himself by vertue of his vniuersalitie this aduantage aboue the other Patriarkes of the East to call the generall Councells of the East and to preside in them and to iudge by appeale of the sentences of the other Patriarkes It hath bene reported saith Pope Pelagius in the epistle before alleadged to those of the East to the Sea Apostolicke that Iohn Bishop of Constantinople inscribes himselfe Vniuersall and by vertue of that his presumption hath called you to a generall Councell And the Emperors Constantine and Leo The care and the iudgement of all the Metropolitanships and Bishopricks and of all the Monasteries and Churches appertaine to their proper Patriarke but the Patriarke ol Constantinople may in the territorie of the other Seas when there hath bene noe precedent consecration plant the Crosse and not onelie soe but also may decide and determine the controuersies bredd ' in the other Seas And Nilus The twentie eight canon of the Councell of Chalcedon and the thirtith six of the sixth Councell honoring the Sea of Constantinople with like priuiledges to that of Rome graunt also manifestly the appeales to that of Constantinople And Balsamon This priuiledge is not giuen to the Pope alone to witt that euerie condemned Bishop should haue recourse to the Sea of Rome but it ought also to be vnderstood of the Patriarke of Constantinople And elsewhere that which neuerthelesse is but a claime bredd amongst the Greekes since the schisme The fifteenth canon of the councell of Antioch was abolished by the fourth Canon of the councell of Sardica or at least is to be vnderstood of the Synods which are subiect to noe appeale as those of the Pope and of the Patriarke of Constantinople For as for the place of Photius from whence they
inferr that the Patriarkes were as the Prefects of the Pretorie from whence there was noe appeale that shall be satisfied heereafter and shewed that it is a vice in the transcription of the copies And the fourth and last Answere is that this claime was not longe suffered in the Bishop of Constantinople for the Emperor Mauricius who fauored it hauing bene extinguished by the conspiracie of Phocas the same Phocas interposed his temporall authoritie and forbadd him anie more to call himselfe Vniuersall Bishop reseruing that title onely to the Pope alone It is true that afterward the Empire being againe fallen into the hands of two hereticall Emperors Heraclius and Constans successors to Phocas the Greekes againe sett abroache this custome and not onelie sett it abroache but haue since continued it euen to the last ages as it appeares by the inscriptions of 〈◊〉 Germanus Constantius Alexius and other Patriarkes of Constantinople reported in the Canon lawe of the Greekes where they inscribe and signe Vniuersall Patriarks Onely they vse this distinction that they call the Pope Vniuersall Pope and the Patriarke of Constantinople Vniuersall Patriarke And that if it be lawfull to giue way to coniectures for two reasons the one because the antiquitie of the title of Vniuersall Patriarke was euidently restrained by this distinction to the superiority onely ouer the simple Patriarkes wherein the Pope was not comprehended as it appeare when saint GREGORIE saith that if one of the 〈◊〉 Patriarkes had done that against the Popes letters that was done by the Bishop of Salona such a disobedience could not haue past without a most 〈◊〉 〈◊〉 And the other forasmuch as the Constantinopolitans 〈◊〉 the word POPE except amongst the monkes to be a title more exalted then that of PATRIARK because the name of Pope was more reuerend amongst the Bythinians a people neere Constantinople who had accustomed in the time of Paganisme to call Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of Patriarke from whence it is that the latter Greekes haue 〈◊〉 although ignorantlie that the reason why the Patriarkes of 〈◊〉 bare the title of Pope came from this that sainct CYRILLVS Patriarke of Alexandria had bene legat to the Pope in the Councell of 〈◊〉 as Balsamon noteth in these termes The Bishop of Alexandria hath bene called Pope for asmuch as saint CYRILLVS in the third Councell receiued the priuiledges of the Pope of Rome Celestinus And Nicephorus in these Celestinus Bishop of Rome refused to assist at the Councell of Ephesus for the danger of nauigation but he writt to Cyrillus that he should hold his place there and since that time the fame goes that 〈◊〉 〈◊〉 the Tyara and the name of Pope and of iudge of the world For whereas Beda Paul the Deacon Theophanes and Anastasius the 〈◊〉 and after Anastasius the Bibliothecary all the latine 〈◊〉 say that Phocas iudged that the Sea of the Roman and Apostolicke Church was the head of all the Churches forasmuch as the Church of 〈◊〉 〈◊〉 herself the first of all the Churches It is a mistake that Beda an English author and later by an hundred yeare then Phocas hath made of the question which was about the word Vniuersall and not about the word 〈◊〉 And of this wee haue two certaine and vndoubted proofes the one that saint GREGORIE who is he onely of all the authors of the age that hath spoken of this contestation and who was himself one of the parties contesting testifies that the dispute was about the word Vniuersall and not about the word First And the other that the Patriarkes of Constantinople haue alwaies remained within the termes of the second Sea and haue perpetually yeilded the first to the Bishop of Rome For neuer can it be found in anie monumēt of antiquitie that the Church of Constantinople hath at anie tyme taken the title of the first of all the Churches contrarywise all the pens of antiquitie haue witnessed that the Church of Constantinople neuer affected more then the second in the Church and hath alwaies giuen the first to the Church of Rome for in the Councell of Constātinople which was the source of all those pretēces it was 〈◊〉 that the Bishop of Constantinople should haue the prerogatiues of honor after the Pope because Constantinople was a second Rome They 〈◊〉 〈◊〉 Socrates that the Bishop of Constantinople should haue the 〈◊〉 of honor after the Bishop of Rome because Constantinople was a second Rome And in the Councell of Chalcedon it was ordained she should be honored as the Church of Rome being the second after her It was esteemed fitt saith 〈◊〉 that the Sea of new Rome because of the second ranke it held after that of 〈◊〉 Rome should be preferred before the others And in the third generall councell of Constantinople which was the sixth generall councell the councell called the Pope the Protothrone of the vniuersall Church the Emperor 〈◊〉 Pogonat called the Patriarks Synthrones of the Pope after the Pope that is to 〈◊〉 sett in one same throne with the Pope after the Pope And in the councell intituled Trullian the canon of the councell of Chalcedon was renewed in these words Wee decree that the Sea of Constantinople shall haue 〈◊〉 〈◊〉 to the Sea of ancient Rome and shall be honored in 〈◊〉 〈◊〉 〈◊〉 it being the second after it And when Nicephorus Patriarke of 〈◊〉 writes against the Iconoclasts he calls the Sea of Rome the 〈◊〉 and Apostolicke Sea The diuine Patriarke Nicephorus saith Zonarus speaking of the Icconomaks writes thus their being cutt of from the Catholik Church appeares clearely amonst other things by the letters of the blessed Archbishop of Rome that is to saie of the first and apostolicke Sea And against this it is not to be obiected that the Emperor Zeno calls Constantinople the mother of all the Orthodoxall For he speakes of the orthodoxall of his Empire that is to say of the Empire of the East within the which there remained the yeare before noe Patriarchall Sea except that of Constantinople but was possessed by hereticall Patriarkes As little is it to be obiected that Iustinian saith that the Church of Constantinople is the head of all the other Churches For he speakes not of the Church of Constantinople in regard of the Churches of the whole world but of the Cathedrall Churche of the Cittie of Constantinople that is to saie of the Church of saint Sophia that he calls the great Church of Constantinople in regard of the other Churches of the Patriarkship of Constantinople as it appeares both by the next following discourse of the Chartularies and by the Seauenth lawe of the foregoeing title where he writes to the Bishop of Constantinople That the Pope is head of all the holie Prelats of Gods And by the 131. Nouel where the same Iustinian ordaineth that the Sea of Constantinople should be the second after Rome Wee
in the epistle to Iohn Bishop of Syracusa Who doubts but the Church of Constantinople is subiect to the Sea Apostolicke which the most Religious Lord the Emperor and our brother the Bishop of the same cittie protest continuallie Hee writes in the Epistle following to the same Bishop If there be anie cryme found in Bishops I know noe Bishop but is subiect to the Sea Apostolicke but when crimes exact it not all according to the condition of humilitie are equall He writes in the Epistle to Iohn the defendant correcting the iudgement which had bene giuen against the Bishop Steuen If they answere he had neither Metropolitan nor Patriarke it must be replied that the cause should haue bene heard and determined by the Sea Apostolicke which is the head of all the Churches He writes in the Fpistle to Iohn Bishop of Panormus Wee admonish thee that the Reuerence of the Sea Apostolicke be not troubled by the presumption of anie For then the state of the members remaines intire when 〈◊〉 iniurie is done to the head of the faith He writes in the Epistle to Natalis Bishop of Salona If one of the fower Patriarks had committed such an act so great a disobedience could not haue passed without a grieuous scandall He annulled in his Epistles to Iohn Bishop of Constantinople the Iudgement of the Church of Constantinople against Iohn Priest of Chalcedon Reprouing said he the sentence of the foresaid Iudges we declare him by our definition to be Catholicke and free from all hereticall crime And elsewhere Knowst 〈◊〉 not that in the cause of Iohn the Priest against our brother and Colleague John of Constantinople He had recourse according to the Canons to the Sea Apostolicke and it hath bene defined by our sentence He abrogated in his Epistle to Athanasius 〈◊〉 Regular of Lycaonia the decree of Iohn Bishop of Constantinople against him and restored him to his place Wee decree thee said he to be exempted from all blott of hereticall frowardnes and doe grant thee free leaue to returne into thy Monasterie and to holde the same place and ranke as thou didst before He abrogated in the Epistle to Iohn Archbishop of Larissa in Thessalia the sentence of the same Archbishop of Larissa against Adrian Bishop of Thebes and one of the fuffragans of the Archbishopricke of Larissa and ecclipsed the Bishopricke of Thebes from the iurisdiction of the Archbishopricke of Larissa and ordained that if the Archbishop of Larissa should euer more vndertake to exercise iurisdiction ouer the Bishop of Thebes he should be depriued of the communion of the Body of Christ and that it might not be restored to him except at the point of death but by the leaue of the Bishop of Rome Wee ordaine said hee that thy brotherhood obtaine from the power thou hadst before ouer the Bishop of Thebes and ouer his Church and according to the letters of our Predecessor for if anie cause either of faith or of crime or of money be pretended against our said Colleague Adrian it may be iudged if it be a matter of meane importance by our Nuncios which are or shall be in the Royall Cittie that is to saie in Constantinople and if it be a matter of Weight that it should be reported bither to the Sea Apostolicke to be decided by the sentence of our audience And if at anie time or for what occasion 〈◊〉 thou doe attempt to contradict this our decree know that we declare thee 〈◊〉 from the sacred Communion soe as it maie not be restored to thee vnlesse in the article of death but with the leaue of the Bishop of Rome And finally he abrogated in his Epistle to John Patriarke of the first Iustinianea who had confirmed the sentence of the Archbishop of Larissa the iudgement of the said Iohn Primate of the first Iustinianea and condemnes him to remaine depriued of the communion of the Bodie of Christ for the space of thirtie daies Abrogating said hee and annulling the decrees of thy sentence Wee decree by the authoritie of the blessed Prince of the Apostles that thou shalt be depriued of the sacred communion for the space of thirtie daies Nowe what was this but to crye with a lowde voice that in refusinge the title of Vniuersall he refused not therefore the title of Head of the Church and the Iurisdiction and superintendency ouer all other Bishops Archbishops and Patriarks Of the Order of sitting in the Councell of Nicea CHAPT VIII BVT Caluin to fight against this doctrine and to proue that the Pope is not head of the Church nor Superior to the other Patriarkes vseth fower principall meanes first that the Popes legates haue not presided in the ancient Generall Councells The secōd that the Pope called them not The third that the appeales of Bishops were not to the Pope And the fourth that the Canons of Africa forbadd the Bishop of the first Sea by which Caluin impertinently 〈◊〉 the Pope to call himselfe Prince of Bishops and the first meanes he striues to proue by Seauen examples which wee had best confute all at a clapp for 〈◊〉 they will obiect them to vs in a second Answere He produceth then before all things the order of the Councell of Nicea which he ignorantly calls the Councell of Nice not knowing that the Councell of Nice was an hereticall Councell that the Arrians held at Nicé in Thrace to deceiue the Catholicks by the affinitie of the words Nice and Nicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded almost of the same letters The Arrians saith the Epistle of the Asians to Liberius caused to be signed by fraude and periuries at Constantinople a faith contrarie to that of the holy Councell of Nicea which had bene brought from Nice in Thrace And Socrates They transported themselues into a cittie of Trace called Nice and after a longe st aie held there an other Councell c. to surprise the simple by the affinitie of the words For the simple people belieued that it was the faith of Nicea in Bithinia And Theodoret They brought manie Bishops against their wills into a Towne of Thrace whose name was Nice And Sozomene Passing through Thrace they came into a cittie of the Countrie called Nice 〈◊〉 there kept a Conuenticle c. And this they did expressely at Nice to the end to perswade the simple people to cōsent to it 〈◊〉 by the neerenes of the words and belieuing it to be the decree which was made at Nicea For although Stephanus doe indeede put in a Cittie of Nicea in Thrace neuerthelesse besides that Ammianus Marcellinus saith that the 〈◊〉 of Thrace situate vpon the passage from Italie to Constantinople which was the same wherein the Arrians had held their false Councell was called Nice The Greciā Ecclesiasticall historians very notablie marke this difference betweene the Councell of the Catholiques and that of the Annians vpon
Eustathius he begins the twentith chapter of his second booke with these words In this time Marcus hauing for a short space holden the Bishops Sea of Rome after Syluester Iulius tooke the gouernment of the Sea of Rome and Maximus after Macarius of that of Ierusalem From whence it appeares manifestly either that the word Iulius which is in the precedent booke where Sozomene saith speaking of the Councell of Nicea Iulius Bishop of Rome because of his age was not there is a note which slipt out of the margent into the text and that Sozomene had simplie said as Eusebius The Bishop of Rome because of his age was not there or that insteede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee must reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie ancient or venerable But because we haue handled this matter more at large elsewhere to witt in the preface composed by vs at Rome but published without our name before Gelasius of Cyzica wee will heere content ourselues to remitt the Readers to that and the while wee will examine the place of Sozomene Sozomene then saith 〈◊〉 writes At this Councell assisted of the Seas Apostolicke Macarius Bishop of Ierusalem Eustathius Bishop of Antioch Alexander Bishop of Alexandria and as for the Bishop of Rome he was not there because of his age but in his steede there assisted Vito and Uincentius Priests of the same Church This is true but so farr of is it that from hence it followes that Sozomene puts the Popes Legats in the fourth place As contrarywise it is euident euen there that he attribures to them the first For being constrained to followe the tract of his discourse which obliged him since he had purposed to speake of the Apostolicke Prelate which assisted at the Councell to beginne with those that were there in person before he would make mention of those which were there but by their Legats he â—â—erted of set purpose the order of the enumeration and began with the fourth and last of all the Patriarkes which was the Bishop of Ierusalem who was then but a Patriarcke of honor and then went vp increasing to him of Antioch who was the third and then came to him of Alexandria who was the second to the end to keepe the last place of the progresse for the Popes Legates Now what could be done more expressely and with more note to testifie the primacie of the Pope A man that being to describe an Emperiall diet where the Emperor assisted but representatiuelie would begin with the Princes of the Empire who had assisted there in person but to keepe the greater dignitie to the Emperor would inuert the order of the other Princes and would saie rising from the last to the first of the Princes of the Empire there assisted at the Emperiall diet the Marquese of Brandenbourg the Count Palatine the Duke of Saxony the Archbishop of Collen the Archbishop of 〈◊〉 the Archbishop of Ments and the Kinge of Bohemia and as for the Emperor he was not there but deputed two Vicars there to hold his place should hee in doeing so giue the last ranke to the Emperor or the first For that the order reported in Sozomene was the inuerted order and not the direct order of the Sea of the Patriarkes it appeares both by the confession of Caluin who cryes out Amongst the Patriarks Ierusalem hath â—enâ— the last and by all the Ecclesiasticall histories which teach vs that Ierusalem was the fourth of the patriarkships and Antioch the third and Alexandria the second And by the Canons of the Councell of Nicoa it self which setts Alexandria before Antioch and Antioch before Ierusalem And by the expresse report that Socrates made of the direct order of the Councell taken by the very synodicall booke of S. ATHANASIVS which is thus Osius Bishop of 〈◊〉 Uito and Vincentius Priests Alexander of Egipt Eustathius of great Antioch Macarius of Ierusalem In which Catalogue Sainct ATHANASIVS and Socrates put Osius the Bishop and Uito and Uincentius Priests as holding but one and the same place in the first ranke And Alexander Patriarke of Alexandria who was the second Patriarke in the second place and Eustachius Patriarke of Antioch who was the third Patriarke in the third And Macarius Patriarke of Ierusalem who was the fourth Patriarke in the fourth place But they will replie that Eusebius and after him Theodoret and Soâ—omene make mention but of two Legats of the Pope Vito and Vin 〈◊〉 〈◊〉 and consequently that S. ATHANASIVS and Socrates could not place Osius Vito and Vincentius as being all three Legats to the Pope in one same place to this replie then the answere shall be that the Popes 〈◊〉 accustomed to send two sortes of Legates to the generall Councells celebrated in the East the one Bishops taken out of the bodie of the Roman Patriarchall Church As Arcadius and Proiectas Bishops to the first Councell of Ephesus Iulian Bishop of Pozzoly to the second Paschasinus Bishop of Lilybea to the Councell of Chalcedon and the other Priests taken out of the body of the particular Roman Church 〈◊〉 Vito and Vincentius to the Councell of Nicea Archidamus and Philoâ—elius to the Councell of Sardica Phillip to the first Councell of Epheâ—â—â—â— Boniface to the Councell of Chalcedon And the reason of this was that the body of the 〈◊〉 Church was neuer at the generall councells celebrated out of the 〈◊〉 of the West but the Pope held at Rome a Councell of the Bishops of the West whose resolution he sent by a legation to the Councell of the other Patriarchall diuisions assembled in the 〈◊〉 〈◊〉 at 〈◊〉 confirmed by a Councell holden afterward that which had bene decided at the Councells of the other patriarchall diuisions assembled in the East And from this concourse arose the absolute title of generall Councell The Legats then that the Pope sent to 〈◊〉 the voice of the 〈◊〉 Church to the 〈◊〉 Councells assembled in the East were of two sortes the one taken from the body of the Bishops to represent in generall the whole bodie of the 〈◊〉 Church that is to saie 〈◊〉 the person of the Pope as of the other Bishops of the West and the other Priests and Deacons taken from the 〈◊〉 Clergie of the Roman Church to represent particularly the 〈◊〉 and person of the Pope And this was some times the practise of those of the East in the westerne ex pedition For when Flauianus Patriarke of Antioch sent his embassage to Rome to recouer the grace of the Pope hee added to it besides the Priests and Deacons of the Church of Antioch Acacius Bishop of Beroe in Syria one of the Bishops of his patriarkship who was saith Theodoret head of the legation and some other Bishops of the same diuision to the end to shew the consent of his patriarchall Church with his particular Church But let vs leaue those of the East and returne to the Pope The Pope then
to cause the 〈◊〉 of the westerne Church to be carried to the generall Councells celebrated in the East sent a legation compounded of two kinde of Legats the one internall and taken from the bodie of the particular Roman Church whom wee with the Councell of Sardica call Legats taken out of the Popes owne side and the other externall and taken out of the order of the Bishops And this legation was sometymes made by two distinct commissions as in the sixth generall Councell the Legats from the popes particular person and those from the Councell of Rome were deputed feuerally And sometymes by a ioynt deputation as in the Councell of Ephesus and Chalcedon Now were those Legats that we call internall that is to saie taken out of the particular Clergie of the Roman Church the principall Legats not in honor except when the Popes legations and those of the Councell of Rome were distinct but as for the instructions and in the report of the Popes intentions And therefore also when there was question of the particular voice of the Pope they were often named alone as in the historie of Sozomene and in the list of the signatures of the Councell of Sardica because they were onely Legats deputed both from the person of the Pope and from the bodie of his Church And of those examples we haue one remarkable in the commission that the Councell of Ephesus gaue to the Bishops that it sent to Constantinople for by this commission the Councell of Ephesus intituled Phillip Priest of the Roman Church Legate from the Pope in these words To Phillip Priest holding the place of the Bishop of Rome Celestine to Arcadius to 〈◊〉 c. And intituled not Arcadius Legat to the Pope though he were both Bishop and Legat to the Pope altogether because Phillip was Legat à latire from the Pope that is to saie a Legate taken out of the very bodie of the particular Roman Church and Arcadius was Legat from the Patriarchall Roman Church that is to saie Legat from the Pope and Councell of Rome by meanes whereof when Sozomene and Theodoret say there were two Legats from the Pope at the Councell of Nicea to witt Uito and Uincentius and that S. ATHANASIVS and Socrates put Osius Uito and Vincentius into one place they contradict not one an other for as much as the one speakes onely of the internall Legats that we call Legats a latere of which Osius was none and the other speakes of the Legats aswell internall as externall whereof Osius was one And in this the ancient Greeke and Latine Canonists agree with vs For not onely Hincmarus Archbishop of Rhemes who flourished in the time of Charles the Balde and was not suspected to fauour the Pope much writes At the Councell of Nicea in the place of Syluester Osius Bishop of Cordua and Vito and Vincentius Priests of the cittie of Rome presided But alsoe Dalmatius Bishop of Cyzica in Asia one of the Fathers of the Councell of Ephesus who liued neere a thousand two hundred yeares agoe and after him Gelasius Priest of Cyzica who liued vnder the Emperor Zeno a thousand one hundred and fortie yeares agoe that is to saie in the next age to the Councell of Nicea and from whose pen is come to vs the famous Canon of the Eucharist so much cited by Caluin and by all the Sacramentaries written in the extract of the same Councell of Nicea that Osius was the Popes Legat in the Councell of Nicea and that Vito and Vincentius were his Colleagues At this Councell saith 〈◊〉 of Cyzica speaking after Dalmatius of Cyzica of the Councell of Nicea assisted Osius Bishop of Cordua who held the place of the Bishop of great Rome Syluester with the Priests Uito and Vincentius And not onely Gelasius of Cyzica vseth these words but Photius Patriarke of Constantinople the greatestenemie to the Roman Church that euer was amongst the Greekes alleadgeth them neere eight hundred yeares agoe in these words I haue said he read a booke in forme of a historie intituled The Acts of the Councell of Nicea containing three tomes and bearing added he a little after the title of Gelasius of Cyzica in this booke saith he the Author writes that Osius Bishop of Cordua and Vito and Vincentius Roman Priests assisted at the Councell from the part of Syluester Bishop of Rome And not onely Photius alleadgeth them but himselfe in his treatie of the Synods dedicated to Michell King of the Bulgarians and reported by Euthymius writes with Vito and Uincentius was ioyned Osius Bishop of Cordua And indeede for what other cause should Osius simplie a Bishop of the patriarkship of the Roman Church and subiect in the first instance to the Metropolitan of Seuilla in Spaine and by appeale to the Patriarke of the West haue preceded all the Patriarks of the East yea in the East it selfe he that in the Councell of Eluira that we call Elibertin composed of ninteene Bishops of Spaine had held but the secōd or according to others the eleauenth place And in the Councell of Arles compounded of two hundred Bishops had had noe ranke amongst the principall Bishops of the Councell but for the same cause for which Uito Uincentius simple Priests of the Roman Church preceded them to witt for the order of his legation for to precede them by vertue of the particular conditions of his person neither age nor antiquitie of promotion nor learning nor desert hath euer giuen ranke in generall Councells to anie simple Bishops before Archbishops much lesse before the Patriarks otherwise the distinction of the Seas had bene introduced in vaine and the personall condition of Osius were good to make his person reuerent but not to make him preside in a generall Councell where the order of the Hierarchy saith Caluin ought to be singularly obserued Iointly that euen in all these qualities there were manie in the Councell that surpassed him For if wee speake of persecutions for the Faith 〈◊〉 Bishop of one of the citties of Thebaida who had lost a knee vnder the persecution of Maximinus and an eye whose skarre the Emperor Constantine was wont to kisse was not he there Potamon Bishop of Heraclea in Egipt whom S. EPIPHANIVS calls great Bishop and great 〈◊〉 and who in the same persecution had had an eye put out was not he there Paul Bishop of Neocesarea vpon Euphrates whose handes had bene maimed with a hott iron in the persecution of Licinius was not he there And if we speake of the guiftes of prophetie and working of miracles Spiridion Bishop of Trimithunta in Cyprus that Ruffinus calls a man of the order of the Prophets was not he there James that great Bishop of Antioch in Mygdonia otherwise called Nisibis that Theodoret saith had raised againe the dead and whom hee intitles the prince of
the troupe of the Councell was not he there S. NICHOLAS Bishop of Myra in Lycia a man for manners and for miracles Apostolicall was not he there And if wee speake of credit and estimation with the Emperor euen he whose credit wee learne from Osius to witt Eusebius Bishop of Cesarea in Palestina whō the Emperor from his childhood had knowne in the East and whom he testified in his conceit to be worthie of the Bishopricke of the whole earth and to whom besides so manie other letters and markes of familiaritie he directed the first commission for the re-establishment of the Churches in the East and the charge of the transcription of the sacred bookes for the Churches of Constantinople was not he there Eusebius Bishop of Nicomedia who afterward baptized the Emperor and who was Metropolitan of the prouinces where the Councell was held and Bishop of the Seate of the Empire in the East and of the cittie where the Emperor resided a man say Socrates and Sozomene indued with great authoritie and very prudent and honored in the pallace of the Emperor for the ecclipse of his fauour with the Emperor happened not till after the Councell and lasted but a moment was not he there Alexander Bishop of the future Imperiall cittie of Byzantium conuerted by exchange of name into Constantinople was not he there Paphnutius of whom Socrates saith the Emperor honored him extraordinarily and kept him ordinarily in his Court was not he there Protogenes Bishop of Sardica to whom the Emperor had addressed his first lawe for the manumission in Churches and to Osius the second lawe was not he there And if wee speake of learninge the same Eusebius Bishop of Cesarea of whom the Emperor said that he more then admired his knowledge and his studies was not he there Alexander Patriarke of Alexandria whom Theodoret calls the admirable Bishop was not he there Eustachius Patriarke of Antioch who made the oration of the Councell and whom Sozomene intitles the miracle of eloquence was not he there And if wee speake of reuerence for age the same Alexander of Alexandria whom the histories of the Councell call the old man and whom the epistle of the Councell exalts for hauing at that age sustained so manie labours was not he there Alexander Bishop of Constantinople of threescore and three yeares of age whether he were then Bishop in cheife or as the Patriarkes of the Church of Constantinople will haue it Coadiutor and Legate of Metrophanes yet elder then himself was not he there And if we must speake of the antiquitie of promotion Zeno whom saint EPIPHANIVS calls antique Bishop of Phenicia euill qualified by the lists of the signatures of the Councell Bishop of Tyre was not he there Eusebius Bishop of Nicomedia before Bishop of Berith whom saint EPIPHANIVS calls the ancient old-man of Nicomedia was not he there And in briefe an infinite number of other Bishops that Eusebius for the antiquitie aswell of their age as of their promotion comprehends in the first clause of this passage some where honored because of their length of tyme others flourished in the rigor of their age and spirits others were newly entred into the course of their charges were not they there For that in the Councell of Sardica the age of Osius was accompted amongst those things that purchased him Reuerence that was more then twentie yeare after the Councell of Nicea And that saint ATHANASIVS calls him the Father of Bishops and saith he died a centenarie it was neere fortie yeare after the Councell of Nicea But if none of these what personall qualitie soeuer he had noe not Alexander Patriarke of Alexandria whom the Epistle of the Councell calls the master of the Councell that is to saie Master for sufficiencie did aduance himselfe a finger breadth beyond the degree of his dignity for what cause should Osius for his particular cōditiōs haue bene President of all the Assemblie For to saie Osius presided there as the Emperors deputie the Emperor was in person at the Councell and so could haue noe deputy and besides that he presided not there but was sett there beneath the Bishops and in a lower Seate and after he had attended and desired the leaue of the Bishops to shew that in matter of Religion he was of the number not of the Iudges but of those that were to be iudged And in the sirst Councell of Arles where the Emperor Constantine assisted also in person and Osius with him as it appeares by the reproches of the Donatists against the Iudges of that Councell wherein Osius was inwrapped not onely Osius who was alreadie then in as great Credit with that Emperor witnesse the Epistle of the iudowing the Churches of Africa did not preside there but euen in the letter of the Councell was not placed amongst the first Bishops but comprehended vnder the curtaine of silence with the troupe and multitude of the Bishops And in the Councell of Sardica where Osius presided aswell as at the Councell of Nicea he was so euill willed by Constantius the Lord of the Empire who was an Arrian that he could not be said there to preside in qualitie neither of a fauorite or of a Deputie to the Emperor contrarywise the care he had to make himself Procurator and Promoter of the Popes Rights and the instance he made for the appeales to the Pope and for the honor of saint PETERS memory and the iustificatiue relation of the Councells which Protogenes Bishop of Sardica and he dedicated to the Pope and the protestation that he and the other Bishops inserted into the Epistle of the Councell to the Pope to hold him for head of the Church and to acknowledge That it was a conuenient thing that from all Prouinces of the earth the Prelats of God should referr all affaires to their head that is to saie to the Sea of the Apostle Peter shew sufficiently that it was from the part of the Pope and not of the Emperors that he presided there And from this it derogates not that saint ATHANASIVS makeing the recitall of the signatures of the Councell of Sardica puts the signatures of Osius without a title of Legation and before that of the Pope in those words Osius of Spaine Iulius of Rome by Archidamas and Philoxemus For besides that this recitall followes not the rankes of the dignities as it appeares by Nessus an African Bishop who is placed there before Gratus Archbishop of Carthage And moreouer that hee vseth this order for as much as Osius signed the Epistle of the Councell immediately and by himselfe and the Pope mediatelie and by another the legates of the Pope who were Bishops had a vote of their owne in the Councell and the Priests not From whence it is that when the legations of the Pope and of the Councell of Rome were
of it the one is Socrates who saith after saint ATHANASIVS At this Councell assisted Osius Bishop of Cordula Uito and Uincentius Priests The other Dalmatius of the same tyme with Socrates who writes and Galatius of Cyzica fiftie yeares after him At this Councell assisted Osius Legat of the Bishop of Great Rome Siluester with the Priests Uito and Uincentius but as for Eusebius hee saith thereof nothing at all contrariwise hee affirmes cleerelie that the Priests of the Bishop of Rome whom he reserues to name last as the seale and the Crowne of the Councell held there the ranke of their Bishop The Bishop of the cittie regnant saith hee assisted not there because of his age but his priests kept his ranke there Now by what arithmeticke could the priests of the Roman Church keepe there the ranke of the Bishop of Rome if Osius possessed the first place otherwise then in the qualitie of their Colleague and filling vp one selfesame place with them Moreouer howe had not the Patriarkes of Alexandria Antioch and Ierusalem lost at the Councell of Nicea their rightes of the second third and fowrth Seates in the Councells against the expresse protestation that the Councell of Nicea made to preserue their priuiledges if Osius Uito and Uincentius had held diuers places there and not one and the same place And how had the Councell of Constantinople celebrated in the same age that the Grecians call the second generall Councell when they would erect Constantinople into a Patriarkship ordained that the Patriarke of Constantinople should hold the second place after the Bishop of Rome if in the first generall Councell the Bishop of Rome had not held the first place And how could the legates of the Pope in the Councell of Chalcedon haue complained that Dioscorus had presumed to vndertake to preside in a pretended generall Councell without the Popes authoritie which had neuer bene lawfull nor euer had bene done if Osius had presided in the Councell of Nicea without the Popes authoritie And how could the Emperor Iustinian haue said Wee decree following all the sower holie Concells that the most holy Pope of olde Rome be the first of all the Prelates if in the first of all the generall Councells a simple Bishop of Spaine had bene the first otherwise then in the qualitie of delegate by the Pope And finallie how came it that an Action so irregular as that by which a man who was neither Metropolitan nor Patriarke had preceded all the Patriarkes of the East and euen in the East was not noted amongst the extraordinary examples of antiquitie And how came it not to speake of the interest of the Patriarkes that Theognis Bishop of Nicea the Cittie wherein the Councell was celebrated and Eusebius Bishop of Nicomedia head of the Arrian faction and Metropolitan of the Prouince of Bithinia wherein the Councell was holden and Bishop of the Seate of the Emperors in the East did not oppose it as well as when Fortunius Archbishop of Carthage was at Constantinople the Metropolitans subiect to the Patriarkship of Constantinople opposed this that the Archbishop of Carthage should haue caused the acts of the second generall Councell of Constantinople to be searched to see what place the legate of Primosus Archbishop of Carthage had there And how chanced it that they and the other Arrians who after the death of Constantine and Constans the Catholicke brothers to Constantius the hereticall Emperor stirred heauen and earth to reuerse the auctoritie of the Conncells of Nicea and Sardica could not alleage for a meanes of nullitie that Osius had presided irregularly in the one and the other if he had presided otherwise then as representing the person of him to whom the right to preside did appertaine But the question in the matter that Caluin propounds is not betweene the Pope and Osius who at least was one of the Suffragans or reare Suffragans of the Pope that is to saie one of the Bishops of the Popes Patriarchall diuision And by consequence what ranke soeuer he held it could not tend to the Popes preiudice For were it that the Pope sent him from the West into the East with the title of legat or were it that being alreadie there the Pope had chosen and designed him by letters to represent his person or were it that neither the one nor the other had chanced but that being at the Councell he had bene intreated as the most ancient Bishop there present of the Popes Patriarkship to ioyne himselfo with his deputies to helpe them to present him it could be noe waie to the disaduantage of his Patriarke It is betweene the Pope and the other patriarks and consists in this whether at the Councell of Nicea the Popes deputies were sett after the other three patriarks or before them Now of this ATHANASIVS and Socrates put vs out of doubt when they saie that the order of the Councell was Osius Bishop of Corduba Vito and Uincentius priests Alexander of Egipt Eustachius Patriarke of great Antioch and Macarius Bishop of Ierusalem For to this that Eustachius Patriarke of Anthioch or as others saie Eusebius Archbishop of Cesarea made the oration of the Councell to the Em peror and was sett at the head of the Bishops on the rigth hand in respect of the Emperor to whom his speeche was directed it sufficeth to answere two things the one that the highest qualified were not chosen to preach the oration but the most eloquent amongst whom Eustachius that Sozomene calls admirable in eloquence held the first ranke And the other that the right hand at the coming in and reckoning from the place where Constantine was who had his backe turned towards the doore and his face to the Fathers at the first incounter of whom in coming from the doore he staied was not the most honorable place in the Councell but the right hand at goeing forth and to reckon from the place where the Ghospell was sett as appeares by the order of the Councell of Chabcedon and of the Councell of Constantinople holden vnder Menas where the Presidents were sett at the left hand from the side where they came in which was the right hand from the side of the Ghospell and the others at the right hand Of the order of the sittings in the first Councell of Epehsus CHAPT IX THE second obiection of Caluin is taken from the first Councell of Ephesus and couched by him in these wordes Att the first Councell of Ephesus saith Caluin Pope Celestin vsed an oblique practise praying saint CYLILL Bishop of Alexandria who otherwise was to preside there to hold his place And the Popes Ambassadors were there in an inferior place But with what oblique faith was this done For first Pope Celestine had made saint CYRILL Patriarke of ALEXANDRIA his Vicar in the East before anie Councell was spoken of to be kept at Ephesus and had giuen him commission to
execute at Constantinople the rudgement pronounced at Rome against Nestorius Archbishop of Constantinople Adding to thee said Pope Celestine in his Epistle to saint CYRILL the authoritie of our Sea and vsing with power the representation of our place thou shalt execute exactlie and constantly this Sentence to witt that if within ten daies reckoned since the day of this monitory Nestorius doe not anathematise by writing his wicked doctrines c. thy holynes should prouide for that Church without delaie and declare him to be wholie cutt of from our Bodie And in the Epistle to Nestorius read and inserted into the Acts of the Councell Wee haue sent the forme of this iudgement with all the verball processe to our holy fellow-Bishop of Alexandria to the end that he being made our Uicar may execute these things And in the Epistle to the Clergie of Constantinople Wee haue conferred our Uicarship because of the farr distance of places to our holie brother Cyrillus And the Councell of Ephesus in the relation to the Emperor The sentence of him and his before there was anie Synod assembled at Ephesus the most holy Celestine Bishop of great 〈◊〉 had testified by his letters and had committed to the most holy and most beloued of God Cyrill Bishop of Alexandria to be his Uicar And saint CYRILL himselfe in the Epistle against Nestorius addressed to the Constantinopolitans Wee are constrained said hee to signifie to him by Synodicall letters that if 〈◊〉 speedilie that is to saie within the time defined by the most holy Bishop of the Roman Church hee renounce not the nouelties of his doctrine he shall haue noe more communion with vs nor place amongst the Ministers of God And secondly Celestine making saint CYRILL his vicar it was by forme of commission and not by forme of intreaty Hee committed to him saith the Councell of Ephésus to be his Uicar And Marcellinus Comes of the same tyme with Iustinian Nestorius was condemned at Ephesus in a Synod of two hundred holie Fathers Celestine declaring to the Councell Cyrill Bishop of Alexandria his Uicar for the time And Liberatus the African author of the same age Celestine signified to Nestorius that he had giuen his Uicarship to CYRILLVS And Theophanes the Greeke-historian Celestine of Rome writt to Cyrill of Alexandria to holde his place in the Synod And Balsamon not onely a Grecian but a Scismaticke Celestine when he could not assist at Ephesus and iudge Nestorius in person thought good to permitt saint CYRILL to preside in his place at this Councell And Nicephorus Celestine Bishop of Rome refused to assist at the Councell of Ephesus for the perill of the nauigation but he writt to CYRILL to holde his place there and after that time the fame goes that Cyrill receaued the Tyara and the name of Pope of iudge of the whole world And thirdly who reuealed to Caluin that it was not in the qualitie of the Popes Legats but in his owne name that saint CYRILL presided in the Councell For did not Prosper an author of the same tyme say To the heresie of Nestorius CYRILLS industrie and Celestines authoritie principallie resisted And againe Celestine cutt of the Nestorian impietie aided CYRILL with the Apostolicke sword And the letters of the Bishops writing from Constantinople to the Councell Doe they not beare this superscription To the most holie and beloued of God Bishops and Fathers who by Gods grace are assembled in the Metropolitan Cittie of Ephesus Celestine Cyrillus Iuuenall and others to shew that the Pope though absent preceded saint CYRILL euen in the person of saint CYRILL And did not the Popes legates thanke the Fathers of the Synod because they had shewed themselues holie members to their holie head that is to saie to the Pope And saint CYCILL writing to Pope Celestine Doth he not call him his Father though himselfe were an ancienter Patriark by tenn yeare then Celestine And did not the Councell in the Bodie of it make themselues executioners of the Popes Indgements against the same Nestorius when they said Wee are come not without teares to pronounce this sadd sentence constrained by the force of the Canons and by the letters of our holy Father and fellow-Minister Celestine And then if Alexander Bishop of Alexandria had not presided at the Councell of Nicea but was there preceeded by two simple priests of the Roman Church Vito and Vincentius why should saint CYRILL one of his successors and Patriarke of Alexandria as he was and noe lesse enemie to Nestorius then Alexander was to Arrius haue presided at that of Ephesus a cittie that was in Asia and out of the Patriarkship of Alexandria as well as Nicea was And if that appertained by right to saint CYRILL for what cause did Dioscorus his Successor obtaine surteptitious letters from the Emperor vnder pretence of the refusall that Eutyches made of the Popes legates forasmuch as they had bene intertained feasted and gratified with presents by his aduersarie that is to saie by Flauianus Archbishop of Constantinople to preside at the false Councell of Ephesus And for what cause notwithstanding the said letter was hee accused for this attempt at the Councell of Chalcedon as for a newe and vnheard of enterprize He must said Lucentius Bishop of Ascoli giue vp an 〈◊〉 of his iudgement for asmuch as hauing noe right to doe the Office of a Iudge he hath vsurped it and hath presumed to hold a Synod without the authoritie of the Sea Apostolicke which hath neuer bene lawfull neither was euer done And for what cause did the Councell of Chalcedon call his presidencie Tyrannie and Uictor of Tunes author of the following age vsurped principalitie for whereas Caluin adds that at the Councell of Ephesus the other legates of the Pope sate after saint CYRILL that was because saint CYRILL had bene first deputed and before the Councell and that the others came thither but at the end thereof and besides that amongst colleagues of one same legation he that of himselfe was alreadie in greatest dignitie was to precede Of the order of the sittings of the second Councell of Ephesus CHAPT X. THE third obiection of Caluin is That in the second Councell of Ephesus Dioscorus Bishop of Alexandria presided and that although the issue of this Councell was vnlawfull neuerthelesse at the beginning when order was yet obserued the Popes deputies did not question him 〈◊〉 the first place An obiection that containes as manie falshoods as wordes For first the second Councell of Ephesus that the Greekes call the Councell of robbery was all disordered from the beginning to the ending Those things shall cease said the lawe which haue taken their originall from iniustice And indeede how could it be otherwise hauing begunn by practises by Steele and weapons for Chrysaphius Master of the imperiall pallace who was an Eutychian and Eutyches his
cast out of his Sea gaue vp the mantle that he had to the Emperors and retired himself to a place where the Empresse tooke him into her protection And then the Pope infauour of the Emperor ordained Menas Bishop in his steede consecrating him with his owne hand And Victor of Tunes of the same time with Liberatus Agapet Archbishop of Rome came to Constantinople and deposed Anthymus Bishop of Constantinople vsurper of the Church and enemie to the Councell of Chalcedon and excommunicated the Empresse and made Menas Bishop of the Church of Constantinople An admirable effect of the power of S. PETERS Successor in the time that the Church of Constantinople was most flourishing and triumphant the Church of Rome contrariwise most abated afflicted when Constantinople was the Seate of the Empire the mansion of Iustinian the Emperor conquering and victorious and that Rome on the other side was noe more a cittie but a tombe and carkasse of a cittie a seruant and slaue of the Gothes a barbarous and Arrian people a poore Pope that the tyrannie of Theodat king of the Gothes who otherwise threatned him to roote out the Roman Church had forced to transport himself into the East to solicite the Emperor Iustinian to withdrawe his armes out of Italie and so poore as he was faine to sell the sacred Vessells of his Church to performe his voyage beeing in Constantinople a stranger and without support yea euill receiued and entertained by the Emperor neuerthelesse deposeth and casts out of his Sea Anthymus Patriarke of Constantinople powerfull in meanes and fauour about the Emperor and whom the Emperor and the Empresse had exalted from the Bishopricke of Trebizond to the Patriarkship of Constantinople and pardons the Bishops of the East who had communicated with him and excommunicates the Empresse who obstinately defended him and established Menas in his place And Caluin will haue it that Menas who was Agapets creature preceded Agapet in the Councell of Constantinople in whose time Agapet was already dead and wherein there is neuer mention made of him but with this title of Agapet of holy memory What an Argus is he in antiquitie But at the least will Caluin replie the Bishops of Italie that assisted with Menas at the Councell of Constantinople after the death of Agapet did not preside there It is true But what will this replie serue him for but to increase his shame for these Bishops were noe more the Popes deputies when the Councell was holden and had noe commission to be there but were Bishops Priests and Deacons which were long before come out of Italie for other businesses and whose legation was finisht both by the arriuall and by the death of Agapet and who assisted not at the Synod which was noe generall Councell but a simple councell of the Patriarkship of Constantinople and of some strange Bishops resident at Constantinople but for honor sake and by vertue of the Emperors commaundement as exlegates and not as Legates Neither must he hope to escape by this excuse that he pretended to speake of Uigilius and not of Agapet for Vigilius was neither Pope nor present at Constantinople when the councell of Constantinople holden vnder Menas was celebrated Lesse yet can Caluin saue himselfe by sayinge that his intention was to speake of the councell holden vnder Eutychius for Uigilius who was then Pope was neither present by himselfe nor by his Legates and consequently had not occasion to hold the second place but confirmed it by writing Vigilius saith Euagrius consented by letters with the Councell And Photius Vigilius approued by writing the faith of the Fathers And that he refused to assist there it was not as Nicephorus a Schismaticall author and later by manie ages pretends because hee disdayned to receiue the Bishop of Constantinople into one Seate with him that is to saie that he would haue sate in a seate more exalted For how should that haue bene put in dispute since the same Nicephorus saith it had bene practised twentie eight yeares before by Pope Iohn who had sate within Constantinople in a throne exalted aboue Epiphanius Patriarke of the place and that adds he not to abandon the prerogatiue of the Sea Apostolicke But forasmuch as he sawe the Emperor resolute to cause the three chapters to be condemned so were called certaine writinges of Theodorus of Mopsuestia of Ibas and of Theodoret which had bene read in the councell of Chalcedon and feared that if this condemnation should be made the Bishops of the Prouinces of the West not being present it might begett a schisme betweene those of the West and those of the East For those of the West held that to condemne those three chapters it was to giue aduantage to the Entychians and to make a breach in the Councell of Chalcedon who had receiued into their communion Ibas and Theodoret authors of those writinges and defendor of Theodorus of Mopsuestia and those of the East contrarywise held that to maintaine them was to giue aduantage to the Nestorians and to oppose the Councell of Ephesus which had condemned the doctrine therein contained and denied that to censure them was to doe wronge to the Councell of Chalcedon who had indeede receiued Theodoret and Ibas into their communion but after they had made them detest the doctrine of Nestorius For this occasion though Pope Uigilius in his particuler condemned these three chapters yet he would not assist at a Councell wherein they should goe about to condemne them publicklie vnlesse it had bene a generall Councell and wherein the Bishops of the West had bene present aswell as those of the East And he admitted not the reason alleadged by the Legates of the Councell that in the other generall Councells there had bene fewe Bishops of the West forasmuch as those fewe Bishops of the West which had bene in other generall Councells went thither after Councells holden vpon the same matter in the West whose resolution they bearing with them they carried the voice of all the westerne Church into the East To this feare there concurred also that that Vigilius had to renew the opinion that was held of him during his Antipapacie I saie during his Antipapacie because in the beginning Uigilius was intruded into the Papacie by the priuate sute of the Empresse who was an Eutychian his predecessor Siluerius a true and lawfull Pope still liuing with this simoniacall and hereticall couenant not onely to condemne the three chapters but to approue the faith of Anthymus which he did and therefore sometymes as false Pope and sometymes as an abettor of heretickes he was excommunicated by the true Pope Siluerius and by the Bishops that adhered to him and amongst others by the Prelates of Africa For those that suspect that Liberatus the most exact monument that we haue of antiquity hath bene depraued in the fall of Uigilius are mistaken seeing Victor
of Tunes time-fellowe of them both recites the same historie but after Siluerius being dead and Vigilius hauing bene for the good of peace accepted by the election of the clergie of Rome he became true Pope and then so farr was he from communicating with Anthymus that contrarywise he rather chose to suffer all kinde of disgraces then to consent to it yea he went so farr as to condemne the same Empresse who had exalted him to the Papacy as S. GREGORIE testifies in these words The Pope Uigilius constituted in the royall cittie that is to saie at Constantinople published a sentence of condémnaiion against Theodor a then 〈◊〉 and against the Acephales This then was the cause why Uigilius assisted not at the fift Councell but if he had assisted there who doubtes but he had presided since the letters that Eutychius Patriarke of Constantinople writt to him to obtaine the celebration of the Councell imported thus much Wee require that your Blessednesse presiding ouer vs vnder the Sacerdotall tranquilitie and meekenes the holie Ghospell being sett in the middle which was a forme of obligation by oath to vote according to conscience the three chapters which are in question may bee examined Well doe I knowe that the minister Iunius would correct these words presidente nobis vestrâ be atitudine and change them into these 〈◊〉 nobiscum vestrâ be atitudine But who seeth not this is a corruption and noe correction For besides that this clause vnder the Sacerdotall quiet and peace presuppose presidency and not simple residency doth not the Pope repeate the request of Eutychius in these words Your brotherhood hath required that we presiding vobis praesidentibus the three chapters might be examined And after when the Councell deputed all the Patriarkes who were there in person Eutychius Patriarke of Constantinople Apollinarius Patriarke of Alexandria Domnus Patriarke of Antioch and seauenteene of the principall Metropolitans with them to the Pope to beseeche him to assist at the Councell is it not enough to testifie that they acknowledged the Pope for the Chiefe of the Patriarkes and that if he had assisted at the Councell he had presided there And when the Emperor 〈◊〉 writes to the Bishops of the Councell of Mopsuestia that they should informe what had past about the 〈◊〉 of the name of 〈◊〉 of Mopsuestia from the recordes of his Church and adds And sendes two 〈◊〉 thereof one to vs and the other to the most holy Pope Is not this enough to testifie that if the Pope had bène at the Councell he had presided there And when the fift Councell itselfe inserts within the acts thereof the relation of the Councell of Mopsuestia to the Pope and inrolles it in thesé words They made also a relation to the most holie Pope Vigilius which 〈◊〉 these words It is verie conuenient ô most holies so called they the Pope in the plurall number to giue him the more respect since you holde the first 〈◊〉 of the priesthood that those things which concerne the state of the holy 〈◊〉 should be represented to your diuinely honored Blessednesse Is it not enough to testifie that the Pope had primacie ouer all the other Bishops and that if he had 〈◊〉 at the 〈◊〉 he had presided there And when Marcellinus Comes an author of the same age saith that within the cathedrall Church of Constantinople where the Patriarke of Constantinople should principallie keepe his ranke Pope Iohn predecessor to Agapet was sett at the right hand that is to saie at the right hand in regard of the 〈◊〉 and within the right Tribunall of the Church dexter dextro insedit Ecclesia solio And if wee belieue Nicephorus in a 〈◊〉 eminent and exalted Is not this enough to shewe that if the Pope had assisted at the councell of Constantinople he had presided there And when the Greeke historians reporte that Macedonius Patriark of Constantinople who liued forty yeares 〈◊〉 the fift generall Councell findinge himself pressed by the Emperor Anastasius to blott out of the recordes of his Church the name of the coūcell of Chalcedon answered That he could not doe it without a generall 〈◊〉 wherein the Bishop of great Rome should 〈◊〉 Is not this enough to testifie that if the Pope Vigilius had assisted at the Councell he had presided there And when the Emperor Iustinian himself who caused the Councell to be celebrated saith Wee ordaine according to the definitions of the fower holie Councells that the most holie Pope of old Rome should be first of all the Prelates and that the 〈◊〉 Archbishop of Constantinople should be the second after the holy Sea Apostolicke of old Rome and should precede all the other Seas And elsewhere The Pope is the head of all the holie 〈◊〉 of God Is it not enough to shew that if the Pope had bene at the Councell he had presided there But the Councell 〈◊〉 the Popes aduersaries was celebrated notwithstanding the Pope was neither at it by himselfe nor by his deputies It is true forasmuch as the Fathers of the Councell had alreadie drawne a writing from the Pope whereby he had promised them to consent to the holding of a regular Councell that is to saie compleate and to assist at it Wee agree said hee that assembling a regular Councell equitie being obserued and the sacred holy Ghospells being sett in the middle we vnited with our bretheren will conferr of the three chapters But those that make this obseruation add yet fiue more to it the first that it was not held for generall but since the Pope confirmed it that while it was celebrated although all the other Patriarkes assisted at it either personally or representatiuely in anie of the acts it neuer tooke the title of Generall Uigilius saie the Fathers of the sixth generall Councell consented to 〈◊〉 and the 〈◊〉 Councell was established The second that howsoeuer Pope Vigilius refused to be there although he was in Constantinople itselfe and vnder Iustinians halberds the Councell neuer past to proceede against him The third that the great African light Primasius Bishop of Adrumeta whose writinges doe to this day illustrate the Catholicke Church being within Constantinople and being cited by the Councell to assist at it preferred the Popes authoritie before the citations of the Councell answered those that summond him from the Councell The Pope not being there present I will not goe The fourth that the strongest and last persuasion that the Emperor vsed to the councell to dispose them to the condemnation of the three chapters was to send them particular writinges of Pope Uigilius whereby he had condemned them And the fifth that till three or fower Popes after Vigilius whose intention was a long while called in question Pelagius S. GREGORIE and Sergius had confirmed this councell there were both in the West and East so many schismes and oppositions against it and so manie
forasmuch as the one contributed to the vniuersalitie of the Councells the authoritie of those that sent them and the others conferred noe more but that of their owne persons or their particular Prouinces And therefore the assistance of Basilius Bishop of Gortyna at the Councell surnamed Trullian wherein he held not the place of the Pope but signed after all the other Patriarkes yea after some Metropolitans did nothing auaile to make it generall And as for the Archbishop of Rauenna he signed not from whence it is that Balsamon could not tell his name but because his predecessor had assisted by Atturney at the sixth Councell whereof the Councell Trullian pretended ro be a supplie a place to signe in was reserued for him as one absent in these words The place of the Bishop of Heraclea of him of Rauenna and of him of Corinth Therefore euen from that from whence Balsamon inferrs that the Bishop of Rauenna assisted at the Councell surnamed Trullian to witt from the Rolle of the subscriptions wee collect the contrarie that hee assisted not there at all And indeede if the Bishop of Rauenna or anie other Westerne Bishop had assisted there how could that Councell haue commtited the error it did committ besides 〈◊〉 others in approueing the Councell of Carthage holden vnder saint CYPRIAN for the rebaptisation of Heretickes For there was not a Bishop in the West soe ignorant as not to knowe that the Councell holden vnder saint CYPRIAN was an erroneous Councell whose doctrine was condemned by the Roman Church and had bene the seede and originall of the Donatists here sies For if they obiect with Balsamon and 〈◊〉 that the Councell surnamed Trullian that would be taken for a supplie of the sixth generall Councell and passe the Canons thereof for canons of the sixth Generall Councell attributes to it selfe in the forefrōt of their decrees the title of Generall Coūcell we answere that it was not because it was soe but because it expected to be soe by the addition of the Westerne Church and of the Pope for whom there was a blanke left to signe in aboue all the Patriarkes in these wordes A place for the most bolie Pope of Rome A thing that plainlie shewes that the Pope had noe deputies there Now soe farr was the Pope and the Westerne Church from signing to it as contrarywise they prepared themselues rather to indure Martyrdome For the Emperor hauing sent the copie of the Councell 〈◊〉 to Rome to praie the Pope to sett to his subscription the Pope rather chose to incurre all the Emperors hatred and persecution then to cōsent to it as BEDA an author of the same age testifies in these wordes The Emperor Iustinian the second saith he hauing sent Zacharie his Constable commaunded him to confine Pope Sergius to Constantinople because he would not fauour the 〈◊〉 Councell that he had made at Constantinople and had refused to signe it But the Garrison of Rauenna and of the neighboring place preuented the impious commaunds of the Emperor and repulsed 〈◊〉 with outrages and iniuries from the Cittie of Rome And it is not to be said either that Pope Adrian praised the allegation that Tarhasius Patriarke of Constantinople had made in his synodicall Epistle of the eightith two canon of that Coūcell against the Iconoclasts Or that the legates of the same Pope Adrian did not oppose themselues against the apologie that Tarhasius Patriarke of Constan tinople made for the canons of that Councell at the second Councell of Nicea For that Pope Adrian praised the allegation of Tarhasius it was not because of the authoritie of this Councell that Tarhasius had cited vnder the title of the sixth Councell but because of the doctrine of the canon which was sound and orthodoxall and that not onely the Popes legates did not oppose themselues against it but alsoe some Popes haue alleadged it against the Iconoclasts it was because the arguments taken from those canons were good in regard of the Greekes that had receiued them And besides that if the authoritie of the Sea Apostolicke had bene wounded in the Councell Trullian by the proceedings of the Emperor Iustinian Rhinotmete this wound had bene in some measure repaired by the same Emperor with his other crymes when at Pope Constantines arriuall in the East He prostrated himselfe saith BEDA on the Earth before him and praying him to intercede for his Sinnes renewed to him all the priuiledges of his Church But against this prescription the aduersaries to the Sea Apostolicke frame three principall obiections The first that Ruffinus speakeing of the Councell of Nicea saith that the Emperor by aduise of the Churchmen called a 〈◊〉 at Nicea and maketh noe particular mention of the Pope The second that Iulius reproached the Bishops of the Councell of Antioch That they had not called him to their Councell And the third that saint IEROM treating of a Councell holden amongst the Gaules cries What Emperor commaunded this Synod to be called To the first then of these obiections which is that Ruffinus saith That the Emperor by the aduise of the Clergie called a Councell at Nicea Wee answere that although Ruffinus because of the hate he bore to the Roman Church from whence he had bene excommunicated for his errors whould not expresse the historie but in generall termes and by these words by the aduise of the Church-men Neuerthelesse he alwaies giues it to be inferred from thence that the ecclesiasticall authoritie preceded the Emperiall conuocation and that the Emperiall conuocation was but an execution of the Ecclesiasticall aduise For whereas saint EPIPHANIVS saith That the care of Alexander Bishop of Alexandria moued Constantine to assemble the Councell this word moued excludeth not the meanes and interuention of the Pope to whom Alexander had written of it by especiall letters as Liberius testifies to the Emperor Constantius in these termes Wee haue the letters of the Bishop Alexander to Siluester of holie memorie by consequent is not incompatible with these words of the third generall Councell of Constantinople Constantine Augustus and Pope Siluester of Reuerend memorie called the famous Councell of Nicea To the second opposition which is that Iulius reproached it to the Bishops of the Synod of Antioch that they had not called him to their Councell from whence the Aduersaries of the Sea Apostolicke inferre that it did not belong to the Pope to call Councells Wee answere that the obiection is not valide and the reason of the nullitie is that this was not a generall Councell to which the conuocation of the Pope either mediate or immediate was necessary but a particular Councell of the Bishops of the Patriarkship of Antioch which the Patriarke of Antioch might call alone and at which the other Bishops who were but in small number assisted but by aggregation And therefore the Pope doth not reproach it to them that their Councell was not
called by him or at his instance but for 〈◊〉 much as that Councell which was a particular Councell had vndertaken as compounded of Arrian Bishops who violated all order and discipline to decide things that concerned the vniuersall Church ordayning in hate to saint ATHANASIVS That euery Bishop that after he had bene deposed by a Synod should continue still to performe episcopall functions without hauing bene first reestablisht by an other greater Synod should be incapable of restitution and that the lawes of the Church bore that there could noe decrees be made in the Churches that is to saie as Caluin himself interprets it for things regarding the vniuersall Church without the Sentence of the Bishop of Rome he reproacheth it to them that they had exceeded the power of a particular Councell That is to saie had decided the affaires which concerned the generall gouernement of the Church without hauing inuited him to assiste at it either by himself or by his Legats A thing that if we were stript of all other argumentes would sufficiently shewe the Popes authoritie for if the absence of the Pope alone and not of anie other Patriarke or Metropolitan were an impediment to the makeing of decrees to oblige the vniuersall Church how can it bee but the Pope must be head of the Church and Superior of the other Patriarkes To the third obiection which is that saint IEROM speaking of a certaine Councell holden amongst the Gaules cryes What Emperor hath commaunded this Synod to he assembled From whence they inferre that the Emperors onely called the generall Councells Wee answere it is a very Sophisme for the Councell whereof saint IEROM spake was not a generall Councell but a particular that Ruffinus pretends to haue bene holden in Gaule against saint HILLARY Nowe wee agree of all sides and Caluin himselfe confesses it that the Metropolitans Primates and Patriarkes called particular Councells And the Councells of the westerne Church holden at Rome by Pope DAMASVS in the tyme of the heresie of the Macedonians by Pope Celestine against the heresie of the Nestorians by Pope LEO against the heresie of the Eutychians by Pope Agatho against the heresie of the Monothelites inforced the most obstinate to confesse that the Pope if not as head of the vniuersall Church yet at least as Patriarke of the West called the Patriarchall Councells of the westerne Church and not onely called the Patriarchall Councells of the Westerne Church but alsoe when there was neede caused to be called extraordinarily the nationall or prouinciall Coūcells of such a Natiō or Prouince of the West as he thought to be necessarie as it appeares for Africa frō these wordos S. AVGVSTINE The Ecclesiasticall necessitie enioyned vs by the Reuerēd Pope Zosime Bishop of the Sea Apostolicke had drawne vs to Caesaria And for Macedonia Achaia and Thessalia from these of Pope LEO to Anastasius Bishop of Thessalonica his Legat in those prouinces If There be anie maior cause moued for which it shal be necessarie to cause an Episcopall assemblie to be called let it suffice thee to call two Bishops of euery Prouince such as the Metropolitans shall choose And for Spaine from these of the same LEO Wee haue sent letters to our bretheren and fellow Bishops of Arragon of Carthagena of Portugall and of Galitia and baue declared to them the assemblie of a generall Councell that is to saie generall for Spaine In which place they must not cauill vpon the word Councell and conuert it into Counsell For the first Councell of Bracara reporting the same historie saith By the commaundement of Leo the Bishops of Arragon Carthagena Portugall and Andaluzia held a Councell amongst them But besides the spirituall authoritie were it of Metropolitans Primates and Patriarkes for the calling of particular Councells be it of the Popes as wee pretend for the calling of generall Councells the temporall authoritie of the Emperors was alsoe requisite aswell to auoid state iealousies and hinder suspitions of conspiracies against the Empire as to take order for the Charge of transportations Staples and prouisions and to furnish the costes of the voyages which the Churches then newlie out of the persecution of the Pagans could yet hardlie beare And therefore when there was question of calling not onely generall Councells of all the Earth but alsoe the generall Councell of the Westerne Church the temporall authoritie of the Emperors concurred with the Spirituall authoritie of Popes for the execution of the conuocation The Emperor Valentinian saith Pope Sixtus the third tymefellowe to saint CYRILL hath commaunded by our authority that the Synod should be called And when there was question of calling Nationall Synods if it were within the countries of the Empire the authoritie of Emperors or of their lieuetenans was allso required and if it were within the ecclipsed countries or not depending from the Empire that of the Kings of the nations where it was to be celebrated must be ioyned thereto as when the first Councell of Bracara in Spaine was called it is said it was called by the commaundement of the glorious King Ariamira or according to others Theodomina And when the second Councell of Tours speakes of the first Councell of Orleans holden vnder Clouis it is said it was done at the request of the most inuincible king Clouis And when the second Councell of Mascon was holden vnder King Gontran it was ordained that the ordinarie Nationall Councells should be celebrated from three yeare to three yeare and that the care to cause them to be assembled appertained to the Bishop of Lion and the disposition to the most magnificent Prince Now if the temporall conuocation of Nationall Councells made by the Emperors or by the Princes of the Nations were 〈◊〉 impediment but that the spirituall conuocation of the same Councells might be due to the Primats of the Nations Why should the temporall conuocation of generall Councells made by the Emperor be an impediment why the authoritie to call them spiritually that is to saie in behalfe of spirituall and ecclesiasticall power might not belong to the Pope For that then as we haue newlie said the authoritie of Emperors was necessary and 〈◊〉 to make the decisions of Councells executorie by the Secular arme and by the ministers and officers of temporall iustice who otherwise would not haue labored to punish corporallie those that should contradict And that is the cause wherefore the Fathers of the Councells were soe carefull to sett this title in the forefront of their acts The most holie and generall Councell called by the authoritie of the most religious Emperor to the end to make their decrees executorie temporallie and by the ministrie of the Secular Tribunall but not to make them obligatorie in conscience and spirituallie For when was it saith saint ATHANASIVS that the iudgement of the Church hath euer taken authoritie from the Emperor And indeede who can doubt but that
to call generall Councells without being moued thereto or seconded by the iust ecclesiasticall authoritie those Councells haue bene declared illegitimate not onely by the finall issue of their iudgements but by the originall vice of their forme if the Popes confirmation did not come in to correct the defect For the Councell of Arimini which was compounded of fower hundred Bishops and which had bene called by the Emperor Constantius was declared inualid not onely for the issue of the iudgement but for this cause amongst others saith the Councell of those of the West reported by Theodoret That it had bene holden without the consent of the Bishop of Rome whose sentence should first of all haue bene attended And in the Councell of Chalcedon the first complaint that was made against the false Councell of Ephesus that the Emperor Theodosius the second surprized by the fraude of the Eutychians had called without the Popes authoritie although with a request to the Pope to assist at it or to send to it was That Dioscorus presumed to hold a Councell without the Bishop of Romes permission which had neuer bene lawfull or before done By meanes whereof all the question of the spirituall and ecclesiasticall authoritie necessary from the part of the conuocation to make Councells lawfull in conscience and obligatory to the internall Tribunall of the Church is betweene the Pope and the other Patriarkes and consistes in this to witt to whom either to the Pope or to the other Patriarkes it belonged to call Councells spiritually Now who doubtes but it must be to him of the Patriarkes that ought to preside there and the defect of whose presence either mediare or immediate rendred the Councells inualid And who sees not that euen if the Pope had not bene the direct Successor of saint PETER if he had not bene his Vicar in whose name all Councells ought to be called if he had not bene the center of the ecclesiasticall vnity and Communion if he had not bene the Bishop as saint CYPRIAN saith of the chaire of Peter and of the principall Church from whence the Sacerdotall vnitie proceeded and in breefe had he not bene superior in authoritie to the other Patriarkes but onely the first of them in order it belonged to him to call them as it did anciently to the Presidēt of the senate to call the Senate And therefore whē Pope Gelasius saith The Sea Apostolicke onely decreed that the Councell of Chalcedon should be holden It is not to the exclusion of the Emperor that he makes this restriction but to the exclusion of the other Patriarkes And when Pope Pelagius S. GREGORIES predecessor writes The authority to call generall Councells hath bene attributed by a singular priuiledge to the Sea Apostolicke of holie Peter It is not to the exclusion of the Emperors that he makes this limitation but to the exclusion of the other Patriarkes and particularly of the Bishop of Constantinople for the Bishop of Constantinople pretending by the creation of his cittie into the title of the second Rome to haue bene made equall to the Pope not in regard of the Pope as hath bene aboue said but in regard of the other Patriarkes had dared to presume to participate in the East in the title of vniuersall Patriark which title the Pope had receiued at the Councell of Chalcedon and in continuance of this presumption had endeuored to call a generall Councell that is to saie a generall Councell of the Empire of the East in the East To the end then to represse his arrogance the Pope put him in mynde that the power to call generall councells that is to saie the generall councells aswell of all the Empire as of the particular Empire of Constantinople as a ease exceeding the simple patriarchall authoritie belonged to the onely direct and absolute successor of S. PETER It hath bene reported to the Sea Apostolicke saith the same Pelagius writing to the Bishops of the East that Iohn Bishop of Constantinople hath intituled himselfe vniuersall and by vertue of this his presumption hath called you to a generall Councell he meanes the generall Councell of the East whereof Euagrius speakes called for the cause of Gregorie Patriarke of Antioch notwithstanding that the authoritie of calling generall Councells hath bene attributed by a singular priuiledge to the Sea Apostolicke of the holy Peter And a little after And therefore all that you haue decreed in this your not Councell but conuenticle I ordaine by the authoritie of holy PETER Prince of the Apostles c. that it be disanulled abrogated Which S. GREGORIE the great also reportes in these words Our predecessor Pelagius of happie memorie hath abrogated by a sentence intirely valid all the actes of this Synod except what concerned the affaire of Gregorie Bishop of Antioch of happie memorie Now doth not this alone suffice to decide the whole question For if the Bishop of Constantinople vnder pretence of the equalitie that he challenged to haue obtained with the Pope in superioritie ouer the other Patriarkes presumed to call the generall Councells of the East why is it not manifest that the authoritie to call generall Councells forasmuch as concernes spirituall and Ecclesiasticall power belonged to the Pope And if it were soe when the Emperors possest almost all the Regions of the Empire and when the Catholicke Church was spread almost ouer all the other patriarkships how much more nowe when that the Emperors hold but the least part of the Estates of the ancient Empire and that the Catholicke Church is almost reduced into the prouinces of the patriarkship of the Pope or to those that by the conuersion of countries newlie discouered haue drawne their mission and Ecclesiasticall iurisdiction from them But heere is enough of the calling of Councells lett vs goe forward to the other Articles CARD PERRONS REPLIE TO THE KING OF GREAT BRITAINE THE THIRD BOOKE Of Appeales CHAPT I. The continuance of the Kings Answere FOr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruation that is to saie of a contrary obseruation to 〈◊〉 his 〈◊〉 had said that those which vvere excommunicate by anie of the Churches vvere presently acknovvledged to be 〈◊〉 of through all the Catholicke Church it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE REPLIE AND what doth this then signifie that Theodoret speaking of the 〈◊〉 that the 〈◊〉 made of saint ATHANASIVS Patriarke of Alexandria at the tribunall of Pope Julius writeth Julius following the lawe of the Church commaunded them to come to Rome and cited the deuine 〈◊〉 in iudgement And what doth this then signifie that 〈◊〉 faith that after the same ATHANASIVS 〈◊〉 of Alexandria Paul Bishop of 〈◊〉 〈◊〉 Marcellus Primat of 〈◊〉 in 〈◊〉 Asclepas Bishop of Gaza in 〈◊〉 And Lucius Bishop of Andrinopolis in Thrace had bene deposed by diuers Councells of the 〈◊〉 of the East The Pope restored them euerie one to his Church because to him for the dignitie
who had bene iudged in the first instance by the Archbishop of Constantinople and in the 〈◊〉 instance by the Pope did the Councell of Chalcedon cry out that Dioscorus and the false Councell of Ephesus had restored to Eutyches the dignitie that the Pope had depriued him of He hath said they declared Eutyches in 〈◊〉 and hath restored to him the dignitie taken from him by your Holynesse And wherefore then when John Patriarke of Alexandria had bene deposed from his patriarkship and Peter surnamed Mongus established in his place did John appeale to Pope Simplicius and tooke Synodicall letters from Calendion Patriarke of Antioch to accompanie his appeale John saith Liberatus addressed himselfe to Calendion Patriarke of Antioch and hauing gotten from him Synodic all letters of intercession appealed to Pope Simplicius And wherefore then when Pope Felix successor to Simplicius had deposed the same Peter Mongus Patriarke of Alexandria and Acacius Patriarke of Constantinople and Peter surnamed the Tanner Patriarke of Antioch and that these three Patriarkes trusting vpon the support of the Emperor Zeno who was an hereticke like themselues dispised the Popes sentence doth Victor of Tunes saie that they dyed all three vnder damnation And wherefore then when the Emperor Justin a Catholicke Prince was come to the Empire was the sentence that the Pope had pronounced against them executed soe exactlie that their names euen after their deathes were blotted out of the records of the Churches of Alexandria of Antioch and of Constantinople And that for the rest that had communicated with them but were not comprehended by name within the Popes letters the Emperor was faine to demaund pardon of the Pope for them Wee aske grace saith the Emperor writing to Pope Hormisdas for the names not of Acacius not of either Peter that is to saie not of Peter Patriarke of Antioch and of Peter Patriarke of Alexandria not of Dioscorus or Timotheus of whom your Holynesse letters to vs directed made especiall mention but of those whom the Episcopall Reuereuce hath celebrated in the other citties And wherefore then when Pope Agapet deposed within Constantinople itselfe Anthimus Patriarke of Constantinople doth Liberatus saie The Empresse Theodora wife to the Emperor Iustinian on the one side secretlie offered great presents to Pope Agapet and one the other side tried him with threates to hinder him from deposing Anthimus but the Pope persisted in not hearing her request And Anthimus seeing himselfe cast out of his Sea rendred vp the Archiepiscopall mantle to the Emperors and retired himselfe into a place where the Empresse tooke him into her protection And for what cause when the Councell of Constan 〈◊〉 holden vnder Menas speakes of the deposition of the same 〈◊〉 Patriarke of Constantinople doth it saie that the Pope had pardoned Peter Patriarke of Ierusalem and the other Bishops of the East that had communicated with him It must not be wondred at saith the Councell if the great Sea Apostolicke still continue to followe the first tract preseruing the Rights of the Church inuiolate and maintayning the faith and granting pardon to those that haue sinned And againe The blessed Pope Agapet of holie and Reuerend memorie comeing into this Royall Cittie hath next God giuen his helping hand to the sacred Canons and hath cast Anthimus out of the Sea which appertained not to him and hath pardoned those who had participated or communicated with him And wherefore then when John Archbishop of Larissa and Iohn Primate of the first Justinianea had iniustly condemned the one in the first and the other in thè second instance Adrian Bishop of Thebes in Thessalia did Sainct GREGORIE depriue the Bishop of the first Iustinianea of the communion for the space of thirtie daies and Ecclipsed the Bishopricke of Thebes from the iurisdiction of the Archbishopricke of Larissa and ordained that if the Archbishop of Larissa should anie more attempt to enterprise anie thing vpon the Bishop of Thebes he should remaine depriued of the sacred communion soe as it might not be restored to him except at the point of death without the leaue of the Bishop of Rome And wherefore then when the same S. GREGORIE restored Athanasius Abbot of Tamnaca in Lycaonia who had bene deposed by John Patriarke of Constantinople and had appealed from him to the Sea Apostolicke did he saie to him Wee declare thee free from all crime of heresie and giue thee free le aue to repaire to thy Monasterie and there to holde the same place as thou didst before But for as much as these shiftes are more then sufficiently confuted by the onely Canons of the Councell of Sardica which were framed to iustifie the restitution of S. ATHANASIVS and in the presence of S. ATHANASIVS himselfe wee remitt the Reader to the Chapter wee shall heereafter make thereof And the while we will examine the obiections that Caluin alleadges against the appeales to the Sea Apostolicke which consist in fiue principall instances which though they are treated of vnder two titles the one of corrections the other of appeales Neuerthelesse for as much as the right of appeales dependes from that of corrections and besides that Caluin mingles the instances of the one with the instances of the other we will treate of them vnder one Title to witt vnder that of Appeales Of the opposition of S. Ireneus to Pope Victor CHAPT II. THE first instance then that Caluin alleageth against the Popes censures is taken from Eusebius an Arrian author and from Ruffinus enemie to the Roman Church his translator who writt that S. IRENEVS reprehended Pope Uictor for hauing excommunicated the Churches of Asia for the question of the daie of Pasche which they obserued according to a particular tradition that S. IOHN had introduced for a tyme in their prouinces because of the neighbourhood of the Iewes and to bury the Synagogue with honor and not according to the vniuersall tradition of the Apostles Jreneus saith Caluin reprehended Pope Victor bitterlie because for a light cause he had moued a great and perillous contention in the Church There is this in the text that Caluin produceth He reprehended him that he had not done well to cutt of from the bodie of vnitie soe manie and soe great Churches But against whom maketh this but against those that obiect it for who sees not that S. IRENEVS doth not there reprehend the Pope for the wante of power but for the ill vse of his power and doth not reproache to the Pope that he could not excomcommunicate the Asians but admonisheth him that for soe smale a cause he should not haue cutt of soe manie prouinces from the bodie of the Church Jreneus saith Eusebius did fitlie exhort Pope Victor that he should not cutt of all the Churches of God which held this ancient tradition And Ruffinus translating and enuenoming Eusebius saith He questioned Victor that he had not
done well in cutting of from the bodie of vnitie soe manie and soe great Churches of God And in truth how could S. IRENEVS haue reprehended the Pope for wante of power he that cries To the Roman Church because of a more powerfull principalitie that is to saie as aboue appeareth because of a principalitie more powerfull then the temporall or as we haue expounded otherwhere because of a more powerfull Originall it is necessarie that euerie Church should agree And therefore alsoe S. IRENEVS alleadgeth not to Pope Victor the example of him and of the other Bishops of the Gaules assembled in a councell holden expresselie for this effect who had not excommunicated the Asians nor the example of Narcissus Bishop of Ierusalem and of the Bishops of Palestina assembled in an other Councell holden expressely for the same effect who had not excommunicated them nor the example of Palmas and of the other Bishops of Pontus assembled in the same manner and for the same cause in the Region of Pontus who had not excommunicoted them but onely alleadges to him the example of the Popes his predecessors The Prelates saith hee who haue presided before Soter in the Church where thou presidest Anisius Pius Hyginus Telesphorus and Sixtus haue not obserued this custome c. and neuerthelesse none of those that obserued it haue bene excommunicated And yet ô admirable prouidence of God the successe of the after ages shewed that euen in the vse of his power the Popes proceeding was iust For after the death of Victor the Councells of Nicea of Constantinople and of Ephesus excommunicated againe those that held the same custome with the prouinces that the Pope had excommunicated and placed them in the Catalogue of heretickes vnder the titles of heretickes Quarto decumans But to this instance Caluins Sect doe annexe two new obseruations the first that the Pope hauing threatned the Bishops of Asia to excōmunicate them Polycrates the Bishop of Ephesus and Metropolitan of Asia despised the Popes threates as it appeares by the answere of the same Polycrates to Pope Uictor which is inserted in the writings of Eusehius and of S. IEROM which S IEROM seemeth to approue when he saith hee reportes it to shewe the spirit and authoritie of the man And the second that when the Pope pronounced anciently his excommunications he did noe other thing but separate himselfe from the communion of those that he excommunicated and did not thereby separate them from the vniuersall communion of the Church To the first then we saie that soe farr is this epistle of Polycrates from abating and diminishing the Popes authority that contrary wise it greatly magnifies and exaltes it For although Polycrates blinded with the loue of the custome of his nation which he beleeued to be grounded vpon the word of God who had assigned the of the Month of March for the obseruation of the Pasche and vpon the example of saint IOHNS tradition maintaines it obstinately Neuertheles this that he answeres speaking in his owne name and in the name of the Councell of the Bishops of Asia to whom he presided I feare not those that threaten vs for my elders haue said it is better to obaie God then man Doth it not shew that had it not bene that he belieued the Popes threate was against the expresse word of God there had bene cause to feare it and he had bene obliged to obaie him for who knowes not that this answere it is better to obaie God then men is not to be made but to those whom we were obliged to obaie if their commaundements were not contrarie to the commaundments of God And that he adds that hee had called the Bishops of Asia to a Nationall Councell being summoned to it by the Pope doth it not insinuate that the other Councells where of Eusebius speakes that were holden about this matter through all the prouinces of the Earth and particularly that of Palestina which if you beleiue the act that Beda said came to his handes Theophilus Archbishop of Cesarea had called by the auctoritie of Victor were holden at the instance of the Pope and consequently that the Pope was the first mouer of the vniuersall Church And that the Councells of Nicea of Constantinople of Ephesus embraced the censure of Victor and excommunicated those that obserued the custome of Polycrates doth it not proue that it was not the Pope but Polycrates that was deceiued in beleiuing that the Popes commaundement was against Gods commaundement And that saint IEROM himselfe celebrates the Paschall homelyes of Theophilus Patriarke of Alexandria which followed the order of Nicea concerning the Pasche Doth it not iustifie that when saint IEROM saith that he reportes the Epistle of Policrates to shew the spirit and authoritie of the man he intends by authoritie not authoritie of right but of fact that is to saie the credit that Polycrates had amongst the Asians and other Quartodecumans To the second obseruation which is that when the Pope excommucated other Bishops Archbishops or Patriarkes he seperated himselfe from their communion but did not thereby seperate them from the communion of the Church Wee will doe noe other thing then examine examples that they alleadged for proofe of their hypothesis And yet we will not examine them all for we haue alreadie confuted the most part of them in the Chapters preceding as that of saint HILARY against Liberius and others the like We will onely treat of those that they propound to vs a newe which consist in three principall heades The first is that the fifth Coūcell of Carthage ordained that euery Bishop that should fall into the cases mentioned by the tenth and thirteenth canons of the same Councell should content himselfe with the communion of his one Church alone from whence they conclude that euerie excommunication did not import priuation of Sacraments The second that Nicephorus writes that Pope Vigilius hauing excommunicated Menas Patriarke of Constantinople for fower moneths Menas yeilded him the same measure And the third that Sigesbert speaking of the proceeding of Pope Innocent in the cause of saint CHRISOSTOME saith that Pope Innocent and the Bishops of the West suspended themselues from the communion of those of the East To the first then of these examples which is That the fifth Councell of Carthage odaines thà t euerie Bishop that should fall into the case of Canons aboue mentioned should content himself with the communion of his owne Church onelie Wee answere two things The one that the censure whereof the Canons of this Councell speake was not an excommunication but a restitution of communion by which those that did fall into the cases whereof there is question might administer the 〈◊〉 in their owne Diocesses and to their owne People but not out of their diocesses And the other that the Pope himselfe often vsed 〈◊〉 restriction as it appeares by the Epistle of
Archbishops or Bishops for what cause was it that when the Pope excommunicated anie other Patriarkes as when he excommunicated Flauianus 〈◊〉 and Peter Patriarkes of Antioch or as when he excommunicated Nestorius Accacius Anthimus Archbishops of Constantinople or as whē he excōmunicated Theophilus Peter and other Patriarkes of Alexandria hee did for all this incurr noe censure from the Bishops or Catholicke Councells but was reputed to doe what he might doe Whereas when anie other Patriarke yea vnder the pretence of a generall Councell did 〈◊〉 the Pope he was punished and deposed for this presumption as for an enormious and extraordinary Sacrilege For what had not Dioscorus Patriarke of Alexandria done in his false Councell of Ephesus he had embraced the heresie of Eutyches he had condemned the Catholicke doctrine he had excommunicated Flauianus Archbishop of Constantinople who maintained it and had not only excommunicated him but alsoe slaine him And neuertelesse ô eminent dignitie of the 〈◊〉 Apostolicke these Sacrileges were not the principall causes of his deposition but that he and his pretended Councell had dared to excommunicate the Pope Dioscorus saith Anatolius Archbishop of Constantinople bath not hene deposed for the faith but because he excommunicated my Lord the Archbishop Leo and that hauing bene cited thrice before the Councell he appeared not And the Fathers of the Councell of Chalcedon in their relation to the Pope After all these things said they he hath extended his frensie euen against him to whom the guard of the Vine hath bene committed by our Sauiour that is to saie against thy Holynesses and hath me ditated an excommunication against him who laboreth to vnite the bodie of the Church But why should wee haue recourse to particular examples since the common voice of antiquitie teacheth vs that in all the tumults and in all the confusions of the Schismes and heresies which haue perturbed the Christian Religion the Roman Church hath alwaies bene as the center the principle and originall of the ecclesiasticall communion and as the Ensigne colonell of the armie of Iesus Christ vpon whom all the other Catholick 〈◊〉 haue cast their eyes and to whom they haue gathered 〈◊〉 separating themselues from the communion of those that communicated not with her and embracing the communion of those who communicated with her For what meane these wordes of saint IRENEVS With the Roman Church because of a more powerfull principalitie it is necessarie that euerie Church should complie And these of saint CYPRIAN The Roman Church is the Chaire of Peter and the principall Church from whence the Sacerdot all vnitie hath proceeded And these of saint AMBROSE Hee asked whether the Bishop of that place consented with the Catholick Bishops that is to saie with the Roman Church And these of Theodoret The Emperor Gratian commaunded that the Churches should he deliuered to those that held communion with Damasus which was added hee executed throughout the world but that the Roman Church was the center the beginning and the roote of ecclesiasticall communion and that whosoeuer was admitted to her communion was likewise admitted to the communion of the whole Bodie of the Catholicke Church and that those who were excluded out of her communion were excluded out of the communion of the whole Bodie of the Catholicke Church And what meane these wordes of saint HIEROM I am ioyned in communion with thy Blessednes that is to saie with the Sea of Peter I know the Church is founded vpon that Rock c. whosoeuer eateth the lambe out of this howse he is prophane And a little after I know not Vitalis I am iguorant of Paulinus I reiect Meletius whosoeuer gathers not with the scatters And againe In the meane time I crie If anie one be ioyned to Peters Chaire he is mine And these of Optatus Mileuitanus At Rome there hath bene setled to Peter the Episcopall Chaire in which there was sett the first of all the Apostles Peter c. to the end that in this onlie Chaire the vnitie of all might be preserued And a litle after In the person of Cyricius all the world cōmunicates with vs by the commerce of formed letters And againe From whence is it that you pretend to vsurpe to your selues the keyes of the Kingdome you that combate against Peters Chaire by your presumptions and bold Sacriledges But that the Roman Church was the center the principle and the roote of Ecclesiasticall communion and that those that were admitted into her communion were admitted into the communion of the whole Catholicke Church and that those that were excluded from her communion were excluded from the communion of the whole Bodie of the Catholicke Church And what meane these words of saint AVSTIN In the Roman Church hath alwaies flourisht the principalitie of the Apostolick Sea And those of Eulalius Bishop of Syracusa to saint FVLGENTIV Se to turne him from goeing to the Monasteries of Egipt The Countries whither thou desirest to trauell a perfidious dissention hath separated them from the communion of the blessed Peter all those Religious persons whose admirable abstinence is celebrated should not haue the Sacraments of the Altar common with thee◠And these of Victor of Tunes speaking of the rebellion of Vitalian against the Emperor Anastasius the hereticke Hee would neuer promise peace to the Emperor till first he had restored the defendors of the Councell of Chalcedon who had bene banisht into their owne Seas and till he had vnited all the Churches of the East to the Roman But that the Roman Church was the center principle and the roote of the Ecclesiasticall communion and that those who were admitted to her communion were admitted to the communion of the whole Catholicke Church that those who were excluded from the communion of the whole Bodie of the Catholicke Church And what doe these wordes of John Patriarke of Constantinople intend We promise not to recite amidst the sacred misteries the names of those who are seperated from the communion of the Catholick Church that is to saie who doe not fullie consent with the Sea Apostolicke And those of the Emperor IVSTINIAN Wee preserue in all things the vnitie of the most holie Churches with the most holie Pope of old Rome And these of Menas Patriarke of Constantinople Wee follow the Sea Apostolick and obeie it and communicate with those that communicate therewith and condemne those that it condemneth And these of the Bishops returning from the Schisme to the Church in the time of saint GREGORIE the Great I promise I will neuer returne to the Schisme from whence by the mercie of our Redeemer I haue bene deliuered but that I will remaine alwaies in the vnitie of the Catholick Church and in the communion of the Bishop of Rome but that the Roman Church was the center the principle and the Roote of the ecclesiasticall communion and that those
that were admitted into her communion were admitted into the Communion of the whole Catholicke Church and that those that were seperated from her communion were seperated from the communion of the whole Bodie of the Catholick Church Of the oppositions of saint Cyprian CHAPT III. THE second instance of Caluin is taken from saint CYPRIAN and consistes in seauen heades produced by him or by his disciples The first that saint CYPRIAN calls Pope Steuen Brother The second that he complaines because Basilides a Bishop of Spaine hauing bene deposed by a Synod of his Prouince for hauing bowed vnder persecution and an other hauing bene ordained in his place Pope Steuen restored him The third that he saith there were but a small number of lost and desperate persons who beleeued that the authoritie of the Bishops of Africa was lesser The fowrth that he saith that the ecclesiasticall causes ought to be determined where they were bredd The fift that hee affirmes that the Episcopall power is one thing whereof euerie one holdes his portion vndiuidedly The sixth that hee cries none of vs constitutes himselfe Bishopp of Bishopps And the seauenth finallie that he vseth rude wordes against Pope Steuen and accuses him of ignorance and of presumption To the first then of these heades which is that saint CYPRIAN calls Pope Cornelius brother Wee answere he calls him Brother not to denie to him the superintendencie of the Ecclesiasticall gouernement but for two other causes The one to insinuate that the Popes superintendencie ouer other Bishops was not a Lordly Monarchie as that of temporall princes ouer their subiects but a gentle and brotherly Monarchie as that of an elder brother ouer his younger Bretheren which is the title that our Lord himselfe would beare when he made himselfe be called the first borne amongst manie bretheren and which is the memoriall of humilitie that God had giuen to the Kings of his people when he had pronounced Thou shalt take a king from amongst thy bretheren And againe that the kings heart may not be exalted aboue his bretheren From whence it is that the Scripture to represent this brotherly Monarchie as well in the Sacerdotall as in the politicke order saith in the first booke of Esdras And Iosua sonne of Iosedeck 〈◊〉 vp and the priests his bretheren and built vp the Altar of God And the other to signifie the vnitie of the communion that Tertullian calls the nomination of brotherhood and to shew that he spake not of the Antipope Nouatianus to whom the Schismatickes adhered but of the true Pope Cornelius and of Steuen his successor with whom the Catholicke Bishops communicated as Erasmus hath acknowledged vpon the same place of saint CYPRIAN in these termes The word BROTHER doth not there signifie equalitie but societie of Religion For that it was a familiar thing for ancient authors to vse the word Brother not to exclude the superioritie 〈◊〉 but to expresse the vnitie of communion it appeares by a thousand testimonies It appeares first by the testimonie of saint AMBROSE who calls the Bishop of Rome his holy Brother and neuerthelesse ' in the same place aduertiseth Theophilus Patriarke of Alexandria who was a committee from the Councell of Capua to iudge the cause of Flauianus Patriarke of Antioch to procure his iudgement to be confirmed by the Pope Wee conceaue said hee that you ought to reserr the affaire to our holy brother Bishop of the Roman Church for wee presume you will iudge soe as can not displease him And a little after that Wee hauing receaued the tenor of your acts when wee shall see that you haue iudged things soe as the Roman Church shall vndoubtedlie approue we will receiue with ioy the fruite of your examination It appeares secondly by the testimonie of the Catholicke Bishops of Africa who answered the Donatists in the conference of Carthage that Cecilianus Archbishop of Carthage had bene their brother Hee was saith saint AVSTIN our brother because of the communion of the Sacraments And neuertheles the Archbishop of Carthage was head and Superintendent of all the Bishops of Africa It appeares thirdly by the testimonie of saint AVGVSTINE who calls Aurelius Archbishop of Carthage his brother and neuerthesse saint AVGVSTINE was the spirituall subiect to Aurtlius and had bene made Bishop of Hippo by meanes of the dispensation that Aurelius had giuen to Ualerius to take him for coadiutor and himselfe acknowledged that he was obliged to execute his commaundemēts I haue said hee obeied thy commaundements my holie brother 〈◊〉 It appeares fowrthlie by the testimonie of Epigonius one of the Bishops of the third Councell of Carthage who calls the same Aurelius his brother and neuerthelesse acknowledgeth in the same place that Aurelius had superintendencie ouer all Africa It appeares in the fifth place by the testimonie of John Patriarke of Constantinople who writing to Pope Hormisdas intituleth him his Brother and neuertheles protests wee doe in all things followe the Sea Apostolicke and preach all that hath bene thereby decided And promise in the tyme to come not to recite amidst the sacred misteries the names of those that are seperated from the communion of the Catholicke Church that is to saie addeth hee that doe not altogether agree with the Sea Apostolicke And finallie it appeares by the testimonie of the Emperor Justinian who 〈◊〉 to Pope John surnamed Mercurius Wee demaund that your Fatherlie 〈◊〉 may declare to vs your intention by your letters directed to vs and to the most holie Bishop and Patriarke of this famous cittie your brother And neuertheles in the same Epistle and in the Epistle to the Patriarke of Constantinople he affirmeth that the Pope is the head of all the holie Prelates of God And the same may be said of the words Colleague or Fellow-Minister that the ancient Catholique Bishops sometimes attribute to the Pope not to weaken the Superioritie of the Gouernment but to designe the societie of the Ministrie and to shew that the faithfull and wise seruant that the Master hath substituted ouer the companie of his seruants to giue them their nourishment in due season is not Lord but fellowe Seruant to his fellowe Seruants For that the Fathers doe so vnderstand it it appeares by manie Examples It appeares first by the Epistle of the Synod of Alexandria where the Bishops of Egipt call saint ATHANASIVS Patriarke of Alexandria their Colleague who neuerthelesse was their head and had iurisdiction ouer all the Bishops of Egipt and Libia as it appeares both from the sixth Canon of the Councell which giues perfect authoritie to the Bishop of Alexandria ouer all the Bishops of Egipt Libia and Pentapolis And from the Remonstrance that the Metropolitans of Egipt made to the Councell of Chalcedon that they could enterprise nothing without the authoritie of the Bishop of Alexandria It appeareth secondlie by the Epistle of Proclus Archbishop
please your charitie that we should honor the memorie of the Apostle Peter lett it be written to Iulius Bishop of Rome by the same Bishops that haue giuen the iudgemēt to the end that if it be needefull it may be renewed by the next Bishops and lett the Bishop of Rome giue the Judges but if the affaire be such as there is no neede of a new iudgement lett not the things once iudged be disabled but remaine firme The second was propounded by Gaudentius and authorized by all the Councell in these wordes If it seeme to you necessarie to add to this sentence full of sincere charitie that you haue propounded That if anie Bishop be deposed by the next Bishops and saie that his affaire ought to be iudged a new lett no other be installed in his sea till the Bishop of Rome haue pronounced vpon it with examinatiōs of the cause Which Canō was made as Balsamon notes to disanull the Canō that the Arriās had published in the Councell of Antioch against S. ATHAN which ordained that it should not be lawfull for a Bishop after he had bene deposed by all the votes of a Synod to exercise anie Episcopall functiō nor to hope for restitutiō and to condēne the intrusiō the Arians had made of Gregorie in steede of S. ATHAN without attending the reuiew of the processe And the third was againe propounded by Osius and confirmed by all the councell in these words It hath pleased that if a Bishop haue bene accused and that he haue recourse by waie of Appeale to the Blessed Bishop of the Roman Church and that he will heare him and doē esteeme it iust that the examinatiō of the affaire should be renewed let him vouchsafe to write to the Bishops neighbouring that prouince that they should carefullie and with diligence examine all things and iudge the affaire according to the creditt of the truth and if anie one demaund that his cause should be heard againe and seeme to moue the Bishop of Rome by his prayer that he should send Priests from his owne side it shall be in the power of the Bishops of Rome to doe what he shall think fit and if he conceiue that he should send to iudge with the Bishops persons hauing the authoritie of him that sends them lett it be so done and if he thinke it will suffice that those that are alreadie vpon the place should examine the affaire and the iudgment of the Bishop lett him doe what shall seeme best in his most wise iudgment Now these words do so dazle the eyes of the Popes aduersaries as they cannot supporte their light and therefore they attempt to resist and weaken them with seauen obiections The first that the Councell of Sardica propounds the ouerture of Appeales to the Pope not as a thing before practised but as put to deliberation and instituted at that present tyme and in words of the future tense from whence they inferr that the Right of Episcopall appeales was not from all Antiquitie yielded to the Pope but only since the Councell of Sardica and add that the Councell specifying the name of Pope Julius and say ing let it be written to Iulius Bishop of Rome shewes that this institūtion began only in the Papacie of Julius and had no place in his predecessors tymes To this obiection then wee saie that it is ordinary to antient Councells when they renew vnwritten customes yea euen the verie written lawes of the Church to propound them as if they did new institute them and to take the notes of the assistants to conclude them and to declare them by words of the future tense As in the same Councell of Sardica the prohibition to passe from one Cittie to an other renewed because of Eusebius of Nicomedia head of the Arrian faction who was past from the Bishoprik of Nicomedia to that of Constantinople and the prohibition to a Bishop to receaiue a Clerke from an other Bishop excommunicated by him and others the like were propounded in future words and with receauing the votes of the assistants although the custome were tyme out of mynde in the Church and that they had bene euen sett downe in writinge in the Councell of Nicea And Pope Julius after he had cited the Canon of the Councell of Nicea for the reuiew of the iudgements of Synods adds that this Canon had bene formerly practised by custome in the Church and after reduced into writing at the Councell of Nicea And the Councell of Constantinople writing to Pope Damasus Doth it not saie of the ordination of Bishops by the metropolitans It is as you know both 〈◊〉 grounded vpon ancient custome and decision of the Councell of Nicea For as for the name of Pope Iulius which is specified in the first of the three canons of the Councell of Sardica besides that it is not found in the ancient latine Editions which were produced in the Councell of Africa in saint AVGVSTINES tyme where the text saith simplie as in the other following canons The Bishop of Rome and not Iulius Bishop of Rome By meanes whereof there is a Ground for suspition that it is a quotation of the exemplifiers which is slipt out of the margent into the Text there can be nothing inferred from it but this that the Fathers of the Councell of Sardica inserted the name of Iulius there to shew that the Councell by this canon ratified not only in generall Appeales to the Pope but iustified and ratified in particular the restitution that Pope Iulius had made of saint ATHANASIVS Paule of Constantinople Marcellus of 〈◊〉 Asclepas of Gaza and other Bishops that the Arrians had deposed in their false Councells agreeably to the Answere that they had made to the Arrians that they could not reiect the comunion of Athanasius and the other Bishops deposed by the Councells of Tyre Antioch and Constantinople because Iulius Bishop of Rome hauing examined their cause had not condemned them And indeede if the Councell of Sardica had giuen beginning to the Right of Appeales how could Pope Iulius manie yeares before haue written to the Arrians Are you ignorant that it is the custome that wee be first written to that from hence may proceede the iust decision of things and therefore if there were anie suspition conceiued against the Bishop there that is to saie against the Bishop of Alexādria you should haue written to the church heere that is to saie to the church of Rome how could Socrates Sozomene haue said that Pope Iulius many yeares before the Coūcell of Sardica restored 〈◊〉 Patriarke of Alexandria Paule Bishop of Constantinople Marcellus Primat of Galatia and other Bishops deposed by the Councells of the East because to him for the diginty of his Sea the care of all things belonged The second obiectiō is that the Councell of Sardica grounds the canon of appeales to the Pope not vpō diuine right but vpon the
as much as to shunne the Emperors persecution they communicated with the Arrians in the Sacraments and were different from them in beleefe seeing themselues constrained by the tyranny of Constantius an Arrian Emperor to adhere to some one of the formes of faith of the Councell that he had caused to be published rather chose to adhere to that of the Councell of Antioch then to any of the rest as being the least pestilent and the least estranged from Catholicke doctrine For of all the Councells holden by the Arrians the most moderate in impietie was the Councell of Antioch holden in the dedication whereinto the Arrians had infused noe other thing of their venome but that they had taken away the word Consubctantiall which had bene inserted into the creede of the Councell of Nicea and had sett in steede thereof inuiolable image of the substance and one in concord without instilling into it anie proposition which besides the omission of the word Consubstantiall might not be auowed by the catholicks For those causes then when the Arrians and amongst others Acacius Bishop of Cesarea in Palestina would in the Councell following and namely in that of Seleucia propound other creedes wherein they did more plainely expresse their impietie Eleusius and the other couert catholicks of the Asian prouinces opposed themselues to it crying out that they must hold to the creede of the Councell of Antioch With such words saith Sabinus and after him Socrates Eleusius opposed himself to Acacius calling the faith of the Fathers the faith publisht in the Synod of Antioch And therefore saint HILARIE desiring to suffer the infirmitie of Eleusius and of the other couert catholickes of the Asian prouinces amongst whom he was confined and which he maintayned against the other Asians who were compleate Arrians as himself testifies in these words Except the Bishop Eleusius and a few others with him the tenn Asian prouinces amongst whom I inhabit know not God trulie And choosing rather to retaine them within the bounds of the Councell of Antioch and to prouoke the rest of the Asians by their Example to returne to it and to come one stepp neerer by this meanes to the catholicke doctrine then to lett them fall into the precipices of the other more impious creedes of the Arrians speaks lesse hardly of the Synod of Antioch and calls it in comparison of the other Arrians Synods the Synod of the Saints because there were in this Synod some Catholiks for whose respect although they were oppressed by the force and violence of the Arrians who comaunded there and held there both the scepter and the pen and by the tyranny of Constantius the Arrian Emperor who was there present the Arrians durst not at the first blowe vomitt vp all their impietie But not that the Arrians had not bene the sole masters authors and directors of this councell and had framed the draught and indited all that was there ordained for not only saint ATHANASIVS who was he against whom the Councell had proceeded and who should better knowe the historie then anie other witnesseth that the Councell of Antioch in the dedication was an Arrian Councell and celebrated by the Arrians in the presence of Constantius the Arrian Emperor But he also affirmes and Socrates after him that those that indited the faith of the Councell of Antioch publisht in the dedication that is to saie that whereof saint HILLARY speakes were Eusebius Bishop of Nicomedia and Acasius Bishop of Cesarea in Palestina the two principall maintainers of Arrian heresie and their complices The Eusebians saith saint ATHANASIVS after they had in the Synod of Tyre extolled all the peruerse doctrine of Arius and after they had ordained to receiue the Arrians to the communion and had themselues first executed it esteeming neuerthelesse that there yet wanted some thinge to their intention held a new Synod at Antioch vnder pretence of the dedication of the Church of Antioch And a while after The Bishops agreeing to the dedication were nintie vnder the consulship of Marcellus and Probinus the impious Constantius being present And againe With what face could Eusebius and Acasius and their Complices after they had vsed words not formerlie written and had 〈◊〉 that the first of all creatures was the inuariable image of the substance power Councell and glorie murmure against the Fathers for making vse of words not formerlie written and that they vsed the word substance And Socrates answering by waie of Apostrophe to the same Eleusius of whom S. HILARY speakes How said hee ò Eleusius dost thou call those that assembled at Antioch Fathers and abiure those that had bene their Fathers for the Bishops that mett at Nicea and decreed consubstantialitie ought more properly to be Fathers aswell for hauing bene before them as because they had promoted them to Priest hood then if those that held the Councell of Antioch rooted out their Fathers doe not they forgett themselues that following them they follow Paracides for Fathers As little doth it auaile to saie that John Bishop of Antioch and the other Easterne Bishops that is to saie Syrians that were with him at the mock Councell of Ephesus erected in the face of the generall Councell of Ephesus and amongst others Theodoret Bishop of Cyr alleadged against saint CYRILL the same canon of the Councell of Antioch which had bene framed against saint ATHANASIVS and after produced against saint CHRISOSTOME And that Theodoret also in the collection of Councells that he hath made insertes the canons of the Councell of Antioch with the canons of the other Councells of the Easterne Church For Malesius Patriarke of Antioch in whose branch John Patriarke of Antioch had succeeded and to whose Successors Theodoret and the other Easterne Bishops that were at Ephesus adhered had bene of the number of the couert Catholicks which communicated with the Arrians and euen when he was made patriarke of Antioch was ioyned in externall communion with the Arrians although he held the catholicke doctrine By reason whereof to haue meanes to resist the Arrians vnder pretence of some confession of faith authorised by the lawes of the Arrian Emperors vnder whose tyranny Asia groaned they protected and defended the Councell of Antioch against the other Councell of the Arrians and gaue it the greatest authoritie they could in their Patriarkshpp to the end that weake catholicks might haue meanes to shadowe themselues vnder the authoritie of his Councell against the Arrian Emperors that persecuted them And from thence it came that the libertie of catholicke Religion hauing bene restored in the East this Councell yet remayned in authoritie amongst the couert catholiques of Syria who during their oppression had made vse of it as a bulwarke against the Arrians and other Asian prouinces neere the Patriarkship of Antioch Lesse auaileth it to saie that in the generall Councell of Constantinople holden vnder the Emperor Theodosius the great the Councell of Antioch
Constantinople calls a most diligent Writer of the life of S. CHRISOSTOME And George Patriarke of Alexandria who liued a thousand yeare agoe witnesse not only as hath aboue appeared that the Canon of the Councell of Antioch that the Schismatickes of the East produced against S. CHRISOSTOME had proceeded from the Shopp of the Arrians but also that it had bene abrogated with the common voice of the Greeke and Latine Bishops by the Canons of the Councell of Sardica This Canon saith Palladius and after Palladius George Patriark of Alexandria and after George Patriarke of Alexandria Photius Patriarke of Constantinople was as impious and the worke of impious men abrogated in the Councell of Sardica by the Romans Italians Illyrians Macedonians and Greekes The second that Sozomene an antient Greeke historian and who liued neere an hundred yeares before Iustinian reportes for the defence of the same S. CHRISOSTOME an Epistle of Pope Innocent the first to the Constantinopolitans where hee writes speaking of the canons of the Councell of Antioch We saie not onlie that they are not to be followed but also that they must bee condemned with heretic all and Schismaticall doctrins as was done in the councell of Sardica by the Bishops that haue bene before vs. The third that Balsamon Patriarke of Antioch and guardian of the charters of the Church of Constantinople notes after all them that the 〈◊〉 canon of the Coūcell of Antioch was abolished by the fowrth canon of the Councell of Sardica Note saith Balsamon commenting the fourth Canon of the councell of Sardica that by this Canon the fifteenth Canon of the coūcell of Antioch was abrogated And comenting the fifteēth Canon of the councell of Antioch This Canon saith hee was disannulled by the fourth canon of the councell of Sardica The fowrth counterbattery is that the greeke edition of the Canons of the coūcell of Sardica is not a translation of the antient latine edition which was currēt whether in the time of Pope Zosimus or whether since in the time of Dionisius Exiguus but that it is a greeke edition primitiue and originall which was made in the councell itself whereof as holden vpon the confines betweene both empires the Canons were publisht from the beginning in both tongues This appeares by manie differences which are betweene the old latine edition and the greeke edition nor in substance but in the order in the phrases formes and circumstances and amongst others in the seauenth Canon of the latine edition which is the fourteenth in the greeke for the latine edition produced by Pope Zosimus his legates in the sixth councell of Carthage and inserted into the collection of Dionisius Exiguus and into that of Isidorus Mercator hath Osius saith If a Bishop moued with choler against a priest or deacon of his would cast him forth of the church it must be prouided that being innocent he be not condemned or excommunicated and therefore the excommunicated person shall haue power to interpeale the Bishops of the next Prouince and procure his cause to be heard by them And the greeke edition besides manie other differences hath it thus The excommunicated person shall haue power to haue recourse to the Bishop Metropolitan of the same Prouince and if the Bishop Metropolitan be absent to addresse himselfe to the Metropolitan of the next prouince and to require that his cause may be diligentlie examined A thing which euidently sheweth that the Greeke editiō was not taken from the latine edition which was curret be it in the time of Pope Zosimus be it in the time of Dionisius Exiguus but it is the antient originall greeke edition of the councell of which some clauses were lost in the latine edition from the time of Pope Zozimus and Dionisius Exiguus The fifth counter-batterie is that not only all the greeke editions as that of Photius Simon Logotheta Zonara Balsamō Alexius and other greeke canonists containe the same canons of the councell of Sardica but also all the other Easterne editions aswell Russian as Syrian Armenian Egiptian and Ethiopian as it appeares for the Syrian editions by the Syriack collections of the canons which is at Rome in the Bibliotheque of the great Duke Cosmo yet liuing whither the great Duke Ferdinand his Father made to be brought all the Syrian bookes that he could recouer in the East And in regard of the Ethiopian Edition by the Code of the Ethiopian canons which is at Rome in the howse of the Ethiopians and for the rest by the copies which are to be found in all the prouinces of the East by meanes whereof the canons of the Councell of Sardica must haue bene currant in the East longe before Justinians tyme the naturall Egiptian Churches which wee call Cophtichs and Ethiopians hauing seperated themselues from the greeke and latine churches from the time of the councell of Chalcedon and haue had since the time noe communion with them And finallie the sixth counterbatterie is that Theodoret who liued neere one hundred yeare before Justinian and that Iohn Patriarke of Constantinople who liued in the same age with Iustinian inserted into the collection of the Greeke Councells the canons of the Councells of Sardica with the other canons of the Greeke church for in the greeke Librarie of Queene Catherine of Medicis which was brought from Constantinople to Florēce by Demetrius Gara Lascaris other greekes 〈◊〉 frō the sack of Conctātinople and which is now vnited with the librarie of the most Christian kinge there is found an old Synagogue a manuscript of the canons reduced into fiftie titles by Theodoret Bishop of Cyre vnder which there is annexed a concordance of the imperiall lawes of Iustinian with the canons contained in these fistie titles made by Iohn Scolasticus Patriarke of Constantinople in both which workes the canons of the couūcell of Sardica are quoted and inserted equallie with the other canons of the Greeke church Now that this Synagogue which was the name that they gaue to the antient collections of councells as it appeares by the report of Socrates who cites the collections of Councells made by Sabinus vnder the title of a Synagogue of the councells is truly antient and certainly Theodorets is not to be doubted For besides this that the manuscript which is verie antient beares this title Synagogue of the Canons reduced into fiftie titles by Theodoret Bishop of Cyre And besides that the stile of the author is wholie agreeable to the stile of Theodoret there are manie thinges to shewe that this collection could not but bee made in Theodorets time that it is so first the author testifies in his exordium that there were but ten Synods celebrated since the Apostles to his time There haue bene said hee ten great Synods of the Fathers since the Apostles And propounding a while after in the forme of a table the canons of the same ten councells whereof his worke is compiled he placeth that of
Iustinian himselfe in the Sea of Constantinople in the steede of Eutychius and deceased twelue yeares after the death of Iustinian And it derogates not from this that Balsamon reiects all the Nomocanons that is to saie all the marriages of lawes and canōs which haue bene made before that of Photius And amongst the rest one Nomocanon which distributes the lawes and canons into fiftie titles For be it that he speake of that of Iohn Patriarke of Constantinople surnamed Scholasticus be it that he speake of an other later he reiects it not for not hauing bene antient enough but for being too antient for as much as manie lawes of the Emperor Iustinian which are there inserted haue ceased to be in vse hauing bene abrogated by the later Emperors yet lesse is this repugnant to it that the canons intituled from the Apostles are quoted in this synagogue vnder the number of eigthie fiue canons Whereas Doonisius exiguus and after him Cresconius report but of fiftie For bsiedes this that the greeke code of Dionisius as hath bene aboue noted was very lame and defectiue it is certaine that the Greekes both before Theodoret and before Dionisius Exiguus retained eightie fiue as appeares by these wordes of the councell of Constantinople surnamed Trullian Wee ordaine that the eightie fiue canons which haue bene receaued and confirmed by the holie Fathers who haue preceded vs and haue bene giuen vs by them vnder the name of the canons of the holie and glorious Apostles remaine from hence forward 〈◊〉 and vnmoueable And by the councell of Constantinople holden vnder Nectarius in the cause of Agapius and of Bagadius more then sixtie yeares before Theodoret that the councell Trullian canoniseth in these wordes Wee seale also the canons of the holie fathers which reassembled thēselues anew in this religious imperiall cittie vnder Nectoirius Archbishop of the same cittie vnder Theophilus Archbishop of Alexandria Which coūcell holden vnder Nectarius in the cause of Agapius and Bagadius cites the seauentie sixth Canon of the Apostles for I will not renewe the difference that hath bene since Pope Gelasius betwene the greeke and latine church in regard of these Canons intituled from the Apostles It sufficeth to defend the antiquitie of this Synagogue that from before the time of Theodoret the Greekes held eigthie fiue canons for Apostolicall canons and this may be said touching the sixth obiection lett vs dispatch the two others The seauenth obiection that the Popes aduersaries propound against the authoritie of the canons of the Councell of Sardica is that Pope Adrian the first in the epitomy of the canons that he addresses to Charlemaine saith that the Canons of the councell of Sardica are not to be found amongst the Greekes and that Pope Nicholas the first in his Epistle to Photius Patriarke of Constantinople and to the 〈◊〉 writes The Councell of Sardica which you saie you haue nott To this obection then wee answere two thinges the one that if Photius who was author of the schisme which lasts to this daie betweene the greeke and Latine Church should haue said by malice and to couer his intrusion in to the Patriarkship of Constantinople which he had vsurped vpon 〈◊〉 true and lawfull Patriarke that the Greekes had not or receiued not the Councell of Sardica it were noe great meruaile no more then that the Bishops of Egypt writt to the Emperor Leo to couer their heresie that they knew not the Synod of the hundred fifteen fathers that is to saie the first generall Synod of Constantinople in the which neuerthelesse Timothie the first their Patriarke had assisted and presided For Photius hauing intruded into the Patriarkship of Constanstinople against the Canons of the Coūcell of Sardica which forbad Laymē to vsurpe ecclesiasticall charges there is noe doubt but he would willingly haue auoided that which condemned him And the other that it is a mistaking in Pope 〈◊〉 who deceaued himself vpon the Epitomy of the Canons of Pope Adrian who was deceiued vpon Dionisius his collection For not only the Councell of Constanstinople surnamed Trullian that the Greekes intituled the sixt generall Councell which was more then an hundred and fiftie 〈◊〉 before Pope Adrian more thē two hundred before Pope Nicolas 〈◊〉 before Photius that Photius himself canoniseth registers it in his 〈◊〉 as an vniuersall oecumenicall Coūcell writes Wee seale also the 〈◊〉 that haue bene publisht by the fathers assembled at Sardica Carthage by those which reassembled thēselues the second time in this Religious and imperiall 〈◊〉 vnder Nectarius Archbishop of this imperiall Cittie and Theophilus 〈◊〉 of Alexandria But Photius himself in his Nomocanon insertes allmost 〈◊〉 euery title the canōs of the coūcell of Sardica those particularly of the Episcopall appeales to the sea Apostolike after Photius Simō 〈◊〉 Zonara Balsamō Alexius Blastares Harmenopolus other later 〈◊〉 Canonists The eigteenth last obiection that the aduersaries of the church make against the authoritie of the canōs of the coūcell of Sardica 〈◊〉 that the practises of episcopall appeales which are the subiect of the third fourth and fift Canon of the Coūcell of Sardica hath bene long 〈◊〉 to the Easterne Church For proofe whereof they alleadge six 〈◊〉 the first is that Socrates speaking of Cyrill Bishop of Hierusalem who had appealed from the Councell of Palestina holden vnder Acacius Archbishop of Cesarea to a greater iudgment that is to saie to the iudgement of the Councell of Seleucia saith that Cyrill practised the first and 〈◊〉 one of this kind of proceeding making vse against the custome of the ecclesiasticall Canon of appeales as in a lay iudgement The 〈◊〉 that the first Councell of Constantinople that was called the 〈◊〉 generall one ordained that after the Synod of the Prouince the 〈◊〉 of the Patriarkship might examine in the second instance of the 〈◊〉 of Bishops but that if after the Synod of the Patriarkship anie one 〈◊〉 dare to importune the eares of the Emperor or of secular Princes 〈◊〉 disquiet the generall synod that he bee no more receaued to pursue his 〈◊〉 The third that the Emperor Iustiniā saith that frō the sentēces of the Patriarkes there is noe appeale no more then from the sentences of the Prouosts of the Pretory The fourth that the Emperor Iustinian ordaines that if a Clearke attempt anie Cause against his Bishop 〈◊〉 bee iudged by his Metropolitan and in case the one of the parties 〈◊〉 to obey the iudgement the Patriarke of the diocese shall end 〈◊〉 The fifth that the Emperors Leo and Constantine declared that the sentence of the Patriarke was not subiect to appeale as being the Prince of Ecclesiasticall iudgements And the sixth that Photius in his Nomocanon saith there is noe appeale from the sentence of the Patriarkes To the first then of those obiections which is that Socrates saith that Cyrill Bishop of Jerusalem was the only and
PERRONS REPLIE TO THE KING OF GREAT BRITAINE THE FOVRTH BOOKE THE ESTATE OF THE CHVRCH IN THE EAST CHAPT I. The continuance of the Kings answere HAd anie one presumed to alter or disguise euer so little the faith approued by the vvhole world it vvas easie euen for a Child to surprise and discouer in his noueltie him that should bring in a different doctrine and the robber of the truth being surprised all the pastors of the vvorld if it vvere needefull roused themselues vp and being once stirred vp gaue themselues noe rest till they had taken avvay the euill from amongst them and had prouided for the securitie of Christs flocke This vvas heeretofore the designation and felicitie of the Catholicke church but vvhich indured nōt manie ages THE REPLIE APPELLES answered one daie to one of this Schollers that had painted a Venus loaded with pearles carkanets and iewells because thou couldst not paint her faire thou hast painted her rich so though this discription be not adorned with truth which is the simple naked and naturall beautie of historie it is eloquent and adorned with rich and magnificent wordes But S. BASILL and S. HIEROM paint out the estate of Religion in their time in the east much otherwise S. BASILL when he saith To what shall we compare the state of the present times certainlie to a Sea-fight when Sea Captaines chased with the warr and inflamed to the combate set one vpon an other with a violent hate and nourisht with old iniuries And a while after The troubles stirred vp by the Princes of the earth swallow vp the people more horribly then all kinds of 〈◊〉 windes and tempests and a darke and sad night possesses the Churches the lights that God had placed to illuminate the soules of men being banisht from their Seas And S. HIEROME when he writes Because the East striking against it selfe by the antient furie of the people teares in little morsells the vndeuided coate of our lord wouen on high and that the foxes destroie the vine of Christ in such sort as it is difficult amongst the drie pitts that haue noe water to discerne where the sealed fouutaine and the inclosed garden is for this cause I haue thought that I ought to consult whith the Chaire of Peter and the faith praised by the mouth of the Apostle And a while after Now in the west the sunn of iustice is risen and in the East that Lucifer which was fallen hath sett vp his Throne aboue the starrs you are the light of the world you are the salt of the earth you are the vessells of gold of Syluer and the vessells of earth or wood doe here attend the rod of iron and the eternall And the historie of the following ages doth euen the same For when 〈◊〉 rose vp and after he had bene iudged in the first instance by Flanianus Bishop of Constantinople appealed or pretended to haue appealed to the Pope and was againe iudged and deposed in the second instance by him what came of it The Emperor Theodosius gouerned by 〈◊〉 an abettor of Eutyches caused a Councell to be held vnder the title of Generall at Ephesus where by force and by strong hand he caused Dioscorus the Patrō of Eutyches heresie to preside the legates of the Pope for this cause quitting the place fled In that Coūcell Eutyches was restored Flauianus deposed and slaine after he had neuerthelesse appealed from his condemnation to the Pope and the Eutychian heresie was subscribed by Dioscorus Patriarke of Alexandria Maximus Patriarke of Antioch Iuutnall Patriarke of Hierusalem and almost by all the Bishops of the Councell some by their good wills and others by force The Pope againe takes the cause of the faith in hand pursues the holding of a new Councell which was that of Chalcedon were that heresie is condemned and Dioscorus and Eutyches and all his abettors deposed and excommunicated and in Dioscorus steed there was substituted in the patriarkshipp of Alexandria Proterius a catolicke and partaker with the Councell of Chalcedon to Proterius there succeeded Timothie an 〈◊〉 and paracide of his Predecessor who againe sett on foote the Eutychian heresie in the Sea of Alexandria and in Egipt and disannulled there the decrees of the Councell of Chalcedon a while after into the Sea of Antioch there entred PETER surnamed the Tanner likewise an enemie to the Councell of Chalcedon and professor of the heresie of 〈◊〉 Likewise there came to Constantinople Acacius who communicated with Peter Bishop of Antioch and there was installed in the Empire Zeno an Eutychian and disannuller of the Councell of Chalcedon and all the Easterne Church miserablie rent by the factions of those that held some for the Councell and some against it and others neither for nor against it whom they called neuters so longe that after some changes of Patriarks sometimes Catholicks and some times Eutychians all the naturall Churches of Egypt and those of Ethiopia that is to saie all that acknowledged the Egiptian Patriarke of Alexandria haue remained and perseuered still to this daie in the profession of the Eutychian heresie Such was then in the east vnder the Emperors abusing their authoritie the designation and felicitie of the Church and such was the facilitie euen for Children except those that cast their eyes vpon the communion of the Roman Church to knowe the robbers of the truth and for pastors to driue awaie the euill from among them For as for the west the Patriarshipp of the Roman Church hath alwaies had this particular blessing that within the 〈◊〉 of the extent thereof the Catholicke Church notwithstanding the infidelitie of the Emperors had bene without comparison more visible and more eminent as being the Ensigne Colonell and that where to the others ought to haue regard and vnder which they should gather themselues then in the other Patriarkships From whence it is that what S. HIEROM writes in the forme of a historie of former times when he saith to Pope Damasus The wicked children hauing dispersed their patrimonie amongst you 〈◊〉 is preserued vncorrupted the inheritance of the fathers S. LEO seemeth to saie it informe of a prophecie of those that are to followe who pronounces That none of the Patriarchall 〈◊〉 sauing that of Rome shall remaine firme and stable What the diuision of the Empire hath wrought to the diuision of the Church CHAP. II. The continuance of the Kinges answere FOR after the Empire being ouerthrowne and the forme of the common wealth changed new gouernments haue risen vp manie in number different in manners distinct in languages lawes and institutions The diuision of the Empire hath drawne after it the diuision of the Catholicke Church and all those thinges that wee saie nowe to haue serued 〈◊〉 to the preseruation of the vnion and externall Communion of the Catholicke Church haue ceased by little and little THE REPLIE THE diuision of the Empire hath not
of Catholique to the Donatists because of the separation of Communion and yet graunted it to those from whom the Donatists had taken their doctrine because of the vnitie of Communion Cyprians people saith S. Pacian hath neuer bene called otherwise then Catholicke And Sainct Vincentius Lerinensis O admirable change the authors of one selfe same opinion are adiudged Catholickes and the Sectaries heretickes And S. Augustin Dissention and diuision saith hee makes you heretickes and peace and vnitìe makes Catholiques And that in the fowrth Coūcell of Carthage this article was inserted into the triall of the promotion of Bishops whither they beleeue that out of the Catholicke Church none cā be saued And that in the Epistle of the Councell of Cyrtha it was repeated by S. Augustin who was Secretarie thereto in theses wordes Whosoeuer is separated from this Catholicke Church how praise-worthie soeuer he conceaue his life to bee by this onlie crime that he is separated from the vnitie of Christ he shall not haue life but the wrath of God shall remaine vpon him And after by Fulgentius in these wordes Beleeue firmelie and doubt it not at all that no hereticke or Schismaticke baptized in the name of the Father of the sonne and of the only Ghost if he be not reconciled to the Catholicke Church what almes soeuer he may giue yea though he should shedde his blood for the name of Christ can in any sort be saued That I say was against or principallie against the Donatists And neuerthelesse the Donatists agreed in all the doctrine of the Creede and of the Scripture with the Catholicks Your are with vs saith S. Augustine in Baptisme in the Creede and in all the other Sacraments of our Lord but in the spirit of vnitie and in the bond of peace and finallie in the Catholicke Church you are not with vs And yet they differed only in one pointe of vnwritten tradition which as S. Augustin himself who principallie triumphes ouer this heresie confessed could not be demonstrated by Scripture This saith hee in the Booke of the vnitie of the Church neither thou nor I doe euidentlie reade And in the first Booke against Cresconius though for this there be noe example in the scriptures yet euen in this wee follow the truth of the Scriptures when wee doe that which hath pleased the vniuersall Church which the authoritie of the same scriptures doth recommend And in the secōd Booke of Baptisme against the Donatists And ourselues saith hee durst affirme no such thing but that we are upheld by the vnanimous authoritie of the Church And in the fift The Apostles haue in this prescribed vs nothing but this custome which was opposite to Cyprian ought to be beleeued to haue taken it's originall from their tradition as manie other things which the vniuersall Church obserues and for this cause are with good right beleeued to haue bene commaunded by the Apostles although they haue not bene vvritten From whence it appeares that to obtaine the name of Catholicke it sufficeth not to hold or rather to suppose to hold the same beleefe that the Fathers held vnlesse they communicate with the same Catholicke Church wherewith the Fathers did communicate and which by succession of persons and as wee pretend of doctrine is deriued downe to vs and if she haue lost anie thing of her extent in our hemisphere she recouers as much and more daily in the other hemisphere that these prophecies may be fulfilled In thy seede shall all the nations of the earth be blessed In the last daies the mountaine of the howse of our Lord shall bee vpon the topp of mountaines and shall be exalted aboue all the highe hills and all nations shall come vp to her This Ghospell of the Kingdome must be preached ouer all the world and then the end shall come and such like in right whereof the Church as saith S. Augustin hath obtained the title and the marke of Catholicke The SECOND obseruation is vpon the restriction in Cases necessarie to saluation For besides pointes necessarie to saluation there are two other degrees of thinges the one sort profitable to saluation as it is according to the opinion of your owne ministers to sell all our goods and giue it to the poore to fast in affliction to appease the wrath of God to pray our Bretheren in the faith to praie to God for vs and the other sort lawfull and not repugnant to saluation as to fly from persecution to liue by the Altar since we serue at the Altar to putt awaie our wiues for adulterie and other the like for I alleadge these for examples and not for instances Now it is needefull to be cōformable to the integritie of the beleefe of the Fathers to beleeue all thinges that they haue beleeued according to that degree wherein they haue beleeued them to witt to beleeue for thinges necessarie to saluation those thinges that they haue esteemed to be necessarie for saluation and for thinges profitable to saluation those things that they haue esteemed to be profitable to saluation and for things lawfull and not repugnant to saluation those thinges that they haue holden to be lawfull and not repugnant to saluation and not vnder colour that the two last kindes are not things necessarie to saluation but only profitable or lawfull to condemne them and to separate ourselues for their occasion from the Church which then had thē in practise and still practiseth thē to this day The third obseruation is vpon the ambiguitie of the word necessarie to saluation which because of the diuers kindes of necessitie which haue place in matters of religion is capable of diuers sences for there is an absolute necessitie and a conditionall necessitie a necessitie of meanes and a necessitie of precept a necessitie of speciall beleefe and a necessitie of generall beleefe a necessitie of act and a necessitie of approbatio I call an absolute necessitie not simplie but by vertue of Gods institution that which receiues no excuse of impossibilitie nor anie exception of place time or persons as in regard of those that are of age capable of knowledge the beleefe in Christ mediator betweene God and man for neither the circumstance of being in a place where wee cannot be instructed in that article nor the preuention of time in dying before wee are informed thereof nor the condition of being an ignorant person vnlearned dull not apt to comprehend a sheepe and not a shepheard can warrant those from damnation that beleeue it not actually for as much as who beleeues not in the onlie Sonn of Gods is alreadie iudged And in regard of little Children baptisme only according to our doctrine may supplie the defect of Faith in Christ in their behalfe agreeing with that sentence of S. Augustin Doe not beleeue doe not saie doe not teache if thou wilt be a Catholick that little children which are 〈◊〉 by death from being
as it hath pleased God whollie to accept may be hastned by the prayers and sacrifices of the Church and necessarie with necessitie of precept and to exercise christian charitie and pietie both to the Church that offers them and to the ministers and Pastors by whom she offers them The prayer of the Saintes they haue holden as necessarie to the bodie of the Church and to the ministers by whō they are made with necessitie of precept to exercise the commerce betweene the Church Militant and the Church Triumphant and to particular persons out of the offices of the Church and in their priuate deuotions not neeessary with necessitie of act but only profitable that they may the more easilie obtaine pardon for their sinnes by the concourse of their prayers who are alreadie in the per fect and assured possession of the grace of God but necessary to them and all others with nessitie of approbation that is to saie they are obliged not to contradict them and not to condemne the custome and doctrine of the Church in that article and not to separate themselues from her vpon this occasion vnder paine of falling into Anathema and to be holden for heretickes All which things I will not now stand to proue least I make a Booke of a letter but I doe oblige myselfe to iustifie them when soeuer you shall desire it and to make it appeare both by the vnanimous consent of the Fathers that haue flourished in the time of the first fowre councel's and by the formes which remaine to vs in their writings of the ancient Church Seruice that all the Catholicke Church of their times hath vninersallie and vniformely beleeued holden and practised them throughout all the regions and prouinces of the earth I oblige myself I saie to make it appeare to you that she hath holden these fower thinges in the same sence and in the same forme and for the same end as our Lyturgies are and not as obseruations that then sprung vp but as things that the same Fathers testified to haue bene beleeued and practised from all antiquitie and to be deriued to them by an vninterrupted continuance from the tradition or approbation of the Apostles Soe as they cannot renounce the Communion of our Church vnder pretence of anie of these fowre points without renoūcing the Communion of the ancient catholick Church and consequently the inheritance of saluation and that by authors and testimonies all able to abide the touch as you know I am curious to make vse of noe other and with cleare and ingenuous answeres to all obiections collected out of the Fathers of the same ages or of ages before them A thing that will be the more easie for me because the proofes that wee will avouch out of the Fathers are proofes which containe in expresse termes the affirmatiue of what wee saie whereas our aduersaries cannot finde one only passage which containes in expresse terme the negatiue but only in termes from whence they pretend to inferr it by consequence and which at a iust tribunall would not merit so much as to be heard For who knowes not that it is too great an iniustice to alleadge consequences from passages and euen those euill interpreted and misvnderstood and in whose illation there is alwaies some paralogisme hidd against the expresse wordes and the liuely and actuall practise of the same fathers from whom they are collected and that may be good to take the Fathers for Aduersaries and to accuse them for want of Sence or memorie but not to take them for Iudges and to submitt themselues to the obseruation of what they haue beleeued and practised To this I will also adde whensoeuer you shall desire it the present Conformitie of all the other Patriarchall Churches in these fowre cases with the Roman and of all those which haue remained euen to this daie vnder their iurisdiction to witt those that are vnder the Patriarchall iurisdiction of the Patriarck of Constantinople as the Grecians Russians Muscouites and Asians of Asia-minor separate from vs neere eight hundred yeares Of those that are vnde the Greeke Patriarch of Antioch as the Syrians Mesopotamians and others yet more Easterne nations for those that obey the Syrian Patriarch as the Maronites perseuer in the Communion of the Roman Church of those that relye vpon the Egiptian Patriarch of Alexandria as the Egiptians whom they call Cophtites and the Ethiopians which haue bene diuided both from vs and from the greekes more then eleuen hundred yeares euen from the time of one of the fowre first Councells to witt of the Councell of Chalcedon For all these hold these fower pointes yea with more iealousie if it be possible then the latine Churches and particularlie the article of the Sacrament where of they doe not only beleeue transubstantiation which the greekes at this daie call in the very self same sence and phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also exercise the adoration with externall gesture more full of humilitie then ours A manifest proof that these fowre pointes were vniformely holden and obserued by the ancient Cahtholicke Church since all the partes whereinto the ancient Catholicke Church is dismēbred doe retaine them vniformly to this daie notwithstanding soe manie distances separations and diuisions through all the regions of the Earth These are in generall the causes that haue moued me to vse that exception in my letter that you obiect to me in yours whereof if the Excellent King of great Brittaine had as well leasure to heare the particularities as he hath capacitie to comprehend them I assure myselfe he would not thinke it strange that I should desire in him the title of Catholique but he would desire it himsefe and put himsefe in state to obtaine it and to cause it to be obtained by those that are depriued of it that is to saie he would add yet to is other Crownes that of making himsefe a mediator of the peace of the Church which would be to him a more triumphant glorie then that of all the Alexanders and of all the Caesars and which would gaine to his Isle noe lesse an honor in hauing bredd him thē to haue bredd great Constantine the first deliuerer and pacifier of the christian Church I praie god that he will one daie Crowne all the other graces wherewith he hath indowed him with that and heare to this effect the prayers of his late Queene Mother whose teares like those of S. Augustins Mother doe not onlie intercede for him in heauen but her blood also And likewise keepe you Sr. in his safe and holie protection From Paris 15. Iulij 1611. AN ADMONITION TO THE READER This letter to Mons. Casaubon occasiond the whole discourse ensuing For the letter being shewed to his most excellent maiesty our Souuerain Lord king Iames of glorious memory it pleased him not only to read it but to take paines to answer it as he thought most conuenient To which answer of his maiesty the Cardinall replieth
his father who wil not haue the Church for his mother That Christ is not with those that assemble out of the Church That although they should be slaine for the confession of Christ this spot is not washt awaie euen with bloud That he cannot be à martyr that is not in the Church That out of the Catholicke Church one may haue Faith Sacraments Orders and in summe euery thing except saluation That he that communicates not with the Catholicke Church is an hereticke and Antichrist That noe hereticke nor Schismaticke that is not restored to the Catholicke church before the end of this life can be saued if they had belieued that all the Sectes that professe the name of Christ both heretickes and Schismatickes had bene in the Catholicke Church THIRDLY by the word Catholicke Church they did not intend a Church interrupted and intermitting as that of the protestantes which is borne and dyes by fittes like the Tyndarides but such a Church as these wordes of the prophet describe As in in the daies of Noe I swore that I would no more bring the waters of the floud vpon the earth soe haue I sworne I will no more be angrie against thee Thou shalt noe more be called the forsaken I will place my sanctification in the midst of them for euer I will noe more doe to the rest of this people as in tymes past And these of our Lord The gates of hell shall not preuaile against her I am with you vntill the consummation of all ages The Spirit of truth shall dwell with you eternally Let the one growe with the other vntill the haruest that is to saie a Church permanent eternall and not capeable of ruine Wee acknowledge said that great ALEXANDER Bishop of Alexandria one only Catholicke and Apostolicke Church which as she can neuer bee rooted out though all the world should vndertake to oppose her soe she outhrowes disperseth all the wicked assaulth of heretickes And Sainct ATHANASIVS The Church is inuincible though hell it selfe should arise with all the power thereof against her And THEOPHILVS God in all tymes grants one selfe grace to his Church to witt that that Bodie should be kept intire and that the venome of the Doctrine of heretickes shall haue noe power ouer her And Sainct AVGVSTINE in the comentary vpon the 47. psalme God saith he hath founded her eternallie let not heretickes deuided into factions boaste let them not lift themselues vp that saie heere is Christ and there is Christ. And againe But perchance this Cittie that hath possessed the whole world shall be one daie ruined neuer may it happen God hath founded her eternallie If then God hath founded her eternally wherefore fearest thou that her foundation should fall And in the Comentary vpon the 101. psalme But his Church which hath bene of all nations is noe more she is perished soe saie they that are not in her O impudent voice And a little after this voice soe abominable soe detestable soe full of presumption and falshood which is sustained with noe truth illuminated with noe wisedome seasoned with noe salt vaine rash headie pernicious the holy Ghost hath foreseene it And in the treatie of the Christian combate They saie the whole Church is perished and the relickes remaine only on Donatus his side O prowde and impious tongue And in the worke of Baptisme against the Donatists If the Church vere perished in Cyprians tyme from whence did Donatus appeare from what earth is he sprung vp from what Sea is he come forth from what heauen is he fallen And in the third booke against Parmenian How can they vaunt to haue anie Church if she haue ceased from those tymes And in the explication of the Creede to the Cathecumenistes The Catholicke Church is she that sighting with all heresies may be opposed but cannot be ouerthrowne All heresies are come out from her as vnprofitable branches cut from the vine but she staies in her vine in her roote in her Charitie And the gates of hell shall neuer ouerthrow her Behold without colour or fraud what the Father 's vnderstood by the word Catholicke Church to witt a Church visible and eminent aboue all other Christian societies A Church pure from all contagion of schisme and heresie A Church perpetuall and which had neuer suffered nor neuer could suffer anie interruption neither in her faith in her Communion nor in her visibilitie This Church if the most excellent King haue let hin giue her to vs if not lett him receiue her from vs Aut det as saint AVSTINE said to the Donatists aut accipiat Of the proceeding of the Father for the preseruation of the vnitie of the Church CHAP. III. The pursute of the Kinges Answere THe Kinge commendes also the prudence of the religious Bishops who in the 4 Councell of Carthage as it is heere truly obserued added to the forme of the examination of Bishops a particular interrogatory vpon this point And his Maiestie is not ignorant that the Fathers of the ancient Church haue oftentymes done manie thinges by forme of accommodation for the good of peace and to the end to preuent the breach of vnitie and mutuall Communion whose example he protesteth he is 〈◊〉 to imitate and to followe the steps of those that procure peace euen to the Altars that is to saie as much as in the present estate of the Church the integritie of his Conscience will permitt him For he will giue place to none either in extreame griefe he suffers for the separation of the members of the Churdh which the good Fathers haue soe much detested or in his dosire to communicate if it were possible for him with all the members of the mysticall bodie of our Lord Iesus-Christ THE REPLIE IT was not by way of prudence as prudence signifies a human vertue that the Fathers pronounced this decree that out of the Catholicke Church saluation could not bee obtained but by way of decision and as an article of faith For this cause saith sainct AVGVSTINE vpon the Creede The Conclusion of this Sacrament is determined by the holie Church for as much as if anie one be found on t of it he shall be excluded from the number of the Children And he shall not haue God for his Father that will not haue the Church for his Mother and it shall serue him for nothing to haue belieued or done soe manie and soe manie good workes without the true end or butte of the souer aigne good And sainct FVLGENTIVS in his booke of the Faith Holde this firmely and doubt it not that euery hereticke and Schismaticke haptized in the name of the Father the Sonne and the holy Ghost if before the end of this life he be not revnited to the Church Catholicke whatsoeuer almes he distribute yea though he should shed his bloud for the name
Schismatickes but alsoe heretickes Thou art said he to Gaudentius both a Schismaticke by sacriligious dissention and an hereticke by sacriligious doctrine But the principall difference that wee obserue is that all call those that haue begunne with dissention in faith and to whom Schisme hath but the place of an accessory heretickes and those that haue begunne with schisme and to whom heresie is come accessorily after the schisme as the feuer after the wound Schismatickes Of the agreement of the ancient Catholicke Church with the moderne CHAP. XVIII The continuance of the Kinges answere ANd heere most Illustrious Cardinall his Maiestie requires from you that you will represent to your selfe how great Difference there is betweene Saint AVGVSTINS tyme and this of ours how the sace and all the exterior forme of the Church to saie nothinge of the interior is changed THE REPLIE THis is the request that I would myselfe most humblie make to his Maiestie to witt to sett before his eyes the estate of the Catholicke Church in the tyme of Saint AVGVSTINE and of the fower first Councells A Church that belieued a the true and reall presence and the orall manducation of the Bodie of Christ in the Sacrament vnder the kindes and within the Sacramentall kindes as Zuinglius the principall Patriarch of the Sacramentaries acknowledgeth himselfe in these wordes From the tyme of Saint AVGVSTINE that is 1200. yeares agoe the opinion of corporall flesh had alreadie gotten the masterie A church that in this qualitie adored the Eucharist not onely with thought and inward deuotions but with outward gestures and adorations actually reallie and substantiallie the true and proper bodie of Christ. For I will not speake now of Transubstantiation for which I reserue a treatise apart A Church that belieued the bodie of Christ to be in the Sacramēt euen besides the vse and for this cause kept it after Consecration for domesticall communions to giue to sicke persons to carry vpon the Sea to send into farr prouinces A Church that belieued that the communion vnder both kindes was not necessary for the integritie of participation but that all the Body and all the blood was taken in either kinde and for this cause in domesticall communions in communions for Children in communions for sicke persons in communions by Sea in communions of penitentes at the hower of Death in communions sent into farr prouinces they distributed it vnder one kinde A Church that belieued that the Eucharist was a true full and intire Sacrifice it alone succeedinge all the Sacrifice of the lawe the newe Oblation of the newe Testament the externall worshipp of latria of the Christians and not onely an Eucharistiall Sacrifice but alsoe a Sacrifice propitiatory by application of that of the Crosse and in this qualitie offered it as well for the absent as for the present aswell for the communicantes as for the non-communicantes as well for the liuinge as for the dead A Church that for the oblation of this sacrifice vsed Altars both of wood and stone erected and Dedicated to God in memory of the martyrs and consecrated them by certaine formes of wordes and ceremonies and amōgst others by the in shriuinge theire relickes A church wherein the faithfull made voyages and pilgrimages to the bodies of the said Martirs to be associated to theire merites and helped by theire intercessions prayed the holy martyrs to pray to God for them celebrated theire Feastes reuerenced theire relickes made vse of them to exorcise euill spirites kissed them caused them to be touched with flowers carried them in clothes of silke and in vessells of gold prostrated themselues before theire shrines offered sacrifices to God vpon theire tombes touched the grates of the places where theire relickes were kept tooke and esteemed the dust from vnder theire relickaryes and went to pray to the martires not onely for spirituall health but for the health and temporall prosperity of theire families carried theire Children yea theire sicke cattell to be healed And when they had receiued some helpe from God by the intercession of the said martyrs hunge vp in the temples and vpon the Altars erected to theire memory for tribute and memoriall of the obtayninge of theire vowe images of golde and siluer of those partes of theire bodie that had bene healed And when the godly and learned Bishops of the ancient tyme reporte these thinges they celebrate and exalt them as soe many beames flashes and triumphes of the glory of Christ. A Church which held the apostolicall traditions not written but cōsigned viua voce and by the visible and ocular practise of the Apostles to theire successors to be equall to the Apostolicall writinges and held for apostolicall tradions all the selfe same thinges that we acknowledge and embrace in the qualitie of apostolicall traditions A Church that offered prayers both priuate and publicke for the Dead to the end to game ease and rest for them and to obtaine that God would vse them more mercifullie then theire sinnes deserued and held this custome for a thinge necessary for the refreshinge of theire soules and for a doctrine of apostolicall tradition and placed those that obserued it not in the Cataloge of heretickes A Church that held the fast of the 40. daies of Lent for a Custome not free and voluntary but necessary and of Apostolicall tradition and reckoned amongst heretickes those that obserued it not and duringe the tyme of Lent as in a generall mourninge of Christians forbadd the Celebration of weddinges and the solemnisations of marriages A Church that out of Pentecost held the fast of all the Fridaies in the yeares in memory of the Death of Christ except Christmasse day fell vpon one which she excepted namely as an apostolicall tradition For I speake not of wednesdaies supplyed in the west by satturdaies A Church that held the interdiction made to Bishops Priestes and Deacons to marry after theire promotion for a thinge necessary and of apostolicall tradition A Church that held marriage after the vowe of virginitie a sinne and that by apostolicall tradition and reputed religious men and religious weemen that married after the solēne vowe of single life not onely for adulterers but for incestuous persons A Church that held the l minglinge of water with wine in the Sacrifice of the Eucharist for a thinge necessary and of diuine and Apostolicall tradition A Church that held the exorcismes exsufflations and renunciations which are made in baptisme for sacred Ceremonies and of Apostolicall tradition A Church that besides baptisme and the Eucharist which were the two initiatinge-Sacramentes of Christian Religion held Confirmation made with the Chrisme and the signe of the Crosse and allowed onely to Bishops the power
although the Ecclesiasticall Canon forbidds to rule the Churches without the sentence of the Bishop of Rome And likewise Zozomenus a greeke author alsoe and of the same tyme with Socrates IVLIVS saied he reprehended them that they had secretly and priuily altered the faith of the Councell of Nicea and for that against the lawes of the Church they had not called him to the Synod for there was a Sacerdot all lawe which imported that all things which were done without the aduice of the Bishop of Rome should be inualid And why then when Eusebius of Nicomedia vsurper of the Bishopricke of Constantinople and firebrand of the Arrian faction and the other Arrians his complices sawe that the deposition of Saint ATHANASIVS that they had packed in the councell of Antioche was argued of nullitie because the Popes authoritie did not appeare therin Did they aduise themselues to repaire this defect to preuent the Pope and to pray him to calle the cause to his tribunall EVSEBIVS saith Socrates haueing done in the councell of Antioche what he listed sent an Embassador to JVLIVS Bishop of Rome requiring him to be iudge in the affaire of ATHANAS and to call the cause before him And this not after the voyage of S. ATHANAS to Rome as Socrates and Sozomene and the Protestants with them pretend but before as IVLIVS recited by S. ATHANASIVS saint ATHANASIVS himselfe and THEODORET doe writness ATHANASIVS said IVLIVS is not come to Rome of his owne motion but haueing bene called and hauing receiued 〈◊〉 from vs. And saint ATHANASIVS EVSEBIVS and his partie writt to Rome that is to 〈◊〉 to the Pope they writt alsoe to the Emperors CONSTANTINE and CONSTANT C. that is to saie to CONSTANTINE Emperor of the Gaules whose residence was at Treuers and to CONSTANT Emperor of Itali and Africa whose residence was at Millen but the Emperors reiected them and as for the Bishop of Rome he answered that we should keepe a Councell where we would And in an other place The Eusebians writt to IVLIVS and thinkinge to terrifie vs demaunded of him that he would call a Councell and that himselfe if he would should be the iudge thereof That is to say they demaunded either that the Pope would keepe a Councell out of Rome in which the cause might be iudged in the presence of his Legates or that he should iudge it himselfe at Rome if he pleased And a while after But when they heard the newes of our arriuvll at Rome they were troubled not expecting our comeing thither And THEODORET Assoone as ATHANASIVS receiued the citatior from IVLIVS he transported himselfe in diligence to Rome And why then when the same IVLIVS obiected to the Arrians the enterprise of the Councell of Antioch did he reproch them that against the custome of the Church they had deposed saint ATHANASIVS in the Councell of Antioch without attending first for a decision from Rome Are you ignorant said Pope IVLIVS in the second answere to the Arrians recited by saint ATHANASIVS that the custome is that we should be first written to and that from hence the iust decisions of things should proceede And therefore if there were anie suspicion conceiued against your Bishop there you must haue written to this Church A manifest argument that the request that the Arrians a while after the Councell of Antioch had made to the Pope to call the cause of ATHANASIVS before him and to call a Councell to iudge it or to iudge it himselfe if hee would was noe newe attribution of iurisdiction to the Pope as the aduersaries of the Church imagine but a truce of their rebellion to the Popes iurisdiction For how could the Pope haue reproached to the Arrians that the Councell of Antioch against the ancient custome of the Church had deposed saint Athanasius without stayinge for a decision from Rome if the Pope had not had right to iudge the cause of saint Athanasius but since the Councell of Antioch And how could the Arrians themselues haue inserted 15. yeares after these wordes in the false letter that they inforced Pope Liberius to write against saint Athanasius I haue following the traditions of the ancients sent on my behalfe Lucius Paule and Aehanus Priests of the Roman Church into Alexandria to Athanasius to cause him to come to Rome that we might ordaine himselfe beeing present vpon his person what the discipline of the Church exactes if this right had bene from the newe attribution of the Arrians and not from the ancient tradition of the Church and euen from that that IVLIVS newly came from speaking of For the things which wee haue receiued from the blessed Peeter I doe signifie them to you But let vs againe goe forward with our interrogatories And why then when the articles of the Eusebians against S. Athanasius were brought to Rome did the Pope vpon the accusation of one of the parties as the common iudge adiourne or giue them both a day and that following the Ecclesiasticall Canon Julius saith Theodoret following the Ecclesiasticall lawe commannded the Eusebians to present themselues at Rome and gaue assignation to the diuine Athanasius to appeare in iudgement And why then when those greate Prelates Athanasius Patriarke of Alexandria Paule Bishop of Constātinople MARCELLVS primate of 〈◊〉 in Galatia ASCLEPAS Bishop of Gaza in Palestina LVCIVS Bishop of Andrinopolis in Thrace who had bene accused of diuers crymes some Secular As Athanasius of the crymes of manslanghter and Rape and other Ecclesiasticall as the same Athanasius to haue caused a Chalice to be brokē And Asclepas to haue ouerthrowne an Altar and had bene deposed from their seates by diuers councells of Thrace and of Asia and had bene heard at Rome did the authors of the Ecclesiasticall histories say that the bishop of Rome restored them forasmuch as to him because of the dignitie of his sea the care of all thinges appartained IVLIVS Bishop of Rome said Socrates because of the priuiledge of his Church armed them with couragious letters and sent them backe into the East and restored to eache of them his place rebukeinge those that had 〈◊〉 deposed them And Sozomene the Bishop of Rome haueing examined their complaints and found that they agreed touchinge the decree of the Councell of 〈◊〉 receiued them into his communion as conformable and of the same beliefe And because that to him for the dignity of his Sea the care of all things belonged he restered to euery one of them his Church For as for the out ragious letters that those of the East that is to say as it shall appeare heereafter the Bishops of the Patriarckship of Antioch and their complices who were Arrians writt against IVLIVS in hate because he had broken their Councell and restored saint Athanasius I meane to confute them particularly in an other place It shall suffice nowe that I say two thinges one
that Pope INNOCENT aduertised of his death excommunicated the Emperor 〈◊〉 and the Empresse Eudoxia in these wordes And therefore I the 〈◊〉 and a sinner as depositary or Keeper of the Throne of the great 〈◊〉 〈◊〉 〈◊〉 off thee and her from the participation of the immaculate mysteries of Christ our God and ordaine that whtasoeuer Bishop or Clarke of the holy Church of God which shall presume to administer them to you after he hath read this 〈◊〉 shall be deposed For whereas Socrates and after him Prosper and 〈◊〉 Comes reckon the Death of the Empresse Eudoxia to be manie 〈◊〉 before the death of saint CHRISOSTOME which is peraduenture the cause that moued Photius to saie that this George mistakes himselfe in some places of the history this is an Error in Socrates a Nouatian author and an Enemie to saint CHRYSOSTOMES memorie who in steede of saying as Cedrenus Zonarus Nicephorus and all the later grecians saie that Eudoxia dyed three monthes after the death of saint Chrysostome and vnder the seauenth consulship of Honorius and the second of Theodosius hath said that she died three monthes after the exile of S. Chrysostome and vnder the consulship of Honorius and Aristenetus perchance deceiued by the ambiguity of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sometymes death sometymes goeinge out whereof it is credible they frō whom he tooke his history had made vse The proofe of the error is that Sozimus a pagan author who writt aboue 30. yeare before Socratcs and was eye witnesse of this history which Socrates was not extendes the life of Eudoxia many yeares beyond the banishment of S. Chrysostome For he saith plainely that the reuolt of the Isaureans was after the banishment of Iohn and that vpon the newes that came to Constantinople of their reuolt the Emperor sent Arzabacius with an armie into Pamphilia to suppresse them who hauing had many victories and prosperous successes against them might haue wholly rooted thē out had not Arzabacius degenerated from his first vigor and giuen himselfe vp to pleasures and couetousnesse for which cause he was called backe to Constantinople to vndergoe a capitall iudgement but being returned to the Court he gaue parte of his spoyles to the Empresse who saued him Nowe besides that it was impossible that all these things should happen in three monthes and moreouer that S. Chrysostome testifies that during his staie in Cucusus where he spent the first yeare of his exile the Isaurians had not yet bene suppressed by the Romans Marcellinus Comes setts downe precisely the departure of Arzabacius against the Isaurians to be the yeare after the cōsulship of Honorius and Aristenetus to witt vnder the cōsulship of Stilicon Anthemius a thing wholy incompatible with what Socrates and himselfe saie that the Empresse dyed the yeare of the consulship of Honorius and Aristenetus For how could the Empresse saue Arzabacius after his returne from the Isaurians warr begun vnder the consulship of Stilicon and Anthemius if she were dead in the consulship of Honorius and Aristenetus which was before that of Stilicō Anthemius And why did not S. Chrysostome himselfe in soe many letters as he writt in his fower yeares banishment make mentiō of the death of Eudoxia that was the cause of it if she were dead 3. monthes after his departure into banishment And how could Palladius who although he extēdes not his history to the tyme of Arcadius his excōmunication neuerthelesse he goes on with it to S. Chrysostoms death haue forgotten to put Eudoxia's death amongst the examples of the persons that dyed for hauing persecuted S. Chrysostom if she had bene dead when he writ his history therefore also the Emperor Leo surnamed the learned Cedrenus Zonarus Nicephorus Glicas all the other later Greekes haue rather chosen to followe Zozimus George of Alexādria their cōputation in Eudoxia's death then that of Socrates but this obseruation deserues a discourse of more leasure lett vs gett ground And why then when the tempest was appeased would the same Innocent neuer receiue Alexander Patriark of Antioch and Atticus Bishop of Constantinople into his communion till they had restored the name of saint Chrysostome into the recordes of their Churches I haue diligentlie inquired saith Pope Innocent writing to Alexander Patriark of Antioch whether the cause of the blessed Bishop Iohn hath bene fully satisfied in all conditions and being informed by those of your legation that all thinges haue bene fully performed according to our desire I haue giuing God thankes admitted the communion of your Church And a little after As for the letters of the Bishop Atticus because they were ioyned with yours I haue receiued them least the refusall of a man longe agoe suspended by vs might be an iniurie to you and yet we haue sussiciently and more then sussiciently ordained in the actes what ought to be obserued in his person And why doth THEODORET say Iohn being dead those of the west would neuer admitt the communion neither of the Egiptians nor of those of the East nor of the Bishops of Bosphorus and Thrace that is to saie of the iurisdictiō of Constantinople till they had inscribed the name of this admirable personage into the roll of the Bishops his predecessors and they esteemed Arsacius that succeeded him not worthie of a bare salutation And as for Atticus successor of Arsatius after manie legations and treaties for peace they finally receiued him but not vntill he had first added the name of Iohn to the other Bishops For that Theodoret saith this of those of the West and that saint Innocent recites it of himselfe are not thinges repugnant forasmuch that as the Greekes by the word Easterne meant the Patriark of Antioch and the Bishops of his Patriarkship and by the word Egiptians the Patriark of Alexandria and the Bishops of his Patriarkship soe by the word Westerne they vnderstood the Pope and the Bishops of his patriarkship because the Pope neuer decided matters of moment without some assembly either generall or particular of the Bishops of his patriarkship from whence it is that in the same letter of Innocent to Alexander it is added at the end that twenty 〈◊〉 Bishops of Italie haue subscribed to it And why then when the cause of Pelagius and Celestius had bene iudged both in the East where Pelagius was by the Synod of Palestine and in Africa where Celestius had bene by the Councells of Carthage and Mileuis did the Councell of Carthage write this to Pope Innocent This proceeding then our holie Lord and brother we conceiued we ought to represent to your charitie that to the statutes of our mediocritie there might be allso applied the authoritie of the Apostolicke Sea And againe We doubt not but your Reuerence when you shall haue seene the decrees of the Bishops which are said to be made vpon this occasion
in the East will frame such a iudgement where at we shall all reioyce in the 〈◊〉 of God And why doth the Mileuitan Councell to which S. AVSTIN was secretary write these wordes to Pope INNOCENT For as much as God by the guift of his principall grace hath placed you in the Apostolicke Sea and hath graunted you to be such in our daies as wee ought rather to feare that it should be imputed to vs for a crime of negligence if we should conceale from your Reuerence those things which for the Church ought to be represented to you then to imagine that you can receiue them disdainefully or negligentlie we beseeche you to applie your pastorall diligence to the great perills of the weake members of Christ And towardes the end But we belieue with the helpe of the mercie of our God JESVS CHRIST who vouchsafe to direct you consulting with him and to heart you praying to him that those that holde these opinions soe peruerse and pernicious will more casilie yeilde to the authoritie of your Holynesse drawne from the authoritie of the holie Scriptures And why then when the same Pope INNOCENT answered both the Councells did he testifie to them that they had behaued themselues toward him in the same manner as all the other prouinces had done to his predecessors It was not by human sentence but diuine said that great Pope in the answere to the Mileuitans Councell inserted amongst saint Austins Epistles and cited by saint Austine himselfe in his writinges against the Pelagians that the Fathers haue ordained that all things that are treated in prouinces distant and farr of should not be determined till first they were come to the knowledge of the Apostolicke Sea to the end that the sentence that should be found to be iust might the confirmed by the intire authority of the same Sea and that from thence the other Churches as Springes all proceeding from their mother source and running with the purity of their originall through the diuers Regions of the whole world might take what they ought to ordaine And in the answere to the Mileuitan Councell which is alsoe inserted amongst saint AVSTINS Epistles You prouide said he diligently and worthilie for the Apostolick honor for the honor I saie of him that besides assaultes from without sustaines the care of all the Churches following in the consultation of difficult things the forme of the ancient rule which you know hath alwaies bene practised by all the world with me And a while after princippally as often as there is question in pointes of faith I conceaue all our bretheren and Colleagues in the Bishops Sea ought not to referr what may profitt in common to all the Churches to anie but to Peter that is to saie to the author of their name and dignitie And why then to take away all occasion from replying that he spake in his owne cause doth saint AVSTIN soe highlie praise both these answeres Vpon this affaire saith saint AVSTINE were sent the relations of the two Councells of Carthage and Mileuis to the Apostobick Sea c. to all these things Pope INNOCENT answered vs as was conuenient and as the Prelate of the Apostolick Sea should answere vs. And in the epistle to Optatus Of this new heresie Pelagius and Celestius hauing bene authors or most violent and famous promoters they alsoe by the meanes of the vigilancie of two Episcopall Councells with the helpe of God who vndertakes the protection of his Church haue also bene condemned in the extent of the whole Christian world by the Reuerend Prelates of the Catholicke Sea yea euen by the number of two of them Pope INNOCENT and Pope ZOZIMVS if they correct not themselues and besides doe not penance And why then when the Africans had held their last Councell against Celestius did Prosper write vnder the twelfth cōsulship of Honorius Theodosius The decrees of the Councell of Carthage of 214-Bishops were carried to Pope ZOZIMVS which hauing bene approued the Pelagian heresie was condemned throughout the world And againe Pope ZOZIMVS of happie memory added the power of his sentence to the decrees of the African Councells and to cut of the wicked armed the right handes of all the Bishops with Peters sword And in an other place speaking of the Roman Church in generall The principallitie of the Apostolicall priesthood hath made Rome greater by the tribunall of Religion then by that of the Empire And why then when the Bishops of Africa were assembled at Cesarea in Mauritania doth saint AVSTIN saie The necessities of the Church enioyned to vs by the Reuerend Pope ZOZIMVS Bishop of the Apostolicke Sea had drawne vs to 〈◊〉 And why then when BRIXIVS Bishop of Tours had bene cast out of his Seat and IVSTINIAN created Bishop in his steede and Armenius after him had BRIXIVS recourse to Rome to the same Pope Zozimus that gaue him letters of re-establishment vpon which he was receiued and restored BRIXIVS saith saint GCEGORIE of Tours transporting himselfe to Rome related to the Pope all his sufferinges And a little after Returning then from Rome the seauenth 〈◊〉 with the authority of the Pope of the cittis he disposed his way to Tours And why then when Socrates a Greeke author of the same age with Zozimus produced examples of the translations of Bishops did he alleage in the head of all the other examples the translation of Perigenes Bishop of Patras one of the citties of Peloponesus that the Pope cōmaunded to be made Archbishop of Corinth And who alsoe in his qualitie assisted at the Councell of Ephesus Perigenes saith Socrates had bene ordained Bishop of Patras but because the cittizens of Patras had not receiued him the Bishop of Rome commaunded that he should be Bishop of the Metropolitā Church of Corinth the Bishop of that place being dead in which Church also he gouerned all the daies of his life And why then when Pope Boniface successor to Zozimus was raised to the Popedome did S. AVSTIN write to him Thou disdainest not to be a 〈◊〉 〈◊〉 the humble though thou rulest more highlie And againe The pastorall watch is common to vs all that exercise the office of Bishops although thou art 〈◊〉 in a more high degree And why then when Pope CELESTINE had succeeded in the Pontificall dignitie to Pope BONIFACE did Prosper reporte that he sent GERMAN the Bishop of Auxerra into Great Brittanie and made him his legate there and instituted Palladius first Bishop of Scotland Pope Celestine said Prosper at the instance of Palladius sent German Bishop of Auxerra in his 〈◊〉 that casting out the heretickes he might addresse the Brittaines to the 〈◊〉 saith And againe Palladius was ordered and sent first Bishop by Pope Celestine to the Scotts belieuing in Christ. And why then when Nestorius Archbishop of Constantinople begā to trouble the Faith of the Easterne Church did the same Pope
Celestine make S. Cyrill Patriark of Alexandria his Vicar in the East to iudge the cause of Nestorius and appointed him to excommunicate Nestorius if within ten daies after the receipt of the letters from the Apostolicke Sea he did not anathematize his error The authoritie of our Sea said he being added to thee and vsing with power the representation of our place thou shalt execute exactly and seuerelie this sentence to wit that if within ten 〈◊〉 tolde aster signification made to him of this admonition Nestorius 〈◊〉 not his naughtie doctrines c. thy Holynesse prouiding without delaie for that 〈◊〉 shall declare him wholy cutt of from our bodie And Prosper touching the same history Celestine to cut of the Nestorian impietie ayded Cyrill the Bishop of Alexandria most glorious defendor of the faith with the Apostolicke sword And why then when S. Cyrill had receiued the Popes admonition did he send to signifie it to Nestorius and to the Constantinopolitans in these wordes 〈◊〉 are constrained to signifie to him by Synodic all letters that if verie speedily and within the tyme sett downe by the most holy Bishop of the Roman Church Celestine he renounce not his nouelties and anathematize them by writing c. he shall no more haue anie parte amongst the ministers of God And for what cause when Pope 〈◊〉 was come in the age following to Constantinople did the Religious men of Syria pray him to doe the same to Anthimus Archbishop of 〈◊〉 We pray you said they to doe to Anthimus as Celestine did to Nestorius assigning him a 〈◊〉 as Celestine did to Nestorius And why then when the Councell of Ephesus proceeded to the condemnation of Nestorius did they couch it in these termes Constrained necessarily by the 〈◊〉 of the Canons and by the letters of our most holie Father and fellowe minister 〈◊〉 we are come not without manie teares to pronounce this sad sentence against him And why then when the Legates of the Pope were arriued to the same Councell of Ephesus did they thanke the Bishops of the Councell for hauing shewed themselues true and holy members of the Pope We giue thankes said they to this reuerent Synod that the letters of our most holie and hlessed Pope hauing bene recited to you you haue by your holie and religious voyces shewed your-selues holie members to your holie head for your 〈◊〉 is not ignorant that saint Peter was the head of all the faith and of all the Apostles And againe none doubtes for it hath bene notorious in all ages that the holy and most blessed Peter Prince and head of the Apostles pillar of the faith foundation of the Catholicke Church did receiue from our Lord IESVS CHRIST the 〈◊〉 of the heauenly Kingdome and the power to binde and loose sinnes and that 〈◊〉 〈◊〉 and decides causes yet vnto this daie and for all eternitie by his Successors of 〈◊〉 then the holy Successor and ordinarie Vicar and most blessed Pope and Bishop Celestine hath sent vs for him as his Lieutenant to this holie 〈◊〉 And why then when there was a question to passe from the cause of Nestorius to that of Iohn Patriark of Antioch did IVVENALL Bishop of 〈◊〉 say in presence of the whole Councell that the ancient custome and the Apostolicke tradition haue bene that the Church of 〈◊〉 was to be iudged by the Roman It is fitt said hee that the Right 〈◊〉 Bishop of Antioch Iohn honoring this great holy and 〈◊〉 all Councell should haue recourse hither to iustifie himselfe of what is obiected against him and that he should obey and honor the Apostolicke Throne of great Rome sittinge with vs and with the Apostolicke Throne of Ierusalem before which principallie it is accustomed by Apostolicke tradition and practice that the Seate of Antioch is to be ruled and iudged For that we must referr the laste clause of the period of IVVENALL to the Sea of Rome as 〈◊〉 hath done deceauing himselfe with this that the word to obey gouernes the datiue and not considering that the verbe to honor which is there added changeth the Rule it shall be shewed heereafter by seauē necessarie and vndoubted proofes And why then when the Councell proceeded indeede to the cause of IOHN Patriark of Antioch did they reserue the decision to the Pope Being moued writes the Councell to the Pope with the indignitie of the thing we would pronounce against him and the rest the same sentence that he had vnlawfullie pronounced against those which were conuinced of noe crime but to the end to conquerr his rashnesse with meekenesse although he had most iustlie deserued to suffer such a sentence yet we haue reserued him to the iudgement of thy pietie Which afterward the third oecumenicall Councell of Constantinople did imitate in the cause of Macarius Patriark of Antioch as the Emperor Constantine Pogonat reportes in these wordes Macarius Bishop of Antioch and his adherents haue bene deposed by the consent of the whole Councell and remitted to the discretion of the most holie Pope And why then when HILARIE Bishop of Arles vndertooke to ordaine Prelates in the prouince of Vienna without the Popes leaue did the Emperor Valentinian the third make a lawe which afterward the Emperor Theodosius the second inserted into his new constitutions vnder the title of the lawe of Theodosius and Valentinian by which he forbadd that anie inuocatiō should be made in the Church without the Popes licēce Whereas saith the lawe the merit of Peter who is the Prince of the Episcopall societie and the dignitie of the cittie of Rome and the authoritie of the sacred Synod haue soe establisht the primacie of the Apostolicke Sea as presumption should attempt nothing vnlawfull against the authoritie thereof for soe the peace of Churches shall be maintained by all if the vniuersalitie acknowledge her Rector And a little after Wee decree by a perpetuall ordinance that it shall not be lawfull either for the Bishops of the Gaules or those of other prouinces to attempt anie thing against the ancient custome without the authoritie of the Reuerend Pope of the eternall cittie but to them and to all those things shall be lawes which haue bene ordained or shall be ordained by the authoritie of the Apostolicke Sea in such sort as whatsoeuer Bishop being called to the iudgement of the Pope of Rome shall neglect to present himselfe he shall be constrained by the Gouernor of the prouince to appeare For to obiect that Prosper for all this attempt did call HILARIE Bishop of Arles a Saint it had bene somewhat if betweene HILARIES attempt and his death there had bene noe penance interposed but soe farr was HILARIE from persisting in this crime to the end of his daies that he went himselfe to make personall satisfaction to the Pope He vndertooke saith the author of his life reported by Cuias a iourney to ` Rome on foote and entred into the
the validity or inualidity of the appeale and in case of validity to annull the first iudgement and restore by prouision the Appellant to his former Estate The other after he had annulled the first sentence to ordaine to proceede to a second iudgement and in case that the Pope would not take the paines to examin it himselfe then not to vexe parties to giue them iudges either sent from Rome or taken by commission from Rome out of those partes or in case of danger of schisme betwene the two Empires to decree that the cause should be iudged his legates being present in an oecumenicall councell Now did not Pope Leo doe this in the cause of Flauianus for first did he not declare the appeale to be lawfull abrogating and annulling the iudgement of Dioscorus and the false councell of Ephesus against Flauianus and setting things in the same estate they where before that is to saie restoring Flauianus euen after his title of Bishop of Constantinople and excommunicating all those that did not communicate to his memory and that without staying till the Councell of Chalcedon was holden And secondly did he not ordaine that to passe to a newe iudgement where all the proceedings of Dioscorus and of the false councell of Ephesus against Flauianus might againe be put to the triall and when Dioscorus if he persisted in his contumacy might be vsed according to his deserte the holding a generall councell should be procured that the matter might be iudged vnder the eye of the Legates with the knowledge and satisfaction of all the world for that the Pope and the Councell of Rome prayed the Emperor of the East to commaund that all things might be sett in the same state wherein they were before iudgement till a greater number of Bishops might be called together from all partes of the world was in regard of the temporall lawes for as much as a little while before the Emperor of the East a Prince that signed as shall appeare heereafter Dispatches without reading them and whose fauour Chrisaphius the Eutychian abused had made a lawe in his Empire by which he confirmed the false councell of Ephesus which he belieued to be oecumenicke and the deposition of Flauianus and ordained that all those that in the Easte should holde the doctrine of Flauianus that is to say doctrine contrary to Eutyches heresie should be either excluded or dispossessed from their Bishoprickes and their bookes publickly burnt and their adherents punisht with confiscation of goods and perpetuall banishment For these causes then the Pope and the councell of Rome prayed the Emperor of the East to reuoke this lawe and to commaund that all things in regard of temporall iurisdiction might be set in the same state as they were before but not that in regarde of spirituall and Ecclesiasticall authority the false councell of Ephesus was alreadie disannulled by the decree of the Councell of Rome and soe disannulled as Anatolius that had bene made Bishop of Constantinople in the false Councell of Ephesus was faine to renounce the Doctrine of Eutyches and of the same Councell of Ephesus and the communion of Dioscorus and to restore the memory of Flauiannus into the recordes of his Church and the rest of the East that would returne to the communion of the Pope were faine to doe the same and this before the Councell of Chalcedon Anatolius saith the Emperesse Pulcheria writing to Pope Leo longe before the Councell of Chalcedon hath embraced the Apostolicke confession of your letters reiecting the error that was lately aduanced by some as your Holynesse may see by his answere And Pope LEO himselfe in the first Epistle to Anatholius Bishop of Constantinople written six monthes before the Councell of Chalcedon Your charitie must said he obserue in regard of silencing the names of Dioscorus Iuuenall and â—â—â—â—athius at the holie altar that which our Legates in those places tould you ought to be done and which shall not be repugnant to the honorable memorie of saint Flauianus And in the second Epistle to the same Anatolius written fower monthes before the Councell of Chalcedon Remember said he to keepe this rule that all those that in the Synod of Ephesus which neither could obtaine nor deserue the name of a Synod and wherein Dioscorus shewed his corrupted will and Iuuâ—nall his ignorance c are grieued for hauing bene ouercome with feare and for suffering themselues to be forced to consent to that most abhominable iudgement and desire to be receiued to the Catholique communion let brotherly peace be restored to them after competent satisfaction prouided that they condemne and anathematize by an vndoubted able Eutiches with his doctrine and his Sect. But as for those that haue more grieuously offended in this case c. he meanes Dioscorus Patriarke of Alexandria and Juuenall Bishop of Jerusalem and their complices if they perchance come to an acknowledgment and abandonning their owne defence conuert themselues to condemne theire owne error and that their satisfaction shal be such as it shall not seeme fitt to be reiected let that be reserued to the more mature deliberation of the 〈◊〉 Apostolicke And indeed that it was not by vertue of any appeale of Flauianus to the Councell that the Councell of Chalcedon which likewise had neuer bene held but for the Pope iudged of Flauianus cause but in vertue of Flauianus appeale to the Pope and the Popes commission to the councell for the compleate reuiew of the cause three things shewe it First the Canon vpon which Pope Leo grounded his procuring a Councell after an appeale was a Canon of the Councell of Sardica concerning appeales to the Pope The decrees said he writing to the Emperor Theodosius of the canons made at Nicea which haue bene decreed by the Prolates of the vniuersall world and whose copies are heereunto annexed witnesse that after the putting in of an appeale the seeking a Synod is necessarie For the Canon annexed to that letter in the greeke actes of the Councell of Chalcedon is a Canon of the Councell of Sardica though incorrectly transcribed by those that copied it which Canon Pope Leo calls a Canon of the CouÌ„cell of Nicea for asmuch as the Councell of Sardica had bene as a Seale and an Appendix to the Councell of Nicea The second that when the Popes legates in the Councell of Chalcedon pronounced their iudgement vpon the punishement that Dioscorus should incurr they pronounced it in these wordes And therefore the most holy and blessed Archbishop of the great and ancient Rome Leo hath by vs and by this present synod together with the thrice blessed and worthie of all praise the Apostle Peter who is the rocke and pillar of the Catholicke Church and the foundation of the right faith deposed Dioscorus from all dignitie as well Episcopall as Sacerdotall And the third that when the Emperors confirmed in the secular tribunall the same Councell of Chalcedon to make
it temporally executory they testified that it was by the Popes authority that it had iudged the cause of Flauianus The synod of Chalcedon said the lawe by the authoritie of the most blessed Bishop of the Citty eternall in glorie Rome examining exactly matters of Faith aud strengthning the foundation of Religion attributed to Flauianus the reward of his past life and the palme of a Glorious death Now how is this anie other thing but to saie that which Pope Gelasius writt forty yeares after in these wordes The sea Apostolicke delegated the Councell of Chalcedon to be made for the common faith and the Catholicke and Apostolicke truth And againe Flauianus hauing bene condemned by the Congregation of the Greeke Bishops the sea Apostolicke alone because he had not consented thereunto absolued him and contrary wise by his authoritie condemned Dioscorus Prelate of the second sea who had there bene approued and alone annulled the wicked synod in not consenting to it and alone by his authoritie ordained that the Councell of Chalcedon should be kept But things incident carry vs away lett vs againe returne to our careere And why then when the Councell of Chalcedon was open was the first cōplaint that was made against Dioscorus patriark of Alexandria that he had presumed to vndertake to keepe a generall Councell and to be President there without commission from the Pope Vpon which complaint also Dioscorus came downe from this Patriarkall seate wherein he was first sett and stood in the middest of the place as an accused party and not as iudge Wee haue in our handes said Paschasinus Bishop of Lylibea in Sicilia and Legat from the Pope speaking to the Councell the commaundments of the blessed and Apostolicke Prelate of the Cittie of Rome who is the head of all Churches whereby he vouchsaffed to ordaine prouisionallie that Dioscorus sit not in the councell and that if he attempt it that he should be cast out And Lucentius Bishop of 〈◊〉 also the Popes Legate Dioscorus said he must yeild an account of iudgement for as much as hauing noe right to doe the office of a iudge be attempted it and presumed to holde a Synod without the authoritie of the sea Apostolicke which neuer hath bene lawfull nor neuer was done And Euagrius in the narration of the history of the Councell The senat saith he hauing 〈◊〉 of the legates from Leo what charge there was against Dioscorus they 〈◊〉 that he must yeild an account of his owne iudgement because against might 〈◊〉 had vsurped the person of a Iudge without the Bishop of Romes permission After which answere ` Dioscorus by the senats iudgment stood in the 〈◊〉 of the place And why then when Theodoret Bishop of Cyre a cittie as hath bene said in the confines of Persia had bene restored by Pope Leo from the Deposition of the Councell of Ephesus from whence he had appealed to him did the Emperors Officers who assisted in the Councell of Chalcedon to cause order to be obserued proclayme Lett the Right Reuerend Bishop 〈◊〉 come in that he may haue part in the Synod because the most holy Archbishop 〈◊〉 bath 〈◊〉 him to his ` Bishopricke and that supplied vpon this restitution the most sacred and religious Emperor hath ordained that he shall assist in the holy 〈◊〉 For that the Emperor had made himselfe the Executor of the Popes authority in this Councell it appeares by the protestations he had made of it a little before in these wordes Wee conceiued that we ought first to addresse ourselues to thy Holynesse who hast the superintendance and principalitie of Faith And againe Our desire is that peace should be restored to the Churches by this Councell celebrated vnder thy authoritie And why then when the Priests and deacons of Alexandria presented their Petitions against Dioscorus in the Councell of Chalcedon did they couch them in these termes all the Councell seeing and approuing it and ordayning that they should be registred in the Actes To the most holy and most blessed Archbishop and Vniuersall Patriarcke Leo and to the most holy and 〈◊〉 Councell For as for the instance that the Bishop of Constantinople made afterward to participate in this title vnder the Pope and in second place after the Pope as Constantinople being a second Rome it shall be spoken of hereafter And why then when Paschasinus the Popes Legate gaue his voice vpon the deposition of Dioscorus did he saie That the Pope had pardoned all those who in the false Councell of Ephesus had by force consented to Dioscorus that is to 〈◊〉 to almost all the Metropolitans and Patriarkes of the Easterne Empire The 〈◊〉 Apostolicke saith he graunts them pardon for those things that they committed there against their wills for asmuch as they haue remained vnto this time adhering to the most holie Archbishop Leo and to the holy and vniuersall Councell And why then when the actes of the false Councell of Ephesus were in the Councell of Chalcedon annulled did Anatolius Bishop of Constātinople pronounce that of all that had bene done in the Councell of Ephesus nothing ought to remaine entire but the election of Maximus Bishop of Antioch for as much as that had bene cōfirmed by the Pope My voice said he is that none of the things ordained by the pretended Councell of Ephesus shall remaine firme concept that which was done for Maximus Bishop of great Antioch for as much as the most holy Archbishop of Rome Leo receiuing him into his communion hath iudged that he ought to rule the Church of Antioch From whence it is also that the same 〈◊〉 who had bene created Archbishop of Constantinople in the false Councell of Ephesus held not his Archbishopricke from the false Councell of Ephesus but from the confirmation of the sea 〈◊〉 as Pope Leo writing to the Emperor Marcian puts him in mynde in these Wordes It should haue sufficed him that by the consent of my fauour 〈◊〉 〈◊〉 〈◊〉 the Bishopricke of soe great a Cittie And why then when the Fathers of the Councell of Chalcedon framed that famous relation to Pope Leo which is not only inserted in all the 〈◊〉 and latine Actes of the Westerne and Easterne libraries but also is cited by the Greeke Schismatickes and amongst others by Nilus Arch bishop of Tessalonica in his Booke against the Pope did they write to him that he had ruled in the Councell as the head to the members and that the Emperors had presided there to cause order to be obserued that is to auoide such murthers and tumultes as happened in the false Councell of Ephesus And put a like difference betwene the Popes Presidencie and the Emperors as betweene the Presidencie of Iesus the high priest of the Sinagogue and that of Zorobabel prince of the Iewish people in the building of the Temple You presided the Councell writt to the Pope in ' this assemblie as the head
their mouthes that think to call it in question And yet lesse will I stand to solue this that Iustinian in the lawe Constautinopolitana writes that the Church of Constantinople is the head of all the other Churches For it shall be shewed heereafter that he speakes of the other Churches of the iurisdiction of Constantinople which are treaetd of in the lawe and not of the other Patriarkall Churches amongst which Iustinian neuer attributed but the second ranke to the Church of Constantinople as it appeares by the Nouel 〈◊〉 where he saieth We ordaine following the definitions of the fower first Councells that the holy Pope of the ancient Rome is to be first of all Prelates and that the most Blessed Archbishop of Constantinople or new Rome shall haue the second place after the holy Sea Apostolicke of old Rome and shall be preferred before all the other Seas And why then when Epiphanius was dead and that Anthymus Bishop of Trebisond had bene made Patriark of Constantinople in his steede did Anthymus oblige himselfe by protestation written to all the other Patriarkes to obey the Pope Anthymus saith the Councell of Constantinople held vnder Menas promiseth to doe all that the Archbishop of the great Sea Apostolick should ordaine and writt to the most holy Patriarkes that hee would in all things followe the Sea Apostolike And why thē whē Pope Agapet was a while after arriued at Cōstantinople did he depose the same Anthymus Patriark of Constantinople and then euen in Constantinople and in the sight of the Emperor Iustinian that fauour'd him and excommunicated the Empresse Theodora his wife who did obstinately maintaine him and ordained Menas priest of Constantinople Patriarke in his steede Agapet saith Marcellinus Comes an author of the same tyme being come from Rome to Constantinople draue away Anthymus soone after his arriuall from the Church saying that according to the 〈◊〉 rule he was an adulterer because hee had left his Church and had vnlawfully procured another and ordained the priest Menas Bishop in his roome And Liberatus one likewise of the same tyme with Marcellinus Comes saith The Empresse in secret promising great presents to the Pope if he would leaue Anthymus in his 〈◊〉 and on the other side proouing him with threates the Pope persisted not to 〈◊〉 to her demaund And Anthymus seing he was cast out of his Seate gaue vp his Mantle to the Emperor and retired himselfe where the Empresse tooke him into her protection and then the Pope for the Emperors sake ordained Menas Bishop in his steede consecrating him with his owne hands And Victor of Tunes of the same tyme with Liberatus published by Ioseph Scaliger Agapet saith he Archbishop of Rome came to Constantinople and deposed Anthymus ` Bishop of Constantinople vsurper of the Church for it must be read peruasorem and not 〈◊〉 uersorem and enemy to the Councell of Chalcedon and excommunicated the Empresse Theodora his Patronesse and made at the same time Menas Bishop of the Church of Constantinople And the Emperor Iustinian himselfe We knowe saith hee that the like thing hath bene done in the case of Anthymus who was deposed from the Seate of this royall cittie by the most holy Bishop of the Ancient Rome Agapet of sacred and glorious memorie For those that from these insuing words of Iustinians but he hath bene also deposed and condemned first by the sentence of this Prelate of holy memorie and after of the sacred Synod heere celebrated doe inserre that the finall deposition of Anthymus was not made by the Pope but by the Councell of Constantinople doe not consider that the first clause of Iustinian speakes as shall appeare heereafter of the deposition of Anthymus from the Patriarkall Seate of Constantinople which was done and perfected by the Pope And the second speakes of the deposition of Anthymus from the Archbishopricke of Trebisond which was begun by the Pope but hauing bene tyed to certaine conditions which the continuance of the Popes life did not permitt him to cleere it was finished after his death by the Synod of Constantinople But tyme presseth vs lett vs hasten And why then when Menas Patriark of Constantinople gaue his voyce in the Councell of Constantinople vpon the second deposition of Anthymus that is to say vpon his deposition from the archbishopricke of Trebisond did he say we followe as you knowe the Sea Apostolicke and obey him and haue his communicants for ours and condemne those that are condemned by him And why then when the body of the Councell formed a sentence against the same Anthymus is it couched in these termes We ordaine following things well examined by the holy and blessed Pope c. that he shall be cutt of from the bodie of the holy Churches of God and cast out of the Archbishops Seate of Trebisond and depriued from all dignitie and Sacerdotall action and according to the sentence of the same holy Father stript from the title of Catholicke And why then when the Emperor Iustinian would at the instance of the Empresse Theodora his wise who was an Eutychian persecute Pope Siluerius Agapits Successor doth Liberatus Archdeacō of Carthage an Africā author and of the same tyme and that Hinemarus an ancient Archbishop of Rhemes cites vnder the title of a Saint say that the Bishop of Patara in 〈◊〉 one of the prouinces of Asia disswaded him from it by the remonstrance that he made him that there was noe temporall monarchie which was equall in extent to the spirituall authoritie of the Pope He represented to him said Liberatus the iudgement of God vppon the expulsion of the Bishop of soe great a Sea admonishing him that there were manie kings in the world but there was not one of them as the Pope who was ouer the Church of the whole world who had bene dispossessed of his seate And why then when the same Emperor Iustinian would erect the first Justinianea of Bulgaria the cittie where he was borne into the forme of a supernumerarie Patriarkship did he ground his ordinance vpon the Vicarship and concession of the Pope Wee ordaine said hee that the Bishop of the first Justinianea shall alwaies haue vnder his iurisdiction the Bishops of the Prouinces of the Mediterranean Dacia of Dacia Ripensis of Triballea of 〈◊〉 of the vpper Misia and of Pannonia c. and that in all prouinces subiect to him he shall holde the place of the sea Apostolicke of Rome according as things were defined by the most holy Pope Vigilius And why then when Rusticus deacon of Rome of the same tyme with Justinian writt his booke against the Ascephales did he make this graue exhortation to himselfe Remember that thou art a Christian and a Deacon and that of the most soueraigne Church of all the world And why then when the Bishops of France celebrated the second Councell of Tours 1048. yeares agoe did they say our Fathers
of Rome Now Liberius falle was in the end of his first banishement as saint HILLARY insinuats when he reproacheth to the Emperor Cōstantius that he had plucked Liberius out of 〈◊〉 and that he was vncertaine whether he had shewed more impietie in his banishement or in his repeale And as saint IEROM affirmes when he saith Liberius ouercome with the wearinesse of his banishment and hauing subscribed to the Arrian impietie was entred into Rome in manner of a conqueror And thefore the faith of Sirmium which Liberius had signed before his fall which happened at the end of his first exile that is to saie two yeare before the Councell of Arimini could not be that which was forged at 〈◊〉 the yeare of the Councell of Arimini but it was the first of Sirmium which 〈◊〉 also ratifies when he saith that Those of the East brought a forme of Faith that they had drawne from Liberius by which he condemned those that did not affirme that the Sonne was like to the Father in substance and in all things For that was the first Creede poposed to the Councell of Sirmium and embraced by the Demy Arrians which concealed the word 〈◊〉 and insteede thereof substituted like in substance The second coniecture is that the Latine translation of the faith of the false Councell of Sardica which is inserted into the Appendix of the Epistles which is annexed to the end of this writing which Monsieur le Feure will haue to bee gathered by the same Author is so differing not in sence but in wordes from that which is found in the worke of the Synodes of saint HILLARY that it seemes they could not both come from one pen and besides it is noted with this Title The decree of the Arrians whereas saint HILLARY in his booke of the Synodes to spare the Demy-Arrians which held the Simbole of the false Councell of Sardica and to oblige them to bandy against the compleate Arrians whose impietie was proceeded much farther in their latter professions reckons the Faith of the false Councell of Sardica amongst the orthodoxall beleifes supplyed by interpretation that it might receiue an orthodoxall interpretation and was not hereticall by expression but by omission The third coniectures is that in the tyme this writing intitled from saint HILLARY was composed that is to saie after the Councell of Arimini neither saint HILLARIE not anie other Catholicke could say 〈◊〉 to Liberius whosefault and repentance were both arriued before the Councell of Arimini but only the Luciferians who withdrew themselues from the communion of Liberius and of the Catholicke Church after the death of Constantius because that when Constantius was dead Liberius and the other Bishops and Catholickes receiued into the communion of the Church and to the exercise of the Episcopall order those Bishops which hauing bene induced by fraude or force to signe the councell of Arimini protested to repent it For when this writing was made that is to say after the Councell of Arimini Liberius was acknowledged for a Catholicke by all the Catholicke Bishops of the Earth and was so euer after the Councell of Arimini euen to the end of his life as it appeares both by the testimonie of the Councell of the West celebrated vnder Damasus imediate successor to Liberius which disanulling the acts of the Councell of Arimini alleaged amongst other nullities that the Bishop of Rome whose sentence should be attended before all others neuer cōsented to it And by the testimony of saint BASILE who solicites saint ATHANASIVS to write to the Bishop of Rome to be watchfull ouer the affaires of the East and send some to disannull the Councell of Arimini and testifies that the Catholicks of the East and namely the Councells of Militina and Tyana communicated with Liberius and himselfe calls him the blessed Bishop Liberius And by the testimonies of saint EPIPHANIVS who writeth 〈◊〉 Bishop of Sebaste in Armenia the lesse seemed to doe the office of a Legate with many other Bishops to the blessed Liberius of Rome and subscribed to the proposition of the councell of Nicea and to the profession of the orthodoxall Faith And by the testimonie of saint AMBROSE who intitles Liberius after his Death Liberius of happie memory And finally by the testimonie of Siricius imediate Successor to Damasus who saith The generall decrees of my Predecessor Liberius of Reuerend memorie sent through all the prouinces after the disannulling the Councell of Arimini forbad to rebaptise the Arrians when they returned to the Church By meanes whereof either this writing which anathematizeth Liberius after the Councell of Arimini is not saint HILLARIES but of some Luciferian author of the same age or these parenthesises inserted by forme of notes in the Epistles of Liberius inuironned with Semycircles and written in other caracters this is the Arrian trechery this I haue noted I that am noe Apostata And a while after I for my parte saie anathema to thee Liberius and to thy complices And againe Anathema to thee for the second third time ô wicked Liberius haue bene interlaced by the Luciferians or saint HILLARIE inserted the parenthesis into the Epistle of Liberius before he made this writing and hauing in this writing left the places voide to put iu the Epistles which he cited whose Collection was a parte in his papers those that caused them to be published after his death sett into the voide blancke places which he had left the copies of the Epistles which were amongst his papers as they were there found And the fowrth coniecture finallie is that this writing is not a compleate and intire writing of saint HILLARIES but a collection of diuers fragments of the intier worke of saint HILLARIES put together in a heape and without order as may appeare by the transposition of the Epistles there inserted and particularlie of one of Liberius Epistles which is sett in the place where the Epistle of the Councell of 〈◊〉 to Constantius should haue bene By occasion whereof it remaines vncertaine whether these parenthesis be of the author or of the collector that is either of saint HILLARIE or of some Luciferian compiler who to fauor the 〈◊〉 of the Luciferians and to make the memorie of Liberius odious and adhominable hath thrust in these parenthesis And this is spoken of the first answere The second answere against saint HILLARIES pretended anathema against Liberius is that there is great difference betweene an excommunicatiō and an anathema for asmuch as every formall excommunication importes iurisdiction and euery anathema doth not soe For there are two kinds of anathema the one iudiciarie the other executory applicatorie and adiuratory Iudiciary anathema's are those which are pronounced by persons constituted in the Ecclesiasticall Tribunall and which haue power to iudge of matters of Religion and who decree what kindes of things or persons ought to be anathematized and these anathema's import iurisdiction
the cittie of Rome besides that she was head of the Empire of the West a thinge which was common to her with the two other citties of Alexandria and Antioch each in the behalfe of their ancient territorie had yet this condition more aboue the rest that she was also the head of the vniuersall Bodie of the Empire soe the finall and absolute Sea of S. PETER which he constituted at Rome besides the Patriarchall iurisdiction and as correspondent to the Empire of the West in which it agreed with the other Patriarchall Chaires had yet more the degree of head of the Church and Prince of the Patriarkes in which he was superior to the other patriarchall Thrones And when there was question of things that went beyond the Patriarchall iurisdiction that is of greater causes and which concerned the vniuersall Churches as were causes of Faith or of the generall customes of the Church or those of the finall deposition of Bishops or those of iudging the verie persons of the Patriarkes exercised Ecclesiasticall iurisdiction ouer them iudged both of their iudgements of their persons For S. PETER hauing purposed to followe in the distributiō of spirituall iurisdictions the order alreadie established in the distribution of temporall iurisdiction it must followe that the same proportion that was betweene the seate of Rome the seates of the other two Empires in case of politicke secular iurisdictiō must likewise be maintained betweene the Sea of the Bishop of Rome and those of the other Patriarkes in case of Ecclesiasticall spirituall iurisdiction that for two causes the one occasionall remote to witt the secular dignity of the cittie of Rome which had moued S. PETER to sett the spirituall soueraigntie of the Church in that place where alreadie the temporall soueraigntie of the common-wealth was setled the other neere formall immediate to witt the spirituall dignitie of S. PETER for the eminencie whereof it was fitt that he that was the head of the episcopall societie should establish his finall absolute Throne plant the stock of his direct succession in that place where the stocke principall Seate of the human temporall iurisdiction was alreadie planted As the Emperors Theodosius and Valentinian note in these wordes The primacie of the Sea Apostolicke hath bene established both by the merit of Peter who is the Prince of the Episcopall societie and by the dignitie of the cittie and by the sacred authoritie of the Synod Now there was this difference betweene the seate of the cittie of Rome and the seates of the other prefectures in matter of secular temporall iurisdiction that not only the Emperor of the Roman common-wealth commaunded the Prefects and Presidentes of the other Seates but also that the cittie prefect of Rome besides the iurisdiction of his ordinary territorie which was limitted in regarde of iudgement in the first instance to a certaine number of prouinces had yet as head of the Senate and vicar to the Emperor the right of examining by appeale the causes of all the prouinces of the Fmpire For when Augustus and the Emperors following establisht or re-establisht the office of Prefect of the cittie of Rome they gaue him power to iudge of the appeales of all the prouinces of the Roman circle as the interpreter of the notice of the Empire and euen the aduersaries of the Roman Church doe acknowledge alleadging be it well be it euill these words of Mecenas reported in Dion that the Prefect of the cittie shall iudge of the appeales and prouocations of all the Magistrates aboue mentioned And those of Statius addressed to the cittie prefect vnder Domitian Jnque sinum quae saepe tuumfora turbida quaestu Confugiunt legesque vrbesque vbicunque togatae 〈◊〉 longinquis implorant iura querelis And those of an epistle from the Senat to the iudges of Carthage reported by Vopiscus in the tyme of the Emperor Tacitus All appeales shall belong to the cittie Prefect which shall yet proceede from the 〈◊〉 and ordinarie Iudges And these of an other epistle of the Senat to the Iudges of Treues and to the Antiochians Aquileyans Milaneses Alexandrians Thessalonians Corinthians and Athenians The right of appeale hath bene vniuersallie decreed to the Prefecture of the cittie And these of an epistle of Tiberianus The appeales from all the powers and from all the dignities are returned to the cittie Prefect And these from a lawe of Constantine to Iulian the cittie Prefect Wee will not that the iudges from whom the appeale shall remitt the causes to our clemencie but they shall haue recourse to the sacred auditorie of thy grauitie to whom we haue committed our Vicarship which was after abolished by the translation of the appeales to the Pretoriall Prefects from whence wee haue a lawe of Constantius in the Theodosian-Code which ordaines the Prefect of the Pretory of Italie to examine the appeales from Sicily from Sardinia from Calabria from Prussia and from the prouinces now called Lombardy and adds for the cittie Prefect informed by our answere hath bene aduertised to depart from it By meanes whereof as the cittie of Rome besides that she is head of the Empire of the West leaues not to haue dominion ouer the heades of the two other Empires or to reduce the matter into more strict termes as the Prefect of Rome in the first ages of the Empire besides the ordinary iurisdiction that he had ouer the prouinces of his territory yet left not as Vicar to the Emperor and head of the Senat to iudge of the appeales os all other prouinces so the Pope beside the iurisdiction he had in qualitie of Patriark of the West ouer the prouinces of the patriarkship os the West yet lest not as head os the Church and successor of saint PFTFR and principall Vicar of Christ to haue the supereminence and generall superintendence ouer all the other prouinces To the Roman Church saith saint IRENEVS because of a more mightie principalitie that is to saie as hath aboue appeared because of a principalitien ore mightie then the temporall it is necessarie that all Churches should agree And saint CYPRIAN The Roman Church is the Chaire os PEPER and the principall and originall of the Socerdotall vnitie And Sainct Athanasius They haue had noe reuerent esteeme that Rome was the Sea Apostolick and metropolitan of Romania And saint GREGORIE Nazianzene The ancient Rome treads rightlie in the faith houlding all the West bound by the healthfull word as it is conuenient for her to doe that ruleth all the world And sainct IEROM a priest of the Church of Antioch and disciple of S. Gregorie Nazianzene writing to Pope Damasus I know the Church is founded vpon that stone whosoeuer eateth the lambe out of that howse is profane And a little after I know not Vitalis I am ignorant of Miletius I reiect Paulinus whosoeuer gathers not with
successor to Alexander Patriark of Alexandria in whose fauour and vpon whose particular the article had bene sett downe And how could Pope Julius haue reproched the Arrians that they had altered the decrees of the CouÌ„cell of Nicea if himself in restoring S. ATHANASIVS Patriark of Alexandria Paul Bishop of Constantinople Marcellus Primat of Ancyra in Galatia Asclepas Bishop of Gaza in Palestina Lucius Bishop of Andrinopolis in Thrace in disannulling the Councells of Tyre Antioch Constantinople which had bene holden against them had violated the canoÌ„ of the councell of Nicea And why did not the Arrians replie to him that it was himself that infringed the decrees of the Councell of Nicea if the intention of the Councell of Nicea had bene to restraine the Popes authoritie to the only limits of a particular Patriarkship as well as that of the other Patriarks And how had the Councell of Sardica wherein the Councell of Nicea was againe put to the triall which was holden twenty two yeares after the Councell of Nicea to defend the authoritie of the Councell of Nicea by many of the same Fathers that had assisted at the CouÌ„cell of Nicea reduced into a written lawe that Bishops deposed by the Councells of their prouinces might appeale from theÌ„ to the Pope declared that it was a very good fitt thing that froÌ„ all the prouinces the Bishops should referr the affaires to their head that is to saie to the Sea Apostlick of S. PETER if the intentioÌ„ of the CouÌ„cell of Nicea had bene to restraine the Popes authoritie into the onely limits of a particular Patriarkship as well as that of the other Patriarkes And how had the generall Councell of Ephesus reserued the cause of John Patriark of Antioch to the iudgmeÌ„t of the Pope And how had Flauianus Bishop of Constantinople after he had beeÌ„ deposed by Dioscorus Patriark of Alexandria by the second Councell of Ephesus appealed from them to the Pope and that saith the Emperor Valentinian the third according to the custome of the Councells And how finally had Theodoret one of the Bishops of the Patriarkship of Antioch hauing bene deposed in the same second Councell of Ephesus and hauing thence appealed to the Pope bene receiued into the Councell of Chalcedon because the Pope had restored him to his Bishopricke if the intention of the Councell of Nicea had bene not to propose the authoritie of the Pope in regard of the vniuersall Church for type and patterne of the authoritie of the other Patriarkes in regard of their Patriarkships but to restraine the Popes authority into the onely limits of a particular Patriarkship as well as that of the other Patriarkes It appeares in the fifth place by the title of vniuersall Patriarke and vniuersall Pope that the Churchmen of the other Patriarkships and particularly those of Alexandria who had more interest in the obseruation of the sixt Canon of the Councell of Nicea then anie other as hauing bene made in fauour of their Church yeilded to the Pope For when the Priests and deacons of the Patriarchall Church of Alexandria presented their requests to the Councell of Chalcedon from which the person of the Pope was as farre distant as it is betweene Rome and Asia they couched them in these termes To the most holie and most blessed vniuersall Patriark of great Rome 〈◊〉 and to the holie and vniuersall Councell And this they did all the Councell seeing and approuing it and ordayning that they should be inserted into the Acts and consequently not holding them for strange new and vnwonted things And when the Religious men of Antioch presented in Constantinople their requests to Pope Agapet they couched them and made them to be inserted into the Actes of the Councell of Constantinople holden against Anthymus and celebrated vnder the Emperor Iustinian in these wordes To our most holie and blessed Lord Agapet Archbishop of the ancient Rome and vniuersall Pairiark And when the great scourge of the Nouatians Eulogius Patriark of Alexandria and heire of the Rights conferred vpon the patriarkship of Alexandria by the Councell of Nicea sett hand to penn he did not onely saie disputing against the Nouaâ—ians that PETER onely had receiued the keys that is to saie originally but also writing to the Pope S. GREGORIE he called him vniuersall Pope Now how is this anie other thing then to protest that what the other Patriarkes were euerie one in the behalfe of his owne Patriarkship the Pope was the same in the behalfe of the world For as for the part that the Bishop of Constantinople challenged in this title afterward it shall be heereafter shewed that it was by vertue of the right of the Bishop of Rome that he pretended it to be communicated to him by the erection of Constantinople into the title of the second Rome And as for the refusall that the Pope S. GREGORIE made of the vse thereof it shall be answered in the same chapter It appeares in the sixth place by the proceeding of Theodosius the second Emperor of the East who resoluing at the instance of Atticus Bishop of Constantinople to make the cittie of Constantinople enioy the title of Patriarkship which he pretended had bene attributed to him in the Councell of Constantinople published a law which hath alwaies as shall heereafter appeare remained without effect by which he alleadged that Constantinople had the priuiledges of the ancient Rome and ordained that she should exercise them not only in all the prouinces of Pontus Asia minor and Thracia but also in all the prouinces of Illiria The one of the heades of this lawe we learne from Socrates who said the Bishop of Cyzica being dead Sisinnius Archbishop of Constantinople ordained Proclus Bishop of Cyzica but the Cyzicenians that is to saie the Bishop of the diuision of Cyzica seeing he went about it preuented him and ordained a religious mancalled Dalmatius and this they executed despising the law which forbad to ordaine Bishops without the sentence of the Bishop of Constantinople alleadging it had bene made onely for the person of 〈◊〉 And the other we learne from the lawe omni 〈◊〉 〈◊〉 which is a fragment of that where of Socrates makes mention which forbids that euen in all the prouinces of the Easterne Illyria any thing should 〈◊〉 but with the knowledg of the Bishop of Constantinople 〈◊〉 saith the lawe that all innouation ceasing so speakes the Emperor because 〈◊〉 abusing the simplicitie of his youth had ginen him to vnderstand falsely that the refusall that the Bishops of Illeria made to acknowledg him for Patriarke had begun but since the schisme of Arsacius his 〈◊〉 the antiquitie and the precedent Ecclesiasticall Canons which haue bene obserued hitherto he meanes the Canons of the Councell of Constantinople holden vnder Nectarius which had attributed to the Sea of Constantinople euen in spirituall causes the title of the second Rome and
rootes but not that Ruffinus did not dye an hereticke and anathematized by the Roman Church as saint IEROME insinuates when he saith describing enigmaticallie the reuolte anathema and the sepulcher of Ruffinus who was dead in Sicilia The Scorpion is pres 〈◊〉 vnder the Sicilian earth betweene Enceladus and Porphirus it must be read betweene Enceladus and Porphirion who were two of the Giants that the Poeticall fables had said to be reuolted against Jupiter and had bene strucken dead with thunder bolts and couered with the Mountaines of Sicilia With what faith then can they alleadge the words of Ruffinus when the authoritie of the Roman Church is in question by whose Tribunall he had bene condemned and excommunicated you can scarce light vpon a place in Ruffinus translations where there is an occasion presented to speake of the Pope and of the Roman Church but he sharpens and enuenoms it as particularly when Eusebius reporting the history of Pope Victor who had excommunicated the Church of Asia be cause of the question about keeping the pasch saith There are yet to be found letters of the Bishops which handled Victor some what roughlie Ruffinus adds of his owne as prouiding vnprofitablie for the affaires of the Church and in the verse following where Eusebius writes Ireneus exhorted Victor not to cut off all the Churches of God which helde the tradition of this ancient custome Rufsinus turnes it Ireneus reprehended him that he had not done well to cutt off from the bodie of vnitie so manie and so great Churches of God and sees not that in thinking to calumniate Pope Victor he callumniates the councell of Nicea who renewed the same excommunication a thing possibly pardonable in Eusebius who besides that he was an Arrian writt his histories before the Councell of Nicea but inexcusable in Ruffinus who made his translation afterwardes With what colour then would they square the intention of the originall Greeke of the canons of the Councell of Nicea by the addition that Ruffinus a passionate translator incensed against the Church of Rome hath made thereto And as for ignorance what translator was euer more worthie to be refused in that regard then Ruffinus whose clauses are almost as manie prooffs of ignorāce and impertinencie for what could be imagined more vnapt then to make of Iames Bishop of Ierusalem Iames Bishop of the Apostles of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signfies Blessed or happie a Saint called Macarius of Eusebius Pamphilus an heretick and an Arrian Pamphilus a Catholicke and a Martyr of Xistus a pithagorian and Pagan Philosopher XISTVS Pope and Martir An error that S IEROM bitterly reproues and which gaue occasion to saint AVSTIN to stumble and retract vpon the same matter of question which comes of quaero a verbe actiue querimony which comes of queror a verbe deponent of Corepiscopus whereof the Nicea Councell speakes the vacant place of a Bishop and so of infinite others which moued saint IEROM to saie that Ruffinus was so vnapt in both tongues as the Romans tooke him for a Grecian and the Greekes for a Roman And as for bouldnesse and rashnes what interpreter euer shewed lesse Religion or Faith in obseruing the text of his Authors then Ruffinus who hath alwaies taken libertie to add or diminish as it seemed good to him Thy conscience saith saint IEROM speaking to Ruffinus of the translation hee had made of Origen knowes what thou hast added and what thou hast taken away and what thouhast changed from one place to an other as it hath pleased thee And Erasmus in his preface vpon saint HILARY Ruffinus hath 〈◊〉 to himselfe the same authoritie in the translation of all the bookes which he hath translated and principallie in that of Origens writings and in that of Eusebius historie but this is not the libertie of an interpreter but the licence of a defiler of an others workes And Scaliger in his annotations vpon the Chronicle of Eusebius It is the custome of Ruffinus saith hee to omitt to peruert and to change the texts as he list With what face then can they now leaue the Greeke text of the Councell of Nicea to haue recourse to Ruffinus translations a perpetuall corrupter of the translations of antiqultie and particularlie of that of the Canons of Nicea where of he Suppresses some diuides others mangles some adds to others depraues some mistakes the sence of others I haue said Suppresses some for he suppresses the twentith Canon of the Councell of Nicea which containes the Ordenance to adore standing in the Sundaies seruice and during the fiftie daies of Pentecoste And that in hate of the resurrection of the very flesh which as an Origenist he opposed no more remembring what he had written of it when he was yet a Catholicke I haue said diuided and multiplied others for he diuided the eigth and the ninteenth Canons into two others and of either of them made two different Canons I haue said mangles some for he mangles the sixt and ecclipseth from it the Rights of the Bishop of Antioch in fauour of Iohn Bishop of Ierusalem whom he pretended to be an Origenist as himself was And maymes the end of the thirteenth And that which the fathers saie of Dying penitents to whom the Councellregrauntes the communion of the Sacrament after the examination of the Bishop with condition notwithstanding that if they chance to suruiue they shall be admitted but to the communion of prayers he interprets it of the examination of the Bishop for penitents recouered I haue said adds to others for he adds to the eighteenth this whole clause That Deacons in the absence of Bishops and priests might distribut the Eucharist And to the ninth 〈◊〉 or haue bene conuinced thereof by others which are no more within the Greeke text of the Councell then this of the Churches suburbicary I haue said depraues some for he depraues the ninteenth and saith of Deaconesses in generall that which the Canon onely saith of the Paulianist deaconesses I haue said mistakes the sence of others for in the eigth he is ignorant of the sence of the word Corepiscopus and turnes it the vacant place of a Bishop And in the ninth that of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and interprets of confession of priests after promotion That which the councell saith of the Confession of Priests before promotion that is to say of the Confession made in the triall of those that were to be promoted to priesthood For whereas some to warrant the clause of the Churches Suburbicary alleadge that Pope Gelasius writing about the end of the same age approued the workes of Russinus excepting those things that saint IEROM had reprehended It is a vaine and friuolous warrantie for as much as Pope Gelasius intended to speake of the workes or dogmaticall translations of Russinus as was the Commentary vpon the Creede and the
saie within an hundred thousand paces next the Cittie of Rome or that the Patriarchall iurisdiction of the Bishop of Constantinople must likewise bee restrained within the ordinarie territorie of the prouost of the Cittie of Constantinople that is to saie within an hundred thousand paces next the Cittie of Constantinople for that Constantius Sonne of Constantine attributed to the Prouost of the Cittie of Constantinople the appeales from the diuisions of Thrace of Pontus and Asia it was not of the ordinary iurisdiction of the Prouostship of the Cittie of Constantinople noe more then the appeales of all the Prouinces of the Empire that the ancient Emperors had attributed to the Prouost of Rome were of the simple and precise ordinary iurisdiction of the Prouostship of the Cittie of Rome By meanes whereof to forme and mould the spirituall authoritie of the Bishop of Constantinople by the patterne and modell of that of the Bishop of Rome it was necessarie either that the spirituall authoritie of the Pope should be extended ouer all that which was of the extraordinarie iurisdiction of the Prouost of the Cittie of Rome or that the spirituall authoritie of the Bishop of Constantinople should be inclosed within the onely boundes of the ordinarie iurisdiction of the Prouost of the Cittie of Constantinople that is to saie within the next hundred thousand paces of the Cittie of Constantinople Now so farr was this from being so that the patriarchall territory of the Bishop of Constantinople was confined within an hundred thousand paces next the Cittie as contrary wise the Patriarckship of Constantinople had for diuision the prouinces of Pontus Thracia Asia minor and the barbarous Prouinces that is to say Russia and Muscouia which contained more ground then all Europe And against this it is not to be said that Constans sonne of Constantine and brother to Constantius had depriued the Prouost of the Cittie of Rome from the right of examining by appeale the causes of all the prouinces and had attributed it to the pretoriall Prouosts For if the Pope had bene squared by the patterne of the prouost of the Cittie of Rome it had bene by the patterne of the prouost of the Cittie of Rome not such as he was since the Empire of Constantine but such as he had bene vnder the Empire of the Predecessors of Constantine Otherwise how had the Councell of Nicea confirmed the ancient prerogatiues of the Bishop of Alexandria in Egipt Lybia and Pentapolis for asmuch rs they were grounded vpon the custome of the Bishop of Rome Moreouer the same lawe of Constans sonne of Constantine which tooke awaie the appeales of the prouinces of Italie from the prouost of the cittie and attributed them to the pretoriall prouost of Italie cōprehended by names Sicilia Sardinia Campania Calabria and Brusse And neuerthelesse it is certaine that these prouinces and particularly Sicilia remained alwaies in the Popes patriarkship as longe as the Latine and Greeke Churches were vnited For those that saie that Sicilia was added to the patriarkship of Constantinople when Iustinian attributed the Secular appeales of Sicilia to the pretor of Constantinople committ two grosse ignorances the one not to knowe that the spirituall iurisdiction of Sycilia was not transferred to the Patriarkship of Constantinople till after the Greeke Emperors infected with the heresie of the Iconoclasts had bene driuen from Rome and in reuenge had depriued the Pope not onely of the exercise of spirituall authoritie but also from the temporall reuenew that he had in Sicilia which remained to them and the other not to perceiue that seeing Sicilia which was out of the ordinary territorie of the Prouost of the Cittie and belonged before the vsurpation of the Vandalls to the Pretoriall Prouost of Italie and since the expulsion of the Vandalls to the Pretor of Constantinople to whom Iustinian had attributed it for as much as when hee re-conquered Sicilia the Gothes still held Italie was of the Popes Patriarkship the Popes authoritie was not then restrained to the onely territory of the Prouostship of the Cittie of Rome for that Sicilia both before and after Iustinian had bene and remayned vnder the Patriarkship of Rome till the tyme of the Iconoclast Emperors wee learne both from the Epistles of saint LEO the first written neere a hundred yeares bofore Iustinian which ordained the Bishops of Sicilia to send euery yeare three Bishops of their prouinciall Synod to Rome the third of the Calends of October and from the Epistles of saint GREGORIE the Great written fiftie yeares after Iustinian whereby he made Maximian Bishop of Syracusa his Vicar ouer all the Churches of Sycilia and from the sixth generall Councell where the Bishops of Sicilia signed amongst the Bishops of the Popes Patriarkship and from the Councell Trullian celebrated vnder Iustinian the second where the description of the Patriarkship of Constantinople was repeated without anie mention of Sicilia and finallie from the very confession of the Greeke Emperor Leo surnamed the Learned who placeth amongst the Churches subtracted from the Sea of Rome and attributed to the Sea of Constantinople the metropolitan Church of Syracusa and all her subalterne Churches And so what remaines but that Ruffinus an author that saint IEROM saith is full of impietie of language and that Ioseph Scalager calls a slanderous and ignorant interpretor and who was so little curious in the stile of the lawyers as hee employed with Lampridius and the other authors of the declination of the latine tongue yea as saint IEROM reproacheth it to him with the vulgar the word parentes to signifie Kinsmen setts therein the adiectiue Suburbicary not according to the speciall vse of the lawyers but according to the etymologie of the word and then that as the generall office of the word vrbs absolutely taken and by excellencie for the Cittie of Rome was to distinguish her from all the Citties subiect to the Roman Empire from whence it is that they called the Bishop of Rome for distinction from all other Bishops the Bishop of the Cittie so Ruffinus by the Churches Suburbicary intends not the Churches within an hundred thousand paces of the Cittie of Rome but the Churches of all the Citties subiect to the Empire of the Cittie of Rome which saint ATHANASIVS calls the Sea Apostolick and Metropolitan of Romania And indeede that Ruffinus in translating or rather in epilogizing the Canon of the Nicean Councell omitts the clause of the Patriarkship of Antioch and translates onely that the Bishop of Alexandria shall haue the care of the Churches of Egipt and 〈◊〉 of Rome that of the Churches Suburbicary is it not a manifest proofe that he vseth these words not in forme of diuision but in forme of Subordination and that this which he saith that the Bishop of Rome should haue the care of the Suburbicary Churches and that which Socrates and Sozomene saie that to the
of the Councell intitled the 8 th Occumenicall the Bishop of Rome and him of Constantinople 〈◊〉 〈◊〉 〈◊〉 and homothronall that is to saie vnited in one selfe-same 〈◊〉 and set in one selfe-same Sea And therefore the Fathers of the Coūcell of Chalcedon did noly alleage in their Canō that it was reasonable that Constātinople being adorned by the Empire and the Senate should enioyalsoin the secōd place after the Cittie of Rome the same priuiledges in Ecclesiasticall causes but addeth thereto in their relation two other reasons taken frō the spirituall affinitie of the Church of Constantinople with that of Rome The one the facilitie of the influence of the gouernment of the Church of Rome into that of Constātinople for as much as the beames of the Sea Apostolicke might spread more commodiouslie from Rome to Constantinople then to the other Patriarchall Seas because of the communication that those two cities which made one selfe same head of the Empire had together By meanes whereof it was more conuenient that the rules which the other Patriarkships should take from the Roman Church the Church of Cāstantinople where resided in ordinary the Nuncios of the Sea Apostolicke and which was neerer the Patriarkship of Rome should receiue them first and immediatly from the Roman Church and then communicate them to the other Seas which were farther off The other that the Church of Constantinople was daughter and extract frō the Roman Church wee haue said they bene incouraged to doe this for that the Beame Apostolicke raigning amidst you and you by your ordinary gouernment 〈◊〉 it to the Church of Constantinople you may cause it to shine the 〈◊〉 into these partes because you are wonted without enuie to inriche those of your linage with the participation of your Goods And therefore Pope Leo with a purpose to cutt off in a word all their hope of this pretence writt to the Emperor that Constantinople what soeuer Anatotius might attempt could neuer be made a Sea Apostolick Let Anatolius said he not disdaine the imperiall 〈◊〉 which he cannot make a Sea Apostolicke which moued the latter Greekes to add another deuise For considering that the pretence of the vnitie of their Sea with that of saint PETER could not serue for a good Colour of a Spirituall title to perserue thereto the second place in the Church they haue had recourse to deriue by a fabulous list and which hath noe testimonie in antiquity the Succession of the Bishops of Bizantium from saint ANDREW brother to saint PETER to maintaine to the Church of Constantinople built vpon the foundation of Byzantium the second Sea after that of saint PETER The third Answere is what soeuer the ayme and sence of this Canon may be there can noething be inferred from it either lawfull or Canonicall forasmuch as it was a surreptitious Canon and obtained by fraude and by surprize and against which there were thirteen nullities whereof the least is sufficient to impose a perpetuall silence to all those that alleadge it The first nullitie is that they were neither the presidents of the Councell nor the Bishops of the Councell which propounded and particularized this Canon but the Clerkes of the Church of Constantinople and particularly Aetius Archdeacon of Constantinople as it appeares both from the eleuenth action in which one of the clauses which was after entered into this Canon to witt that the Metropolitans of Asia minor should receiue their ordination from the Bishop of Constantinople hauing bene contested by the Bishops of Asia the onely Clerkes of the Church of Constantinople with lowde voices cried out Lett the ordinance of the hundred and fiftie fathers so called they the Canon of the Councell of Constautinople falsely alleadged to that purpose stand let not the priuiledges of Constantinople perish lett the ordinations be made according to the custome by our Bishop And from the words of Aetius Archdeacon of Constantinople when he would haue excused the obreption of this Canon which were It is a thing accustomed in Synods after principall matters haue bene defined to questiō and decide some other necessary things Now we haue to witt the holy Church of Constantinople some articles to propound And from the excuse that Anatolius Bishop of Constantinople made when he departed from this canon which was that he had bene set on to solicit it by the importunitie of his clergie This thy fault saith Pope Leo answering Anatolius which to augment thy power thou hadst committed as thou saist by the exhortation of others thou hadst better and more sincerelie blotted out if thou hadst not imputed to the onely councell of thy clergie that which could not be attempted without thy consent The second nullitie is that this decree was made at an vndue hower and after the assemblie of the Councell had bene separated and when the Popes Legates and the Senators which assisted there on the Emperors part were retired as it appeares both by the complaint that the Popes 〈◊〉 made thereof the morrowe after to the Emperors officers 〈◊〉 to keepe order in the Councell which contained these words 〈◊〉 after the departure of your excellencie and of our humilitie they saie there were made certaine articles that we pretend to be contrarie to the canons and to 〈◊〉 discipline And by the answere of the Emperors officers which was If there were anie articles framed after our departure let them be read And by these words of Liberatus There was that daie another session wherein after the departure of the Judges and the Senat and the Legats of the Sea Apostolicke certaine priuiledges were adiudged to the Church of Constantinople taking aduantage of the condemnation of Dioscorus And to that is not 〈◊〉 the excuse that Actius Archdeacon of Constantinople alleadged to the Emperors officers in these words Wee requested my Lords the Bishops of Rome to assist to it they refused saying they had noe commaundement to that effect Weereported it also to your magnificence you commaunded the Synod should examine it when your excellencie was gone forth the holie Bishops which are heere risinge as for a common businesse required that the action should be made now it is in our hands nothing hath bene done in a corner or by stealth but the action hath bene competent and canonicall For either the clerks of Constantinople had made no such request to the Popes Legates the Emperors officers or it was not that daie nor vpon the point of the action otherwise the Emperors officers would not haue answered the Popes Legats as being ignorant of the historie If there be anie article framed since our departure let it le read The third nullitie is that this canon was made the Bishops of all the other Patriarkships being absent in the onely presence of the Bishops of the Patriarkship of Antioch and of the prouinces neere Constantinople That it was so besides that the Bishops of
of Antioch hauing esteemed that some what ought to be done for the priuiledges of your Church let it take care to explaine it by letters that wee may answere absolutelie and fitlie to thy consultation for the present it shall suffice to pronounce in generall that if anie thing seeme to haue bene attempted or euen for a time exhorted by anie one in what Synod soeuer it be against the canons of the Councell of Nicea it cannot doe preiudice to the inuiolable decrees And a little after In the Councell of Ephesus Juuenall the Bishop thought to haue found a sufficient aduantage to witt that of the schisme of Iohn Patriarke of Antioch to obtaine the principalitie of Palestina and to cause his insolent boldenes to be confirmed with surreptitious writinges which Cyrillus of holy memorie iustly abhorring represented to me and intreated me with great instance and care that noe consent should be giuen to such lawlesse attempts The tenth nullitie is that Anatolius Bishop of Constantinople seeing this canon could not subsist if it were discouered that it had bene annulled by the Pope concealed from the Bishops of the Councell of Chalcedon the abrogation that the Pope had made of this decree and kept backe the Popes letters whereby he had annulled and abolished it a fraude so perillous as it had like to haue turned vpsidowne all the Church of the Empire of the East For the Pope hauing ioyned in one letter the abrogation of this decree with the confirmation that hee made of the other acts of the Councell Anatolius because he would not shewe the censure of his ambition concealed the Popes letters where the one and the other clause was contained which was the clause that the Easterne Churches remained in such doubt whether or not the Pope had confirmed the Councell of Chalcedon as infinite people for this cause making difficultie to receiue it the Emperor was faine to request the Pope to dispatch new letters confirmatiue of the Faith of the Councell of Chalcedon to all the Bishops who had assisted there and to send them to each one of them in their Churches This said Pope Leo in his answere to the Emperor Martian your clemencie thinks will be more easilie fufilled if throughout all the Churches we signifie that the definitions of the Councell of Chalcedon haue pleased the Sea Apostolicke a thing whereof there was noe occasion of doubt c. seeing I haue written to your Glorie and to the Bishop of Constantinople letters which euidentlie 〈◊〉 that I approued those thinges which had bene there defined concerning Catholicke Faith but because by the same letters I had reproued those things which vnder the occasion of the Synod had bene euilly attempted he rather chose to conceale my applause then to publish his ambition And in his epistle to the Empresse Pulcheria whereas the most Religious Emperor hath willed that I should write letters to all the Bishops which assisted at the Councell of Chalcedon whereby I should confirme what was then defined concerning Faith I haue willinglie accomplished it least the deceiptfull dissimulation of some should pretend to put people in doubt of my sentence although by the meanes of the Bishop of Constantinople to whom I had largelie testified my ioy that which I had written might haue come to the knowledge of all if he had not rather chosen to conceale my contentment then to publish the rebuke of his ambition The eleauenth nullitie is that Anatolius Bishop of Constantinople euen he that had packed this Canon he himself in whose fauour it had bene particularized departed from it as is seene by the text of the epistle that Pope Leo the first writt him which is such This thy fault which to increase thy power thou hast committed as thou saist by the exhortation of others thy charitie had better and more sincerelie blotted out if that which could not be attempted without thy consent thou hadst not imputed it to the onely Councells of thy Clergie c. But it contents me much deare brother that thy dilection protests to bee agreeued with that which euen then ought not to haue pleased thee it 〈◊〉 to re-enter into common grace the profession of thy charitie together with the attestation of the most Christian Prince and let not his correction seeme tardie that hath gotten so reuerent a suretie And by these words of Pope Gelasius written fortie yeares after against Acacius That which the Sea Apostolicke consented not to nor did the Emperor impose it nor Anatolius vsurpe it and all was put into the power of the Sea Apostolicke and therefore what the Sea Apostolicke confirmed in the Councell of Chalcedon hath bene in force what it refused could not be stedfast The twelfth nullitie is that this Canon hath bene falselie inserted into the catalogue of the Canons of the Councell of Chalcedon by the latter Greekes which perchance made Sainct GREGORIE to saie The Councell of Chalcedon hath in one place bene 〈◊〉 by the Church of Constantinople for during all the age of the Councell of Chalcedon this Canon which had bene but proiected and not confirmed remained in the onely historie of the Acts and was not inserted into the catalogue of the Canons till a long time after as it appeares both by the testimonie of the most ancient Greeke and latine copies in all which the Rolle of the Canons containes but twentie seauen Canons And by the collection of Theodoret an author of the same age in which the list of the Canons of the Councell of Chalcedon is but of twentie seauen Canons And by the Edition of Dionisius Exiguus time-fellow with the Emperor Iustinian whose catalogue of the Canons of the Councell comprehend but twentie seauen Canons And by the acknowledgement that Theodoret Anagnestes a Greeke author makes thereof in these words The Councell of Chalcedon published twentie seauen Canons And the thirteenth nullitie is finally that the number of thirtie Canons which the Greekes of following ages haue attributed to the councell of Chalcedon to comprehend this and to make it come in vnder the title of the twentie eight is a supposed number For it is euident that the two last canons to witt the twentie ninth and the thirtith are noe canons but are the one of them an interlocution betweene Paschasinus the Popes Legate and Anatolius Bishop of Constantinople and the other a prohibition prouisorie to anie of the Bishops of Egipt which had excused themselues from signing the epistle of Pope Leo because they remained without a Patriarke not to depart from Constantinople before the arriuall of the newes of the creation of a new Patriarke of Alexandria which haue bene taken out of the historie of the Acts of the Councell and transferred into the catalogue of the Canons Whereunto it serues not to alledge for counterbattery that the councell Trullian which was holden two hundred and fortie yeares after the councell of Chalcedon citeth this
imprinted this title of prowd nomination Calling me Uniuersall Pope which I praie your most deare holynesse noe more to doe And a little after And certainely your holynesse knowes that this title was offered in the Councell of Chalcedon and since againe by the Fathers followinge to my Predecessors but none of them would euer vse this word because in preseruing in this world the honor of all Bishops they might maiutaine their owne toward God Almightie To this then to make an end wee answere that the word Oecumenicall or vniuersall hath two meaninges the one proper litterall and grammaticall whereby it signifies onelie Bishop And the other transferred and metaphoricall wherby it signifies superintendment ouer all Bishops And saint GREGORIE censered this title in the first sence forasmuch as it would haue ensued from the vse of this word grammaticallie taken and measured by the letter that there had bene but one Bishop onely be it in all the Empire or be it in the particular Empire of Constantinople and that all the rest had bene but his commissioners and deputies and not true Bishops in title and true offices of Christ. If there be one that is vniuersall Bishop saith saint GREGORIE all the rest are noe more Bishops Now saint GREGORIE maintained that all Bishops were true titularie Bishops and true ministers and officers of Christ although concerning iurisdiction they were subordinate one to an other as the inferior iudges of a Kingdom although concerning iurisdiction they be subalterne to the superior Iudges and that there be appeales from the one to the other yet are they not their commissioners or their deputies but are also themselues Iudges in title and ministers and officers to the Prince And therefore he opposed this title as a title full of sacriledge and arrogancie by which he that vsurpes it putts himself into the place of God makeing of Gods officers and euen in that by which they are Gods officers and exalting himfelfe for that which is of the Episcopoll order aboue his Bretheren that is to saie denying to his Bretheren the Essence and the proprietie of Bishops and holding them but for commissioners and substitutes in the Bishops Sea and not for true Bishops in title and true ministers and officers of Christ And in briefe reputing himselfe not as Seruant constituted ouer his fellowe seruants whereof the Ghospell speakes but as the Master and Lord of his fellowe seruants And it is not to be said that the Bishop of Constantinople pretēded not to the title of vniuersal Bishop in this first sence for when a title hath two sences whereof the one is euill and pernicious it is easie for him that is in possession of such a title to transferr it abusiuelie from one sence to the other And therefore saint GREGORIE reiected absolutelie the vse of the word Vniuersall for feare least vnder pretence of an acception in processe of time it might be captiouslie drawne to the other And for this cause he withstood it not according to the metaphoricall sence which was giuen it but according to the naturall and originall sence which it had For that it was in this sence that saint GREGORIE cried out That he that intituled himselfe Uniuersall Bishop exalted himselfe licke Lucifer aboue his Bretheren and was a fore-runner of Antichrist to wittin as much as the word Uniuersall Bishop tooke from others the qualitie of Bishops and the title of officers of Christ And not to deny in case of iurisdiction the prelature and superioritie of one Bishop ouer others he shewes it sufficiently when hee writes For as much as it is notorious that the Sea Apostolicke by Gods institution is preferred before all other Churches so much amongst manie cares we are most diligent in that which we must haue when for the consecration of a Bishop they attend our will And when he alleadges to distinguish betweene these words Principalitie and Vniuersalitie the example of S. PETER who was indeede Prince of the Apostles and head of the vniuersall Church and notwitstanding was not vniuersall Apostle The care of the Church said hee hath bene committed to the holie Apostle and Prince of all the Apostles Peter the care and principalitie of the vniuersall Church hath bene committed to him and yet he is not called vniuersall Apostle And when he adds that none of the Saints vnder the lawe was euer called vniuersall The Saints before the lawe said hee the Saints vnder the lawe and the Saints vnder grace compounding one Bodie of Christ haue all bene constituted amongst the members of the Church and none would euer be called Vniuersall Certaine proofes that by the vniuersalitie that S. GREGORIE opposed he intended not to exclude the principality and superintendence of one Bishop ouer others not to depriue himselfe of the qualitie of head of the Church noe more then in denying that saint PETER was vniuersall Apostle he denied him to be head of the Apostles that the principalitie superintendēcie of the vniuersall Church was committed to him he that contrarywise came from saying The principalitie of the vniuersall Church is committed to Peter nor in denying that any vnder the lawe was called vniuersall hee meanes not to denie that the highest Priest of the lawe was head of the Iewish Church had the superintendencie ouer all the other Priests Leuites And therefore what pretence is left to the Ministers of the excellent King to abuse this passage to calumniate the Sea Apostolicke They saie S. GREGORIE cries out That a Bishop that intitles himselfe Vniuersall Bishop exalts himself like Lucifer aboue his bretheren and is a forerunner of Antichrist it is true but besides this is so too that S. ATHANASIVS cries yet with a stronger voice That an Emperor that makes himself Prince of Bishops and presides in iudgments Ecclesiasticall is the abhomination foretolde by Daniel Who knowes not that there is great difference betweene Forerunner and Predecessor And that Antichrist should not sit in the Seate of his Forerunners for fo are all hereticks and schismaticks noe more then our Lord sate in the Seate of S. IOHN who was yet his Forerunner but not his Predecessor otherwise Antichrist must sit in the Episcopall Seate of Constantinople for it was the Bishop of Constantinople that S. GREGORIE pretended by this clause to qualifie the Forerunner of Antichrist And then what blindnes is it to strike vpon the refusall that S GREGORIE made of the title of Vniuersall and not to see that the same S. GREGORIE protests that by the refusall of this word hee intends not to refuse the qualitie of head of the Church nor superintendencie iurisdiction ouer all the other Bishops Archbishops and Patriarks for what age of S. GREGORYS epistles is not full of testimonies that the Roman Church is the head of all the Churches Heauen in her bosome not so manie Starrs embow'rs The Sea so manie sailes th' Earth so manie Flow'rs He writt
the name where of the fraude was founded that that of the Catholicks was holden at Nicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of the hereticks at Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reporting the two impostures of the Arrians vse in the first which was to hold a mocke-Councell at Nice in Thrace the word affinitie of name and saie that the Arrians aduised themselues of this fraude to surprise the simple by the affinitie of the names And in the second which was to hold a mocke Councell at Nicea in Bithinia they vse the word identity of names and say that they committed this fraude to surprise the simple by the identity of names By which meanes that in the writings of saint HILLARY the Towne of Nice in Thrace where the Conuenticle of the Arrians was held is called Nicea It is a vice of the Copists which haue imposed it vpon some learned men But in Summe what soeuer the cittie of Nice in Thrace be it is Certaine that that of Nicea in Bithinia where the Catholicke Councell was holden was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicea and not Nice Which I would not reproche to Caluin were it not that all the Authors of the Ecclesiasticall historie agreeing in this note he is as inexcusable for hauing bene ignorant of it as many Catholickes which are deceiued after him are excusable for hauing followed him bonafide But heere is to much of this digression let vs come to the point He alleadges then that in the Councell of Nicea S. ATHANASIVS presided and that the Popes Legates had onely the fourth place I praie you saith Caluin if they had acknowledged Iulius for head of the Church would those that represented his person haue bene cast backe to the fourth place Had Athanasius presided in the generall Councell where the order of the Hierarchie ought to be siugularly obserued Now what should I answere to this but what the oracle said of Chalcedon to witt that heresie is the land of the blinde For all the Authors of Ecclesiasticall antiquitie S. EPIPHANIVS Ruffinus Socrates Theodoret Sózomene and S. ATHANASIVS himselfe and the Councell of Alexandria reported by him to whom wee may ouer and aboue add S. HILLARY testifie that S. ATHANASIVS was yet Deacon in the time of the Councell of Nicea and was not made Bishop of Alexandria till fiue moneths after the Councell of Nicea and that Alexander Bishop of Alexandria his Predecessor assisted at the Councell of Nicea and did not preside there so farr was S. ATHANASIVS that was then but his Deacon from presiding but onely held the second place there and was preceded by the Popes Legates It is true Caluin may easily be pardoned this error since he is soe ignorant in the Ecclesiasticall historie as to haue belieued that Sabellius who was aboue threescore yeares before Arrius and the Councell of Nicea was since both the one and the other But let vs leaue the error there and passe forward to the consequence Caluins argument then against the Legates of the Pope is that Sozomen writes At this Councell assisted from the Sea Apostolicke Macarius Bishop of Ierusalem Eustachius Bishop of Antioch Alexander Bishop of Alexandria and as for Julius Bishop of Rome hee assisted not at it because of his age but in his steede there assisted Vito and Vincentius Priests of the same Church And from thence Caluin infers that the Legats of Julius were onely then in the fourth place and consequently that Iulius did not preside there Now could I note in passing by that the Councell of Nicea was not holden vnder Julius as Caluin thought but vnder Sybuester the predecessor of Julius and that it is a deprauation of Sozomens copies that hath deceiued Caluin and before him Cassiodorus Beda and many others For first Eusebius saint IEROM Socrates Theodoret Gelasius of Cyzica and the ancient latine subscriptions and after all those Hincmarus Archbishop of Rheims testifie the Councell of Nicea was holdē in the time of Syluester and not of Iulius And secondly Sozomene notes that vnder the third consulship of Crispus and Constantine Caesars which is he by whom he hath begun his historie Syluester was Bishop of Rome Now the third consulship of Crispus and Constantine ended but fower moneths before the ouerture of the Councell of Nicea which begun in the moneth of May vnder the cōsulship of Paulinus Julianus by which meanes Julius could not haue sent his Legats seeing betweene Syluester and Julius Sozomene reports that there was a Papacy interposed which was that of Marcus which according to S. IEROM lasted eight moneths And thirdly the cause wherefore Sozomene obserues that the Bishop of Rome assisted not at the Councell which was his extreame age or as Theodoret saith his profound age could not agree with the person of Iulius who liued till thirtie yeares after the Councell And fourthly Sozomene assignes but twentie fiue yeares to Iulius Papacie in which place we must reade but fifteen with Socrates and consequently he could not presuppose that Iulius had bene Pope in the tyme of the Councell of Nicea seeing aswell hee as Socrates affirme that Iulius dyed after the death of Magnentius Gallus and Siluanus that is to saie thirtie yeares after the Councell for Magnentius was slaine according to Socrates vnder the sixth consulship of Constantine and the second of Gallus which was the twentie eigth yeare after the Councell and Gallus vnder the seauenth of Constantine and the third of his ownē which was the twentie ninth yeare after the Councell and Siluáńus according to Amianus Marcellinus after Gallus I add that Iulius would neuer haue reproched to those of the East that they did not request him to assist at the Councell of Antioch which was holden sixteen yeares after the Councell of Nicea if he had bene so old at the tyme of the Councell of Nicea as he could not be there I add that Sozomene had had much more cause to impute it to Iulius his age that he was not at the Councell of Sardica which was holden twentie two yeare after that of Nicea then that he was not at that of Nicea And finally I add that Sozomene himselfe decides the point of the question and teacheth vs that it is a vice in the writing which is slipt into the text of the historie For after he had finisht in the closing vp of the first booke the whole narration of the Councell of Nicea with these words Heere 〈◊〉 this place ends all that concernes the Councell of Nicea And after he had employed all the ninteen first chapters of his second booke to sett downe what past betweene the Councell of Nicea and that of Antioch against Eustathius when he had finished the recitall of the Councell of Antioch against
distinct as in the sixth generall Councell the legates of the Councell of Rome because they where Bishops tooke the qualitie of difinitors and signed in this forme Iohn vnworthie Bishop of the holy Church of Port and legate of all the Synod of the holy and apostolicke Sea of the cittie of Rome I haue defined and subscribed And the Legats from the particular person of the Pope abstained from it and signed thus Theodorus humble Priest of the holie Church of Rome and holding the place of the most blessed and vniuersall Pope of the cittie of Rome Agatho I haue subscribed Now saint ATHANASIVS had an interest not to diminish the number of those that voted for his iustification in the Coūcell of Sardica and not to loose that of Osius For this cause then he procured him to signe not as a simple reporter of the Popes voice but as hauing right himselfe to vote and say his opinion in the Councell and reserued to Archidamus and Philoxemus who were but simple Priests and had noe voice of their owne in the Councell the office to represent the voice and the signature of the Pope and in truth with what a face could Osius haue accepted to preside in the Councells whether of Nicea or Sardica in the behalfe of the Emperors he that writt to the Emperor Constantius Goe not about to meddle in Ecclesiasticall affaires and commaund not vs in such matters but rather learne of vs God hath committed the Empire to thee and the gouernment of the Churches to vs. And S. ATHANASIVS How could hè haue past without censure hee that cries out that an Emperor presiding in Ecclesiasticall iudgements is the abhomination foretold by Daniell For that afterward in the Councell of Chalcedon the Emperor Marcian presided the Fathers of the Councell declared that it was not for things Ecclesiasticall but for order and temporall policie to the end to hinder such seditions as had happened in the false Councell of Ephesus and testified that the presidencie of the Emperor whas not of the essence of the Councell as that of the Pope but onely for comelynesse and ornament Thou gouernest vs there said they to the Pope 〈◊〉 the head doth the members contributing thy good will by those that hold thy place and the faithfull Emperors presided there for ornament or to cause good order to be obserued there And in the sixth generall Councell holden vnder the Emperor Constantine Pogonat it is said in the Rolle of the causes of the Laycks the most religious and Christian Emperor presiding that hath reference not to the assemblie of the Synod but to the assemblie of the Senate and of the imperiall offices For there were two distinct assemblies in the hall of the Councell the one that of the Senators and officers of the Empire wherein the Emperor presided and the other that of the Synod of the Bishops wherein the Popes Legats presided as it appeares both by the verball processe of the Councells which after it had decreed the assemblie of the officers of the Empire added the holy and generall Councell being also assembled called by the imperiall ordinance in this Royall and God-protected Cittie to witt the most reuerend Priests Theodore and George and the most Reuerend Iohn the deacon holding the place of the most holy and sacred Archbishop of old Rome Agatho and George the most holy and sacred Archbishop of this famous cittie of Constantinople new Rome And by the protestation that the same Emperor sent to Rome for the holding of the Councell in these wordes I will not sitt as Emperor with them and I will not speake Emperiouslie but as one of them and what the Prelates shall ordaine I will execute And finally by the modestie which he vsed in the signatures in signing last and after all the Bishops For whereas in the false Councell intituled Trullian the Emperor Iustinian 〈◊〉 his sonne signed contrary to his Fathers modestie before all the Prelates it was an irregular action and done in an erroneous and illegitimat Councell as it shall appeare hereafter And then if creditt with Emperors should haue giuen anie Bishop the prerogatiue to preside in Councell what Bishop had euer more credit with the Emperor Constantius then 〈◊〉 Bisohp of Murses to whose meritts and not to his Souldiers valour he said he ought the victorie ouer Magnēsius and the preseruation of his Empire And vpon whose industrie and counsells he depended in all affaires of Religion Who not witdstanding neuer presided in anie one of the manie Councells holden vnder Constantius Or what Bishop had euer more creditt with the Emperor 〈◊〉 then Theodorus Archbishop of Cesarea in Cappadocia who was his deare and trustie Counsellor and Assessor or rather the soule and Oracle of all his Counsells who notwithstanding presided not in the fifth Generall Councell but sate there in his simple ranke of Metropolitan belowe all the Patriarks and legates of the Patriarkes Now if Osius had presided in the Councell of Nicea for the meritts and conditions of his person must not the election haue bene made before by a solemne and authenticall act in the Councell or if he had presided there by delegation from the Emperor must not the same Emperor haue signified it and inrolled his commission in the Councell for if they saie there is noe mention found of it because the acts of the Councell are lost wherefore should they rather exact testimonies of the delegation of Osius by the Pope then by the Emperor and not content themselues that the analogie of the ancient Ecclesiasticall order and that which is saued from the Shypwracke of the acts of the Councell in the memorie of the following ages and hath bene collected by Dalmasius or others yet more ancient and by Gelasius of Cyzica Greeke and Thrace authors the one writing a hundred yeare the other an hundred fiftie after the Coūcell of Nicea and the Confession of the latter and Schismaticall Greekes themselues as 〈◊〉 and others doe plainely informe vs of it in affirming that Osius was 〈◊〉 legate with Vito and 〈◊〉 And that saint ATHANASIVS and Socrates doe tacitly informe vs so in setting Osius Vito and 〈◊〉 in one and the same place and before the second Patriarke For where 〈◊〉 and after him Socrates and Sozamene saie that from before the Councell of Nicea the Emperor Constantine had sent Osius from Nicomedia into Egipt to assaie to pacifie the difference of the Church of 〈◊〉 which commission happened not seauen yeare 〈◊〉 the Councell of Nicea as they conceiue that would salue the actes intituled from Siluester but the next yeare before the Councell of Nicea as it appeares by Sozomens historie who putts the calling of the Councell of Nicea presently after the returne of Osius what can assure vs that it had not bene with the aduise and authoritie of Pope Siluester or rather what can assure vs that it
cōtribute our presence at the reuerēd Synod which the necessitie of time and Custome will not permitt neuerthelesse your brotherhoods may make account that in these brothers of mine Paschasinus and Lucentius Bishops and Boniface and Basilius priests sent from the Sea Apostolick I doe preside in your Councell For the letter the Pope writt to the Emperor was dated the sixth of the calends of Iulie and that he writt to the Councell was dated the fifth And why should he haue praied him since in the secular confirmation of the Actes of the Councell the same Emperor saith The Councell of Chalcedon hath examined matters of faith by the authoritie of the Blessed Leo Bishop of the Cittie eternall in glorie Rome And why since the Fathers of the Councell writt to the Pope Thou didst preside in the Councell as the head to the members exhibiting there thy good will by those that held thy place And the faithsull Emperors presided there for policie and ornament And why since the Emperor Anastasius a while after pressing Macedonius Patriark of Constantinople to race out of the Rolle of his Church the name of the same Councell of Chalcedon Macedonius answered him That he could not doe it without a generall Councell wherein the Bishop of great Rome did preside Of the order of the sittings of the fifth Councell of Constantinople CHAPT XII CAluins fifth obiection is That Menas presided at the fifth Councell of Constantinople And that the Pope being called thither debated not the first place but without anie difficultie suffercd Menas Patriarke of the place to preside Which is an obiection wherein ignorances march by troupes For first Menas was dead fiue yeares before the fifth Councell of Constantinople was holden as appeares by the Acts of the fixth Councell of Constantinople which say Menas dyed the one and wēntith yeare of the Empire of Iustinian but the fisth Councell of Constantinople was holden the twentie seuenth And by Uictor of Tunes an author of the same age who saith That the fifth Councell of Constantinople was holden vnder Eutychius Successor to Menas And by the very Acts of the fifth generall Councell in all the Sessions whereof Eutychius is named and not Menas For what we haue from the Councell of Constantinople vnder Menas are but particular acts and preambulatory to the Generall Councell which was after holden vnder Eutychius which hath giuen occasion to Euagrius and to Nicephorus to mistake and to thinke that the fifth Councell of Constantinople had bene begun vnder Menas and finisht vnder Eutychius as impertinently as the same Euagrius placeth Epiphanius betweene Anthymus and Menas and maketh Epiphanius succeede Anthymus whereas contrariwise he was his predecessor And secondly Pope Agapet who went to Constantinople not to assist at anie Councell but to treate a peace betweene the Emperor Iustinian and Theodat king of the Gothes was dead when the Councell of Constantinople holden vnder Menas was celebrated And by conseuqent had noe occasion to debate for the first place and Siluerius his Successor in whose tyme this Councell was holden neuer was at Constantinople And suppose Agapet had bene liuing and present at the Councell how could Menas haue presumed to preside in his presence hee that said in the same Councell Wee followe the Sea Apostolicke obey it And who had bene made Patriarke of Constantinople and his Predecessor Anthymus deposed from the Patriarkship of Constantinople by Pope Agapet And who calls Pope Agapet his Father of most holy memory And how would the Emperor Jusiinian haue permitted it he that said Wee will not suffer that anie thing shall passe concerning the estate of Churches but what should be referred to the blessednesse of the holy Pope of old Rome for asmuch as he is the head of the holie Prelates of God And againe Wee decree according to the definitions of the fower Councells that the holie Pope of old Rome be the first of all the Prelates and wee ordaine that the blessed Archbishop of Constantinople new Rome shall haue the second place after the holie Sea Apostolicke of old Rome and shall preceede all the other Seas Also how would hee haue permitted it hee that forsooke his great friend Anthymus whom he had exalted from the Bishops Sea of Trebysond to the Patriarkship of Constantinople and suffered him to be deposed in his presence from the Patriarkship of Constantinople by Pope Agapet Wee know saith he lawe of the Emperor Justinian that the same hath bene done to Anthymus who hath bene deposed from the Sea of this Royall cittie by the most holy Bishop of old-Rome Agapet of holy and glorious memorie because that against all the sacred canons he had intruded himself into a Sea that appartained not to him For what hee adds presently after but he hath also bene deposed and condemned by the common sentence first of that person of holy memorie and then of the holie Synod heere celebrated because he had straied from the right doctrine hath reference not to the deposition of Anthimus of the Patriarkship of Constantinople as the Patriarke Nicephorus and Cedrenus supposed authors farr from the age of Justinian but to the deposition of Anthimus from the Bishops Sea of Trebisond For the vnderstanding whereof you must knowe that there were two depositions of Anthymus one from the Patriarkship of Constantinople which was made and perfected by the Popes onely action and wherein the Councell of Constantinople whereof Iustinian speaketh had noe hand and the other from the Bishops Sea of Trebyzond which was indeede begun by the Pope who ordained that if Anthymus did not purge himself of the heresie which was imputed to him he should be deposed also from the Bishops Sea of Trebisond which had bene reserued to him by the first deposition and should be withall excommunicated and depriued of all Sacerdotall title and of all Catholicke nomination But because the Pope could not finish this second deposition by reason death preuented him before he had the leasure to be fully cleered from the condition that was therevnto apposed it was finished and executed in the Councell This appeares by the Acts of the same Councell whereof Iustinian speaketh to witt of the Councell of Constantinople holden by Menas for the confirmation whereof was published two moneths after this lawe which is annexed to the end of the Councell For the action that precedeth it is the last although it be first recited God saie the Regulars of Syria in their petition to the Emperor reported by the same Actes sent into this cittie Agapet truly Agapet that is to saie beloued of God and man Pope of old Rome for the deposition of Anthymus and of the foresaid hereticks as 〈◊〉 he sent great Peter to the Romans for the destruction of the witcheraft of Simon This reuerend person then knowinge by the requests of many of ours the thinges iniustly attempted vpon the Churches and knowinge
if there had bene any generall Councell holden vnder the Pagan Emperors the Christians had bene obliged in conscience and to the spirituall Tribunall of the Church though it had not bene called by them And that if the Turke should euer make himselfe vniuersall monarch of the world and that there should be a generall Councell holden vnder 〈◊〉 Empire the Christians should be obliged in conscience and to the spirituall Tribunall of the Church though it were not called by him And then if the authoritie necessarie to make generall Councells obligatorie in conscience ought to be perpetuall and alwaies to haue place how can that be by imperiall authoritie which hath bene deuided into soe manie parcells as at this daie in a manner the least part of it belonges to the Empire For the conuocation of the pluralitie dispersed must depend from an vnitie and from an vnitie that hath authoritie ouer euerie indiuiduall of the pluralitie as the ancient Emperors themselues acknowledged that of the Pope to be when they ordayned That euery Bishop that being called to the Popes iudgment should 〈◊〉 to come should be constrained by the Gouernor of the Prouince to appeare And therefore as often as our aduersaries crie out such an Emperor called such or such a Councell so often they loose their tyme and their labour For wee are agreed that whilst the Emperors were Monarchs of the world or of the greater part of the world they called them all in regard of temporall authoritie but we saie besides the secular authoritie of the Emperor which was necessarie to make the conuocations of Councells authenticall temporally must an other authoritie interuene to witt a spirituall and ecclesiasticall authoritie to make it lawfull and authenticall spirituallle and to make that the Councells may be said to be called from God and obligatorie in conscience and to the Spirituall Tribunall of the Church Now that we maintaine to haue bene the authoritie of him who was the principle center of ecclesiasticall vnitie and the head of all the Bishops and without whose sentence it was vnlawfull to make definitiue lawes in the Church to witt the Pope whose authoritie for this regard ought to concurr with the authoritie of the Emperors either actuallie or virtuallie I said either actuallie or virtuallie for as much as it sufficed for the spirituall validitie of the conuocation of Councells that the Popes did either call them or cause them to be called or approued their conuocation For when the Emperors called them either at the Popes instance or with the consent and approbation of the Pope the spirituall conuocation of the Pope was alwaies reputed to interuene as also the Catholicke Emperors and which abstained from tyranizing ouer the Church neuer called them but whē the Pope required it of them or they required it of the Pope And when they were required by the Pope they were alwaies readie to call them although that for the places where they should be celebrated the Emperors because of the commodities or incommodities of the State reserued the election to themselues For whereas the Emperor Constantius refused Pope Liberius who demaunded of him that a generall Councell might be holden for saint ATHANASIVS cause it was the refusall of an Arrian Emperor noe lesse an enemie to the Sonn of God then to saint ATHANASIVS And whereas the Emperor Arcadius refused Pope Innocent who sent saith Sozomene fiue Bishops and two priests of the Roman Church to the Emperors to demaund of them a Councell for the cause of saint Chrisostome and sent saint CHRISOSTOME into a more remote banishment it wasatyrannicall act of an Emperor possest by the Enemies of this holy man For this then the temporall conuocation of the Emperors was necessary to wit that the ministers of the Empire who were obliged by the politicke and imperiall lawes not to suffer anie assemblies without the Emperors permission should not hinder them that the Estate should haue noe colour of iealousies and that the officers of the cittie should furnish the charges Staples and transportations of the Bishops and that the Councells should be kept at the expences of the imperiall Exchequer and that finallie the decrees of Councells might be obligatorie to the secular Tribunall and executory temporallie and by the Ministrie of the politicke Magistrate but not that the conuocation of the Emperors was of the essence of the Councell as that of the Popes was nor serued to make them obligatorie in conscience and to the spirituall Tribunall of the Church noe more then the Presidency of the same Emperors at the Councells either by themselues or their Officers was of the essence of the Councells as that of the Pope was but onely for comelynes and ornament and for keepeing order and temporall policie witnes this language of the Councell of 〈◊〉 to Pope LEO the first Thou didst preside by thy legates in the Councell as the head to the members and the Emperors presided there for seemelynesse and ornament striuing with thee as Zorobabel with Iesus to renew in doctrine the building the Ierusalem of the Church For what meanes this comparison of Pope LEO with Iesus high Priest of the Iewish lawe and of the Emperor Marcian with Zorobabel Prince of the Iewish people but that there was like analogie in Christian Religions betweene the Pope and the Emperor for the holding of Councells as there was in the Iewish Church betweene the high Priest which was Iesus and the Prince of the people which was Zorobabel for the building of the Temple that is to saie that the one to witt the Pope should concurr there as head of the Priesthood and spirituall iurisdiction and the other to witt the Emperor should concurr there as head of the politicke and temporall iurisdiction and therefore when there is question of the calling of Councells there must be a distinction betweene the spirituall calling of Councells and the temporall calling of Councells that is to saie betweene the conuocation necessarie to make their assemblie authenticall temporallie and the conuocation necessarie to make their assemblie authenticall in conscience and spirituallie In the first case there was nothing to be determined betweene the Popes and the Emperors for none doubtes but the authoritie necessarie to call generall Councells temporallie and to make them executory by the secular arme was the authoritie of the Emperors noe more then at this daye anie doubtes but the authority necessary to make the conuocation of Nationall Councells authenticall temporally must be that of the Kings or Princes within whose estates they are to be holden In the second case there was yet lesse for as much as it is euident that the authoritie necessarie to legitimate in conscience the conuocation of Councells and to make them obligatorie spirituallie must be a spirituall and ecclesiasticall authoritie a temporall Magistrate not being able to conferr anie spirituall authoritie to Councells And indeede when the Emperors haue pretended
and in cutting it of doth not onely cutt it of from the communion of the head onely but from the communion of the whole bodie or that the stocke and roote in cutting of some branche cuts not of it selfe from that but cutts that of from it selfe and in cutting it of cutts it not of onely from the communion of the roote but from that of the whole tree And therefore we alsoe see that in all the breaches of communion which haue bene betweene the Roman Church and the other Churches there hath happened fower things The first that when other Churches haue separated themselues from the Roman all the Catholicke Churches haue alwaies remained vnited with the Roman and haue separated themselues from those which haue forsaken her The second that when it hath bene the Roman Church which hath excōmunicated others all the Catholicke Churches haue forsaken them or if they not thought the cause of the excommunication grieuous haue had recourse to the Roman Church with remonstrances and intercessions to beseeche her to suspend and reuoke her censure as it appeares both by the words of S. IRENEVS to Pope Victor vpon the excommunication of the Asians he exhorted him not to cutt of all the Churches of God 〈◊〉 held the tradition of this ancient custome And by those of Dionisius Bishop of Alexandria to Pope Steuen vpon the condemnation of the Bishops of Cappadocia I haue said hee written beseeching him for all these things or occording to the other translation beseeching him for them all And by these of Socrates vpon the Popes censure against Flauianus Patriarke of Antioch Theophilus Patriarke of Alexandria hauing sent the Priest Isidorus appeased Damasus you must reade Anastasius his indignation and represented to him that it was profitable for the concord of the people to forgett the fault of Flauianus and soe the communion hauing bene restored to Flauianus the factions of the people of Antioch were soone after revnited And by these of the Councell of Carthage vpon Pope Innocents sentence against Theophilus Patriark of Alexandria for S. CHRYSOSTOMES cause It had bene agreed vpon that concerning the dissention of the Roman and Alexandrian Churches Pope Innocent should be written to that both Churches may obserue the peace that our Lord hath commaunded For why should it be ordained that Pope Innocent should be written to and not Theophilus Patriarke of Alexandria but because it was the Pope that kept the key of the Ecclesiasticall communion and that it was the Roman Church to whom it belonged to receaue the Alexandrian Church into her communion and not to the Alexandrian Church to receiue the Roman into her communion And in briefe that it belonged to the Roman Church to prescribe to the Alexandrian the lawes of the revnion and not to the Alexandrian to 〈◊〉 them to the Roman as Theodoret witnesseth that it happened a while after in these words Iohn being dead those of the West would neuer admitt the communion nether of the Egiptians nor of those of the East nor of the ` Bishops of Bosphorus and Thrace till they had inscribed the name of this admirable personage into the rolle of the Bishops his predecessors And the third that when the separation hath continued those that were excluded from the communion of the Roman haue alwaies bene cast out from the communion of the other Catholicke Churches and reputed for heretickes or schismatickes as it-appeares euen in the busines of the Asians excommunicated by Victor whose Sectaries were afterward constrained to abiure their heresie in these termes I anathematize all heresie and particularlie that of the Quartodecumans And the fowrth that when the deuided partes were to be revnited the other Churches haue alwaies sent to take and demaund their restitution into the commnnion of the Roman Church and that the Roman Church neuer sent to take or demaund that of other Churches Those of the West saith Theodoret speaking of Flauianus Patriarke of Antioch promised to laie by all bitternesse and to 〈◊〉 the Embassadors that Flauianus should send Which the diuine Flauianus hauing heard he sent a legation of famous Bishops and Priests and Deacons of Antioch to Rome And Socrates The communion hauing bene restored to Flauianus the parts of the Church of Antioch were soone after reunited And Pope Innocent the first writing to Alexander Patriarke of Antioch vpon S. IOHN CHRYSOSTOMES cause I haue diligentlie in quired whether the case of the blessed Bishop Iohn had bene satisfied in all pointes and hauing found by those of your 〈◊〉 that all things had bene accomplished according to our desire I haue by the grace of God admitted the communion of your Church And 〈◊〉 treating of the same matter Iohn being dead those of the West would neuer admitt the communion neither of the Egiptians nor of those of the East nor of the Bishops of Bosphorus and Thrace that is to saie of the diuision of Constantinople till they had inscribed the name of that admirable personage into the rolle of the Bishops his predecessors and scarcely esteemed Arsacius who had succeeded him 〈◊〉 to 〈◊〉 saluted and as for Atticus successor to Arsacius after manie legations and 〈◊〉 for peace they finallie receaued him but when he had first added the name of Iohn to the other Bishops And Pope Leo in his Epistle to Anatolius Patriark of Constantinople concerning the Bishops of the false councell of Ephesus Wee will said hee that by our Legats the care of the affaire being communicated to thee it be ordained that those that with full satisfaction shall condemne their euill actions and rather chose to accuse then to defend themselues shall enioy the vnitie of our peace and cōmunion And else where But as for those that haue more grieuously sinned if they after such satisfactiō as it shall seeme it ought not to be refused c. let the things be reserued to the more mature determination of the Sea Apostolicke And Pope Hormisdas tyme-felowe with the Emperor Iustin in his Epistle to Epiphanius Patriarke of Constantinople You must said hee put on my person and of those that shall 〈◊〉 with you in communion and by you to the Sea Apostolick informe vs by your letters therein 〈◊〉 therein the tenor of the libells which they shall haue presēted And againe Which we thought wought to impose vpon you laying our charge vpon your diligence because you haue giuen noe small proofe of your resistance to hereticks And Victor of Tunes reporting the same historie The Emperor Iustin reunited those of the East c. with 〈◊〉 satisfaction for those of the West And the Emperor Iustinian nephew and Successor to Iustin in the Epistle to Pope Iohn surnamed 〈◊〉 Wee haue hastned to submitt and vnit to your Holynesse Sea all the 〈◊〉 of the East Countries And certainelie if the Pope had holden noe other ranke in the ecclesiasticall communion then the other Patriarkes
it is a comparitiue of positiue signification which hath noe other meaning but lesse then it should be that is to saie little or not great enough as when the same S. CYPRIAN writeh in the Epistle to Antonius If the number of Bishops resident in Africa seemed lesse sufficiēt that is to saie not enough sufficient And the other that if it were a comparison of the comparatiue signification it should noe more haue reference to the Roman Church but to these wordes paucis desperatis perditis interpreting them in the ablatiue and not in the datiue and translating the period in this sence If it be not peraduenture that the authoritie of the Bishops constituted in Asrica who had alreadie iudged of them be esteemed lesse then a small number of desperate and lost men it seemes that the continuance of the period doth afterward declare which compares the number of the Bishops of Africa who had iudged of Fortunatus with those that tooke part with Fortunatus and not with the Roman Church in these wordes If the number of those that iudged of them the yeare past comprehending the Priests and deacons be reckoned it will be found there were more assistants present at the iudgement and at the examination of the cause then of those that tooke Fortunatus part And indeede if saint CYPRIAN had intended this word in a comparatiue signification and in regard of the Roman Church how could he haue said three lines aboue they presumed to saile to the Roman Church which is the Chaire of Peter and the principall Church from whence the Sacerdot all vnitie hath proceeded And how coul Optatus Mileuitanus an African as well as hee saie At Rome hath bene constituted to Peter the chiefe the Episcopall Chaire that in this onely Chaire the vnitie of all might be preserued And howe could saint AVGVSTINE an 〈◊〉 as well as either of them say That Cecilianus might despise the conspiring multitude of his Enemies that is to saie of seauentie Bishops of Africa assembled in the Councell of Numidia with him For as much as he sawe himself vnited by letters communicatorie with the Roman Church in which had alwaies flourisht the principalitie of the Sea Apostolicke and with the other Countries from whence the Ghospell came into Africa And againe That he doubted not but that Pelagius and Celestius who had bene iudged by two Councells of Africa whould more easilie yeild to the Popes authoritie drawne out of the authoritie of the holie Scriptures To the fifth head which is that the same S. CYPRIAN saith That there is but one Bishopricke whence euerie one holds his portion vndiuidedlie Wee answere hee vseth this language to insinuate that the Bishopricke cannot be possessed separatelie out of the vnitie and societie of the Episcopall Bodie but not to denie but that in the vnitie of this Episcopall Bodie the functions of Episcopall power are exercised in a more principall and eminent manner in the Roman Church then in the other Churches noe more then when wee saie that the soule is possessed by all the partes of the bodie inseparablie and vndiuidedly wee intend not to saie that for the exercise of her functions she resides not in a more principall and eminent fashion in the head then in the other partes otherwise why should hee call the Roman Church the Chaire of PETER and the principall Church and the originall of Sacerdot all vnitie To the sixth head which is that S. CYPRIAN saith in the Councell holden for the rebaptization of heretickes None of vs constitutes himself Bishop of Bishops Wee answere he speakes there onelie of the Bishops of Africa to whom hee directs his speach and whom hee exhorts to tell their opinion freelie in the Councell without being held backe by the respect of the authoritie that as Primate of Africa hee had ouer them And wee will add that if hee had holden this language euen to taxe and preuēt the Pope obliquely who afterward condemned him the matter would be of noe weight for as much as this Coūcell was an erroneous Coūcell where S. CYPRIAN cast the foundations of the Donatists heresie and that as such it was not onelie condemned by the Pope and by all the rest of the Church but euen by those that had adhered to saint CYPRIAN witnes these wordes of saint 〈◊〉 The Blessed Cyprian stroue to auoide the myrie lakes and not to drinke of the strainge waters and vpon this subiect addressed the Synod of Africa to Steuen Bishop of Rome who was the twentie sixth after saint PETER but his strife was in vaine And finallie those that had bene of the same opinion with Cyprian sett forth a newe decree saying What shall wee doe Soe hath it 〈◊〉 deliuered to them by their Ancestors and ours To the seauenth head which is of the inuectiues that S. CYP. suffered to slipp out of his mouth after the contention that hee had with Pope Steuen for the rebaptizatiō of hereticks taxing him of ignorance and presumption Wee answere it is impietie in Caluin to alleadge them since S. AVSTINE holds them vnworthy to be reported and couereth them with this excuse The things which Cyprian in anger hath spread against Steuen I will not fuffer them to passe vnder my penn And we adde the resistance that Pope Steuen made to the error of S. CYPRIAN was the safetie of the church as saint Uincent Lerin witnesseth in these wordes Then the Blessed Steuen resisted with but before his Colleagues iudginge it as I conceaue a thing worthie of him that he should surmount them as much in Faith as he did in the authoritie of his place Of the Commission of the Emperor Constantine the Great for the iudgement of Cecilianus Archbishop of Carthage CHAPT IV. THe third instance of Caluin is taken from Optatus Mileuitanus and from saint AVGVSTINE who saie that the Donatists hauing accused Cecilianus Archbishop of Carthage and Felix Bishop of Aptunge his Ordinator and besought the Emperor Constantine who thē was resident amongst the Gaules to giue them Iudges of the Gaules the Emperor gaue them three Bishops of the Gaules whom he sent to Rome to iudge the affaire with Pope Melchiades But whom doth this Instance combate against but those that alleadge it For the Emperor being constrained by the importunitie of the Donatists and that as himselfe protested against all Ecclesiasticall order to giue them Iudges and hauing giuen them according to their demaund Iudges of the Gaules what could he more expressely doe to testifie the Popes authoritie then to remitt them to Rome and to ordaine that the same Iudges of the Gaules that hee had giuen them should transporte themselues from the Gaules to Rome to the end the cause might be 〈◊〉 at the Popes Tribunall and vnder the presidencie and direction of the Pope Was there a Stronger meanes to proue what wee reade in S. ATHANASIVS That antient custome of the Church was that the
that the Bishops which iudged at Rome had not bene good Iudges yet there remained the vniuersall Councell of the whole Catholicke Church Doth it not verisie that after the Popes iudgement supposing and not graunting that it had bene subiect to appeale there remaines noe other iudgement but that of the generall Councell of the whole Church But let vs returne to the Councell of Arles From this Councell then the Donatists had againe recourse to the Emperor and forced him to examine the cause himselfe And this was the fowrth irregularitie as it appeares by the protestation that the Emperor made for which he would aske pardon of the Bishops He gaue waie saith saint AVGVSTINE to their importunitie to stopp their mouthes and yeilded 〈◊〉 sarr as to iudge this cause after the Bishops but with an intent afterward to craue pardon of the holie Bishops Now how can an example for which the emperor protests that himselfe will craue the Bishops pardon serue for a lawe to the Bishops yet this was not all for the Donatists did noe more obey the iudgement of the Emperor then they had done to that of the Councell of Rome holden in the Popes presence or to that of the Councell of Arles holden in the presence of the Popes legates but disavowed the Petitions that they had presented to the Emperor Constantine and said that that busines was not for the emperors examination and that it was not their solicitation that brought it before him and cast this imputation vpon the Catholickes soe as the last dispute was whether the Catholickes or the Donatistes had caused the Emperór to intervene in this cause both disavowing it If he be culpable saith saint AVSTIN speaking of the Bishop Felix who ordained Cecllianus whō the Emperor had caused to be heard before the Procōsull of Africa that hath bene absolued by an earthlie iudge not hauing demaunded it how much more are those 〈◊〉 that wouldhaue an earthlie king to be iudge of their cause For if it be noe crime to haue appealed to the Empero rit is noe crime to haue bene heard by the Emperor neither thē by him to whom the Emperor had delegated the cause that is to saie by the Proconsull And againe know that your superiors haue first brought Cecilianus his cause before Constantine oblige vs to proue it to you and if wee proue it not doe with vs what you can Now let vs recapitnlate all the heades of this historie The first head saie the Caluinists was that the Donatists addressed themselues to the Emperor Constantine to aske Iudges of him it is true but what consequence can you drawe frō this exāple For were not the Donatistes alreadie Schismatickes and separated from the obedience and from the communion of the Church And besides had not they recourse afterward to the Emperor Iulian the Apostata a pagan and insidell Prince to recouer their Churches that the Christian and Catholicke Princes had taken from them and with this Elogie that in him onely all iustice remained And did not saint AVGVSTINE crie out to them If it were in your power you would not now call against vs the Emperor Constantine because he fauors the truth but you would rather call Iulian the Apostata out of hell The second head was that the Emperor partlie yeilding to their importunitie graunted them Iudges from the prouince that they had demaunded that is to saie from the Gaules it is true but did not the Emperor protest before he graunted this to them that it belonged not to him who attended the iudgement of Christ to meddle with the iudgements of Christ's Ministers And after he had graunted them this did he not remitt them to Rome to iudge the cause with the Pope and vnder the Presidencie and direction of the Pope The third head was that the Donatists appealed from the Popes iudgement to the Emperors iudgement it is true But doth not the Emperor crie out that this appeale was a thing not fitt to be spoken or heard that it was a madd impudence of furie that it was a recourse from he auenlie to earthlie iudgement and a manifest contempt of Christ's authoritie The fowrth head was that notwithstanding this protestation the Emperor graunted them a Councell at Arks it is true but doth not saint AVGVSTINE testifie that it was an irregular action when he saith that the Emperor did it giuing waie to the peruersues of the Donatists And that the Popes legates and the assistants that were with him at the Councell of Rome were present at that of Arles And that the Fathers of the Councell bewailed that the Pope could not assist there and said that if he had bene there present they had pronounced a more severe sentence against the Donatists doth it not proue that it was not a iudgement of appeale but a more ample reuiew of the cause which the Donatists said was not fullie heard The fift head was that the Donatists had recourse againe from the councell of Arles to the Emperor and prayed him to take the examination of the cause himselfe which he did it is true but doth not saint AVGVSTIN saie that he protested the he would afterward craue pardō of the holy Bishops And doth he not further testifie that the Donatists did noe more agree to the Emperors iudgement then to the former The Emperor saith hee is chosen iudge the Emperor iudging is dispised With what ingenuitie then can Caluin and his disciples saie that this historie is enough to end the question and fully to cleere the busines for who sees not that these proceedings not hauing bene at the instance of the Catholicke partie and according to the ordinary formes of the Church but at the instāce of the hereticall partie and by extraordinarie waies and against which the Emperor himself protests for iniustice for furie for impietie and obligeth himselfe to aske the Prelates pardon And hauing finally bene reiected and disauowed euen by those that had solicited for them and as it were snatched it out of the Emperors handes there is noe more iustice in makinge vse of them to the preiudice of the ordinarie lawes of the Church and to propound them for copies and paternes of the anciēt forme and ecclesiasticall discipline then to alleadge against the present authoritie of the Pope and the Councell the audience and conference that King Charles the ninth graunted at Poissy to the Protestants of his Kingdome after the councell of Sens and Trent to the end to proue to bring them backe to the church by way of mildenes and accommodation and to inferr from thence that the Conference of Poissy was giuen aboue the Councells of Sens and Trent Of the decree of the Mileuitan Councell concerning the beyond Sea Appeales CHAPT V. THE fowrth instance of Caluin is that in the Mileuitan Councell holden vnder Pope Innocent the first thousand two hundred yeares agoe the Bishops
of Africa forbad the clerkes of their Prouinces the appeales beyond Seas In the Mileuitan Couueell saith Caluin where saint AVGVSTINE assisted those that should appeale beyond Sea were excommunicated It is true but to this instance we bring two sharpe and decisiue answeres the first that the canon is meant but of appeales in minor and personall causes as were causes as well pecuniarie as morall that is to saie as well ciuill as criminall of clerkes and not in maior causes that is to saie in common and Eclesiasticall causes as were causes of Faith and Sacraments or of the vniuersall customes of the church And the second that he speakes but of the Appeales of Priests deacons and other clerkes of the inferior order and not of the Appeales of the Clerkes of Superior orders that is to sale of Bishops For the cleering then of the first of these doubtes which is that the Canon is meant but of Appeales in minor causes it must be knowne that the ecelesiasticall Tribunalls did then examine not onely the spirituall and religious causes of the Church but also all the temporall and secular causes of ecclesiasticall persons as well ciuill as criminall This appeares both by the first Councell of Constantinople which ordaines That if anie one doe begin a particular processe against a Bishop as hauing receiued losse or iniurie from him the person and Religion of the accuser shall not be examined but if it be an ecclesiasticall crime the accusers person shall be examined and first it shall not be lawfull for heretickes to accuse orthodox Bishops for ecclesiasticall causes And by the third Councell of Carthage celebrated ninteen yeares before the Mileuitan Councell which decrees That 〈◊〉 Clerke that leauing the Ecclesiasticall gouernment would purge himselfe in the publicke iudgements although the sentence be to his aduantage if it be in a criminall iudgement he shall loose his degree and if it be in ciuill iudgement he shall loose that which hath bene adiudged to him And by the Epistle to the Emperor Theodosius the second who to aduance the iudgement of the controuersie of Nestorius imposed truce to the Councell of Ephesus of all pecuniarie and criminall causes and ordained that they should handle noe cause neyther ecclesiasticall nor other till that of Faith were determined Now these different sortes of causes were not reputed to be all of a weight but the one to witt those that regard Faith or the generall customes of the Church were called maior causes maior businesses maior affaires And the others to witt those that regard the particular persons of clergy men and consisted in accusation of manners or pursuite of pecuniarie interests were called minor causes minor businesses and minor affaires And that by a distinction taken from the analogie of the Scripture which 〈◊〉 that Iethro aduised Moyses to suffer the minor causes of the Israelites to be iudged by the inferior iudges and to reserue to himselfe onely the maior causes Those that shall be maior causes said hee lett them bring to thee but let themselues iudge the minor causes The vse of this distinction may be seene in a thousand places of antiquities It appeares in these wordes of the Epistle of the same Pope Innocent vnder whom the Mileuitan Councell was holden to Uictricius If they be maior causes that are in question after the Episcopall iudgement lett them be referred to the Sea Apostolicke as the Synod and ancient customes vetus and not beata ordaine Which Epistle I the rather alleage because it was cited by the Bishops of France in the second Councell of Tours a thousand and seauen hundred yeares agone It appeares in these wordes of the Epistle of the Pope saint LEO the first to 〈◊〉 Bishop of Thesalonica his Vicar in Macedonia and other prouinces 〈◊〉 Constantinople If anie maior cause be moued for which it maie be reasonable and necessarie to call an Episcopall assemblie lett it suffice thee to cause two Bishops to come to thee out of euerie prouince such as the Metropolitans would choose And a litle after And if their iudgement be found differing from thy opinion let the acts be sent to vs with authenticall testimonie that all dissentions taken awaie a sentence pleasing to God may be decreed It appeares in these wordes of the Epistle of saint GREGORIE the Great to Iohn Bishop of the first Iustinianea If anie cause of faith or of crime or of pecuniary matter be obiected against our Colleague Adrian Bishop of Thebes lett it be iudged if it be a matter of light importance by our Nuncios which are or shall be in the royall Cittie that is to saie at Constantinople and if it be a matter of weight let it be referred hither to the Sea Apostolicke And finally it appeares in the capitularie of our great Emperor Charlemaine where the wordes of Pope Innocent the first are repeated by forme of lawe in these wordes If they be maior the Sea Apostolicke as the Synod and the blessed or to reade better the ancient custome ordaines And from thence it is that Hincmarus Archbishop of Rheims writing a little after that is to saie vnder Charles the Balde to Pope Nicholas the first maketh him this protestation Let it not please God that we should soe despise the priuiledge of the first and soueraigne sea of the Pope of the holie Roman Church as to wearie your soueraigne aucthoritie with all the Controuersies and with all the quarrells of the Clergie as well of the Superior as inferior order which the canons of the Councell of Nicea and the decrees of Innocent and of the other Popes of the holy sea of Rome commaund to be determined in their prouinces And againe Wee Metropolitans trauailinge in our prouinciall Councells decide carnall controuersies and haue care after iudgement to referr the maior causes and of maior persons to the examination of the Pope of the Soueraigne Sea And from hence it is alsoe that Gerson declaming longe tyme after against the disorders in the court of Rome during the schisme of Iohn the twentie three cryes out If the iudgement of minor causes be reproued in Moyses by Iethro how would it be in the Pope and in his Court of soe manie continuall and importune imployments of most prophane and vnworthie processes The first solution then that wee bring to the prohibition that the Bishops of the Mileuitan Councell made to their clerkes from appealing beyond Sea is that the wordes of the Councell were intended not of appeales in maior causes that is to saie in causes that concerne faith or the vniuersall customes of the church but of appeales in minor causes that is to saie in causes morall or pecuniarie of Ecclesiasticall persons And this solution besides the places alreadie alleadged wee drawe first from the text of the canon which saith preciselie In the cause that they shall haue to shewe that he speakes of their particular causes
of the watchfulnes of two Episcopall Councells with the helpe of God who takes the protection of his Church haue also bene condemned in all the Christian world by the Reuerend Prelates of the Sea Apostolicke yea euen to the number of two Pope Innocent and Pope Zosimus if they doe not correct themselues and besides doe pennance And Prosper his disciple Vnder the twelfth consulship of Honorius and of Theodosius the decrees of the Councell of Carthage two hundred and fourteen Bishops were carried to Pope Zosimus which hauing bene approued the Pelagian heresie was condemned throughout the world And againe The Pope Zosimus of blessed memorie added the force of his sentence to the decrees of the Councells of Africa and to cutt of impious persons armed the right hands of all the Bishops with the sword of Peter The second solution that whe bring to the place of the Mileuitan Councell is that the Canon speakes but of inferior clerks which were Priests deacons subdeacons and other lesser Orders and not superior Clerks that is to saie Bishops whose causes because of the importance and dignitie of their persons were reputed maior causes as Pope Nicholas the first though longe after writes to the Bishops of France in these wordes The more the Bishops are in a principall degree and more exalted in the Church of God the more when their preseruation is treated of or their deposition ought their causes to bee reckoned amongst maior and difficult causes for they are the first in the Church they are those which holde the reede in their hand to measure the holie Ierusalem they are those that rule in Gods buildings And this solution we drawe first from the very wordes of the Mileuitan Councell which are It hath bene thought fitt that the Priests Deacons and other Clerks of the inferior order in the causes that they shall haue if they complaine of the iudgements of their Bishops appeale not but to the Councells of Africa or to the Primates of their prouinces By which words restrained to onely priests deacons and other Clerkes of inferior order it is manifest that the Councells except the Clerkes of the superior order that is to saie Bishops And secondly wee drawe it out of the Epistle of Pope Iulius the first reported by saint ATHANASIVS which saith that saint ATHANASIVS could not be definitiuely iudged without the Roman Church because he was of the order of Bishops They were said he Bishops and not of vulgar Churches And a little after If then there were such a suspition conceaued against the Bishops there it must haue bene written of to this Church here Hereby testifying to vs that there was this difference betweene the Bishops and the inferior Clerkes as the causes of inferior clerkes were determined in particular Councells but the causes of Bishops could not be iudged definitiuely without the Pope And thirdly wee collect it from saint AVGVSTINE who teacheth vs as wee note in the appendix of the conference of Fontaine-bleau that the prerogatiue of Bishops and that of priests deacons and other inferior Clerkes were distinct in Africa for matter of appeale and that the one to witt Bishops might appeale beyond Sea and not the others yea groundes the iustice of the Catholickes of Africa who tooke part with Cecilianus Archbishop of Carthage against the Donatists who opposed him vpon this that Cecilianus hauing bene iudged by a Councell of seauentie African Bishops assembled at Carthage could haue appealed beyond Sea for as much as he was not of the number of Priests deacons or other inferior Clerkes but was of the order of Bishops He might saith saint AVSTIN despise the conspiring multitude of his enemies because he sawe himselfe ioyned by communicatorie letterrs with the Roman Church in which hath alwaies flourisht the principalitie of the Sea Apostolicke and with the 〈◊〉 transmarine Churches For adds he a little 〈◊〉 there was noe question of Priests deacons or other Clerkes of the inferior order but of the colleagues that is to saie of Bishops who might reserue their cause intire to the iudgement of other Bishops and principallie of the Churches Apostolicke In which place saint AVSTIN vseth the word Churches Apostolicke in the plurall number not to denie the eminencie of the Roman Church ouer the other Apostolicke Churches of which contrarywise he had newlie said that Cecilianus might dispise the conspiring multitude of his Enemies for as much as he sawe himselfe vnited by communicatorie letters with the Sea of Rome in which had alwaies flourisht the principalitie of the Sea Apostolicke but to the end to shutt vp the gate against the shift of the Donatists which calumniated and reiected the iudgement that Pope Melchiades had made of Cecilianus because they said that Melchiades not onely was culpable of the crime of treason as well as Cecilianus and by consequent capable of refusall in this case but also whilst he was yet a deacon had Sacrificed to Idolls with Pope Marcellinus For although this reproach were false as appeares by the computation that saint AVGVSTINE giues it elswhere and by the testimonie that Theodoret giues to Marcellinus to haue bene most excellent in persecution Neuertheles it gaue colour to the Donatists to reuolte against the Popes iudgement therefore saint AVSTIN without tying himself to the specialitie of the Roman Church contents himself to saie in generall that Cecilianus might reserue his cause to the iudgement of the transmarine Churches and principally those that are Apostolicke to inferr thēce that the Donatists who vpon the onelie sentence of the Councell of Africke without attending a iudgement frō beyond Sea had instituted an other Archbishop at Carthage were 〈◊〉 For the priuiledge that the Bishops of Africke had that they might appeale beyōd Sea was such that their causes could not be determined either till the Roman Church should examine them or in default of the Roman Church putting it in the forme of a case giuē not graūted that they had iust cause to refuse the Pope in anie affaire till the iudgemēt of all the other trāsmarine Churches principallie Apostolicke had interuened as S. AVS declares a while after in these wordes Put the case that the Bishops that iudged the cause at Rome had not bene good iudges there remayned yet the vniuersall Councell of the whole Church For this cause then the Mileuitan Councell willing according to the ancient African discipline witnessed by saint AVSTIN himselfe to except at the Canon where the defence of the appeales beyond Sea is questioned the clerkes of the superior order that is to saie the Bishops put in by waie of barr the specification of priests Deacons and other Clerkes of the inferior order to hinder Bishops from being comprehended therein It hath bene thought fitt saith the Councell that the Priests Deacons and other clerkes of the inferior order should not appeale but to the Councell of Africa or to the 〈◊〉 of
confirmed also by the fowrteenth of the same Canons which makes mention of Syricius and of Simplicianus which were not Bishops together but vnder the consulship of Cesarius and Atticus The third reason is that Fulgentius Ferandus citeth these two Canons to witt that of the reading of the canonicall bookes and that of the reading of the passion of Martyrs as two consequent canons and the one vnder the title of the fortie fifth and the other of the fortie sixth Canon of the Councell of Carthage in these wordes That there should be nothing read in the Church but the canonicall scriptures the Councell of Laodicea Canon fiftie sixth and the Councell of Carthage Canon fortie fifth That it shall be also lawfull to reade the Martirs Passions on the daies of their Martyrdome the Councell of Carthage Canon fortie sixth Which cannot be meant but of the third Councell of Carthage as well because the collection intituled the sixth Councell of Carthage contayneth but thirtie three Canons as because the last of these two Canons is not found in the collection intituled the sixth Councell of Carthage and that there is but onely in the third councell of Carthage where they are couched one next after the other And the fowrth finallie because saint AVSTIN teacheth vs. that the first amongst the councells of Carthage wherein the rolle of the canonicall bookes was published was the third Councell of Carthage and not the sixth for he writes in the Epistle to Quintianus That in the same Councell where the rolle of the canonicall bookes was entered it was also ordained that a Bishop should not vsurpe the clerke of an other Bishop I am amazed said he that thou dost admonish me to commaund that those that come from your quarters into our Monasteries should not bee receiued that that which hath bene decreed in the councell by vs may be obserued and that thou remembrest not that in the same councell it was determined what the canonicall Scriptures are which ought to be read to the people Then reuiew this councell and bring to thy memorie all things that thou shalt reade there and thou shalt perceaue it was so decided onely of the clergie and not of the laitie that coming from other dioceses they should not be receiued into our Monasteries not that there is a word of a Monastery but because it hath bene decreed that none should receiue the clerke of an other Now the canon that prohibits Bishops to receiue the clerkes of other Bishops is in the third Councell of Carthage but not in the sixth Moreouer he adds that in a later Councell it had bene ordained that those that departed from a monastery should not be admitted to be clerkes or superintendents of an other monasterie In the Coūcell said he where it was determined what were the canonicall scriptures there was noe mention made of a Monastery onely it was ordained that none should receiue the Clerke of an other but in a later Councell it hath bene decreed that those that haue retired themselues or haue bene expelled out of any monastery should not be made clerkes in anie other place or superintend anie minasteries which shewes againe that the Councell of Carthage where the catalogue of the canonicall Bookes was published where of saint AVSTINE speakes was the third Councell and not the sixth for the canon that forbidds to receiue a Religious man that retires from a monastery and to make him clerke or superintendent of an other monastery was instituted in the fifth Councell of Carthage which preceded the sixth neere eighteen yeares The third controuersie is concerning the fowrth Councell of Carthage holden vnder the consulship of Honorius and of Eutychianus that is to saie the next yeare after the consulship of Cesarius and Atticus the which not the Illustrious cardinall Baronius but the new publishers of the greeke edition of the Councells of Africa race from the number of the ancient Councells moued thereto because it is not inserted into that Rapsodie of the Councells of Africa that we call the African Councell Now this coniecture is soe weake that it is not worth the confutation For besides that the collection that we call the African Councell is farr from comprehending either in generall all the Councells of Africa witnes the Councell of Suffetula the Councell of Septimunica the Coūcell of Marazan the Councell of Tusdra the Councell of Macri the Councell of Zelles the councell of Tunis the coūcell of Iuca or rather Tuca cited by Fulgentius Ferandus which are not spoken of in the bodie of the African rapsody or in particular all the councells of Carthage and principallie if we belieue the edition of the same Ferandus who alleadgeth the fifth canon of the fiftie fift Councell of Carthage There are two euident reasons wherefore the fowrth councell of Carthage ought not to be inserted into the collection of the councells of Africa that we call the African coūcells the one that he that collected them had restrained himselfe of deliberate purpose as it appeares by the diuision of the nintie ninth canon of his rapsodie which is the last of the seauenth Councell of Carthage which to finde the rekoning iust he diuides in two to make but one century of African canons within which the fowrth Councell of Carthage which onely contayned a hundred and foure canons could not enter and the other that the fowrth councell of Carthage hauing prescribed the lawes vnder which all the ecclesiasticall persōs of Africa ought to be promoted to the order of Priestood there was noe neede to inserte it into the bodie of this Rapsodie to keepe them frō wandring frō the matter for as much as all ecclesiasticall persons and particularly Bishops were obliged to keepe it in their hands To those two reasons I will yet annex two others which conuince that it is truly ancient and due to the age whereto wee attribute it the one is that the things there decided agree wholie to the Estate of Africa in S. AVG. tymes as the profession which this councell obligeth Bishops to make coming to the Bishops Sea That one selfe same God is the author of the old and new testamēt and that the diuell is become ill by the libertie of his will to exclude the Maniches as the beleefe that is exacted from them that out of the Catholicke Church one is saued to exclude the Donatists as the prohibition that he made to driue the Gentills or the Jewes or the hereticks out of the Church before the masse that is to saie the dimission of the catechumens which shewes that this councell was holden while paganisme lasted Yet amongst the prouinces of the Christians or as the canons that he instituted that the Clerkes should not nourishe either their haire of their head or their beard and might gett their meate drinke and cloath by a trade or by husbandrie without derogating from their
had bene brought out of the East and that when they should come they whould assemble a councell to aduise vpon it From whence it appeares that the sixth councell of Carthage was finished the same yeare wherein it began and lasted but till the copies came out of the East which arriued in the month of Nouember of the consulship of Monaxius and Plinta and the other that when there was question of the last processe of Apiarius and of the second voyage of Faustinus into Africa the Bishops of Africa writt to Pope Celestine that they had assembled a councell expressly vpon the occurrence of this Businesse from it may be gathered that the sixth councell of Carthage had not continued till then Our holy brother fellowe Bishop Faustinus said they coming to vs wee haue assēbled a councell Whereto there may yet be added that betweene the first appeale of Apiarius when he was pursued by the inhabitants of Sicca which was determined in the sixth councell of Carthage in the presence of Flauianus and the second appeale of the same Apiarius when he was pusued by the inhabitants of Thabraca which was determined in the Councell holden after the returne of Faustinus into Africa there did againe interuene an other Councell by which he had bene depriued a second time of the 〈◊〉 of all the Bishops of Africa And it is not to bee replied that the sixth Councell of Carthage chose twentie two deputiesto finish what had not bene determined in the generall assemblie of the Councell for it was an ordinarie thing for the generall Councells of Africa when they had bene some daies together to auoide the wearysomnes and the expences of so great a multitude of Bishops to choose three or fower 〈◊〉 from euerie prouince who should prepare and put into forme the actes of the Councell as in the Councell holden the yeare before vnder the twelfth Consulship of Honorius after the constitution of the 〈◊〉 there was chosen three deputies of euery prouince to determine the other businesse of the Councell and to reduce into forme the actes of what had bene there resolued And neuerthelesse soe farr is it from appearing from thence that this Councell lasted to the yeare following as contrarywise the yeare followinge which was the yeare after the twelfth consulship of Honorius there was assembled a newe Councell the eigth of the calends of June which was that that we call the sixth of Carthage The seauenth skirmish is about the collection intituled the sixth Councell of Carthage which is a gathering of thirtie three of the principall canons of the former Councells of Carthage which manie thinke to haue bene made in the sixth Coūcell of Carthage and we cōntrarywise pretend it to be compiled by some impertinent Rapsodist whether an African during the last and most barbarous tyme of the dominion of the Uandalls in Africa or an Europian while the heresie and tyrannie of the Vandalls hindred the catholickes on this side the Sea from beinge able to haue exact communication and knowledge of the ecclesiasticall things of Africa And we are grounded in this beliefe by infinite reasons The first reason is that Fulgentius Ferandus an African deacon and very conuersant in the African antiquitie who writ a little before the expulsion of the Uandalls out of Africa not onely makes noe mention of this collecton that they intitle the sixth councell of Carthage but also citinge some of the canons that are there alleadgeth them vnder the title of canons of the former Councells of Carthage As when he citeth the canon of the canonicall Bookes he cites it from the Councell of Carthage where there was added the permission to reade the Passions of the martyrs which is the third Councell of Carthage and doth not note that this canon hath bene published in anie other Councell of Carthage when he registers the prohibition of ordayninge Bishops without the consent of their Primate he alleadgeth it with these quotations 〈◊〉 Councell of Carthage vnder the Prelate Genetlius title tenth the Generall Councell of Carthage title fortie fowerth And the Councell of Zelles in the recitall of the Popes Epistle and maketh noe mention amongst the places where this canon of the Councell is that we call the sixth Councell of Carthage which was holden the yeare after that of Zelles When he inrolls the canon of the celibate of Bishops Priests and deacons he inserts it with this quotation The Councell of Carthage title the first and Councell of Zelles And of the Coūcell of Carthage holden after that of Zelles which is that which we call the sixth he speakes not one word And it is not to be obiected that these fragments are found in the collection of Dionisius Exiguus For besides that the collection of Dionisius Exiguus was compiled not by a naturall African as was Fulgentius Ferandus but by a Scythian it was made after the Register of Ferandus as it appeares both by the canons of the Apostles which are there inserted which in Pope Gelasius his tyme and in Fulgentius Ferandus his tyme who were both Africans were neither receuied in the church of Rome nor in the African church and for this cause are not mentioned in the Register of Ferandus and by the diuision of the last canon of the seauenth councell of carthage which the collection of Dionisius and the Greeke edition that followes it doe diuide inpertinently into two canons whereas Fulgentius Ferandus and the originall text of the seauenth Councell of Carthage doe place them vnder one onely title And to this there is noe opposition in this that Victor Bishop of Tununes or according to others Tunnes extendes the 〈◊〉 of Fulgentius Ferandus if the quotations be not transposed to the one twētith yeare of the Empire of Justinian For it is certaine that Fulgentius Ferandus writt from the tyme of the Emperor Anastasius and of Fulgentius Bishop of Ruspa to whom he dedicated the Epistle of the fiue questions The second reason is that these fragments intituled the sixth Councell of Carthage are not in the collection of Jsidorus Mercator and in the ordinary volumes of the Coūcells where the Coūcells of Africa in chiefe are reported and all the other ancient Councells of the latine church whereof wee make vse Contrarywise that the sixth Councell of Carthage which is there inserted containes noe canons and comprehends but the verball processe of what passed betweene the Popes legates and the Bishops of Africa about the matter of appeales which verball processe is reduced onely to tenn Chapters after which immediatly followes in the ordinarie copies the seauenth Councell of Carthage The third reason is that the sixth Councell of Carthage and the seauenth were not two different Councells but two actions of one and the same Councell the one celebrated the eigth of the calends of June vnder the twelfth consulship of Honorius and the
Bishop and if anie man happen in anie thing to contradict his profession or his signature he shall thereby make himself incapable of this Societie And to the end to fitt it to the tyme of the sixth Councell of Carthage either he or the Exemplifiers which haue come after him haue changed the name of Genetlius into that of Aurelius against the credit of the copies of the second Councell of Carthage which say Genetlius and of Fulgentius Ferrandus who citeth these Canons with the title of the Councell holden vnder Genetlius The seauēth reason but one that cōprehendes vnder it a legiō of others is that almost all the canōs that are inserted into this collection are there inserted with precise notes of Canons cōposed pronoūced in the sixth Councell of Carthage neuerthelesse there is scarce one of them where there are not some clauses that cannot agree neither with the tyme nor with the persons nor yet with the discipline of the Fathers of the sixth coucell of Carthage As for example in the third canō it is said when in the Councell past the continence of the clergie was treated of these three degrees were restrained by the consecrations as to one kind of conscription of Chastitie to witt Bishops Priests and deacons Now it hath alreadie bene shewed that these wordes cannot be of the sixth Councell of Carthage as well because they are word by word in the second Councell of Carthage which had bene celebrated thirtie yeare before with this same remitment to the past Councell as because in the Councell of Carthage holden vnder the twelfth consulship of Honorius which had immediately preceded the sixth councell of Carthage there had bene nothing ordained concerning the continence of the clergie And it cannot be said that by this phrase in the councell past they intended to speake of the Councell assēbled vnder the consulship of Vincentius Flauitas which had bene celebrated eighteen yeares before the sixth councell of Carthage For besides that this note of tyme in Concilio praeterito determinately taken to saie in the past councell hath reference to the councell last past and indeterminately taken to saie in a councell past it cānot haue bene vsed by the sixth councell of Carthage in the tyme whereof the decree of clergie continēce had bene published not in one but in manie and seuerall Councells as the twentie fifth canon of the same collection declares when it saith That hath pleased vs which hath also bene confirmed in seuerall Councells that the subdeacons which handle the Sacraments and the Deacons Priests and Bishops according to the former decrees shall abstaine euen from their wiues The word in Concilio praeterito cannot be expounded of the Councell holden vnder the Consulship of Uincentius and Flauitas for as much as the canon of the celibat published vnder the consulship of Uincentius and Flauitas is wholie reported in the same collection more then twentie chapters after In the fifth Canon the text sayth Faustinus Bishop of Potentia of the Prouince of Urbin Legat of the Roman Church saith It pleases that Bishops Priects and Deacons or those that handle the Sacraments keeping chastitie shall abstaine euen from their owne wiues Now this Canon is not a Canon by itselfe but the trayne of a former Canon that is to saie of the second canon of the second Councell of Carthage in the which the compiler of the collection or his exemplifiers in steede of these wordes It was said by all the Bishops it pleaseth all that the Bishops Priests and Deacons or those that handle the Sacraments keeping chastitie shall abstaine euen from their owne wiues hath put to fitt the decree to the tyme of the sixth Councell of Carthage Faustinus Bishop of Potentia of the Prouince of Vrbin Legat of the Roman Church saith It pleases that Bishops Priests deacons or those that shall handle the Sacraments keeping chastitie shall abstaine euen from their owne wiues A thing that can noe waie subsist For besides that if it had bene the Popes legat that had spoken this language he would neuer haue forgotten to mention the decrees of the celibate sent to the Bishops of Africa by Pope Syricius It is euident that this clause is not a Canon a parte but it is the approbation and conclusion of the proposition of the Canon and therefore alsoe in the second Coūcell of Carthage it is ioyned in one and the same canō with the preceding article And neuerthelesse the author of the collection intitled the sixth Councell of Carthage not onely hath thereof made two canons in chiefe but the better to distinguish and make manifest his impertinēcie hath intituled thē with two differing titles and hath placed before the one of them this inscription Of continence chapter the third And before the other Of the diuers orders that ought to abstaine from their wiues chapter fourth And the Greeke Interpreter the very same In the ninth canon the text of the collection is Augustin Bishop Legat of the prouince of Numidia said Uouchsafe to ordaine that if anie in respest of their crimes be cast out of the Church and that anie Bishop or Priest receiue them into communion he may be held to be inuolued in the like crime as those that shunne the regular iudgement of their Bishop Now these are the wordes of the second Councell of Carthage where after Felix Bishop of Selemsela and Epigonius Bishop of Bulla Regia for it must be read Bullensium regiorum and not Bullensium regionum as it appeares both by the acts of the conference of Carthage which saie Bullensium regiorum and by the Geograficall tables of Ptolomy where there is a cittie of Africa called Bullaria which is a corrupt abridgement of the word Bulla regia had made the proposition of the article Genetlius Bishop of Carthage replied With good cause then doe our Bretheren and fellowe Bishops propound that those that in respect of their crimes are cast out of the Church if auoyding the regular iudgment of their Bishop they be receiued to the communion by anie Bishop or Priest he shall be held to be inuolued in the like crime Onely there is this difference that whereas the second Conncell of Carthage saith Genetlius Bishop saith the compiler or his exemplifers to accommodate the Canon to the time of the sixth Councell of Carthage haue sett Augustin Bishop Legat of the prouince of Numidia saith which is a metamophosis that cannot take place as well because Epigonius was dead as it hath bene aboue shewed a long tyme before the sixth Councell of Carthage as because saint AVGVSTIN would not haue said in the sixth Councell of Carthage Vouchsafe to ordaine of a thing alreadie ordained and in the same termes thirtie yeare before In the fourteenth canon the collection saith Item it hath pleased that from the prouince of Tripolis in regard of the
in the sixth Coūcell of Carthage for the dereee of the Anniuersarie holding of the Nationall Councells of Africa first intituled in the Councell of Hippo and since renewed by this canon in the third Councell of Carthage had bene suppressed and abrogated more then twelf yeare before the sixth Councell of Carthage by the Councell holdē vnder the seauenth consulship of Honorius in these wordes Because it had bene ordained in that Councell of Hippo the there should be holden euerie yeare a Generall Councell of Africa not onely heere at Carthage but in all the other prouinces euerie one in his turne it hath bene reserued to be kept sometimes in the prouince of Numidia and sometimes in that of Byzacia But for as much as this hath seemed laborious to all the bretheren it hath pleased that there should be noe more anniuersarie necessitie to trauaile-trouble the bretheren but that when the common cause that is to saie of all Africa shall require it from whatsoeuer part the letters shall be addressed to this Sea the Synod shall be assēbled in the prouince that shall be thought fittest In the ninteenth and tweentith it is said that Bishops and Priests accused cannot be excommunicated vnlesse after citation and refusall to appeare which are two decrees transferred from the third Councell of Carthage into this collection and not transferred from this collection into the copies of the third Councell of Carthage as the new publishers of the Councell of Africa pretend For S. AVGVSTIN himself notes that the decree forbidding to excommunicate accused Priests but after citation and refusall of appearance was instituted in the tyme that Proculian was Bishop for the Donatists at Hippo. Now Proculian had liued and was dead à long while before the sixth Councell of Carthage as it appeares both by the letters of the clergie of Hippo to Ianuarius which testifie that Proculian was Bishop of Hippo before the lawes of the Emperors against the Donatists came into Africa and by the cōferēce of Carthage which was holden eight yeares before the sixth Councell of Carthage in which tyme it was noe more Proculian but Macrobius that was Bishop of the Donatists at Hippo. In the twentie fourth canon which is of the canonicall Bookes the collection saith Bee it also made knowne to our brother and fellow Bishop Boniface and to the other Bishops of the same prouinces for the confirmation of this canon that these are the bookes that wee haue receiued from our fathers to be read in the church Now we haue alreadie shewed by three reasons and can yet confirme it by a fowrth that the canon of canonicall bookes had bene publisht in the third councell of Carthage For the first Mileuitan councell testifies that the Statutes of the councell of Hippo which cōtained fourtie one canons amongst which was a decree of the canonicall bookes had bene inserted and confirmed in a more full councell assembled at Carthage Which can not be vnderstood but of the third councell of Carthage that is to saie of the councell holden the fifth of the calends of September vnder the consulship of Cesarius and Atticus in which was propounded the extract of the canons of the Councell of Hippo. Moreouer wee haue proued that Pope Innocent the first had alreadie framed a roll of the canonicall Bookes agreable to that of the third Councell of Carthage more then fourteen yeare before Boniface and the sixth Councell of Carthage By meanes whereof it had bene an impertinent thing for the Bishops of the sixth Councell of Carthage to write to Pope Boniface for the confirmation of this canon and it cannot be said that perchance the Africans knewe it not for Faustinus the Popes legat who was present at this Councell and Phillippus and Asellus priests of the Roman Church who assisted him would not haue permitted them to be ignorant of it In the twentie fifth the collection containes Aurelius saith wee add my most deere brothers moreouer as relation bad bene made of the incontinence of some clerkes although but readers towardes their owne wiues It was decreed which also hath bene confirmed in diuers Councells that the subdeacons which should handle the sacraments the deacons and Priests and also Bishops according to the former Statutes should abstaine from their owne wiues c which if they obserue not that they should be deposed from their 〈◊〉 〈◊〉 office but that the other clerkes should not be constrayned by this lawe but in a riper age Now besides that these are the wordes of the third canon of the fifth Councell of Carthage which saith moreouer as relation had beue made of the incontinence of some clerkes though toward their owne wiues It was decreed that Bishops priests and deacons according to the former Statutes should abstaine euen from their owne wiues which if they obserue not that they should be deposed from their ecclesiasticall office but that other clerkes should not be bound by this lawe there are soe manie impertiencies in the extract of the canon as it could not be collected by the Fathers of a Councell For first these wordes Aurelius saith Wee add my most deare bretheren hath noe relation with the former canon of the same collection which is of the catalogue of the canonicall bookes And secondlie this contexture Aurelius saith Wee add my most deare bretheren moreouer as relation had bene made to the incontinencie of some clerkes hath noe construction neither naturall nor gramaticall but is a strained and impertinent coniunction to bring into Aurelius discourse the words of the third Canon of the fifth Councell of Carthage which beginus with these wordes Moreouer as relation had bene made of the incontinence of some Clerkes And thirdly this parenthesis although but readers is directly against the discipline of the Fathers of Africa who neuer meant to depriue the Readers from the vse of their owne wiues contrarywise they haue bound them coming to the age of Manhood either to professe chastitie or to marrie It hath bene ordained saith the third councell of Carthage that Readers hauing once attained to the age of 〈◊〉 shall be constrained either to take wiues or to make profession of chastitie And fowrthly this exception vnlesse a riper age vtterlie destroyeth the intent of the councell which wills that none but Bishops Priests deacons and subdeacōs should be obliged receiuing orders to quit their wiue that the other clerkes which handle not the Sacraments should not be obliged to this Condition In the twentie eight Canon which is a repetition of the canon instituted in the second Mileuitan Councell and confirmed in the Councell of Carthage holden vnder the twelfth Consulship of 〈◊〉 where it had bene decided that the priests Deacons and other inferior Clerkes cannot in their proper causes appeale beyond Sea the greeke edition and some latin copies add as it hath-bene often said of Bishops
in their prouinces And neuerthelesse to manifest that he pretended not to touch vpon neither-the superioritie nor the euocations hee added Wee know all aswell young as old that our Churches are subiect to the Roman Church And a little after It is fit and iust that euerie Bishop that the Roman Bishop shall send for to come to him to Rome if sicknesse or anie other more grieuous necessitie or impossibilitie hinder him not as the sacred Canons prescribe shall doe his deuoyre to trauell thither And elsewhere 〈◊〉 yeelde obedience to the Sea Apostolicke from whence is deriued the streame of Religion Ecclesiasticall ordination and Canonicall iudicature And euen to this day in the Appeales of minor and personall causes neither the causes nor persons of the French Clergie goe to Rome to be iudged there neither doth the Pope send legats from Rome in to France but names commissaries taken out of the Prouince of France and dwelling in France to iudge them vpon the place to auoide the costs and other inconueniences that the length and difficultie of the waie would bring vpon the witnesses and parties which was that that principallie did hurt the Africans The fourth aduertisement shall be that it was not of sett purpose and of the first designe that the African Fathers moued the controuersie of the beyond-Sea Appeales of Bishops but by accident and in continuance of Apiarius his appeale For the Africans had alwaies till then obserued this difference betweene Bishops and Simple Priests that Bishops might Appeale beyond the Sea and Priests not as it appeares both by the declaration that saint AVGVSTINE made That Cecilianus might reserue the definition of his cause to the iudgments beyond Seas because he was not of the number of simple Priests or other inferior Clerkes but of the number of Bishops And by the testimonie he giues that manie African Bishops the Sea Apostolicke iudging them or confirming the iudgments of others had bene preserued to the title of their Bishoprick without retayning the exercise thereof And by the tacite exception of the order of Bishops that the Fathers of the Mileuitan Councell had sett into the decree of the Appeales when they had ordained that the Priests Deacons and other inferior Clerkes could not appeales to the Prouinces beyond the Sea And therefore when Apiarius Priest of the Church of Sicca in Africa came to appeale beyond Sea the African Bishops opposed themselues against it And from thence by occasion the question of Episcopall appeales tooke the originall as an incident sett on the backe of an other affaire For vpon this opposition the Pope sent the Rule of the Councell of Sardica concerning appeales into Africa which consisted in two articles whereof one treated of the Appeales of Bishops and the other of the appeales of Priests Now the Pope sent these two Canons in the qualitie of Canons of the Councell of Nicea for as much as the Councell of Sardica was an Appendix and a supplie of the Councell of Nicea The African Prelates then not finding the Canon of Bishops Appeales in the copies of the Councell of Nicea that they had with them no more then that of the Priests Appeales And besides being much vexed with the frequent Appeales of Bishops from their prouinces besought the Pope to be pleased that they might send into the East to see if this Rule were to be found in the copies of the Councell of Nicea which were kept in the Easterne Churches and putting in compromise the Title which was produced to them of that which they had till then obserued by custome in regard of Episcopall Appeales tooke occasion also to put the continuance of the custome to compromise that is to saie to contest not only the Priests Appeales but also to beeseeche the Pope to reiect or more rarelie to receiue the Appeales of Bishops The fifth aduertisement shal be that the allegation that Pope Zozimus made of the Canons of the Councell of Sardica vnder the title of Canons of the Councell of Nicea was not as shall heereafter appeare by fraude or to make an aduantage of seeing contrarywise it had bene more aduantageable to him for the matter then in question to haue alleadged them vnder the title of Canons of the Councell of Sardica then vnder the title of the Canons of the Councell of Nicea for as much as in the Councell of Nicea there was but one only Bishop of Africa to witt Cecilianus whereas in the Councell of Sardica there were thirtie six Bishops of Africa present that subscribed it but that it was because it was the custome of the Roman Church to cite the Canons of the Councell of Sardica vnder the title of the Canons of the Councell of Nicea because the Councell of Sardica had bene an Appendix of the Councell of Nicea as it is the custome of the Greekes to alleadge the Canons of the Councell Trullian vnder the title of Canons of the sixth Generall Councell because they pretend the Councell Trullian to be an Appendix to the sixth Generall Councell And as Gregorie of Tours alleadges and that with much lesse reason the Canons of the Councell of Gangres for Canons of the Councell of Nicea when he saith Then arriuing at the Monasterie I read ouer againe the decrees of the Canons of the Councell of Nicea wherein it is contayned because that if anie woeman leaue her husband and she dispise the bedd wherein he hath liued honestlie saying there is no part in the glorie of the Kingdome of heauen for him that hath bene ioyned in marriage lett her be Anathema For these words are the words of the Councell of Gangres and not those of the Councell of Nicea for as much as the Councell of Gangres was as a branche and a slipp of the Councell of Nicea and that the same Osius who had presided at the Councell of Nicea assisted there if we beleeue the ancient Latine inscriptions of the Councell of Gangres and the reporte of Eunodius ancient Bishop of Pauia The sixth aduertisement shal be that whereas the African Fathers did not perceiue that these Canons which they found not in the copies of the Councell of Nicea were in those of the Councell of Sardica happened from this that the Donatists had suppressed in Africa all the copies of the true Councell of Sardica which had bene holden by the Catholicke Bishops at Sardica and had substituted in their steede the copies of the false Councell of Sardica which had bene holden by the Arrians neere Sardica For in the same tyme when the three hundred Catholicke Bishops which represented all the Catholicke Church held their Councell at Sardica where they confirmed the faith of the Coūcell of Nicea the absolution of S. ATHANASIVS the seauentie Arrian Bishops which had seperated themselues from thē held their hereticall mock-Councell which they falsely and impudently intituled the Councell of Sardica at Philippopolis a cittie neere Sardica where they
Councell of Sardica Nessus Gratus Magesius Coldeus Rogatianus Consortius Raphinus Manninus Cecilianus Erennianus Marianus Ualerius Dinamius Nyronius Iustus Celestine Cypryan Uictor Honor at Marinus Pantagathus Felix Baudeus Liber Capiton Minersall Cosmus 〈◊〉 Hesperion Felix Seuerian Optantius Hesper Fidetius Salustus Paschasius And Osius speaking to the Councell of Sardica Manie Bishops make a custome of trauailing to the court and principallie the Africans that as we haue vnderstood by our welbeloued brother and Colleague Gratus receiue not wholsome Councells And Gratus himself citing in the first Councell of Carthage cōcerning the credit whereof we are all agreed and which is alleadged by 〈◊〉 Archdeacon of Carthage one of the Canons of the Councell of Sardica I remēber said hee that in the most holie Councell of Sardica it was 〈◊〉 that none should vsurpe a man of another diocesse for his Clerke By meanes whereof not only the Councell of Sardica was of more authority then the Councell of Africke as Zonarus himselfe acknowledgeth when he saith speaking of the intituling of the Archbishopps The Councel of Chalcedon agreed rather to the Canon of the Councell of Sardica then to that of the Councell of Africa but also in regard of discipline was more strong and obligatorie in respect of the Africans then the Councell of Nicea Now it happened as we haue alreadie touched aboue that when the Pope sent this Rule to the Africans the Canons of the Councell of Sardica were no more to bee found in the African Prouinces for the 〈◊〉 had soe wrought by craft as they had suppressed and banished out of Africa all the true Actes of the Councell of Sardica that had bene brought thither in the time of Gratus and of the first Councell of 〈◊〉 and had supposed and slipt into their steede the actes of the Anticouncelle of Sardica that is to saie the acts of the false Councell holden by the Arrians at Philopolis neere Sardica vnder the title of the Councell of Sardica because that in the Epistle of this false Councell the 〈◊〉 made mention of Donatus Bishop of the Donatists of Carthage This appeares by conferring the places of S. AVGVSTINE with the rest of 〈◊〉 For S. AVGVST testifies that the Actes of the Councell of 〈◊〉 which were in his time currant in Africa were the acts of the 〈◊〉 Councell which had condēned S. ATHANASIVS the Councell of Nicea He offerd me said S. AVGVSTINE speaking of Fortunius the donatist a certaine Booke where he would shew me that the Councell of Sardica had written to the African Bishops of the commnnion of Donatus And a little after Then hauing taken the Booke and considering the statutes of the same Councell I found that Athanasius Bishop of Alexandria c. and lulius Bishop of the Roman Church no lesse Catholicke had bene condemned by this Councell of Sardica whereby I was assured that it had bene a Councell of Arrians And in the third Booke against Cresconius the Donatist who had alleadged the same Councell of Sardica The Councell of Sardica saith hee was a Councell of Arrians as the copies that we haue in our hands doe manifest principallie holden against Athanasius Bishop of Alexandria a Catholike And all antiquitie contrariwise teacheth vs that the true Councell of Sardica had confirmed the Councell of Nicea and iustified S. ATHANASIVS and was a most holy and most Catholicke Councell The holy Synod of Sardica saith S. ATHANASIVS who assisted there in person compounded of aboue thirtie fiue Prouinces receiued vs in our iustifieable proceedings And a little after They declared Athanasius and those that were with him pure and free from all crime and their aduersaries slaunderers and wicked persons And elsewhere In the great Councell of Sardica our aduersaries were deposed as slanderers and more then three hundred Bishops subscribed to our iustification And againe The holie councell assembled at Sardica decreed that therein nothing of faith should be concluded but that they should content them selues with the confession of the councell of Nicea And Gratus Archbishop of Carthage who was also there in person I remember said hee that in the most holy councell of Sardica it was decreed that none should vsurpe a Clerke of an other diocesse And the Epistle of the same Councell of Sardica We haue declared our deare brethren and fellow-ministers Athanasius Marcellus Asclepas and others their adiuncts in the seruice of God innocent and blamelesse And Socrates The Bishops assembled at Sardica condemned before all things the desertion of those of Philopolis and then deposed the accusers of Athanasius and confirmed the decrees of the Coūcell of Nicea Sozomene They answered that they would not separate themselues from the Communion of Athanasius and Paul and principallie Iulius Bishop of Rome hauing examined their cause and not hauing condemned them and the Councell of Chalcedon The father 's assembled at Sardica combated against the Relicks of Arrius A manifest proofe that the Africans in the tyme of S. AVGVSTINE and of the sixth Councell of Carthage had no other but the Actes of the false Councell of Sardica holden by the Arrians at Philopolis neere Sardica which had condemned S. ATHANASIVS and ouerthrowne the coūcell of Nicea and not those of the true councell of Sardica wich had iustified S. ATHANASIVS and cōfirmed the councell of Nicea But let vs returne to our history The Bishops of Africa then finding neither of these Canons in the copies of the councell of Nicea and not being able to finde them in those of the councell of Sardica because they had them not they stretched out vpon the occasion of the question of the priests for which at the beginning the conclusion was moued euen to Bishops and seeing that the title vpon which that was groūded which had vntill then bene obserued by custome concerning Bishops Appeales did no more appeare then that of Priestes tooke their tyme and opportunitie to complaine of the progresse of this custome and of the greeuances that the Appeales aswell of the one as of ther other that is to say as well of the Bishops as of the priests brought vpon them not by the fault of the appeales but by the malice of men which is such as the gate cannot be opened for Appeales but there wil happen great euills in the frequent executions of this remedie as the cōtempt of the first Iudges the delaie and prolonging of iustice the cost and vexation of the parties the incommoditie of the transportation of witnesses of all sexes and all ages nor wholly shut it vp from them least worse may come of it And therefore they writt to Pope Sozimus whom their letters found already dead and after to 〈◊〉 his successor an Epistle by which after they had remonstrated to him the troubles that the past examples of appeales had brought vpon them and had represented to him that they had not
no more receiue those to the Communion that haue bene excommunicated by vs And a while after That so those that in their owne Prouince haue bene depriued of the Communion may not seeme to be rashlie and vnfitly restored to the Communion by your Holynesse And this request they propt vp with fiue reasons The first that the Councell of Nicea had forbidden that those which had bene excommunicated in one Prouince should be receaued to Communion in an 〈◊〉 Your Reuerence said they will easilie acknowledge that this hath bene so defined by the Councell of Nicea for although it seemes to restraine the caution to inferior Clerks and to lay men by how much strōger reason did they intend it allso to Bishops A thing that the heate of contention drew from their mouthes and which is directlie against S. AVGVSTINE who saith speaking of Cecilianus Archishop of Carthage who had bene deposed by a Councell of seauentie African Bishops assembled at Carthage Hee might contemme the conspiring multitude of his Enemies because he knew himselfe to be vnited by communicatorie letters to the Roman Church in which hath alwaies flourisht the principalitie of the sea Apostolick and from the other Countries from whence the Ghospell first came into Africa And against the Councell of Nicea it selfe which precisely limitts the words to Priests and Laymē which hauing bene excommunicated by their Bishop could not be receiued to Communion by anie of the other Bishops of the same Prouince For whereas the African Fathers inferr that if the Councell of Nicea spake these words of Priests and Laymen they must be much more intended of Bishops this is formally opposite to saint AVGVSTINES foundatiō who saith that Cecilianus tyme-fellowe with the Councell of Nicea might haue appealed beyond Sea because hee was not of the number of Priests and other inferior Clerkes but of the number of Bishops They did not handle the cause saith hee of Priests Deacons or other inferior Clerkes but of Bishops which might reserue their causes to the iudgement of the churches beyond Sea The second that the Councell of Nicea committs the causes as well of Bishops as of Priests to the Metropolitan which is true for the iudgement of Priests in the second instance and of Bishops in the first But not for the iudgment of Bishops in the last instance as appeares by the testimonie of saint ATHANASIVS who had assisted in person at the Councell of Nicea which alleadges for his defence an Epistle where Pope Julius writes that the Councell of Antioch and other Councells of the East could not depose ATHANASIVS from the Bishopricke of Alexandria without expecting the decision of the church of Rome Are you ignorant saith hee that the custome is that they should first write to vs and so from hence should proceede the iust decision of causes and therefore if there were anie suspition conceiued against the Bishop there that is to saie of Alexandria they must write to the Church heere that is to saie to the Church of Rome The third that the grace of the holy Ghost shall not be wanting to euery prouision or to euery Prouince to discerne the equitie of causes and that it is not credible that God should inspire the Justice of the triall to one only man what soeuer he be and denie it to an infinite number in a Councell A certaine proofe that they spake of the causes of equitie and iustice as well ciuill as criminall and not of causes of faith of which contrarywise they had written a yeare or two before to Pope Innocent vpon the subiect of Pelagius and Celestius his cause which was a cause of Faith Wee doubt not with the helpe of Gods mercie who will vouchsafe to heare thee praying and to guide thee consulting but those that hold these peruerse thinges will more easily yield to the authoritie of thy Holynesse deriued from the authoritie of holy Scriptures And Pope Innocent to themselues Alwaies and as often as matters of faith are handled I conceiue that all our Bretheren and colleagues can haue no reference but to Peter that is to saie to the author of their name and dignitie The fourth That it was very hard to assure beyond Sea iudgements because of the difficultie of causing witnesses to passe the seas How can said they the Iudgements beyond Sea be certaine wherein the necessarie persons of witnesses for the debilitie of sexe of age or manie other hindrances interuening cannot appeare An euident Argument that they spake of particular and personall causes And the fifth that it had neuer bene taken from the African Church by any decree of a Councell that Appeales should goe out of Africa and that to send Legats from Rome into Africa to iudge them vpon the place it was not constituted by any Councell A thing the ignorance whereof they might well excuse forasmuch as they had no more then in Africa the true copies of the Councell of Sardica but only as had bene aboue shewed those of the false Councell of Sardica composed by the Arrians and publisht by the Donatists which gaue ground to all this question The second request was that the Pope should no more grante them clerkes executioners so were certaine clerkes of the Roman Church called committees to cause to be executed with the helpe of secular power and of the imperiall forces that is to saie by the strength of Vshers Sergeants and Souldiers the iudgements of the Pope or of his Legats a thing which prouoked much murmure in Africa For although the malice of the African Poeple who after they were fastned in the hate of anie Ecclesiasticall person would hardlie lett goe their hold did sometymes make this remedie necessarie Neuerthelesse the abuse of those which did too violently applie it did often conuert it into a pretence and occasion of complaint as S. AVGVSINE testifies in an Epistle to the same pope Celestine when he saith speaking of Anthony Bishop of Fussala in Numidia who had appealed to the Pope from the iudgemēt which the inhabitantes of Fussala had caused to be giuen against him He threatens them saith hee with secular power and with the furie of souldiers as if they should come to execute the iudgements of the Sea apostolike in such sort as the miserable inhabitants being Christians and Catholiks feared more grieuous vsage from a Catholike Bishop then they did when they were hereticks from the lawes of the Emperors For these causes then the African Bishops besought the Pope to grant no more Clerkes executors to those which demanded them That you will not also said they send your clerks for executors to all those wich demaund them nor permitt that wee should seeme to introduce the typhe or smoky meteor of the age into the Church of Christ which propounds the light of simplicitie and the daie of humility to those that desire to see God Calling the force and military violence with which those executors did
execute the iudgements of the Sea Apostolike Secular typhe for this is that which the marriage of these two words Typhe of the age signifies to witt the furious and violent manner with which the worldly and secular powers were accustomed to cause themselues to be obeyed as when the author of the life of Fulgentius saith That Fulgentius commaunded nothing with the Typhe of secular dominion And as when the Councell of Ephesus calls the vse that Iohn Patriarke of Antioche had made of the letters of Dionisius Gouernor of Syria to the Captaine of the Garrison and of the souldiers of Cyprus to hinder the Bishops of Cyprus from electing to themselues an Archbishop without the permission of the Patriarke of Antioch Secular Typhse and drawing from this particular case a generall lawe ordaines That noe Bishop vsurpe the Prouinces which haue not bene from all antiquitie vnder his predecessors c And vnder pretence of the execution of sacred thinges introduce not the Typhe of secular power And a little after And that all letters obtained to the contrarie may remaine disannulled and of no effect And finallie the third and last request but expressed in termes of Confidence and assurance is that the Pope will not suffer that Apiarius to whom by the first Iudgement it had bene permitted to remaine in Africa and exercise his Priesthood where he would prouided it were not at Sicca should remaine anie longer in Africa and that he would not cause him to be assisted with Secular authoritie to this effect Behold the words of the clause which containe also the end and conclusion of the Epistle which I haue translated from the Greeke text because the Greek edition of the Epistles as hath bene aboue shewed is more correct then the latine For as for the wretched Apiarius hauing alreadie bene condemned for his infamous crimes by our Brother Faustinus wee are no more in care for it as much as by the meanes of the approbation and moderation of your Holynesse for the preseruation of brotherly charitie Africa will no longer indure him Now vpon this what answere the Pope made them wee haue it not but that it is easie to be iudged by the successe that he satisfied them of the mistaking of the Councell of Nicea for that of Sardica and made it appeare to them that what they found not in the Councell of Nicea had bene ordained yea euen by their predecessors in the Councell of Sardica For the Appeales of the African Bishops to the Pope continued as before as it appeares both by the Rule that Pope LEO onely eight yeare later then CELESTINE made vpon the appeale that Lucifrinus a Bishop of Africa had cast into the Sea Apostolike and by the care that the Africans had afterward to insert into their Canon law the Canons of the Councell of Sardica vpon the matter of Appeales to the Pope For Fulgentius Ferandus deacō of Carthage a little later then S. AVGVSTINE and tyme-fellow with S. FVLGENTIVS registers into the collection that he made of the Canons these decrees vnder the title of the fixth and sifth Canon of the Councell of Sardica That a condemned Bishop may appeale if he will to the sea Apostolike and that during the appeals an other cannot be ordained in his Chaire By meanes whereof this question brought no interruption to the possession wherein the Pope was of appeales euen in minor causes and by consequent much lesse in maior causes as those of Faith were for which Theodoret Bishop of Cyre a Cittie neere vpon Persia appealed in the same tyme to pope 〈◊〉 and was iudged and restored by him all the Generall Coūcell of Chalcedon holden a while after the Councell of Carthage approuing and confirming it For I will not alleadge the Epistle of S. AVGVSTINE to Celestine which is in the supplie of S. AVGVSTINS Epistles imprinted by Plantine where the same S. AVGVSTINE pursues in the behalfe of Celestine the iudgment of the appeale made by Anthony Bishop of 〈◊〉 to Pope Boniface and represents to him to iustifie the sentence of the bishops of Africa who had left him his title and depriued him of this Bishops Sea That there had bene manie like 〈◊〉 in Africa euē the Sea 〈◊〉 iudgeing it or confirming the iudgement of others as particularly of 〈◊〉 Uictor and Laurence Bishop of the Cesarian 〈◊〉 because it seemes that this Epistle was written before that of the Councell of Africa to Celestine It sufficeth that neither the possession of the appeales from Africa to Rome were interrupted by this question neither did the Bishops of Africa cease to remaine in the same Communion and reuerence of the Sea Apostolike as they were before as the words of S AVGVSTINE to Pope Boniface written in the current of the difference testifies Thou disdainest not thou which presumest not 〈◊〉 though thou presidest highlie to be a friend to the 〈◊〉 And these of Pope Celestine after the death of S. AVGVSTINE Wee haue alwaies had Augustine of holie 〈◊〉 in our cōmunion which Prosper citeth to iustifie to the Bishops of the Gaules S. Augustins doctrine against the Pelagiās And these of Capreolus Archbishop of Carthage immediate successor to Aurelius vnder whom the sixth Councell of Carthage was holden writing to the fathers of the Councell of Ephesus 〈◊〉 praie you to resist 〈◊〉 with such constancie at the authoritie of the sea Apostolicke and the seuerltie of the Prelates assembled in 〈◊〉 seeme not to permitt that the doctrine of those that the Church hath long since 〈◊〉 〈◊〉 come to be borne againe And these of Eugenius one of the other successors to the same Aurelius to the Lieutenant of Hunnericus Lord of Africa The Roman Church is the head of all the Churches And these of Fulgentius and of the Bishops of Africas the Roman Church which is the head of the world Of the Councell of Sardica CHAPT XI I Remember that I promised in the former chapter to handle in this the truth and authoritie of the Canons of the Councell of Sardica the time summons me now to performe my promise and with so much the more neede because the Popes aduersaries haue a while agoe caused a Greeke Code of Canōs to be imprinted which they haue intituled A Code of the 〈◊〉 of the Vniuersall Church from whence they haue ecclipsed and cutt off the Canons of the Councell of Sardica against the credit of all the Greeke Canonists Photius Zonara Balsamon Harmonopolus and against the Greeke impressions euen of Basle Wittenbourg and other Protestant Citties and in summe against the truth of all the Greeke codes as well printed as manuscript of all the westerne and Easterne libraries Then to compasse this designe with some method I will aduertise the readers that there past two things in the Councell of Nicea which gaue an occasion soone after for the holding of the Councell of Sardica the one was
the decree of the consubstantialitie of the Father and the Some and the other the decree of Appeales The first was inserted into the Creede of the faith publisht by the Fathers of the Councell of Nicea the second into the originall acts of the Councell of Nicea with which it hath bene lost only there remaines to vs some light track of it in an Epistle of Pope Iulius reported by S. ATHANASIVS and by the Councell of Alexandria where Pope Iulius writes to the Arrians It hath not bene without the prouidence of God that the Bishops assembled in the great Councell of Nicea haue permitted that the acts of a former Synod should be examined in an other Synod For that this decree was not the same which is contayned in the Canons of the Councell of Nicea where it is ordained that when a Bishop hath excommunicated anie Churchman or Layman of his diocesse the cause of the excommunicated person may be reuiewed in the Synod of his Prouince it appeares both by this that he speakes of the reuiew of the iudgments giuen in the first instance by the Synods inferrs from thence that S. ATHANASIVS hauing bene iudged in the first instance in the Councells of Tyre and Antioch might againe haue bene iudged at Rome in a new Councell And because that he adds That if this custome being of itselfe antient and hauing bene renewed and sett downe in writing in the great Synod you will not permitt that it haue place amōgst you such a refusall is vndecent a thing that shewes that this decre whereof he speakes was resisted by the 〈◊〉 which cannot be said of the reuiewe of the sentences of the diocesan Bishops by the Councell of the Prouince And therefore it must be supposed that this decree had bene inserted not into the catalogue of the Canons of the Councell of Nicea which contained but the twentie articles which wee haue but into the very acts of the Coūcell of Nicea which haue bene lost And of this kinde of decrees inserted not into the list of the Can ons of the Councells but into the acts of the Councells there are manie examples and in the matter of the Coūcell of Nicea it selfe For the Epistle of the same Coūcell of Nicea and the Councell of Antioch teach vs that the Councell of Nicea made a decree of the Pasch and S. AMBRO teacheth vs that the Coūcell of Nicea made a decree of the exclusion of these that were in 〈◊〉 from Priesthood and the Caluinists themselues are agreed that the Councell of Nicea made a decree of the Eucharist All which decrees are not inrolled into the Canons of the Councells of Nicea but haue bene necessaryly inserted into the Acts. Now what the conditions of these following Synods ought to be which iudged by Appeale of the iudgments of former Synods there is nothing to be found in Pope Iulius his Epistles only it is left to vs to coniecture that the subsequent Synods should be greater then the former Synods But wherein this Maioritie consisted that is to saie whether it should be a simple maioritie of number as the Arrians had monopolized it in the Councell of Antioch or whether it should be a maioritie as it seemes the third Councell of Carthage requires when it saies That when there hath bene an Appeale from what Ecclesiasticall Iudge soeuer to other Ecclesiasticall Iudges where there is greater authoritie the disannulling of the former Sentence hurts not the first iudges there is nothing found in Pope Iulius his Epistle only we learne from the practise of antiquitie that the maioritie of Councells did not alwaies depend of the number of Bishops but was often measured by the qualitie of him that was the head thereof although the number of Bishops were fewer as the Councell of the Primat of the Nation was reputed greater then that of the Metropolitan of the Prouince and that of the Patriarke greater then that of the Primat and that of the Pope yet greater then that of the Patriarke although there were fower Bishops For in the Councell of Rome which iudged saint ATHANASIVS his cause after the Councell of Antioch there were but fiftie Bisshops whereas in that of Antioch there were aboue ninetie And in this sence Balsamon a Schismaticall Greeke Author who rankes the Patriarke of Constantinople aboue the Pope pretends that the title of Uniuersall Bishop which in the Councell of Calcedon had bene giuen to the Pope should be also communicated to the Bishop of Constantinople for as much as Constantinople bore the title of second Rome and will haue it that the Synod of the Bishop of Constantinople should be esteemed greater then that of all the other Patriarkes of the Empire of the East Although saith hee that the Synod of Constantinople were not vniuersall for as much as other Patriarkes assisted not there neuerthelesse it seemes to me greater then all the other Synods and the Patriarke thereof is called vniuersall Patriarke Now it fell out a while after the holding of the Councell of Nicea that the Arrians made two breaches in these two decrees The one by abollishing the word Consustantiall which they ecclipsed from all their creedes And the other by the resistance that they gaue to the restitution that the Pope made of Athanasius Patriark of Alexandria of Paul Bishop of Constantinople of Marcellus Primat of Ancyra in Galatia Asclepas Bishop of Gaza in Palestina and of Lucius Bishop of Adrianopolis in Thrace deposed a little before by the Councells of Tyre Antioch and Constantinople for diuers pretended crimes Some Secular as Athanasius for the crimes of Treason Adultery and homicide and other Ecclesiasticall The history of the first contrauention appeares by all the testimonies of Antiquitie And the history of the second by the report of Sozomene who after he had said Iulius Bishop of Rome hauing heard the accusations attempted against Athanasius of Alexandria Paul of Constantinop le Marce llus of Ancyra in Galatia Asclepas Bishop of Gaza in Palestina Lucius Bishop of Adrianopolis in Thrace and hauing found them all consenting to the doctrine of the Councell of Nicea receiued them to his Communion and because to him for the dignitie of his Sea the care of all things apperteyned he restored them each one to his Church and writt to the Bishops of the East chiding them for not hauing obserued the right formes in the iudgement of these men and that they had troubled the Churches with not hauing kept within the compasse of the decrees of the Councell of Nicea and commaunded them to send a small number from amongst them all to appeare at a daie prefixed and to iustifie their Sentence Adds These things Iulius writt and Athanasius and Paule receiued each one his Church and sent the letters of Iulius to those of the East who finding themselues sharpely toucht therewith assembled themselues at Antioch and writt
desire of honoring of saint Peters memory from whence they inferr that the attributiō of the Episcopall appeales to the Pope is not by diuine Right but who sees not that euē this is to ground it vpon diuine Right for tosaie that to honor the memory of S. PETER it was to purpose to yield Episcopall Appeales to the Pope what is it but to saie that the Pope was S. PETERS successor and that in this qualitie Appeales ought to be yielded to him as to him that had the succession of head of the church and by this succession was himfelse made head thereof And in truth what the Fathers of the councell of Sardica expresse in their Canon by these words That we may houor the memorie of Peter lett it be written to Julius the Bishop of Rome do they not expresse in their Epistle to the same Iulius by these It is verie good and fitt that from all the prouinces the Bishops haue reference to their head that is to saie to the sea of the Apostle Peter And doth it not from thence appeare that to honor in the persons of the Bishops of Rome the memory of Peter and to ackdowledge the sea of Peter in the persons of the Bishops of Rome for head of the Church is according to the Councell of Sardica one and the same thinge and by consequent that the right of Appeales which was implicitly contained in the title of Head of the Church had belonged to the Pope by diuine right from all antiquitie although the custome had bene first reduced into an expresse lawe but in the Councell of Sardica For who knowes not that all the prerogatiues that are implicitly contained in anie Title belong to him to whom the Title is giuen from the verie tyme it is giuen him though the lawes 〈◊〉 are made for the explicit declaration of anie of those prerogatiues 〈◊〉 later The third obiection is that saint HILARIE and saint EPIPHANIVS and the second Councell of Constautinople call the Councell of Sardica the Councell of those of the west From whence Zonara Hormenopolus and some other later Greekes and Schismaticks and the Protestants who ioyne with them conclude that the Councell of 〈◊〉 was not Generall To this obiection then we answere two thinges the one that the word of the west did then extend much farther then it doth now for by the word of the West the fathers intended not onely all the Prouinces of Africa of Italie of Spaine of the Gaules of England of Germanie of Hungaria of Dalmatia but also all the Prouinces of Greece as Achaia Peloponesus Macedonia the Isle of Creete and left nothing for the East but Thrace Egipt and Asia And the other that their calling the Councell of Sardica the Councell of the west is not to distinguish it from the Generall Councells as some late Greekes haue supposed but to distinguish it from the false Councell of Sardica which was called the Councell of those of the East For after the whole Councell composed of three hundred Cotholicke Bishops and of seauentie six Arrian Bishops was arriued at Sardica the seauētie six Arrians seperated themselues from the Bodie of the Councell and retired them selues to Philopopolis a cittie neere Sardica where they kept an Anti-councell which was called the Councell of those of the East Not that all the Bishops of the East assisted there but for two other causes the one for as much as the principall Bishops of this mock-councell were Steuen Patriarke of Antioch and the other Bishops of his Patriarkship which was called the Patriarkship of the East And the other because of the two citties whereinto this Councell was diuided situate on the two sides of the mountaine of Thuscis which was the bound of the two Empires of the East of the west the cittie of Sardica wherein the catholicks remayned was situat in the westerne side of the mountaine and the cittie of Philopopolis into which the Arians retired themselues was situate on the Easterne side For so farr of were all the Bishops of the East from assisting at this Anti-synod as the Arrians themselues confest that held it that there were but eightie of them there and auowed that the Bishops of the Empire of the East which were present at the true Councell of Sardica were an immense number There came saie they to Sardica an immense number of wicked and lost Bishops flowing from Constantinople and from Alexandria whom Osius and Protogenes held assembled with them in their Conuenticle And yet euen to take the East particularly for the Patriarkship of Antioch many of the Bishops of the East though taken in this sence assisted not at the false Councell of Sardica Contrarywise all the Catholick Bishops as well of the Patriarkship of Antioch as of the neighbouring Prouinces as Diodorus Bishop of Asia minors Asterius Bishop of 〈◊〉 in Arabia Maximus Bishop of Hierusalem 〈◊〉 Bishop of Lydda Arius Bishop of Petra in Judea Theodosius Germanus Siluanus Paul Claudius Patrick Elpidus Germanus 〈◊〉 Zenobius Paule and Peter Bishop of Palestina assisted and subscribed with the body of the catholicke Bishops at the true Councell of Sardica By meanes whereof this distraction consisting in so small a number of Bishops and being made by the Arrians only could not hinder the true Councell of Sardica which represented all that were catholicke Bishops in the world from preseruing the title of Generall which had bene imposed vpon it at the calling it no more then the distraction of those of the East that is to saie the Bishops of the Patriarkship of Antioch which maintained Nestorius and held an Antisynod in his fauour at Ephesus hindred the true Councell of Ephesus from being perfectlie and absolutely generall and from taking this qualitie euen then when those of the East that is to saie the Bishops of the patriar kship of Antioch held their mockcouncell a part And therfore saint ATHANASIVS not only calls it the Great Councell of Sardica and Socrates and Iustinian a Generall Councell but also saint ATHANASIVS and after him Sulpitius 〈◊〉 Theodoret and Vigilius ancient Bishop of Trent affirme that it was composed from all the christian Prouinces of the Earth The holie Councell of Sardica saith saint ATHANASIUS assembled from more then thirtie fiue Prouinces knowing the malice of the Arrians receaued vs in our iustifiable acts And elsewhere explicating the list of the same Prouinces In the Great Councell of sardica called by the commaundement of the Religious Emperors Constantius and Constans There subscribed for vs more then three hundred Bishops of the Prouinces of Egipt of Libia of Pentapolis of Palestina of Isauria of Ciprus of Phamphilia of Licia of Galatia of Dacia of Misia of Thracia of Dardaniae of Micedonia of the 〈◊〉 of Thessalia of Achaya of Creete of Dalmatia of Siccia of Pannonia of Horica of Italie so they called the Prouostship
first man who against the Ecclesiasticall canō made vse of an appeale wee bring two Answeres the one that those wordes are not the wordes of Socrates but the wordes of an hereticall author from whom Socrates reports them to wit from Sabinus who to calumniate saint CYRILL who although for feare of Constantius the Arrian Emperor he did then communicate outwardly with the Arrians neuerthelesse was in doctrine and beleefe a catholicke reproaches it to him that he had appealed rom the Councell of Cesarta in Palestina wherein he had bene deposed by the Arrians and had put in his appeale to the Councell of Seleucia holden by the Arrians but wherein there were manie couert catholicks and which communicated not with the Arrians but in the receipt of the Sacraments and differd wholie from them in faith The truth of his Answere appeares both by this that Socrates in the beginning of this historie saith that he hath abridged it from the collection of Sabinus Let the Readers saith he curious to know things in particular search them in the collections of Sabinus where they are at large sett downe wee running ouer them haue but extracted heads And by the canon whereto this Author saith that Cyrill contradictes which was a canon of the Councell of Antioch holden in the dedication which Councell Socrates was so farr from thinking it lawfull as contrariwise not only in the same historie he makes an Apostrophe against the memorie of Eleusius who had qualified the Bishops of the Councell of Antioch with the title of Fathers and askes him How ò Eleusius dost thou call those Fathers that were assembled at Antioch and deniest that title to their Elders And a little after that if those that were assembled at Antioch haue rooted out their Fathers those that followe them followe Paricides but also in the cause of saint CHRISOSTOME he saith that the canon of the Councell of Antioch which was produced against him had bene forged by the Arrians And in deede how could Socrates haue held the Bishops appeales for a new thing and cōtrarie to the canon of the Church hee that alleadgeth for a reproach of nullitie against the Councell of Antioch that the lawe of the Church imported that those thinges that were done without the Bishop of Romes consent were nullities And who had said speaking of Paule Bishop of Constantinople of Asclepas Bishop of Gaza in Palestina of Marcellus primat of Ancyra in Galatia and other Bishops deposed by the Councell of Antioch and other Councells of the East and yet had had recourse to the Pope the Bishop of Rome because of the prerogatiue of his Church armed them with confident letters and writt into the East and restored them euery man to his place and that a longe while before the action of Cyrill and of the Councell of Seleucia The other answere is that Sabinus himself did not pretend to saie by that that Cyrill had done a new thing and cōtrarie to the lawes of the Church or as the words of Sabinus imported from a lesse Tribunall to a greater that is to saie from the Councell of Palestina to that of Seleucia in appealing from one Synod to an other For the Councell of Antioch it self vpon which Sabinus grounds himself ordaines that a Bishop còdēned may haue recourse to a greater Synod But for this that he had in his appeale followed the forme of secular appeales for as much as he had taken to speake according to the stile of this time a releefe of appeale from the imperiall Chancerie that is to saie had taken letters from the Emperor to oblige the Bishops of the Councell of Seleucia and particularly the Acacians who being Arrians and fauourd by the Officers of the Emperor who assisted at the Councell who were 〈◊〉 would not haue suffered that the cause of Cyrill who had bene condemned by 〈◊〉 in the Councell of Palestina should againe haue bene put to triall to receaue his Appeale and to renew the examination of his cause This appeares both by the beginning of the historie of the Councell of 〈◊〉 where it is said that diuers letters of the Emper ors were brought where of some ordained that they should first treat of matters of faith and others that they should first handle the causes of accused Bishops And by the very words of Sabinus against Cyrill which are As soone as he had bene deposed hauing sent a libell of appeals to those that had deposed him he appealed to a greater iudgement to which appeale the Emperor Constantius added his suffrage and this Cyrill did only the first against the Custom of the 〈◊〉 Canon making vse of Appeales as in lay iudgments By which words Sahinus intended not to saie that Cyrill was the first that appealed from a lesser Synod to a greater but that hee was the first the vsed the forme of secular appeales in Ecclesiasticall iudgement that is to saie that had recourse to the Emperor to cause his appeale to be accepted And therefore hee saith not that he was the first that vsed appeales but that hee was the first that vsed them as in laie-Iudgments And this finallie appeares by the same Canon of the Councell of 〈◊〉 the transgression whereof 〈◊〉 obiects to S CYRILL which Canon forbids not that wee may appeale from a lesser Synod to a greater contrariwise ordaines it in expresse words but forbids that they should haue recourse to the Emperors authoritie and setts downe the deffence in these words If any Priest deposed by his owne Bishop 〈◊〉 〈◊〉 Bishop deposed by a Synod presume to importune the eares of the Emperor whereas he should haue recourse to a greater Synod and referr the right that he 〈◊〉 he hath to a greater number of Bishops let him not be receaued to 〈◊〉 From whence it appeares that this that Sabinus reprehended in Cyrill was not that he had appealed from the Synod of Palestina to a greater Synod to witt to that of Seleucia which was compounded of all the East but for hauing recourse to the Emperor for hauing obtained letters from him to cause his appeale to be accepted which is that that he calls to vse appeales as in lay iudgments for as much as in lay iudgments the Emperor gaue letters to oblige the seconde Iudges to 〈◊〉 the appeale and the first to yeeld to it TO the second instance which is that in the first generall Councell of Constantinople it was ordained that those that would accuse a Bishop should accuse him to the Synod of the Prouince and if the Synod of the Prouince did not content them they should haue recourse to the Synod of the Patriarkship and that after it should noe more be lawfull neither to importune the eares of the Emperor nor to disquiet a generall Councell wee answere that he speakes of the accusers of Bishops and not of Bishops accused that is to saie that he pretends not to ordaine that it should
not be lawfull for a Bishop accused to appeale frō the Patriarkall Synod to thē Generall Councell or to the Pope who was the head thereof and represented it but that it should not be lawfull for the accuser after the Cause had bene adiuged in the first instance by the prouinciall Councell and in the second by the Patriarchall Coucel to pursue it elsewhere no not before a Generall Councell as appeares by the Conclusion of the Canon which is If anie one despising the thinges aforesaid shall dare to importune the eares of the Emperor or the iudgement of the secular magistrates or disunite the Generall Councell c let him be no more 〈◊〉 waie receaued in his accusation Otherwise how could saint CHRYSOSTOME being deposed a while after this Councell by a Councell holden at the instance of the Emperor and the Empresse in thè Suburbs of Constantinople haue appealed to a Generall Councell And how a little after seeing himself depriued of the Pope of a Generall Councell because of the obstacle that the Emperor of the East and the Empresse his wife without whom a Generall Councell could not be celebrated gaue to it could he haue appealed to the Pope And how could the Emporor Ualentinian haue said that Flauianus Bisho of Constantinople had appealed to the Pope according to the custome of Councells And how could the Councell of Chalcedon holden at the gates of Constantinople haue approued of the appeale of Theodoret Bishop of Cyre a cittie of the Patriarkship of Antioch to the Pope and the iudgment of restitution be giuen by the Pope vpon his Appeale To the third Instance which is that the Emperor Justin ordaines that clerkes should be first iudged by their Bishop and then by their metropolitans and then by the Patriarkes of the Nation and should obey the things decided by him as if from the beginning he had bene the iudge for as much as against the sentence of such Bishops the former Emperors had ordained that there should be noe appeale Wee answere that he speakes of the causes of inferior clerkes who in the first instance ought to be iudged by their Bishops in the second by the metropolitans and in the third by the Patriarke and not of the causes of Bishops And where as he saith that against the sentence of such Bishops the former Emperors haue ordained that there should be noe appeale wee say with Balsamon that the place is corrupted and thus it must bee reads against such sentence of Bishops to witt against the sentences of Bishop giuen in lay matters and it must bee interpreted of the appeale to the secular Tribunall as appeares by the same lawe of the Emperors Arcadius Honorius and Theodosius to which that of Justin remitts the Readers which ordaines that the sentences of Bishops should be as those of the Prouostes of the Pretory from whence it is not lawfull to appeale Wee ordaine said the Emperors writing to Theodorus Prouost of the Pretorie that the Episcopall sentence shall remaine firme in the behalse of those which haue desired to be iudged by the Bishops add that like reuerence be giuen to their iudgements as to yours from whence it is not lawfull to appeale And by the report that Photius made of the same law in these wordes The ninth constitution of the fourth title of the first booke of the code saith That the Sentences of Bishops should bee as those of the prouostes of the 〈◊〉 from whence it is not lawfull to appeale that is to saie that it is noe more lawfull to appeale from the sentences of Bishops to the imperiall Tribunall then from those of the Prouost of the Pretory for the Emperors might well ordaine that for things temporall there should be noe appeale from the Bishops to them but not that for things sperituall there should be noe appeale frō Bishops to the superior ecclesiasticall Tribunalls To the fourth instance which is that the Emperor Iustinian ordaines that if anie clerke or layman attempt an action against a Bishop for what cause soeuer the cause should be iudged before the metropolitan and that if any one contradict the things iudged the cause should be referred to the Blessed Archbishop and Patriarke of the diocesse and there according to the lawes and canons he must end it And a little before that if two Bishops of one selfe Sinod haue a contestatiō one against the other the Metropolitan with two of the Bishops of the Synod that is to saie of the Episcopall societies of the Prouinces shall iudge thereof and that if one of the parties contradict it the blessed Patriarke of the nation shall decide it without that either of the parties can contradict it Wee answere that he speakes of the causes of Bishops where there interuenes noe deposition the finall deposition of Bishops hauing bene aliwaies subiect to appeales be it to the Pope or to a Generall Councell as appeares by the historie of 〈◊〉 time-fellowe with Iustinian who saith that John Patriarke of Alexandria hauing bene deposed at the instance of the Emperor Zeno by the Synod of the Prouince appealed to the Pope And by saint ATHANASIVS who reports these words out of the Epistle of Pope Iulius They must write to all of vs that by all of vs that may be iudged which is iust For those that were disquieted were Bishops And againe Are you ignorant that it is the custome to write first to vs and that from hence should proceede the decision of things And therefore yf there were anie suspition conceaued against the bishop there it must haue bene written off to the Church here And besides wee saie thas whereas he ordaines that the Patriarke should end causes he incends he should end them in regard of secular indgements that is to saie that after the Patriarke no secular iudge should dare to examine it nor should anie of the partles contradict before anie Secular Iudge as when he saith in the former Paragraphe that if it be an Ecclesiasticall cause which is attempted against anie clearke the secular Iudges should not intermeddle in it but the Blessed Bishop must end it For he intends not heereby to saie that there can be noe appeale from the Bishop to superior ecclesiasticall Iudges but that there should be noe appeale from the Bishop to the Prince and the secular Magistrat And it is not to be said that the Pope saint GREGORIE the first cites the constitution of Iustinian whereof there hath bene aboue mention in the cause of the Bishop Steuen who seemed to be accused of a crime meriting deposition to witt of the crime of treason for besides that those that make this allegation forget to add to it the traine of saint GREGORIES text which is That if they saie contrariwise that there is noe Metropolitan nor Patriarke it must be answered that the cause ought to be iudged and decided by the Sea Apostolicke which is the head of all the Churches That
S. GREGORIE alleadgeth this lawe it is not to applie it to the meritt of Steuens cause but to shewe that Steuen ought to be drawne in iudgement before the Councell of his Prouince and not before the Councell of an other prouince And indeede how could S GREGORIE haue pretended that in maior causes that is to saie wherin there were handled either the finall deposition of Bishops or matters of Faith the Patriarks sentences not to be subiect to appeale he that cries out Do not you know that in the cause that John the priest had hee meanes John a priest of Chalcedon who had bene condemned for a matter of faith at Conctantinople against our brother and Colleague Iohn Bishop of Constantinople he hath had recourse according to the canons to the Sea Apostolick and that it hath bene defined by our iudgement To the fifth Instance which is that the Emperors LEO and Constantine saie that the Sentence of the Patriarke is not subiect to appeale and is not to be retracted by an other Iudge as being the Prince of Ecclesiasticall iudgement Wee saie that those two Emperors who haue written since the Schisme of the Greeke Church speake of the Patriarke by excellencie that is to saie of the Patriarke of Constantinople whom they beleeue to holde the place of Pope in the East for they esteemed the sentences of other Patriarkes to be subiect to appeales but they beleeued that the sentences of Patriarkes vniuersall that is to saie according to them of the Pope and of the Patriarke of Constantinoplee whom they associated with the Pope in the Right of vniuersall Patriarke for as much as Constantinople was a second Rome and the Patriarke of Constantinople for this occasion according to them a second Pope were not subiect to appeale This appeares both by the tenth Article of the sixth title were they saie the iudgement of all Metropolitanshipps and Bishopricks belonge to their proper Patriarke but to him of Constantinople it is lawfull to confirme and reforme and determine the contestations bredd in other Seas And by Balsamon who writes vpon the fifth canon of the Councell of Antioch that this comdemnation is ment of Synods not subiect to appeale as of the Pope and of the Patriarke of Constantinople To the sixth and last Instance which is that Photius saith that from the Patriarks there is noe appeale wee answere it is not Photius that speakes for Photius inserts not in his Nomocanon but the only texts of the constitutions of the Emperors without mingling anie thing of his owne but that these are the words of the constitution of Iustine vnckle to Iustinian to which wee haue aboue answered who saith alluding to the eighth lawe of the fourth title of the code for against such Episcopall sentences as it hath bene ordained by our elders there is noe appeale Of which words the Greeke Bookebinders or Exemplifiers haue made for against the sentences of such Bishops that is to saie of the Patriarks there is noe appeale Together that if Photius the author of the Schisme that still continues betweene the latine and Greeke Churches had written these words to defend the inuasion made vpon the Sea of Ignatius true and lawfull Patriarke then aliue and to hinder the appeale that Ignatius had put in against Photius and his pretended Synod to the Pope 〈◊〉 taking effect it would haue borne noe weight But so farr 〈◊〉 it from being soe as not only Photius but after him Simon Logothetae Zonara Balsamon Alexios Blastares Harmenopolus and other greeke canonists insert into their collections the canons of the Couucell of Sardica and particularly the third fourth fifth by which the Episcopall appeales of all the prouinces are yeelded to the Pope but also that vnder the verie title of the retractation of the sentences of Bishops vnder which he registers this constitution of Iustine he quotes third fourth fifth canon of the Councell of Sardica which ordaine that the Episcopall appeales should be remitted to the Pope For to this that Zonara to preserue the Easterne appeales to the Patriarke of Conctantinople saith that the Councell of Sardica in making the Rule of the Episcopall appeales intended to yeeld noe more to the pope but the westerne Appeales Wee saie besides this that this exceptiō defaulketh not Africa which made a parte of the westerne prouinces and was subiect to the Prouost of the Pretory of Italie it is against the precise intention of the Councell of Sardica which publisht this Rule expresselie to abrogate the canon of the Councell of Antioch and to iustifie the restitution that Pope 〈◊〉 had made of saint ATHANASIVS Patriarke of Alexandria and of Paule Bishop of Constantinople of Marcellus primate of Ancyra in Galatia and of Asclepas Bishop of Gaza in Palestina who had bene deposed from their Seas by the Councells of Tyre of Hierusalē of Antioch other Easterne Coūcels Iuliū saith Zosom receiued Athanasius Bishop of Alexādria Paule Bishop of Constātinople Marcellus Bishop of Ancyra in Galatia Asclepas Bishop of Gaza in Palestina and Lucius Bishopp of Andrinople into his communion and because that to him for the dignitie of his Sea the care of all things belonged he restored to each of them his Church And elsewhere speaking of the Fathers of the Councell of Sardica they answered that they would not seperate themselues from the communion of Athanasius and of Paule and Principally for as much as Iulius Bishop of Rome had examined their cause and had not condemned them And therefore Balsamon seeing that this euasion could not subsist hath inuented an other which is that the councell of Sardica had indeede yeelded to the Pope the appeales of all Bishops but that Constantinople hauinge since bene erected to the title of the secōd Rome the right of appeales hath bene deuided betwene the Pope and the Patriarcke of Constantinople Those thinges said Balsamon commenting the third canon of the councell of Sardica which are heere defined of the Pope ought also to bee extended to the Patriark of Constantinople because by diuers Canons he meaneth the canons of the councell of Chalcedon and of the conncell surnamed Trullian by which he pretendes that he Bishop of Constantinople was made equall to the Pope excepting precedence he hath bene honored with priuiledges in all things equall to those of the Pope And againe commenting the fift canon of the same councell of Sardica This priuilege belongeth not to the Pope alone that it should be necessarie that euerie condemned Bishop haue recourse to the Sea of Rome but it ought also to be vnderstood of the Sea of Constantinople And Nilus Archbishop of Thessalonica The twētie eight canō of the councell of Chalcedō and the thirtie sixt of the sixth synod honoring the Sea of Constantinople with the same priuiledges as the Sea of Rome yeelde also manifestlie the 〈◊〉 to the Sea of Constantinople And so much for the Councell of Sardica CARDINALL
alone and from belonging to her alone noe more then when in a common weale the factious part and which separated it-selfe from the state and reuoltes against the true preseruers of the Estate come to be deuided from that which remaines in the lawfull administration of the Estate this diuision hinders not the part which restes vnited with the Estate from preseruing the right and title of the vniuersallitie of the cōmon-wealth and those thinges which are done by it alone from being accounted to be done by the whole Bodie of the common-wealth Whose whole being is preserued in this part alone the other by the desertion thereof hauing lost all the part it had in the name and effect of the common-wealth Of the sence wherein the Roman Church is called Catholicke CHAP. IX The continuance of the Kinges answere TO attribute to themselues the title of Catholicke as proper to themselues alone THE REPLIE WHEN wee vse this traine of Epithetes the Catholicke Apostolicke Roman Church we intend not by the word Roman the particular Church of Rome but all the Churches which adhere and are ioyned in communion with the Roman Church euen as by the Iewish Church wee intended not the tribe of Iuda only but the lines of Leui and Beniamin and manie relikes of the lines which were ioyned therewith For S IOHN BAPTIST was of the tribe of Leuy and sainct PAVL of that of Beniamin Anna of the tribe of Aser and neuerthelesse they were all of the people of the Iewes and of the Iewish Church but they were called Iewes and Iewish people because of the adherence and communion that they had with the principall Tribe which was that of Iuda Soe all the other Churches which communicate with the Roman in what soeuer part they are constituted are comprehended vnder the common word of the Roman Church when wee saie the Catholicke Apostolicke and Roman Church because they hold the Roman Church for the center and originall of their communion And in this sence saint AMBROSE saith that his brother inquired if the Bishop of one of the citties of Sardica where he desired to be baptised consented with the Catholicke Bishops that is to saie added hee with the Roman Church And in this sence saint HIEROME saith that the Church of Alexandria glorifies her selfe that she participates with the Roman Faith And in this sence Iohn Patriarke of Constātinople writes to Pope Hormisdas Wee promise not to recite amongst the sacred mistiries the names of those which are separate from the communion of the Cathoick Church that is to saie that consent not in all thinges with the Sea Apostolick And in this sence Beda vseth these words Our mother the Roman Church In this same sence they comprehend vnder the Greeke Church not only the natuaall Greekes but the Russians and Muscouites although they be distinct in nation and in language from the Greekes yea euen haue their Seruice in a tongue quite different for asmuch as they adhere to the Creeke Church Not that the particular Roman Church may not also in a certaine regard be called Catholicke For the word Catholicke is taken in three sortes to witt either formallie or causallie or participatiuelie Formally the only vniuersall Church that is to saie the Societie of all the true particular churches vnited in one selfe same communiō is called catholicke Causallie the Roman church is called Catholicke for as much as she infuseth vniuersalitie into all the whole bodie of the Catholicke church That it is soe to cōstitute vniuersalitie there must be two thinges one that may analogicallie be insteede of matter thereto to witt the multitude for where there is no multitude there can be noe vniuersalitie And the other to be in-steede of forme thereto to witt vnitie for a multitude without vnitie makes noe vniuersalitie Take awaie saith sainct AVGVSTINE the vnitie from the multitude and it is a tumult but bring in vnitie and it is the people And therefore the Roman Church which as center and beginning of the ecclesiasticall communion infuseth vnitie which is the forme of vniuersalitie into the Catholicke Church and by consequent causeth vniuersalitie in her may be called catholicke causallie though in her owne being she be particular noe more nor lesse then the Galley to which all the other Gallies of a Fleete haue relation of dependancie and correspondencie is called the Generall although she bee but one particular Galley because it is she that by the relation that all others haue to her giues vnitie to the totall and generall bodie of the Fleete And finallie particular Churches are called Catholicke participatiuely because they agree and participate in doctrine and communion with the catholicke Church And in this sence the Church of Smyrna addresseth her Epistle To the Catholick Church of Philomilion and to all the Catholick Churches which are throughout the world Of the causes wherefore the Roman Church hath cutt of the rest from her communion CHAP. X. The continuance of the Kings answere AND to exclude from their communion all the rest which dissent from them in anie thinge or refuse the yoake of slauerie THE REPLIE THE most excellent King may be pleased to remember two things one that antient authors haue written that oftentimes for one only word contrarie to Faith manie heresies haue bene cast out of the bodie of the Church And the other that the societies of the Egiptians and Ethiopians haue not bene excluded out of the Church for refusinge that which his maiestie call the yoake of slauerie that is to saie the Superintendencie of the Roman Church but for hauing imbraced the Sect of Eutyches who with all his partakers was cutt off from the Church by the Councell of Chalcedon and that euen to this daie they are all readie and haue often offerred to acknowledge the Pope whom they confesse to bee the Successor of the Prince of the Apostles if they might be receiued into the communion of the Roman Church without obliging them to anathematize Eutiches and Dioscorus And as for the diuision of the Greeke Church the true cause thereof hath bene the Schisme fallen out betweene Ignatius lawfull Patriarke of Constantinople whom the Pope preserued in his communion and Photius intruded into the Patriarkship by the fauour of the Emperor to which Schisme the Greekes added for an obstacle of reuniō as the crabb cast the stone into the oyster to hinder it from shutting itselfe againe the difference of the procession of the holy Ghost and of Schismatickes became flatt heretickes This was the true cause of the seperation of the Greekes and not the yoake of slaueries of the Roman Church of the which neither Jgnatius nor anie of his Catholicke Predcessors had euer complayned Of the sence wherein the hereticks belonge not to the Catholick Church CHAP. XI The Continuance of the Kings Answere AND so on the suddaine to pronounce presumptuouslie that they belonged not in anie thing to the Catholicke Church THE REPLIE This deniall is
king answeres to the first obseruation that it can not be applied to the Hipothesis proposed without manie defects For so farr is this English Church from hauing departed from the faith of the ancient Catholicke Church which she honours and reuerences as she is not so much as departed from the Faith of the Roman Church in as much as she consents with the Catholicke Church THE REPLIE I Appeale from Phillip to Phillip that is to saie from the most excellent King to himselfe for what doth my first obseruation import yea according to the abridgement that this maiestie hath made of it but that the name of Catholicke doth not only denote faith but also communion with the Catholick Church and therefore that the antient writers would not suffer those to be called Catholickes who had separated themselues from the communion of the Church although they retained the Faith thereof Now how then is it that the most excellent King alleadgeth to shewe that this obseruation cannot be applied to his Hypothesis without manie errors that he is not departed neither hee nor his Church from the faith of the antient Church For the obseruation wherein it is handled being that to be Catholicke it is not sufficient not to be separate from the Church of the Catholicke faith but also not to be separated from the communion of the Catholicke Church is it not fussicient to applie it to the Hipothesis and to except the most excellent Kinge from the title of Catholicke that his Maiestie hath separated himselfe not from the Faith if soe be he had not done soe but frō the onlie cōmunion of the Catholicke Church And if the most excellent King saith that she from whom he hath separated himself is not the same Catholicke Church as she was in the time of the Fathers and of whom the Fathers said that out of her communiō the title of Catholicke nor the reward of saluation could not be obtained must he not shew that there is an alteration happened in thinges which are of the essence of the Church and without which the verie being of the Church cannot be preserued and besides this that he must finde out and cause to appeare an other societie wherein the succession of the doctrine and of the ministrie both of the communion and of the prerogatiues of the antient Catholieke Church hath continued and whereto he hath ranged himselfe to the end that adhering thereto he may saie that he hath not separated himselfe from the communion of the antient Catholicke Church but is returned into it Of the personall suceession of the Bishops CHAP. XXII The Continuance of the Kings Answere IF wee seeke for the succession of persons wee haue in being the name of Bishops and the succession vninterrupted from the first THE REPLIE IT sufficeth not to constitute the personall successiō of Bishops that some are entred in the steede of others but they must bee entred with the same forme and with the same conditions essentiall to a Bishopricke that their predecessors entred withall Noe more then it sufficeth to make the Priests of Ieroboa Successors to the true Leuiticall Priests that he had driuen awaie that they came into their places not being come in with cōditions necessarie to succeede thē And therefore whether the mission of the Bishops which are at this daie in England be a true ecclesiasticall mission made by ecclesiasticall authoritie and with the iust ecclesiasticall formes or rather a politick mission I forbeare to dispute Onlie I will saie that there are two kindes of successions in the personall continuance of a Bishops Sea the one the succession of authoritie and the other the succession of the character Whereof it is 〈◊〉 that the English according to the principles commō to them and vs haue not the one and it is euidēt that according to their owne particular principles they cannot haue the other For there doe meete together or concurr according to vs two conditions in Episcopall mission the one concerning the collation of authoritie the other concerning the impression of the character which comes from the part of the sacrament of order which wee conceaue to imprint a Seale which cannot be blotted out Now the condition which concernes the character which we will heere call sacramentall mission may well be preserued out of the Church for as much as the character cannot be blotted out and consequently may be giuen though vnlawfullie yet reallie out of the Church by them that haue carried it out of the Church But that which cōcernes authoritie which wee will call notwithstanding the barbarisme of the word authoritatiue missiō although it cānot be giuen in the Church without the other yet it cannot be carried awaie nor giuen with the other out of the Church and may be taken awaie by the Church from them to whom she hath giuen it when she shall iudge it necessarie to depose or degrade them As the Councell of Sardica deposed Narcissus Menophantus and others who notwithstanding left not to preserue the character of the sacrament euen as the officers of a prince when they ioyne themselues with a faction of rebells may carry with them the Seale and the character of the Patent of their offices and preserue it out of the state and out of the common wealth but they cannot carrie 〈◊〉 the authoritie of their office with them And therefore when they that haue bene degraded by the Church or ordained out of the Church returne to the Church the lawfull authoritie to exercise their function must be restored to them either by a particular rehabilitation or by a publicke declaration that the Churches makes to receaue them into her communiō with the exercise of their charges which serues them for a generall rehabilitation As when the Arrians returned to the Catholicke faith the Church restored to their Bishops the lawfull authoritie to administer the Bishop ricks whereof the ecclesiasticall lawes had depriued them and rehabilitated them all at once by the publicke declaration that she made to admitt them with the function of their charges From whence it appeares that they that are ordained out of the Church and by an other societie then by the true Church although they be indeede Bishops as for the Character of the Sacrament neuerthelesse they are not Bishops as for the function of authoritie and as manie times as they shall pretend to vse their authoritie without being rehabilitated by the Church soe often they commit sinn and sacriledge Let vs consider saith S. HILARY speaking of the Fathers of the Coūcell of Nicea what wee doe doe wee that anathematize them c For if they haue not bene Bishops we cā be none And S. ATHANASIVS It is impossible that the ordination of Secūdus as made by the Arriās should haue anie force in the Catholicke Church And S. HIEROME There are at this daie noe Bishops in the world sauing those that were ordained by the Synod And the lawe of the Emperors
2. Decemb. 1631 F. Leander de S. Martino sacrae Theologiae Doctor Hebraeae linguae in alma Academia Duacena professor Regius Benedictinorum conuentus S. Gregorij Angliae Prior. THE LETTER OF THE LORD CARDINALL OF PERRON SENT TO MONSIEVR CASAVBON INTO ENGLAND SIR the letter that you deliuered to Monsieur de la Bodery was deliuered to me by him euen as I was vpon my departure for a voyage into Normandy and since my returne from thence I haue bene almost perpetuallie sicke which hindered me from answering with more speede Now that my disease begins to be at some truce with me I will paie the arrerages of this delaie and will first thanke you for the good office that you haue done me in shewing the letter I writt to you to the most excellent king of great Brittaine and in procuring me an interest in his fauour I will striue so to husband it by my humble seruice s and particularlye by celebrating his prayses which is the only fruite that good and vertuons kinges such as hee doe gather from allthe labours and thornie cares that the burden of a kingdome loades them with as his maiestie shall haue noe cause to be sorrie that it be declared to after ages how he hath honord mee with his well wishes ād how I haue had his 〈◊〉 in reuerence and admiration As for the translation of the verses of Virgill whereof you writt to me that he desires a Copie that which I sent you being lost I deferr yet for some daies to acquit myself of that dutie because I haue put it to the presse with the addition of a part of the fowrth which I haue ended expresselie for his maiestie sake to inlarge my presēte to him As soone as those few Copies which are in doing shall be finished I will not faile to addresse one of them to you to offer vp to him on my behalfe The third point of your letter yet remaines which is that his Maiestie was astonisht at those wordes in my letter That excepting the title of Catholicke I knew nothing wanting in him to expresse the figure of a perfect and compleate Prince and that he pretendes that since he beleeues all thinges that the Ancientes haue with an vnanimous consent esteemed necessarie to saluation the title of Catholique cannot bee donied him Now as on the one side I can not but greatlie praise his maiesties pietie and Christian humilitie in not disdayning to submitt his iudgement adorned with so manie lightes naturall ād acquired to that of those cleare beames of antiquitie imitating therein the wisdome of that great Emperor Thodosius who thought there was noebetter meanes to agree the dissentions which disturbed the Church of his time then to exact from either part an answere whither thy beleeued that the Fathers which had flourish'd in the Church before the separation had bene orthodoxall and that being confessed to summon them to submitt themselues to whatsoeuer they should be found to haue beleeued so on the other side there are manie obseruations `to be made vpon this Thesis before wee passe to the hypothesis which since I Cannot represent to his maiestie I shall be gladd to informe you of them for your particular satisfaction The first is that the name of Catholicke is not a name of beleefe simplie but of Communion also else antiquitie would not haue refused that title to those Which were not separated from the beleefe but from the Communion of the Church nor would they haue protested that out of the Catholicke Church the Faith and Sacramentes may be had but not Saluation Out of the Catholicke Church saith S. Augustin in his treatie of Conference with Emeritus a man may haue orders hee maie haue Sacraments he may sing Alleluya he may answere A men he may keepe the Gospell he may haue and preach the faith in the name of the Father of the Sonn and of the holie Ghost but he can no where finde Saluation but in the Catholicke Church And in the Booke De vtilit credendi There is a Church as all men graunt if you cast your eyes ouer the extent of the whole world more full in multitude then all the rest and as those that know themselues to be of it affirme more sincere in the doctrine of truth But of the truth that is an other question that will suffice for this search that there is one Catholicke Church vpon which seuer all heresies impose seuerall names whereas they are all call called euery one by his particular name which they dare not disauow from whence it may appeare to the iudgment of anie arbiter that is not prepossessed by fauour to whom the name of Catholicke where of all are ambitions ought to bee attributed And in the Booke against the fundamentall Epistle Then to omitt this wisdome which you denie to bee in the Catholicke Church there are manie other things which doe most iustlie retaine me in her bosome the consent of people and nations retaine me therein the authoritie begūn by miracles nourished by hope increased by charitie confirmed by antiquitie retaines me therein the succession of Prelates euen from the verie seate of Peter to whom our Lord deliuered his sheepe to be fedd after his Resurrection euen to the present Bishops seate retaines me therein and finallie the verie name of Catholick retaines me therein which not without cause this Church alone amongst so manie heresies hath in such sorte obtained as though all heretickes would be called Catholiques neuerthelesse when a stranger askes where the Catholicke Church doth assemble there is not one 〈◊〉 that dares shew his 〈◊〉 or his howse And in his treatise of Faith and of the Creede Wee beleeue the holie Church and that Catholick for heretickes and schismatickes call their Congregations Churches but hereticks beleeuing of God false thinges violate faith and Schismatickes separate themselues from brotherly charitie by vniust diuisions allthough they beleeue the same things that we beleeue and therefore neither can the hereticke belonge to the Catholicke Church because she loues God nor the schismaticke because she loues her neightour And in the Booke Of the vnitie of the Church All those that beleeue as hath bene said that ouer Lord IESVS is come in the flesh and is risen againe in the same flesh wherein he was borne and hath suffered and that he is the sōne of god god with god ād one with the Father and the onlie immoueable word of the Father by which all things haue bene made but yet dissent so from his bodie which is the Church that theire communion is not with the whole or is spread in deed but yet is in some part found to be separate it is manifest they are not in the Catholick Church And Prosper his scholler Hee saith hee that Communicates with this vniuersall Church is a Christian and a Catholicke but he that communicates not therewith is an hereticke and Antichrist And for this cause wee see that the Fathers denied the title
Epithete to distinguish the Christian Church from her for as the starr that the authors call Lucifer although it be the same with that that is called Vesper yet when it goes before the Sonne it beares one name and when it followes him it hath an other soe although the Iewish congregation hath bene in some sorte one same societie with the Christiā Congregatiō neuerthelesse whē this societie hath gone Before her SVNNE which is CHRIST she hath borne one name to witt the Synagogue and when she followes him she beares an other to witt the Church And therefore when our Lord said to S. Peter Dic ecclesiae tell it to the Church and if he heare not he Church let him be to thee as an heathen or a publican And when S. LVKE relates that HEROD sett himselfe to Persecute quosdam de ecclesia some of those of the Church and when saint Paul writes I teach it so in all the Churches And againe bee without scandall to the Iewes and to the Gentiles and to the Church of God And when S. Iames proclaimes If anie one be sicke lett him call the priestes of the Church And when S. Ireneus saith there haue bene sacrifices among the people there are sacrifices in the Church they thought they had sufficiently distinguished without anie other additiō the Christian Church frō the Iewish Synagogue And contrariwise when the Church of SMYRNA in an age neighbouringe vpon that of the Apostles intitles her Epistle to the Church of PHILOMILION and to all the a Diocesses of the Catholique Church that are throughout the world And when CLEMENT ALEXANDRINVS writes There needes not manie wordes to shewe that the mocke-Councells of heretickes are after the Catholicke Church And when TERTVLLIAN saieth Marcion gaue his money to the Catholique Church which reiected both it and him when he strayed from our truth to heresie And when sainct CYPRIAN aduertised the Bishops of Africke that passed in to Italie to acknowledge and hold fast the roote and matrice of the Catholicke Church And when Saint EPIPHANIVS reporteth that vnder the persecution of DIOCLESIAN those that held the ancient Churches called themselues the Catholicke Church and the Militians the Church of the martyres And when the Emperor CONSTANTINE ordained that all the Oratories of the Heretickes should be taken from them and presently after deliuered to the Catholicke Church they pretended not by the word Catholicke to distinguish the Christian Church from the Iewish but to distinguish the great and the originall bodie of the Church from the particular and later sectes Yet wee acknowledge that the word Catholicke in distinguishing by hervniuersalitie the true Church from the hereticall and schismaticall sectes distinguisheth her alsoe by accident from the Iewish Synagogue as a speciall difference in distinguishing her species from other species of the same genders doth also distinguish it from that of other genders though that be not her proper office for the word reasonable discerninge men from birds fishes serpentes and other beastes leaves him not vndiscerned accessarily from plantes metalls and stones But we maintaine the expresse and direct end for which the Surname of Catholik hath bene added to the Church I saie to the Church and not to the figures of the Church hath bene to distinguish it from hereticall and Schismaticall sectes If I should this daie by chance enter into a populous towne saith S. PACIANVS an author celebrated by sainct Ierom and finde there Marcionistes and Apolinarians it must be reade Apellecians Cataphrigians Nouatians and other such like which call themselues Christians by what surname should I knowe the Congregation of my people if it were not intitled Catholicke and againe Christian is my name Catholicke is my Surname that names me this markes me out by that I am manifested prodor non probor by this I am distinguished And sainct CYRILL of Ierusalem an author the same age expoundinge the creede For this cause saith he thy faith hath giuen thee this article to holde vndoubtedlie and in the holie Catholicke Church to the end thou 〈◊〉 flie the polluted 〈◊〉 of heretickes And a little after And when thou comst into a towne inquire not simplie where the temple of our Lord is for the other heresies of impious persons doe likewise call theire dens the temples of the Lord neither aske simplie where the Church is but where is the Catholique Church for that name is the proper name of this holie Church And sainct AVGVSTINE in his booke of the Faith and the creede Wee beleeue saith he the holie Church and that Catholicke for the heretickes and Schismatickes name also theire Congregations Churches but heretickes beleeuing in God in a false manner violate the faith and Schismatickes by theire vniust Diuisions seperate themselues from brotherlie Charitie although they beleeue the same thinges that we beleeue therefore the hereticke appartaineth not to the Catholicke Church because she loues God nor the Schismaticke because she loues her neighbour So that it amazeth me that I haue had soe little industrie to explaine myselfe as to haue giuen his Maiestie occasion to answere that the reason for which I had said in the beginninge of my first obseruation that the word Catholicke was not a title of simple beliefe but of communion was not enough manifest For hauinge alleaged these fower places of sainct AVGVSTINE Schismatickes appertaine not to the Catholicke Church although they beleeue the same thinges with vs. Those that disagree soe from the bodie of Christ which is the Church as theire communion is not with all or that it spread it selfe but is found separate in some part it is manifest they are not in the Catholicke Church There is a Church if you cast your eyes ouer the extent of the whole world more aboundant in multitude and also as those that know themselues to be of it affirme more sincere in truth then all the others but of the truth is an other disputation Diuision and dissention makes you heretickes and peace and vnitie makes vs Catholickes And hauinge accompanied them with these wordes of sainct VINCENTIVS 〈◊〉 O admirable conuersion or change the authors of one selfe opinion are called Catholiques and the followers of it beretickes And with those of sainct PROSPER 〈◊〉 that communicates with the vniuersall church is a christian and a 〈◊〉 catholicke and he that communicates not therewith is an hereticke and Antichrist It seemed to me that I had sufficiently shewed that the title of Catholicke is not a simple title of beliefe but of communion also It is true I expected not that a question that had bene anciently moued and adiuged euen with the interuention of the authoritie of Emperors should againe haue bene contested against and put into dispute For in the controuersie of Catholickes and Donatistes vpon the word Catholicke before the decision whereof as sainct Austin saith the Church was neuer
of Christ cannot be saued And that which the Fathers haue done to hinder the breache of peace and of mutuall communion hath passed noe further then either to tolerate some locall and particular customes which brought more burden then profit as the custome some Africans had not to touch the ground with theire naked feete in the Octaues of theire Baptisme or to endure the manners and conuersation of some vitious men without applyinge the iron corrosiue of excommunication for feare of diuidinge the Church insteede of purginge it from wicked persons From whence proceeded that famous sentence of sainct AVGVSTINE They tolerate for the good of vnitie that which they hate for the good of equitie As for that which they haue done for the reestablishmēt of peace it hath beē extēded to the yeeldinge somethinge in the seuerity of discipline For when Arrian or Donatist Bishops came backe to the Church the Church in fauour of the people which followed them receaued them by a forme of generall rehabilitatiō with facultie to exercise theire Episcopall power Now this was against the ordinary rigor of the Canons And therefore sainct AVGVSTINE hath from thence taken occasion to say Thas as the trees that are inoculated receiue a wound in their barke to giue waie to those branches that should be graffed in soe the Church receiues a wound in her discipline to the end to take in and reincorporate hereticall people which were conuerted and returne together with theire Bishops but not that the loue of peace hath euer transported the Fathers so farr as to yield neuer so little in matters of Faith Contrarywise sainct BASILE witnesseth a That they haue alwaies rather chosen to suffer a thousand deathes then to b betraie one sillable thereof And sainct EPIPHANIVS recited by sainct IEROM saith c That for one word or two contrary to faith manie heresies haue bene cast forth of the Church And S. AVGVSTINE That the thinges contrary vnto faith and good manners the Church doth neither approue them conceale them nor doe them Therefore his Maiestie ought not to haue feared to imitate wholy the zeale of the Fathers for the good of peace and to doe for the restoringe the vnitie of the Church all things that the ancient Catholicke church hath approued practised taught Neither ought he to haue added to his offer the exception of that prouerbe euen to the Altars since our of the true Church such as was that of the Fathers to whose only Conditions wee exact his Maiesties communion with ours there are noe true Altars but only Altars agaiust Altars that is to saie prophane and Schismaticall Altars as those of Ieroboam were and the high places in the time of the law Nor finally should he limit the desire he hath to communicate with all the true members of the misticall bodie of Christ within this Condition if it were possible for it is so possible to communicate with all the actuall members of the misticall bodie of Christ that con trariwise it is impossible except in case of error of fact to communicate with anie one of them but you must communicate either immediately or mediatly with all the rest for the Church is that Societie whereof DAVID said Ierusalem which is built as a Cittie whose participation is in vnitie And sainct CYPRIAN The Catholicke Church which is one is not dismembred nor diuided but keepes herselfe vnited and is glewed together by the cement of the Prelates adheringe the one to the other And sainct AVGVSTINE Those whose Communion is not with all or that doe spread themselues but yet find themselues in some parte diuided it is manifest they are not in the Catholicke Church And againe Whosoeuer defendeth one parte separate from the rest let him not vsurpe the title of Catholicke And in an other place It may be will some one saie that there are other 〈◊〉 of God I knowe not where whereof God hath care but I knowe them not But he is too absurd euen in Common sense that imagins such thinges Of the necessitie of communicatinge with the Catholicke Church CHAP. IV. The pursute of the kinges Answere THese thinges beinge soe the kinge neuerthelesse esteemes that he hath very iust cause to dissent from them who without anie distinction and exception 〈◊〉 presse this Communion THE REPLIE THere is saith sainct AVGVSTINE noe iust necessitie to diuide vnitie and there is saith againe the same Doctor noe assurance of vnitie but in the Church which built according to Gods promise vpon the mountaine cannot be hidden For besides that the examination of the Church is soe easie and soe certaine as sainct AVSTIN saith I haue the most manifest voice of my pastor who expresses to me and pointes me out the Church without anie ambiguitie And againe this is noe obscure question wherein they may deceiue you of whom the lord hath foretolde that they shall come and saie heere is Christ And that the particular examination of Faith contrariwise is soe dangerous and difficult as yet most learned haue deceaued themselues in it And as sainct Ierom cryeth out There is great danger in speakinge in the Church for feare least by a wronge interpretation the Ghospell of Christ may be made the Ghospell of a man or which is worse the Ghospell of the diuell There is further this difference which is that he who hath the Church is sure to adhere to the true Faith though he know not distinctly all the articles thereof and that he is in the waie of Saluation where he that hath Faith and is not in the Church hath noe hope of Saluation If I haue all Faith saith Sainct PAVLE and 〈◊〉 not Charity I am nothinge And Sainct AVGVSTIN He that hath Charitie is secure and none can transporte charity out of the Catholique Church And elswhere If Schismatickes had Charitie they would not rend the bodie of Christ which is the Church By meanes whereof as much as Charitie is more excellent then Faith followinge that oracle of the Apostle but the greater of the three is Charitie soe much the instance of the Church is more necessary then that of Faith Aboue all these thinges saith sainct PAVLE holde Charitie which is the bond of perfection and lett the peace of Christ whereby you haue bene called into one bodie holde the principall place in your hartes And againe lett vs not for sake our Congregation as some haue accustomed to doe And sainct Iude Woe be to those that perish in the Contradiction of Core And a while after people that separate themselues sensuall men not hauinge the Spirit And it is a thinge so acknowledged by the Fathers that they affirme that faith it selfe turnes to increase of damnation to those that possesse it out of the Church yea they holde the cryme of Schisme to be worse then that of infidelitie and Idolatrie Those saith Saint AVSTIN whom
spouse markes of the place where he dwells she saith Least I be as hidden amougst the flockes of thy competitors that is to saie saith saint AVGVSTINE of those that being in the beginninge with thee would assemble without not thy flocke but theire stocks For what is this but to saie that the Church demaundes marks of her spouse not to be discerned from all kinde of things but to be discerned only from the societie of heretickes which beare by false markes the name of Christ and the title of Churches And secondly it is not necessary that the markes in parte that is to saie those that taken separatlie haue not the entire office of markes may not be found euery one a parte without the thing marked but that the thing may not be found without euery one of them nor they taken iointly and altogether without the thing whose marke they are And therefor the argument of the markes in parte separated is good to argue negatiuely and to saie with sainct Austine against the Donatistes The Church hath this most certaine marke that she cannot be hidden she is then knowne to all nations the sect of Donatus is vnknowne to manie nations then that is not she Or with saint IEROM against the Luciferians Hilarius being dead a deacon he could ordaine no Priest after him now that is noe Church that hath noe Priestes or with the same saint AVGVSTINE against all heresies in generall euerie heresie that sitts in corners is a concubine and no matron But the argument of the markes in part taken iointlie is good to argue both negatiuely and affirmatiuely and to conclude with saint AVGVSTINE Suppose then that I omitt this wisedome that you denie to be in the Catholicke Church there are many other thinges that retaine me most iustlie in her lappe The consent of people and nations retaines me The authoritie begun by miracles nourished by hope increased by charitie confirmed by antiquitie retaines me The Succession of Prelates since the sea of Peter to whom or Lord consigned the feeding of his sheepe after his resurrection to the present Bishops Sea retaines me and finallie the very name of Catholicke retaines me which not without cause this Church alone amongst soe manie and soe great heresies hath so maintained as when a stranger askes where they assemble to comunicate in the Catholicke Church there is no hereticke tha dare shew him his owne temple or his owne howse From what places of the voice of the sheepeheard the markes of the Church ought to be taken CHAPTER VI. The continuance of the Kinges answere The king hath learnt from the reading of the holie Scripture and all the Fathers heretofore none excepted held noe otherwise that the true and essentiall forme of the Church is that the sheepe of Christ doe heare the voice of theire pastor THE REPLIE To heare the voice of the Pastor is the office of the sheepe but not the essentiall forme either of the Church or of the sheepe For the essentiall forme of the Church I meane essentiall forme analogically as that of the supposts constituted by aggregation is vnitie in the meanes of vocation to saluation and the essentiall forme of the flocke is the communion and participation to this vnitie The name of Church saith saint CHRISOSTOM is a name of agreement and vnion And saint AVGVSTINE God is one the Church is vnitie nothing agreeth with this one ' but vnitie But if the essentiall forme of the flocke were to heare the voice of the Pastor doth not he heare the voice of the Pastor that heares her voice of whom the Pastor said by the mouth of Esay Thou shalt iudge euerie tongue that resisteth thee in Iudgement And by his owne mouth The gates of Hell shall not preuaile against her And whosoeuer heares her not shall be held as a heathen and a Publican And by the mouth of saint PAVL He hath placed in the Church Apostles Prophets Euangelists Pastors and Doctors c. that we may no more be little children fleeting and wauering with euerie wind of Doctrine And doth not saint AVGVSTINE cry out The truth of Scripture is held by vs when we doe that which pleaseth the vniuersall Church whom the authoritie of the same scriptures recommends And againe There are manie thinges that the vniuersall Church obserueth and which therefore are lawfullie belieued to haue bene deliuered by tradition of the Apostles although we finde them not written And then againe to heare the voice of the Pastor is it not to heare it according to true vnderstanding for doth not TERTVLLIAN pronounce An adulterate glosse doth as much outrage to the truth as a false penne And doth not Saint Hilarie saie The heresie is in the vnderstanding and not in the Scripture the sense and not the word becomes the crime And doth not saint Ierome write The Ghospell is not in the words but in the sense And doth not saint AVGVSTINE cty out All the heretickes which receiue the scriptures thincke to follow them when they follow theire owne errors And in an other place Heretickes were no heretickes but that misvnderstanding the Scripture they defend obstinately theire owne false opinions against the truth thereof And againe Manie things are spoken by Christ in the Scriptures in such a manner as the impions Spirits of heretickes who will needs teach before they are taught are thereby lead into error And vpon saint Iohn The heresies and peruerse doctrines which intangle Soules and cast them headlong into hell haue theire birth no where but from good Scriptures euilly vnderstood And so is not the question still to whom it belongs to iudge infalliblie of the true sense of the Scripture Moreouer the first voice of the shepheard that the Fathers summond the sheepe to heare is it not that whereby he designes the markes of his Sheepefolde that is of his Church I haue said saint AVGVSTINE the most manifest voice of my pastor who recommends and expresses to me his Church without anie ambigiutie I must blame myself if for the wordes of men I straie from his floke which is the Church since principallie he admonishes me saying My sheepe heare my voyce Now which is this voice of the pastor wherein Saint AVGVSTINE will haue vs seeke for the markes of the Church but that wich expresses not the doctrine contested betweene him and his aduersaries which was that of the truth of the baptisme giuen by hereticks but the prerogatiues of eminencie perpetuitie vniuersalitie and other externall and sensible markes and conditions promised to the Church If the holie Scriptures saith saint AVGVSTINE haue designed the 〈◊〉 only in Africa and in a little medly of men dwelling in the rockes and Mountaines neere Rome and in the howse and territorie of a spanish Ladie though whatsoeuer other pamphlets may be produced there are none but the Donatists that haue the Church if the
And when he saith Tell it to the Church and if he heare not the Church let him be to thee as a heathen or a publican And againe the Cittie set vpon a mountaine cannot be hid And in an other place I will pray not onlie for these heere present but for all those that by theire word shall beleeue in me that they may be all one because the world may know that thou hast sent me Euen a blinde man may see that he speakes of an externall and visible Church And when he expresseth the Church by the parable of the barne where the corne is mingled with the strawe and by the parable of the fielde where the corne and the tares should growe together till haruest And by the parable of the nett cast into the Sea where the euill fishes were inclosed with the good And by the parable of the wedding where the hall was full of guests aswell good as badd and by the parable of the wise and foolish virgins which staied for the Spouse in one howse there needes noe Oedipus to vnderstand that he speakes of a visible Church constituted by externall and temporall vocation And when S. Paul saith to Timothee I write these things to thee that thou maist know how thou oughtest to conuerse in the howse of God which is the Church of the liuing God the pillar and foundation of truth And againe In a great howse there are not onely vessells of gold and siluer but also of wood and earth This word to conuerse which cannot haue relation to an inuisible Societie and this word foundation which is not relatiue to truth which hath no neede of foundation but to men to whom the Church serues for a foundation of truth And these wordes of wood and earth doe visibly shew that he speaketh of an externall and visible Church And when he saith in the 6. Chapter of the first to she Corinthians What haue I to doe to iudge those that are without And in the 11. We haue not this custome neither the Church of God And in the 12. God had placed in the Church first Apostles secondly Prophets thirdly Doctors And in the Epistle to the Ephesians The truth of the wisedome of God is manifested to the principalities and powers in the heauenly places by the Church And againe Christ clenseth his Church by the waching of water in the word And in the exhortation of the Priests of Ephesus Take heede to your selues and to all the flocke ouer which the holy Ghost hath made you Bishops to rule the Church of God And when Saint Iames saith is his Catholicke epistle If anie one of you be sicke lett him call the Priests of the Church and let them anointe him with oyle It is more cleere then the sunne that they spake of an externall and visible 〈◊〉 And in truth how could it be that these prophesies alreadie soe often repeated In the last daies the mountaine of the Lord shall be aboue all the mountaines The Nations shall come to her and saie lett vs goe vp to the Mountaine of the Lord and into the howse of the God of Iacob and he will teach vs his waies The people shall walke in her light and kings in the brightnes of her Oriēt Thine eyes shall see Ierusalem a plentifull habitation and a tabernacle that cannot be remoued Theire seede shall be knowne among the people and thire posteritie amongst the generations All those that shall see them shall know that they are the seed blessed by the Lord the nations shall know that I am the holie one of Israel when my sanctification shall be in the middle of them for euer had not bene iliusions and oracles of the Spirit of lyes if the Church should haue consisted only in the hidden and inuisible number of the predestinate into whose knowledge neither men nor angells can penetrate And our Lord himselfe who is the eternall wisedome of the Father had not he bene the most imprudent of all lawemakers to haue left his law exposed to soe manie suppositions deprauations and false expositions whereto the malice of the heretickes of all ages hath subiected it without leauing a depositary to keepe it and a iudge to interpret it or to haue left it an inuisible depositary and an inuisible interpreter But against this inuincible truth there doe arise fiue principall obiectiōs The first is that our Lord said The gates of hell shall not preuaile against my Church frō whence it seemes to followe that the reprobate are noe partes of the Church because the gates of hell doe preuaile against them The Second that sainct PAVL writheth you are arriued to the heauenly Ierusalem to the Church of the primitiues or first borne which are inrolled in heauen from whence it seemes to follow that the Church is only of the predestinate The third that we protest in the Creede I beleeue the Church from whence it is inferred that the Church is inuisible because faith is of inuisible things The fourth that Saint AVGVSTINE saith in some place that onely predestinat Catholicks are true partes of the Church and the true members of the bodie of Christ and puts a distinction betweene those which are in the howse and those that are of the howse and betweene the people knowne in the eyes of God and the people knowne in the eyes of men And the fift That Saint IEROME writes He that is a Sinner and soiled with anie spott cannot be said to be of the Church of Christ. To the first then of these obiections which is that the gates of hell shall not be victorious ouer the Church we saie That the victories which the gates of hell obtaine against particular persons by the vices of theire manners preuaile but against those particular persons that are spotted there with and not against the bodie of the Church for as much as the vices of manners are but iu the persons that commit or approue them and not in the Communion of the Church Those saith saint AVGVST whom the wicked please in theire vnitie communicate with the wicked but those that are therewith displeased communicate not with the wicked in theire actions but with the altar of Christ. For the Church exacts from none of her membres the condition of being vitious to receiue him into her Communion as she exacts from them the profession of the Faith and of the vniuersall ceremonies that she prescribeth to them the participation of her Sacraments and the adherence to her pastors By meanes whereof there is nothing but heresie and profession of error or infidelitie that can be pretended to make the gates of hell victorious ouer the body of the Church because those only cortupt the conditions vnder which the congregation is contracted or gathered and infect the body and masse of the societie for none can enter into anie hereticall societie
corrected or explained it both in the conference that he had with them in Carthage and in his retractations as there remaines noe more colour to abuse it For Saint AVGVSTINE in his first disputatiōs against the Donatistes finding himself pressed with the arguments that they brought to proue that baptisme could not be giuen by heretickes because heretickes were out of the Church aduised himselfe and particularlie in the worke of the seuen bookes of baptisme from whence this distinction of people knowne in the eyes of God and in the eyes of men is principally taken to helpe himselfe against them not with the formall definition of the Church by which onely infidells and hereticall and Schismaticall Christians are excluded but by the finall definition of the Church that is to saie by the definition of the Church considered according to the finall and future number of those of whom she should be constituted in the other world from which wicked Catholickes are also excluded to the end to inferr from thence against the Donatistes that as euill Catholickes though they were out of the Church defined according to her future permanent and principall being did truly baptise soe heretickes and Schismatickes though they were out of the Church defined according to her present and passant being yet might administer true baptisme And for a foundation of his definition he made vse of Epithetes of Salomon and S. Paul hauing noe spott nor wrinkle and 〈◊〉 her such like elogies of the Church which appertained either to the state of the other world or to the puritie of doctrine But after that the Donatistes abused both this definition and the testimonies from whence it was taken to inferre from thence that the Catholicke Communion which was mingled with wicked men was not the Church he changed his proceding in the conference that he had with them at Carthage and declared that this definition belonged not to the Church considered according to the present and formall being which she hath in this world but accordinge to the future and finall being which she shall haue in the next The Catholicks saith he made it appeare by many testimonies and examples of holy Scriptures that wicked mē are now so mingled in the Church that although Ecclesiasticall discipline ought to be watchfull to correct them both in words and by excommunications and degradations neuerthelesse not onely being hidden they are vnknowne but euen being knowne they are often tollerated for the vnitie of peace and shewed that the testimonies of scriptures did in that manner well agree together to witt that the places whereby the Church is represented with the medly of the wicked signisie the present tyme of the Church as she is in this world and the places whereby she is designed to haue no wicked persons mixt with her signifie the future state of the Church such as she shall eternally haue in the world to come And a little after so the Catholickes refuted the calumny of the two Churches declaring expressely and instantly what they intended to saie to witt that they had not pretended that that Church which is now mingled with wicked men should be an other Church then the kingdome of God that shall haue no wicked pesons in it but that the same one and holy Church is now in one sorte and shall be then in an other now she is compounded of good and wicked men and thē she shall not be soe And in the worke of the Cittie of God made by him after the Conference of Carthage there where the one and other kinde are found that is good euill there the Church is as 〈◊〉 is at this present but where the one only shal be there is the Church such as she is to 〈◊〉 when there shal be no wicked men in her And in the answere to the second Epistle of Gaudentias written also after the said Conference You see that the Church according to Cyprian is called Catholicke by the name of all and it is not without manifestly-wicked men And in the second booke of his retractations I wrote said he 7. bookes of Baptisme against the Donatistes attempting to defend themselues by the authority of the most happie Bishop and Martyr 〈◊〉 in all those bookes where I haue described the Church without wrinckle or spott it must not be takē of the Church as shee in her present being but as being 〈◊〉 to 〈◊〉 such whē she shall appeare in glorie And againe In my writings to an vnknowē Donatist speaking of the multitude of cockle I said by which are vnderstood all heretickes there wantes a Coniunction which is necessary for I should haue said by which are also vnderstood all beretickes c. whereas I spake as if there were onely cockle out of the Church and none in the Church And neuerthelesse the Church is the Kingdome of Christ from whence the Angells in the haruest tyme will plucke vp all Scandalls which caused the Martyr Cyprian to saie Although we see tares in the Church yet ought neither our faith nor our charitie to be so diuerted as because we see tares in the Church we should therefore seperate our-selues from the Church Which sense we haue also followed els where and principallie against the 〈◊〉 〈◊〉 present in the act of the Conference From whence it appeares how much it is to abuse Saint AVGVSTINES wordes against the sense whereto himselfe intendes they should be either corrected or explained to transferr as the protestantes doe that that he spake of the Church considered according to her future and finall being in the other world and applie it to the Church considered accordinge to her actuall being heere and to inferr from thence that she may consist in this world formally in the onely mumber of the predestinate and remaine hidden and visible To the fift obiection which is that Saint Ierom writes vpon the Epistle to the Ephesians The Church is glorions wthout spott or wrinkle or anie such like thing he then which is a sinner and soyled with anie spott cannot be called of the Church of Christ neither subiect to Christ We answere that he meanes not to saie that wicked men are not of the Church which is the body of Christ which fightes heere below but that they are not of the number of the Church which is the bodie of Christ which shall raigne in heauen For soe farr of is it from Saint IEROM to belieue that the promise to be without wrinkle or spott of manners appertaines to the Church considered as she is in this world that he cryes out quite contrarilie against the Pelagians That what the Apostle writes that our Lord will make his Church holy and without spott or wrinkle shall be accomplished at the end of the world and in the consummation of vertues And againe True perfection and without soyle is reserued for heauen when the bridegrome shall say to the bride Thou art wholie saire my
Palestina These were all complaintes which still remain'd within the limites of theire manners and neither touched the faith of the Roman Church nor the succession of saint Peter nor the communion of the Apostolicall Sea nor the very person of the Pope And indeede how could saint IEROME applie these wordes of the Reuelation Goe out of Babylon to the Cittie of Rome for anie thinge concerninge faith and Religion He that cryes out in his apologie against RVFFINVS Which faith is it that he calls his that that the Roman Church holdes or that that is contained in Origens bookes if he answere that that the Roman Church holdes then we are Catholickes And in the Epistle to THEOPHILVS Patriarche of Alexandria Know that we haue nothinge in greater recommendation then to conserue the statutes of Christ and not to transgresse the bounds of our fathers and alwaies to remember the Roman faith praysed by the mouth of the Apostle whereof the Alexandrian Church doth glorie to partake And in the Epistle to DEMETRIAS When thou wert little and that the Bishop Anastasius of 〈◊〉 aud happie memorie gouuerned the Roman Church a cruell tempest of 〈◊〉 risen out of the Easterne partes attempted to pollute and corrupt the 〈◊〉 of that faith which had bene commended by the mouth of the Apostle but this 〈◊〉 Pope Anastasius riche in a most plentifull pouertie and iu an Apostolicall care brake the pestilent head and stopped the hissinge mouthes of 〈◊〉 Hydra And because I feare yea I haue heard saie that the budds of this venimous plante doe still liue and springe vp in some I thought it my 〈◊〉 to admonish thee in a deuout zeale of charitie that thou keepe fast the faith of Saint INNOCENT his sonne and Successor in the Apostolicall Chaire And in the Epistle to Pope DAMASVS I am chayned in communion with thy blessednesse that is with Peters Chaire I know the Church is built vpon that rocke if anie eate the lambe out of that howse he is prophane And a little after I know not Vitalis I reiect Meletius I am ignorant of Paulinus whosoeuer gathers not with thee scatters that is to saie whosoeuer is not of Christ is of Antichrist Far then was hee from holdinge the Church of Rome for Babylon and the Pope for Antichrist since he held whosoeuer did not communicate with the Pope for Antichrist The third exposition is of them who interpret the allegoricall Babylon to be the Monarchy of the Turkes who with its false Prophet Mahomet haue possessed all the citties and particularly those of the seuen Churches of Asia to which S. Iohn addressed his reuelatioÌ„ and which hath giuen vp her soule to the perished beast that is to saie hath againe takeÌ„ the office and ranke of the pagan Emperors blasphmers and persecutors of the name of Christ and hath vsurped the Seate whither theire succession had bene transferd to witt Constantinople and who is clothed with purple that is hath the Emperiall power and authority whose simbole in Saint Iohns tyme was purple and which is seated be it literally vpon seuen Mountaines for Constantinople hath seuen Mountaines as old Rome had for moderne Rome hath nyne Or be it accordinge to the allegoricall interpretation of Saint Iohn vpon seuen kings that is to say vpon the seuen Empires that followe the impietie of Mahomett And in briefe which hath soe many other affinities with the Babylon in the ReuelatioÌ„ as OECOLAMP and BVLLINGER are constrayned to giue her two seates and conâ—â—â—â—uâ—e two Antichrists one in the weste and an other in the East Now which of these expositioÌ„s answeres the precise inteÌ„tion of the Author or whether the perfect accoÌ„plishment of these thinges be yet to come and should be vnderstood of a Societie which shall not arise till after the Ghospell haue bene actually preached to all the nations of the world as all ancient writers are agreed that the Monarchie of Antichrist which the ProtestaÌ„ts esteene to be one thinge with the Babylon of the Reuelation shall not come till after that tyme it is not heere our purpose to examine But in summe that that Babylon where of the reuelation speaketh can be seriouslie taken for the cittie of Rome the antithesis that saint IOHN makes of Babylon and Ierusalem which teacheth vs that as the Ierusalem described by the same Reuelation is not a locall cittie soe Babylon described by the same Reuelation is not a locall and corporall cittie takes from vs all colour to belieue it And therefore ARETHAS who beinge a grecian and a schismaticke as he is held to bee had had more interest to interpret this passage of Rome resolues in the end that it cannot be vnderstood neither of Rome nor of Constantinople but of the state of this corruptible world It appeares saies he vndoubtlie by this place that the thinges which are heere foretolde should neither be vnderstood of Babylon nor of olde nor newe Rome that is Constantinople nor of any other cittie but of all this corruptible world And that she may be taken for a Church which in the beginninge was a true Church of Christ and since growne false and adulterate bearinge neuerthelesse still the title of a Church the figure of Babylon which was from the beginninge founded by Nimrod a pagan and infidell and after alwaies perseuered in paganisme and in the open profession of infidelitie till the fall of her Empire cannot beare it Contrarywise that which saint IOHN saith that all those whose names are not written in the booke of life haue worshipped the beast vpon which the harlott sitts seemes to insinuate that he speaks of the societie of all the reprobate of what soeuer Secte Religion and profession they haue bene as well Iewes Gentiles Heretickes Schismatickes as euill Catholickes and not of any determinate Communion Yet we avowe neuerthelesse that the Fathers haue some-tymes turned the wordes of Isay and Ieremy from whence those wordes of the Reuelation are takeÌ„ to make vse of them against the particular Sect of the Arrians As when OSIVS and after him S. ATHANAS say the Scripture cryes out depart depart goe out from her and touch not her vncleanesse Withdrawe you from the midst of them separate your-selues froÌ„ theÌ„ you that carrie the vessells of our Lord. But besides that they haue neuer preteÌ„ded that this precept should be exteÌ„ded to all the multitude of ChristiaÌ„s and that there might come a tyme wherein there were noe externall CoÌ„munion visible and eminent out of which it should be vnlawfull to goe forth which is that which is in question There is great difference betweene the conceites allusions that the Fathers made vpon the allegoricall expositions of the passages of the Scripture and the proper and direct vnderstandinge of the same passages which is that onely from whence we may argue seriouslie And therefore when the Donatists in the conference of Carthage would haue made vse of the same wordes against the
to conferr it Marriage for a true and proper Sacrament Pennance for a true and proper Sacrament and vocall Confession to the Pastors of the Church for one of the Conditiōs necessary to this Sacrament Order for a true and proper Sacrament and Extreame Onction for a true and proper Sacramēt which are the seuen Sacramentes that the Roman Church acknowledges and the Greeke Communion alsoe makes profession to embrace with vs. A Church which in the Ceremonies of baptisme vsed oyle salte waxe lights exorcismes the signe of the Crose the word Epheta and other thinges that accompanie it to testifie by oyle that in baptisme wee are made Christians that is partakers of the vnction of Christ by salte that God contracted with vs in baptisme an alliance for euer followinge the stile of the Scripture which calls eternall alliances alliances of salte by the light that Christ is the light that enlightens all men commeinge into the world by exorcismes that baptisme puts vs out of the Diuells possession by the signe of the Crosse that it is the Death of Christ that giues strength to all Sacramentes by the word Epheta that God accomplisheth spiritually in vs by baptisme what he wrought corporally in the deafe and dumbe man A Church that esteemed baptisme for persons of full age necessary with a conditionall necessitie and for children necessary with an absolute necessitie and for this cause permitted lay men to baptise in danger of death A Church that vsed holy water consecrated by certaine wordes and ceremonies and made vse of it both for baptisme and against inchantments and to make exorcismes and coniurations against euill spirits Frō whence it is that S. Gregory the great who though he were after the first fower Councells yet not to be excepted against by English men who tooke the originall of their mission from him ordained when Englad returned backe from paganisme to Christiā Religiō that the temples should not be demolished but expiated by the sprinkling of holy water A Church that in the oeconomy of Ecclesiasticall ministrie held diuers degrees the Bishop the Priest the Deacō the Acolite the Exorcist the Reader and the Porter and consecrated and blessed them with diuers formes and ceremonies And in the order Episcopall acknowledged diuers seates of iurisdictīo of positiue right to witt Archbishops Primates Patriarckes and one supereminent by diuine law which was the Pope without whom nothing could be decided appertayning to the vniuersall Church the want of whose presēce either by himself or by his legates or his confirmation made all Councells pretended to be vniuersall vnlawfull A Church wich held a succession of Bishops not interrupted since the first mission of the Apostles for an essentiall condition of her reputed those who had it not or that communicated with those that had it not for Schismatiks and cul pable of the same Curse with Core Dathan and 〈◊〉 A Church that held the distinction of Bishop and Priest and namely in the acte of ordinatiō for a thing of diuine law and Apostolicall tradition and condemned as hereticks those that held it not A Church that held free will for a doctrine of faith reuealed in the holy scripture that held that faith onely without Euāgelicall works is not sufficient for saluation that wicked men perseuering to the end were reprobates but not predestinate to euill that the certainty that particular men presumed to haue of their predestination was a rashe bouldnes A Church wherein their seruice was said throughout the East in Greeke and through the west aswell in Africa as in Europe in Latine although that in none of the prouinces neither of Europe nor Africa except in Italie in the citties where the Roman colonyes resided the latine were vnderstood by the simple people but onely by the learned In briefe a Church that vsed either in gender or in species either informe or in analogie the very same ceremonies vvhich are the vvords vvell knovven the all men vvhich the Catholique vseth vniuersally at this 〈◊〉 obserued the distinctīo of the Feasts and ordinary daies the distinction of Ecclesiasticall and lay habits the reuerence of sacred vessells the custome of shauing and vnction for the collation of orders the ceremonie of vvashing their hands at the Altar before the consecration of the mysteries the kisse of peace before the 〈◊〉 pronounced a part of the seruice at the Altar vvith a lovv voice and vvheard made processions vvith the relickes of the martyrs accompained the dead to their 〈◊〉 vvith vvax tapers in signe of ioy and future certainty of their resurrectiō had the pictures of Christ and his Saînts both out of Churches and in Churches and vpon the very altars of martyrs not to adore them as adoration signifies di nine vvorship but to reuerence by them the souldiers and champions of Christ vsed the signe of the crosse in all their conuersations imprinted it on the forehead of their catechumenists painted it on the portall of all the hovvses of the faithfull gaue the blessing to the people vvith their hand by the signe of the Crosse imployed it to driue away evill spirits proposed in Ierusalē the very Crosse to be adored on good friday vsed incense in their Synaxes not particularly incēse of Arabia but indifferently odoriferous gummes for they held not incense for sacrifice as in the tyme of the lawe but for a simple ceremony designed to represent the effect of prayers described by these wordes of Dauid Let my prayer arise euen as incense into thy presence And by these of the Reuelation The smoke of the incense of the prayers of the Saints ascended from the hand of the Angell before God And finally a Church which held that the Catholicke Church had the infallible promise that she should be perpetually visible and eminent in her communion perpetually pure and vncorrupted in her doctrine and in her Sacramentes and perpetually bound and cōtinued in the succession of her ministrie and that to her onely belonges the keeping of the Apostolicall traditions the authority of the interpretation of scripture and the decision of controuersies of Faith and that out of the succession of her Communion of her doctrine and of her ministrie there was neither Church nor saluation Beholde what the excellent King when it shall please him to consider it at sufficient leasure shall finde the Catholicke Church to haue bene in the tyme of saint AVG. and of the 4 first Councelles Let his Maiestie see whether by these features he can knowe the face of Caluines Church or of ours Of the conformitie or inconformitie of the sense wherein the word Catholicke hath bene cōmon to the ancient Catholicke Church and to the moderne
rest For how dost not thou denie the future perfection of these prophecies thou that fearest not to denie soe great in 〈◊〉 to which the perfection is due And in an other place Although there are manie kindes of heresies amongst Christians and that all would 〈◊〉 to be Catholickes and call the rest except themselue heretickes there is 〈◊〉 〈◊〉 Church if you cast your eyes ouer the whole worlde more aboundant in multitude and as those that know themselues to be of it affirme more sincere in truth then all the rest but of the truth that is an other question That which sufficeth for this dispute is that there is one Catholicke Church to which different heresies impose different names they beinge neuerthelesse all called by their particular 〈◊〉 that they dare not disauowe from whence it appeares in the iudgement of arbiters not possessed with fauour to whom the name of Catholicke whereof they are all ambitious ought to be attributed By which wordes S. AVG. elegantly declares that the Church was not called Catholicke because she was actually and at one selfe same tyme ouer all Natiōs but for this cause amongst others that in multitude of people and in extent of nations she exceeded each one of other Christian societies Of the comparison of the Church with the Cittie builte vpon a Mountaine CHAP. XX. The continuance of the Kinges answere FOr heretofore the Catholicke Church like the Cittie built vpon a Mountaine which could not 〈◊〉 〈◊〉 was not way subiect to be called in question but was euident and certaine to all in such 〈◊〉 〈◊〉 noe bodie of an vndistracted spirit could doubt of it THE REPLIE IT seemes that the excellent King holdes this word that cannot be hidden to haue reference onely to the Cittie built vpon a Mountaine and will not haue it belong to the Church but by accident that is when she resēbles the 〈◊〉 builte vpon a Mountaine That is to say it seemes that his Maiestie vnderstandes not that this condition to be like a cittie built vpon a Mountaine and by consequent not to be hidden belongs perpetually to the Church but will haue it that the Church sometymes enioyes this condition as when Saint AVGVSTINE writ and sometymes is depriued of it as afterwardes Neuertelesse Saint AVGVSTINE who is the best interpreter that can be of his owne wordes saith that the Church hath this most certaine marke that she cannot be hidd And againe that of her it is said The cittie built vpon the Mountaine cannot bee hidd From whence it appeareth that this Epithete of beeing vnconcealeable belongs not by accidēt to the Church when she shall be found like the cittie built vpon a hill but appartaines to her properly directly and perpetually For where his Maiestie adds that the Church was then soe manifest as noe man in his right wittes could doubt of her that was true and soe is she still at this day in regarde of all those that agree vpon the true markes of the Church that is to saie in regarde of those that accordinge to Gods promises designe the Catholicke Church by the perpetuitie of her continuance and by the eminencie of multitude and extent ouer nations aboue all other Christian Sectes But to all heretickes and schismatickes who reiected those markes and would receiue noe signe for a note of the Church but onely puritie of manners or triall of doctrine of which they attributed to themselues the iudgement by interpretation of Scripture made accordinge to theire sense the Church was not onely doubtfull but altogether hidden It is saith S. AVG. a condition cōmon to all heretickes not to see that thinge which is in the world the most apparent an t built in the light of all nations out of whose vnitie all that they doe though they seeme to doe it with great care cannoe more warrant them from the wrath of God then the spiders webbs against the extremity of colde Of the conformitie or inconformitie of the Donatists and Protestantes in the question of the Church CHAPT XXI The continuance of the kinges answere FOR she vvas not shutt vp in anie corner of the vvorld liyng I knowe not vvhere in the South as the foolish Donatistes affirmed but she vvas spread in leught and breadth ouer all the space of the Earth THE REPLIE THE Donatistes held not that theire Church was inclosed by right and for euer into Africa but onely in fact and for a certaine tyme noe more then the Caluinistes who haue pretended that the true visible Church had bene reduced for manie ages into the Prouince of Albigeois and other boundes and afterward in some valleys of Dolphiny And yet the Donatistes did not make this confession with theire good will but in theire owne defence by constraint Contrarywise they attempted with all theire power to shewe that theire Church was not restrained onely into Africa For this cause they kept a Bishop at Rome whom they had sent to a fewe African Donatistes that dwelt there They had plented a pretended Church in Spanie in the territory of a Lady called Lucilla that fauored them They had made the false Actes of the mock Councell of the Arrians holden at Philipopolis neere Sardica to passe current insteede of the true Councell of Sardica because in the letters of those Bishops amongst the names of the Bishops to whom they were addressed theire was the name of Donatus the false Bishop of Carthage one of the Bishops of the Donatistes party thereby to make it credible that the Councell of Sardica had communicated with them yea when they entered into conference with the Catholickes they grewe to be soe impudent but that it was confounded at the instant as to maintaine that theire communion was spread ouer all the earth Heere first saith Saint AVGVSTINE speaking of the conference that he had with Fortunius the Donatist did he attemps to 〈◊〉 that his Communion was ouer the extent of the earth I asked him there 〈◊〉 whether he could addresse cōmunicatorie letters which we call formall whither I 〈◊〉 appoint and I affirmed as it was manifest to all that by this meanes the 〈◊〉 might be easilie determined c. but because the thinge was euidently false 〈◊〉 out of this discourse by confusion of 〈◊〉 And finally when they 〈◊〉 〈◊〉 from the visible 〈◊〉 of the Church they had recourse to the 〈◊〉 vniuersality and said they communicated inuisibly with all 〈◊〉 〈◊〉 and hidden members of Christ which were spread ouer all the world for it is against them that saint AVG. disputes when he writes It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God hath other sheepe which I know not but God 〈◊〉 care of them he is too absurde in humane sense that imagins such things By 〈◊〉 whereof theire cause who haue separated them-selues from vs in 〈◊〉 〈◊〉 ages can be noe waie distinguished in the point of the Church from that of the Donatistes Of the extent of the ancient Catholicke Church
and the moderne CHAP. XXII The continuance of the Kinges answere Flourishinge vnder the Emperors vvhose dominion vvas extended from the East to the VVest and 〈◊〉 the Northe to the South THE REPLIE THE Church was spread much beyond the boundes of the Roman Empire for it was extended in Africa besides the Roman prouinces vnder many barbarous Kinges to the 〈◊〉 of Arabia vnder Mauuia Queene of the 〈◊〉 in Persia vnder the Kinge of Persia in Gothland vnder the Kinges of the Gothes where she was cruelly 〈◊〉 in saint AVGVST 〈◊〉 and the vnitie of the Empire was not alwaies an 〈◊〉 on to make her more flourishinge and distinct but oftentymes caused her to be the more oppressed For vnder the Emperors that were 〈◊〉 〈◊〉 as was Julian all kinde of heresies tooke hart to assaile her and vnder the hereticall Emperors that heresie which they professed 〈◊〉 to 〈◊〉 her as Arrianisme vnder Constantius whose Sectaries did 〈◊〉 〈◊〉 as the Catholicke Church was reduced into narrower 〈◊〉 then she was when the separation of these last ages began And to proue that it was soe Socrates and Sozomenus doe note that the Catholike prosession remained almost shutt vp within the boundes of the Patriarckshipp of the Latine Church and on this side the mountaine of Tusc is 〈◊〉 〈◊〉 and Illyria the greater parte of the Bishops of the Easterne Empire beinge either Arrians or banisht from theire Seates In such sorte as the Catholicke Communion was then farr from beeinge soe 〈◊〉 as she was when the last diuisions were raised For besides that at 〈◊〉 comeinge all the RegioÌ„s of Europe except some partes of Greece 〈◊〉 〈◊〉 in the Catholicke coÌ„munion and that in Asia not onely since the expulsion of the Successors of Godfry kinge of Palestina and of Boemond prince of Antioch the guarde of the holy Sepulcher of Ierusalem did alwaies remaine to the Latines and that yet to this day the Patriark of the Maronites which is one of the branches of the diuision of the Patriarkeshipp of Antioch with all the Bishops of his iurisdiction hath alwaies liued and perseuered to liue in the Communion of the Latine Church and that in Armenia the greater vnder the Kinge of Persia before he was driuen thence by the Turkes there were and yet are manie Christians of that communion which is Called the Latine and manie Monasteries of Saint Dominicke And that in the Isles of Cypres Candia Zante Chios Naxos And other grecian and Asian Islandes the Roman communion had place and hath yet at this day for the most part and that in Africa the Kingdome of Congo whose Embassador came and dyed a fewe yeares agone in Rome made profession of the Catholicke Religion from before Luthers tyme Besides that I saie the ChristiaÌ„s that inhabited in all the borders of Africa vnder the conquest of the kinge of Portugale and in those of Asia at â—rmus at Calicut at Goa at Cochin and in all the east Indias and those which liue at this day vnder the king of Spaine in whose Estate all is reunited in the Acores in the fortunate Islandes in the Islandes of Hispaniola and Cuba in the Continent of America in the Phillippinas in the Molucas and in other places suffice to supplie the fall of the Roman Communion in the East Together with this that all that the ancient Emperors possessed was not peopled onely with the Catholicke communion but there were infinite other Sectes which although euery one taken aparte none of them did equall her neuerthelesse all ioyned together would haue surmounted her witnes the Donatistes wordes aboue recited by Saint AVGVSTINE how can you saie that the whole world is replenished with your communion wherein there are soe manie heresies whereof noe one communicates with you Soe as it may bee seene that the Church in Saint AVGVSTINS tyme for beinge vnder the Roman Emperors was noe more distinct nor easier to be discerned from hereticall Sectes by externall notes then she was when the last diuisions were formed but contrarywise much lesse principally in the west for as much as the watch fullnes of the westerne princes in publishinge teÌ„porall lawes against heretickes hath caused the Catholicke Church to remaine alonge tyme alone in Europe without the concurrence of anie other Sect whereas before there was scarce anie cittie that was not infected with diuers kindes of heresies and of which we might not saie with Saint PACIAN Entringe in these daies into a populous cittie and findinge there Marcionites Valentinians Appllecians and other such like plagues which call themselue Christians how should J know the Societie of my people if she were not intitled Catholick Of the communion that the Bishops of the East had by letters with those of the west CHAPT XXIII The continuance of the kinges answere THen there might be seene the Bishops of the East and the VVest communicatinge by theire letters and by theire Messengers euery daie and when neede required lendinge helpe the one to the others THE REPLIE IT is true but of those letters the principall were the consultations of the Synodes with the Popes and the answeres of the Popes to the Synodes whereof Saint IEROM speaketh when he saith that he had serued Pope 〈◊〉 for a Secretary to answere the Synodicall consultations of the East and the West And whereof Pope INNOCENT writes to Saint AVGVSTIN and to the other Bishops of the Mileuitan Councell Through all the prouinces there run alwais the answeres from the Apostolicall springe to those that 〈◊〉 them And Saint AVGVSTINE himselfe in his Epistle to SIXTVS Of this there was also sent the relation of the two Councells of Carthage and Mileuis to the Apostolicall Sea And in the Epistle to OPTATVS Wee haue bad care to conuay to you the letters which haue bene sent from the Apostolicall Sea vpon this subiect either especially to the Africans or vniuersallie to all the Bishops for feare least 〈◊〉 they be not yet come to your Holynesse And Pope IVLIVS recited by Saint ATHANASIVS Are you ignorant said hee to the Arrians that the custome is first to write to vs and so from hence may proceede the iust decision of thinges Of these wordes of the constitutions of Saint Clemen the vniuersall Episcopat is Committed to Bishops CHAP. XXIII The continuance of the Kinges answere FOR that that is read in the Constitntions of 〈◊〉 that the vniuersall 〈◊〉 is committed to Bishops and by consequence that they are all in some sort 〈◊〉 now amazed wee read it and beleiue it not THE REPLIE NEither is the booke that beares the title of ClemeÌ„ts Constitutions of such creditt as it can haue aucthority to decide in matters of Religion For be it that it was from the beginninge supposed vnder Clements name or that it were since alter'd and falsified by heretickes it is certaine that the authority thereof is suspected Saint EPIPHANIVS makes mention of a booke soe intitled and saith that
manie called it in question yet as for him 〈◊〉 reiected it not The Councell of Constantinople surnamed 〈◊〉 held longe after condemned it And Photius the Patriarke of Constantinople yet later saith It can hardly be iustified from Arrianisme which makes it to be 〈◊〉 that it is not the same writinge which bore that name in Saint Epiphanius 〈◊〉 or that it hath since bene salsified by the Arrians Neither doth that booke 〈◊〉 either expressely or equiualently that all Bishops are in a sort oecumenicall He saith no more but this speakeinge collectiuely to all Bishops and not distributiuely to euery Bishop Wee write these thinges for confirmation 〈◊〉 〈◊〉 of you to whom the episcopat is committed ouer all But if the had said it what could followe of that doth not Saint AVGVSTINE say that the 〈◊〉 all charge is common to all Bishops and for all that doth hee forbeare to protest in the same place that the Pope is supereminent in a more high 〈◊〉 As 〈◊〉 saith hee cease not to rore about the pastures of our Lords 〈◊〉 and to seeke euerie side for in-letts to snatch awaie the sheepe bought at soe high a 〈◊〉 and that to vs all which exercise the office of Bishops the pastor all charge is common although thou art 〈◊〉 in a higher degree And in an other place that in the Roman Church there hath alwaies flourisht the 〈◊〉 of the Apostolicall chaire Of the comparison of the Pope with other Bishops CHAPT XXV The continuance of the kings answere BVt then the ordinary 〈◊〉 shewed that it was very true and a thousand examples of history may yet easily demonstrate it THE REPLIE ANd wherefore then that we may begin this information in the age of Saint 〈◊〉 which was the first age after that of the Apostle and end it in that of Saint 〈◊〉 the great whom Caluin will haue to be the 〈◊〉 true and lawfull Bishop of Rome when Saint IRENEVS disputes against the Valentinians doth he cry with the Roman Church because of a more powerfull principalitie that is because of the principalitie of the apostolicall Sea it is necessary that 〈◊〉 〈◊〉 should agree for that by this more powerfull principalitie Saint IRENEVS meant not the 〈◊〉 principality of the Cittie of Rome but an other more powerfull principality to 〈◊〉 the Spirituall principality of the Apostolicall Sea wee haue 〈◊〉 both from the same Saint IRENEVS who in the 〈◊〉 〈◊〉 period called the Roman Church the greatest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome 〈◊〉 the two most glorious Apostles 〈◊〉 and Paule And from Saint AVGVSTINE who saith In the Roman 〈◊〉 hath alwaies flourisht the 〈◊〉 〈◊〉 of the Apostolical seate And from Saint PROSPER Saint 〈◊〉 second soule who writt 〈◊〉 〈◊〉 of the apostolicall 〈◊〉 hath added more greatenesse to Rome by the Tribunall of Religion then by that of the Empire And why then when VICTOR had excommunicated the Churches of Asia the lesser vpon the question of Easter day which they obserued not according to the vniuersall tradition of the Apostles but according to a locall and particular tradition which had bene instituted for a tyme in their Prouinces did not the same Saint IRENEVS reproche to him that he could not doe it and that he had noe more power to cast them out of the Church then the other Bishops onely admonishe him as it shall appeare hereafter that he should not for soe small a matter cut of soe manie and soe great Churches He exhorted him said EVSEBIVS not to cut of all the Churches of God which held the tradition of this ancient custome And RVFFINVS translatinge EVSEBIVS He reprehended him said hee to haue done 〈◊〉 to cutt from the vnitie of the bodie soe manie and soe great Churches For as for the slaunders wherewith EVSEBIVS and RVFFINVS hereticall Authors the one an Arrian and the other an Origenist both enemies to the Roman Church doe poyson this history they shall be answered hereafter and it shall be shewed that the censure of VICTOR was soe iust that it was after followed by the Oecumenicall councells of Nicea and Ephesus And why then when TERTVLLIAN priest of Carthage in Africa was fallen into the heresie or rather frensie of Montanus doth he write that Praxeas had inforced the Bishop of Rome who did before acknowledge the prophesies of Montanus Prisca and Maximilla and by this acknowledgement brought peace to the Churches of Asia and Phrigia to reuoke his letters of peace already published and cease to 〈◊〉 the spirituall guiftes persuadinge him to belieue false thinges of these prophets and of their Churches and opposing to him the authority of his predecessors For the Montanists of Asia and Phrigia haueing been excommunicated by the Catholicke Bishops and Metropolitans of their Prouinces what right could the Pope haue to receiue them into his communion and to grante them peace if he were not head and superintendent of the whole Church and principally according to the ancient Ecclesiasticall discipline which held that noe Bishop except he were superior could receiue to his communion those that had been execmmunicated by their owne Catholicke Bishops And why then when the same TERTVLLIAN declaimes against the decree of Pope Zepherinus which ordayned that Adulterers hauing done penance 〈◊〉 be receiued into the communion of the Church doth he call him though whith a 〈◊〉 and hereticall scorne the great high priest and the Bishop of Bishops and the good 〈◊〉 and the blessed Pope I heare saith he that an Edict hath been propounded and certainely peremptorilie to witt that the great high priest and the Bishop of Bishops saith I pardon the crimes of adulterie and 〈◊〉 to those that haue performed their penance And againe thou dost sweeten thy sermons with all the allurements of mercie that thou canst good shepheard and blessed Pope and in the parable of the sheepe thou seekest thy Goates And why then when the blessed Martyr CORNELIVS had been created Pope did Saint CYPRIAN say that the Emperor Decius bare with more patience to see a competitor arise in the 〈◊〉 then to see an high priest of God constituted at Rome or according to the oldest and best Copies thē to see an high Priest constituted his riuall in Rome alluding to the two titles that the pagan Emperors assumed the one of Emperor and the other of high Priest and comparing the concurrence that the Emperor receiued in the quality of Emperor hy the creation of a riuall in his Empire with the concurrence that he receiued in the qualitie of high priest by the creation of a Bishop of Rome And wherefore doth he call the 〈◊〉 Church the Chaire of Peter and the principall Church and the originall of the 〈◊〉 all vnitie They durst saith he saile to Rome and carrie letters from prophane and Schismaticall persons to the chaire of Peter and to the principall Church from whence the sacerdot all vnitie
to saie that those of the west not hauinge bene informed that Marcellus taught an other doctrine in Asia then that he had professed at Rome which was Catholicke The restitution that the Pope had made of his person to the primacie of the lesser Galatia was an accidentall cause that in the East they adhered to his heresie But let vs goe on with our demaundes And why then when the Synod of the west holden vnder Pope DAMASVS did disannull and abolish the Councell of Arimini doth he saie that the number of Bishops assembled at Arimini how greate soeuer it were could be of noe weight because neither the Pope LIBERIVS whose iudgement should first of all be attended nor VINCENTIVS Bishop of Capua who had bene Pope SYLVESTERS Legat in the Councell of Nicea whose confirmation or information was treated of in that of Arimini and who came then from being the legate of Pope LIBERIVS for the same effect to the Emperor CONSTANTIVS nor manie other had euer consented to it The multitude of the Bishops said the Councell assembled at Arimini ought to make noe preiudication since this confession was composed without the consent of the Bishop of Rome whose sentence should be attended before all others or that of VINCFNTIVS who had for soe manie yeares administred the Bishops seate 〈◊〉 or that of manie others And why then when the Emperor Valeus had caused PETER the Patriarch of Alexandria to be driuen from his Patriarkeship and had placed 〈◊〉 in his 〈◊〉 did PETER obtaine letters of confirmation from Pope DAMASVS which restored him and approued the faith of MOSES newe Bishop of the Arabians PETER saith Socrates being returned from Rome into Alexandria with letters from DAMASVS Bishop of Rome which confirmed the saith of Moyses and the creation of Peter the people incouraged draue away Lucius and restored PETER in his place And why thē when the Emperor GRATIAN became an administrator of all the Empire was the first thing he had care of to ordaine that the Churches that had bene possessed by hereticks might be deliuered to the Bishops that were of the Popes communion He ordained saith THEODORET that the sacred howses might be deliuered to those that communicated with Damasus which was as he further saith executed throughout the world And why then when Sapores to whom the execution of this Edict had bene committed in the East arriued at Antioch did hee finde three Competitors in the Patriarckship of Antioch Paulinus Miletius Apollinarius which reported themselues all three to be in the communion of DAMASVS because eache of them would haue had the possessiō of the Patriarkship of Antioch to be adiudged to himselfe Sapores coming to Antioch saith THEODORET and shewinge the lawe of Gratian Paulinus affirmed that he was of DAMASVS his partie the same Apollinarius affirmed hyding the venome of his error And 〈◊〉 writinge afterward to Pope DAMASVS Miletius and 〈◊〉 soe was the successor of Apollinarius called and Paulinus saie that they communicate with 〈◊〉 I would beleiue them if but one said soe now either two lye or all three And why then when the Emperor Theodosius the great was associated to the Emperor Gratian did they make this famous lawe which marches in the front of the Code of Justinian Wee will that all the people ruled by the Empire of our clemencie shall liue in the same religiō which the diuine Apostle Peter gaue to the Romās as the religiō insinuated by him vntill this present witnesseth and which it is manifest that the high-Priest Damasus followeth and Peter of Alexādria a man of Apostolicke sanctitie that is to saie this Peter Patriark of Alexādria that Socrates said that Pope Damasus had newly cōfirmed restored And why then when S. IEROM priest of Antioch and resident in the Patriarkship of Antioch and created by Paulinus the Bishop of Antioch whom he calls an admirable man and high Priest of Christ addressed his first letters to Pope DAMASVS vpon the busines of the diuision of the Church of Antioch why I say did he write to DAMASVS I am 〈◊〉 in communion with thy blessednes that is to saie with Peters chaire I know the Church is built vpon that rocke whosoeuer eates the lambe out of this howse is 〈◊〉 c. I know not Vitalis I reiect Miletius I am ignorant of Paulinus whosoeuer gathers not with thee scatters that is whosoeuer is not of Christ is of Antichirst For whereas the Protestantes obiect that saint IEROM saies in the preludium of this passage that he followes no chiefe but Christ it is a Corruption of the copies of Bosle and other the late Copies which reade nullum primum nisi Christum sequens that is to saie following no chiefe but Christ where it should be read nullum praemium nisi Christum sequens that is to say following noe reward but Christ as it appeares both by the aime of S. IEROM which is to protest that he had not recourse to the greatnes of the Pope for the desire he had to obtaine anie temporall reward but for the only ambitiō he had to obtaine the reward of soules which is Christ and by the copies of saint IEROM which passed currant fiue hundred yeares agoe and which the author of the decree hath followed which reade proemium and not primum that is reward and not chiefe conformably to the stile of the Church which singsin the hymne of the Martyrs O God thy Soldiours only guard Their lott their crowne and their reward And why then when the perfidiousness of Vitalis was discouered did saint GREGORIE NAZIANZENE write that Pope DAMASVS who in the beginning had receiued him into his communion vnder a profession of a captious faith cast himout of the Church and frō the Priesthood by a sentence of interdiction and anathema Let them not accuse vs said saint GREGORIE Bishop of Nazianza in Capadocia for haueing first approued the faith of Vitalis which at the instance of blessed DAMASVS bishop of Rome he gaue him set downe in writing and now disallowing it c. for that profession if it be well vnderstood is accompained with pietie if euill with impietie And a little after Whereof DAMASVS himselfe hauing afterward bene otherwise infor med and hauingle arnt that they persisted in their first exposition interdicted thē and blotted out their profession of faith by anathema And why then when the councell of the one hundred and fiftie Fathers assembled at Constantinople intitled the second oecumenicall councell where assisted all the Patriarchs metropolitans and principall Bishops of the Easterne Empire had bene celebrated did they demaund the confirmation of their decisions of Faith from the Pope and namely that of the deposition of Timothie one of the Bishops of the East deposed for matters of Faith Whereas your Charity my deare children saith Pope DAMASVS in his answere to the councell yeildes due
reuerence to the Apostolicke sea it shall turne you to great honor And a while after But what neede was there to exact from me the deposition of Timothy since hee was longe since deposed here with his Master Apollinarius by the iudgement of the Apostolicke sea and in the presence of Peter Bishop of Alexandria For whereas the demaund of this confirmation is not to be found in the Epistle of the councell of Constantinople reported by THEODORET it is because that Epistle is not the letter of the coūcell of the one hundred and fiftie Fathers but of an other councell celebrated the yeare following at Constantinople by some of the same Fathers either called backe againe as THEODORET pretends or remayning of the former councell as it appeares by the tenor of that letter And why then when the same councell had confirmed the election that the Syrians had made of Flauianus insteede of Miletius competitor of Paulinus to the Patriarkshipp of Antioch and had reunited in Flauianus person both their Rightes did the Pope call the cause to Rome before a councel that hee assembled there and by his letters accompained with those of the Emperor GRATIAN sent for the councell of Constantinople which had confirmed this election to cause them to come and put it againe to triall at Rome and gaue assignation to both parties to appeare there whereof one to witt Paulinus appeared but Flauianus distrusting the equitie of his cause had recourse to excuses and delaies The Ecclestasticall necessitie saith saint IEROM drew me to Rome with the holie Bishops PAVLINVS and EPIPHANIVS whereof the one gouerned the Church of Antioch in Syria and the other the Church of Salamina in Cypres And againe When the Emperiall letters had drawne to Rome the Bishops of the East and west Paul sawe there the admirable men and Bishops of Christ Paulinus Bishop of Antioch and Epiphanius Bishop of Salamina in Cypres And Sozomene the Bishop of Rome said he and all the westerne Praelates bare the ordination of Flauianus verie impatiently And a little after And therefore because it should be 〈◊〉 they together with the Emperor 〈◊〉 writt and called the Bishops of the East into the west And the same Fathers of the councell of Constantinople excusing themselues to the Pope and the councell of Rome that they could not come to Rome moued said they with brotherly charitie you haue called vs as your members by the letters of the most religious Emperor c. But besides that our Churches but a while before beginning to be restored if we should haue done this had bene 〈◊〉 abandoned it was a thing which many of vs could noe way put in execution for asmuch as we trauelled to Constantinople vpon the letters of your Reuerence sent the last yeare after the councell of Aquilea to the most religious Emperor Theodosius hauing prepared vs for none but that onely yourney of Constantinople and hauing gotten the consent of the Bishops remayning in the Prouinces for none but that And towardes the end of the Epistle speaking of PAVLINVS whom they belieued Pope DAMASVS fauored as hauing bene created Patriarcke of Antioch by Lucifer Legate to the Pope LIBERIVS his predecessor we 〈◊〉 you not to preferr the fauour or friendship to one particular man before the edification of the Churches that by this meanes the Doctrine of saith and Christian Charitie being confirmed amongst vs that is to saie of those of the East amongst themselues we may ceasse to haue in our mouthes these wordes condemned by the Apostle I am of Paule and I of Apollo and I of 〈◊〉 that is to saie we should cease from saying I am a Miletian I am a Paulinist I am an Appolinarist For that it is which those signifie I am of Paul I am of Apollo I am of Cephas which doe not designe as our aduersaries pretend the Pope and the Bishops of the Empire of the hast but the three factions whereinto the Churches of the Easterne Asia had bene deuided and rent vnder Paulinus Miletius and Appollinarius And indeede how could those of the East meane by those wordes amongst 〈◊〉 the Pope and themselues they that were soe tied in communion to the Pope as they had not bene restored to their seates as Theodoret said but euen nowe but vnder condition to communicate with the pope but that is so cleere as it needes noe proofe let vs goe on And why then when the euasions of Flauianus who withdrew himselfe because he knew he had bene ordered against the oath made betweene Miletius his predecessor and Paulinus that the longest liuer of them two should remaine the sole Patriarck had bene discouered and that the complaintes thereof were arriued to the Emperor THEODOSIVS then only Emperor who resided at Constantinople did the Emperor make him come from Antioch to Constantinople and pressed him to goe to Rome euen after the departure of the councell of Rome The Emperor said THEODORET often called vpon made Flauianus come to Constantinople and commaunded him to trauaile to Rome but Flauianus answering it was winter and promisinge to performe his commaund in the returne of the Spring returned into his countrie And a while after the Emperor hauing againe made him come to him againe commaunded him to transport himselfe to Rome For that THEODORET Suffragan of the Patriarkship of Antioch and creature to one of Flauianus successors adds that the Emperor touched with the second answere of Flauianus sent him backe to his prouince and tooke vpon him protection of his cause is a testimonie that hath more relation to fauour then to truth as it appeares by these wordes of saint AMBROSE written after the councell of Capua which was holden vnder Pope SIRICIVS Successor to DAMASVS Flauianus hath cause to feare and therefore he flies a triall And againe one onely Flauianus not subiect to lawes as it seemes to him appeares not when we are all assembled And a while after Flauianus only is exempted as he pretendes from the conditions of the Sacerdotall Colledge who will neither exhibite his presence to the Sacerdotall assemblie nor to the imperiall decrees And why then when Paulinus was dead and that Euagrius was substituted in his steed did the same councell of Capua which the third Councell of Carthage calls an vniuersall councell and that S. AMBROSE describes as assembled from an infinite mumber of Prouinces continue the first proceeding of the Pope and seeing that Euagrius had appeared and that Flauianus perseuered in his contempt delegated THEOPHILVS Bishop of Alexandria whose Patriarkship bordered vpon that of Antioch to examin it The sacred Synod saith saint AMBROSE in his Epistle to Theophilus hauing committed the right of examining this affaire to your vnanimitie and to our other colleagues of Egipt it is necessarie that you cite againe our brother Flauianus And why then when the councell of Capua had giuen this commission to THEOPHILVS Patriarke
of Alexandria did saint AMBROSE write to him that hee should after he had iudged it procure his iudgement to be confirmed by the Pope Certainly said hee wee conceaue that you should relate the affaire to our holie brother the Bishop of the Roman Church for we presume that you will make noe iudgement that can displease him And a litle after To the end that we hauing receaued the tenor of your acts when we shall see that you haue iudged soe as the Roman Church will vndoutedly approue it we may reape with ioy the fruite of your examination And why then when it appeared that EVAGRIVS Successor to PAVLINVS had bene euill ordained for as much as Paulinus only had imposed his handes vpon him and that Flauianus by this occasion remained without a competitor did Theophilus send a legation to Rome to put Flauianus againe into the Popes grace and Flauianus an other to obtaine the restitution of communion with the Pope THEOPHILVS saith Socrates hauing sent the priest I sidorus appeased Damasus you must reade Anastasius that was offended and represented to him that it was profitable for the concord of the people to forgett the fault of Flauianus and soe the communion being restored to Flauianus the factions of the people of Antioch a while after that is to saie vnder Pope Innocent the first were reconciled And Sozomene speakinge of saint IOHN CHSOSTOME Archbishop of Constantinople who had a little before bene a priest of Flauianus and for that cause affected him IOHN saith he praied Theophilus to labour with him and to helpe him to make the Bishop os of Rome to be propitious to Flauianus and to this end there were deputed Acacius Bishop of Beroe and Isidorus And THEODORET although for his partiality he be not altogether to be credited in this cause speaking of the Emperor THEODOSIVS his voyage to Rome The Emperor said he exhorted them to extinguish this vnprofitable contention for you must reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and represented to them that Paulinus was alreadie dead and that Euagrius came not by lawfull meanes to the Prelacye And a little after Then vpon the exhortation of the Emperor those of the west promised to lay aside all bitternesse and to receaue the Ambassadors that Flauianus should send which the diuine Flauianus hauing learnt he sent to Rome a legation of most famous Bishops and priests and Deacons of Antioch for all which the chiefe was Acacius Bishop of 〈◊〉 in Syria renowned through all parts of Sea and land But here is too much of this historie lett vs passe on to the rest And why then when Saint AMBROSE Archbishop of Milan a cittie where the Emperors of the west made their residence speakes of his brother Satyrus doth he saie that when he had escaped Shipwracke and was cast vpon the Isle of Sardinia he inquired of the Bishop of that place whether he agreed with the Catholicke Bishops that is to saie as himselfe adds with the Roman Church And why then when he excuseth the custome of washing of feet which was practised in the Church of Milan although it was not vsed in the Church of Rome doth he crye We follow in all things the type and the forme of the Roman Church And againe The same Peter is our warrant for this obseruation who hath bene Bishop of the Roman Church And why then when he or the author that was of his tyme of the comētary that is attributed to him vpon the first Fpistle to Timothie explaines these wordes of the Apostle to conuerse in the howse of God Doth he write that Pope DAMASVS was the Rector of the Church Although saith he the whole world belonges to God neuerthelesse the Church is called the howse of God of which at this day Damasus is the Tector And why then when OPTATVS Mileuitanus that is Bishop of 〈◊〉 in Africa whom saint AVSTIN calls a Bishop of reuerend memory and whom Fulgentius honors with the title of a Saint disputes Thou against the Donatists doth he saie to Parmenian a Donatist Bishop canst not denie but that thou knowest that the Episcopall chaire was first sett vp in Rome for Peter in which seate wassett the head of all the Apostles Peter whereof also he hath bene called Cephas soe saith he to allude to the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies he head ressembles the Hebrow Cephas that is to saie a stone from whence this Apostle was named to the end that in this onely chaire vnitie should be preserued to all least the other Apostles might attribute to themselues each one his particular chaire but that he should be a Schismaticke and a Sinner that would against the onely chaire set vp an other And for what cause after he had cited the catalogue of Popes from saint PETER euen to his tyme doth he inferr from thence the Donatists could haue noe chaire and consequently noe Church since they had noe communion with the Bishop of Rome Giue vs said he an accompt of the originall of your chaire you that will attribute to your selues the holy Church But you 〈◊〉 quoth hee that you haue alsoe some parte at Rome but this is a braunch of your Error sprunge out of a lye and not from the roote of truth for in the end if Macrobius be inquired of soe was the name of the false Bishop that the Donatists kept at Rome where he sitts there can he answere in the chaire of Peter which 〈◊〉 he knowes not soe much as by sight And a while after From whence is it then that you attempt to vsurpe to yourselues the keyes of the Kingdome you that fight against the chaire of Peter by your bould and sacrilegious presumptions And why then when saint AVSTIN an African as well as he pressed the same Donatistes did he saie to them In the Roman Church there hath alwaies flourished the principalitie of the Apostolique Sea And againe Reckon the 〈◊〉 euen since the seate of Peter and in this order of the Fathers see who hath succeeded one an other this is the Rocke that the prowde gates of Hell shall neuer ouercome And in an other place considering the Popes as successors of saint PETER according to the other interpretation to witt according to that of the figure of the Church In this order of Fathers said he that is to saie from Saint Peter to Pope Athanasius there is not one Donatist And in his disputations against the Manichees In the Catholicke Church I am detained by the Successiion of Prelates from the Seate of Peter to whom our Lord gaue his sheepe to feede after his resurrection vnto the present Bishops seate And why then when the Empresse Eudoxia wife to Arcadius Emperor of the East seeing her husband would cause Theophilus to be degraded from the Patriarkship of Alexandria but delaied because saith the Emperor
haue alwaies obserued what the authority of the Prelates of the sea Apostolicke hath commaunded And why then when saint GREGORIE the Great to whom I haue brought downe this information as well because the English men deriue from him the originall of their Mission Ecclesiasticall as because Calume propoundes him for true and lawfull modell of the iurisdiction of Popes reprehended 1027. yeares agone Natalis Bishop of Salona in Dalmatia for the fault that he had committed for which he after did penance in deposing Honoratus Archdeacon of Salona notwithstanding Pope Pelagius letters did he write to him that such a disobedience had bene intollerable euen in one of the fower Patriarkes If one of the fower Patriarkes said hee had committed such an act soe great disobedience could not haue escaped without a greeuous scandall And why then when Clementius Primat of Bysacia in Africa had bene accused before the Emperor and sent backe by the Emperor to the Sea Apostolicke doth the same S. GREGORY saie If there be anie faulte in the Bishops I knowe not what Bishop is not subiect to the Sea Apostolicke if a faulte require it not according to the reason of humilitie we are all equall And why then when John Archbishop of Larissa in Thessalia had vniustly and vnworthily condemned Adrian Bishop of Thebes one of the Bishops of his iurisdiction and that the Bishop of Thebes had appealed to Rome from him did S. Gregorie ecclipse the Bishop and Bishopricke of Thebes from the iurisdiction of the Archbishop of Larissa his Metropolitan and declared the Archbishop of Larissa if euer he attempted more to exercise anie act of Metropolitan ouer him interdicted from the sacraments soe as they could not be restored to him except at the howre of death but with the leaue of the Bishop of Rome Wee ordaine said hee that thy brotherhood abstaine from all the iurisdiction which you haue formerly had ouer him and ouer his Church And a while after that if in anie time or for 〈◊〉 occasion whatsoeuer thou shalt attempt to contradict this our statute knowe that we declare thee depriued from the sacred communion soe as it may not be restored to thee except in the article of death but with the leaue of the Bishop of Rome And why then finally when the Patriarke of Constantinople had gotten the vpper hand of the other Patriarkes did he continue to suffer appeals of causes from his iurisdiction to the Popes tribunall and to acknowledge himselfe subiect and inferior to the Pope Iohn priest of Chalcedon saith S. GREGORIE in the cause that he had against our Brother colleague Iohn Bishop of Constantinople hath had recourse according to the Canons to the Sea Apostolicke and the cause hath bene determined by our sentence and againe pronouncing the restitution of Athanasius a priest and a Religious man of Lycaonia who had bene deposed and cast out of his monastery by the same John Patriarke of Constantinople and had appeald to him Wee declare thee said hee to be free from all spott of heresie and a Catholick c. and giue thee free leaue to returne into thy Monasterie and to holde there the same ranke as thou didst before And againe who doubts but the Church of Constantinople is subiect to the Sea Apostolicke which the most Religious Emperor and our brother Bishop of the same towne doe continually protest For as for the word vniuersall Bishop wherein the Bishop of Constantinople desired to participate with the Pope but vnder the Pope and in the Empire of the East forasmuch as Constantinople had bene erected into the title of the second Rome it shall be answered in a chapter by it selfe for the resusall that S. GREGORIE made to vse the title of vniuersall Bishop though it had bene giuen to his Predecessors in the Councell of Chalcedon it shal be satisfied in the same place and shewed that it was because of the euill sence the word vniuersall Bishop might receiue which was to signifie only Bishop and soe exclude the other Prelates from the title of Bishops in chiefe and of ministers and officers of God and to hold them but for committees and deputies of the vniuersall Bishop as the same S. GREGORIE protestes when he faith If there be one that is vniuersall Bishop all the rest are noe more Bishops and not to depriue himselfe from the superintendencie and iurisdictiō ouer all other Bishops of which he cryes cleane contrary If there be anie crime in the Bishops I knowe noe Bishop but is subiect to the Sea Apostolicke if noe crime require it according to the reason of bumilitie we are all equall Of formed letters CHAPT XXVI The continuance of the Kinges answere THEN were alsoe in frequent vse formed letters by the commerce and contexture where of the communion was admirably exercised amongst all the members of the Church how farr soeuer they were distant one from an other in place THE REPLIE IT is true but the center of this communion and of this Ecclesiasticall vnitie which was exercised and entertained by the commerce of formed letters was the Sea Apostolicke and the Roman Church This appeares by S. Ireneus who cryes to the Romā Church because of a principality that is to say as it hath bene aboue manifested because of the principalitie of the Sea Apostolicke it is necessary that euery Church should agree This appeares by S. Cyprian who calls the Roman Church the chaire of PETER and the principall Church and the originall of Sacerdotall vnitie This appeares by the lawe of the Emperor Gratian which ordained that the Churches should be deliuered to those that were in the Popes communion Hee ordained saith Theodoret that the sacred howses should be restored to those that cōmunicated with Damasus And a while after and this lawe was indefinitely executed in all nations This appeares by S. Ambrose who writes speaking of his Brothers comeing into one of the citties of the Isle of Sardinia He asked the Bishop of that place whether he agreed with the Catholicke Bishops that is to saie added he with the Roman Church This appeares by S. IEROME who writes to Pope Damasus I am ioyned in communion with thy Blessednesse that is to saie with Peters chaire I knowe the Church is built vpon that Rocke whosoeuer is not in the Arke he shall perish at the coming of the floud he that eates the lambe out os this howse is profane And a while after Whosoeuer gathers not with thee scatters that is to saie whosoeuer is not of Christ is of Antichrist And againe Send me word with whom I ought to communicate in Antioch for the heretickes of Campes with those of Tharses haue noe other ambition but that they might vnder the authoritie of your communion preache the three hypostosies according to the ancient vnderstanding And in an other place The while I cry if anie of you be ioyned to Peters chaire he
that the Arrians spread the rumor that Liberius had condemned Consubstantialitie The Arrians said he spread the rumor that Liberius had condemned the word consubstantiall Neuerthelesse for as much as saint IEROM speakeing of Liberius his exile writeth Liberius Bishop of the Roman Church hauing bene sent into exile for the Faith all the Clerkes swore they would receiue noe other but Felix hauing bene substituted in the priest hood by the Arrians manie periured themselues and at the end of the yeare were cast forth because Liberius ouercome with the wearynesse of his banishement and signing the hereticall impictie entred into Rome in the forme of a Conqueror And in an other place Fortunatianus Bishop of Aquilea is in this reputed detestable that he first solicited Liberius who was gone into banishment for the faith and inclined him and induced him to signe the heresie We followe the opinion of those that hold that during the tyme interposed betweene the returne of Liberius and the death of Felix Liberius remained fallen from the Popedome and that Felix was then true Pope For there is noe doubte but that the Clerkes which were cast forth with Felix because saith saint IEROM Liberius hauing signed the hereticall impietie was 〈◊〉 into Rome like a Conqueror were the orthodoxall and Catholicke Clerkes of the Roman Church who did materially periure themselues because they abandoned Liberius but not formally because Liberius first abandoned himselfe And in the third tyme which began after the death of Felix which if we beleeue Sozomene followed soone after the returne of Liberius Liberius not onely abiured that which the Arrians had constrained him to doe but made himselfe so constant a protector of the Catholicke Faith and cause and so despised all the persecutions of the Emperor as the Roman Church after the death of Felix and all the other Churches of the Catholicke communion with her did receiue and acknowledge him with an acknowledgement equiualent to rehabilitation for Pope In which appeared two actes of the prouidence of God with had appeared in saint Peters fall One that as saint Peter in the rising from his fall confirmed his Bretheren so Liberius in rising from his confirmed all the Bishops of the Catholicke Church shewing them the way rather to suffer a thousand persecutions then to signe the Councell of Arimini And the other that as the Fathers noted that God permitted saint Peter to fall that he might learne by his owne example to vse mercie to those that should fall and not to vse that rigor to them that the Nouatians would afterward haue introduced so God permitted that Liberius should fall into the communion of heretickes to the end that being restored he might learne by his owne example and serue himselfe for an example to others not to shutt the gates of Episcopall cōmunion from those Bishops that should fall into the same faulte when they should come to repentance and not to vse that rigor toward them that afterward the Luciferians would haue introduced Now it was in this meane while to witt when the Roman Church abiured Liberius because he had receiued the Arrians into his communion and ceased to acknowledge him for Pope and had reduced themselues into the obedience of Felix that saint 〈◊〉 〈◊〉 as is abouesaid these parenthesis be his adhering to the Roman Church abiured him also and anathematized him not with a iudiciary but with an applicatory and abiuratory anathema and by consequence the obiection which is drawne from it is not onely vnprofitable but impertinent For what meruaile is it if in this meane while to witt when the Roman Church herselfe abiured Liberius and withdrew herselfe from his obedience and ceased to acknowledge him for Pope and tooke Felix his part saint HILARY adhering to the Roman Church did abiure him and anathematize him also not with a iudiciary anathema but with an executory and abnegatory 〈◊〉 and tooke likewise the parte of Felix to whom the orthodoxall Clerkes and inhabitantes of the cittie of Rome had ranged themselues The great and admirable DAMASVS who was after successor to Liberius in the Popedome and whom the Greekes called the diamond of Faith had not he bene one of those that had withdrawen themselues from the communion of Liberius and had transferred themselues to that of Felix and so what wonder is it if Liberius owne successor and all the true Roman Church with him hauing ceased to acknowledge Liberius for Pope and hauing abandoned and anathematized him that is to saie with an executory and abiuratory anathema and hauing acknowledged Felix his Competitor for true and law full Pope S. HILARY also in their imitation ceased to account Liberius for Pope and anathematized him not with a iudiciary but with an executory and abiuratory anathema in withdrawing himselfe from his communion and passing to that of Felix And finally the fowrth and last answere is that as in tyme offchisme and duplicity of Popes S. HILARY following the orthodoxall and Catholicke part of the Clergie of Rome adhered to Felix and anathematized Liberius so in the tyme of the vnitie of Popes the same S. HILARY testifies that all Catholickes acknowledged the Pope for head of the Church For he reportes the epistle of the Councell of Sardica wherein the Bishops of the Councell writt these wordes to Pope Iulius Liberius predecessor It shall be esteemed verie good and conuenient if from all prouinces the Bishops should referr the affaires to their head that is to saie to the Sea Apostolicke of Peter And thus much of the second obiection there remaines third To the third obiection then which is that Dioscorus in the false Councell of Ephesus did not content himselfe to excommunicate 〈◊〉 the Archbishop of Constantinople but went so farr as to excommunicate Pope Leo who vpeld him Wee answere three things first that it was not vnder his owne name that Dioscorus Patriark of Alexandria decreed this excommunication but vnder the name of all the false Councell of Ephesus which had bene called in the qualitie of an Oecumenicall Councell and which intitled it selfe an Oecumenicall Councell By meanes whereof this instance toucheth not the question whether another Bishop Archbishop or Patriark may excommunicate the Pope but whether a Councell Oecumenicall pretēding that the Pope is fallen into heresy may excōmunicate him The second that Dioscorus was deposed for this presumption in the Councell of Chalcedon and depriued for all eternity not onely of the title of Patriark but also of the title of Christian and Catbolicke in such sort as this example is so farr from making against the Pope as it falls vpon their heades that alleadge it And the third that there was so great difference betweene the enterprise of excōmunicating the other Bishops Archbishops Patriarkes and presumption of excommunicating the Pope as although Dioscorus Patriark of Alexandria was an Arch-hereticke and that he had approued in a full Councell the heresy of Eutiches and
condemned the orthodoxall doctrine and had excommunicated and not onely excommunicated but put to death Flauianus Archbishop of Cōstantinople who maintayned the true faith Neuerthelesse these things were not set amongst the principall causes of his deposition but the presumption that he had committed in vndertaking He and his false Councell to excommunicate the Pope and the contempt that he had added to it in not comeing to yeild reason for this presumption to the Councell of 〈◊〉 Dioscorus saith Anatolius Arch-bishop of Constantinople speaking to the Councell of Chalcedon hath not bene deposed for the faith but because he had excommunicated my Lord the Arch-bishop Leo and that hauing bene thrice cited he would not appeare And the Councell of Chalcedon in the epistle to Pope Leo saith After all these things he hath extended his 〈◊〉 euen against him to whom the guarde of the Vine is committed by your Sauiour that is to saie against thy Holynesse and hath mediated an excommunication against him that striues to vnite the bodie of the Church or according to the other 〈◊〉 against thee who makest haste to vnite the bodie of the Church that is to saie against thee that holdest the bodie of the Church in vnitie For with the Greeks it is a common phrase to saie to haste themselues to doe some thing in steede of saying to doe some thinge As when the Emperor IVSTINIAN writt to Pope Iohn surnamed Mercury We haue made haste to submitt and 〈◊〉 all the Prelates of the east countries to your Sea insteede of saying 〈◊〉 〈◊〉 〈◊〉 all the Prelates of the East to your Sea And as when the Councell of 〈◊〉 said Anthymus made haste to cast vs into a worse tempest insteede of saying Anthymus hath cast vs into a worse tempest CARD PERRONS REPLIE TO THE KING OF GREAT BRITANIE THE SECOND BOOKE CHAP. I. Of Councells The continuance of the Kinges answere TO this were added alwaies and as often as they were needefull Councells truly Oecumenicall and not as vve see they haue bene often since Oecumenicall by name but indeede assembled onely out of some prouinces of Europe THE REPLIE AND euen this also very often when there was noe neede of thē as the Councell of Arimini compounded of more then 400. Bishops the second Councell of Ephefus called from all the Regions of the world but assembled by hereticall Emperors or gouerned by the abettors of heretickes and from the vnlawfull celebration whereof the one held without the Popes authority and the other against it the successe teacheth vs that as much as Councells are profitable whē the temporall authority seconds the Ecclesiasticall as much are they pernicious when temporall authority vndertakes to performe the office of Ecclesiasticall authority Iointlie that as in human bodies the multitude of medicines is not a signe of health soe in the Ecclesiasticall bodie the multitude of Councells is not a signe of well being witnesse the complaintes of S. Gregorie Nazianz. vpon the multitude of Councells holden after that of Nicea of which he saith that he neuer sawe good come of them that is to witt as much because when the hereticall Emperors medled with the affaires of the Church the ambition to please them which was crept in among the Bishops thwarted the iudgments of the Synod as because the holding subsequent Councells vpon the same matter of those preceding them was to wound and to weaken the authority of the preceding Councells And then howe could the celebration of Councells haue bene a meanes to make men assured of the communion of the true Church if generall Coūcells lawfully assembled that is according to the externall solemne and vsuall waies might erre in faith as the Protestants pretend and had not the infallible assistance of the holy Ghost but that a particular man esteeming his opinion agreeable to the sense of Scripture and that of the Councell differing from it might yea ought to preferr his iudgement before that of the Councell For whereas his Maiestie saith that the Councells holden in the last ages haue bene Oecumenicall in name but in effect assembled onely from some prouinces of Europe he may obserue if he please that there are two sortes of Oecumenicall Councells the one Oecumenicall indeede the other Oecumenicall in right I call those Councells Oecumenicall in deede which haue bene assembled from all partes wherein the succession of the Episcopall character is preserued whether those parts haue remayned within the Body of the Church or whether they haue bene cutt of from it I call those Councells Oecumenicall in right which are compounded onely of those partes which haue remayned within the body and Societie of the Church and to whom onely as such belongs the right to iudge in matters of Faith as the Councell of Sardica at the which there assisted not the Bishops of the Patriarkeshipp of Antioch because they were Arrians And the second Councell of Nicea at which the Cophtes that is the naturall Egiptians and Ethiopians assisted not because they were Eutychians Now both these kindes of Councells are of equall authority as concerning certainty in decisions of Religion for all the bodie of the true Church being there representatively both in the one and the other the assistance of the holy Ghost is there equally infallible But in regarde of euidence the authoritie of Oecumenicall Councells in deede is more powerfull and eminent in the behalfe of those men which are deuided from the Church then that of Oecumenicall Councells in right For in Councells Oecumenicall in right there are none but Catholicks that are assured that all the body of the Church is there assembled whereas in Councells Oecumenicall in deede each of the parties cōtesting is of agreemēt that all the Body of the Church is there represented And the medley of hereticall or Schismaticall Bishops that is prouided with the onely succession of the Episcopall character but cut of from the communion of the Bodie of the Church hinders not but that in such councells the holy Ghost may worke by the common note of the Assemblie because the true Church receiuing those Bishops there for the effect then present into her charitie and into her communion while they are ioyned with her to the end to seeke meanes to assemblish vnitie she re-enables and restores to them for the tyme of the assemblie the authoritie of the exercise and of the Iurisdiction of their order whereof before there remayned to them nothing but the character To say then that some of the Councells of the latter age haue not bene Oecumenicall because the Greekes or Ethiopians did not assist there is not a valuable exception vnlesse it first appeare that the Greekes or Ethiopians are true and lawfull partes of the Church and haue not bene iustly cutt off and deuided from the Catholicke communion For it sufficeth to make a Coūcell generall and vniuersall in right that all the partes that remaine actuall within the Body
the East that is to saie of the Asian East after conuerted into the gouermnent of Siria and other Easterne prouinces and that of Rome which was the head of the westerne Empire from whence the ancient Iewes called Rome the Empire of Edom that is the Empire of the West by allusion to Idumea which was situate toward the West from the Southerne Judea And they called Titus who sackt Ierusalem Titus the Idumean a thing which gaue occasion to the latter Rabbies to deriue the race of Titus from Idumea and that the 〈◊〉 Paraphrast turnes these wordes of Jeremias He will visit thee daughter of Edom into these I will visit thee impious Rome For the diuision of Alexanders Empire hauing been finallie reduced to two principall Empires the one the Empire of Egipt holden by the posteritie of Ptolomeus sonne of Lagus whereof Alexandria was the head the other the Empire of Asia possessed by the Successors of Seleucus who after he had conquered Demetrius king of Asia made saie Eusebius and saint IEROM of the two Kingdomes of Syria and Asia one Empire whose capitall cittie was Antioch Then when those two Empires came to be vnited with that of the common wealth of Rome which before held the Empire of the West there where three principall Citties Metropolitā and capitall in the Empire two subalterne to witt Alexandria which was head of the Empire of the South that is the Empire of Egipt and Antioch which was the head of the Empire of the East that is the Empire of Asia And one 〈◊〉 to witt Rome which was particularly head of the Empire of the West and besides had the superintendencie ouer the heades of the other two Empires For I doe not reckon Carthage for so much as she was long before made a member of the Westerne Empire For these causes then as the Church cast her first roote in Asia saint PETER also first planted his Episcopall Sea at Antioch the capitall cittie of the East where he was resident comprehending his voyages into the neighbour prouinces seauen yeare and there foūded a successor or rather a succession which was after the death of the Apostles head of all the Ecclesiasticall iurisdiction of the Easterne Asia from whence it is that in the Councell of Chalcedon the Patriark of Antioch intitleth his Sea the Sea of S. PETER of the great cittie of the Antiochians that S. CHRYSOST citizen of Antioch cryes God shewed by the effect that he had great care of the cittie of Antioch for hee ordained that Peter the superintendent of the whole world hee to whom he had consigned the keyes of the Kingdome of heauen hee to whom he had committed the dispositiō of all things should be a long tyme resident there that S. INNOCENT the first of the same tyme with S. CHRYSOSTOME writes to Alexander Patriark of Antioch The Sea of Antioch had not giuen place to the Sea of Rome but what that obtained onlie by the waie this obtained absolutelie and finallie From whence the same saint PETER seeing that the Church began to growe further and to spread her rootes through all the world he trāsported himselfe to Rome which was both in particular head of the West in generall head of the world held there the Episcopall Chaire cōprehending manie voyages 25. yeares Simon Peter saith saint IEROM sonne of Jona of the prouince of Galilee of the borough of Bethsaida brother to Andrew the Apostle and prince of the Apostles after the Episcopate of the Church of Antioch and the preaching of the dispersion of those of the Circumcisiō who had belieued in Pontus Galatia Cappadocia Asia and Bithinia came to Rome the second yeare of the Empire of Claudius to ouerthrow Simon the Magician and there held 25. yeares the Episcopall Chaire And S. LEO the first addressing his speech in the forme of Apostrophe to the same S. PETER Thou hadst said hee alreadie founded the Church of Antioch in which the word Christian first receiued birth thou hadst alreadie replenished Pontus Galatia Cappadocia Asia and Bithinia with the lawes of the Euangelicall preaching Then finallie hauing established the superintendēcie of the Easterne Church at Antioch and of that of the West at Rome and considering he had still one of the three capitall citties of the Empire to prouide for to witt that of Alexandria which was the head of the Empire of Egipt he appointed placed there his second selfe that is to saie his Ghostlie childe and welbeloued disciple S. Marke the Euangelist From whence it is that Julius the first reported by S. ATHANASIVS writes of Alexandria it was not a common Church but of the number of those that the Apostles themselues had instituted And S. IEROM The Church of Alexandria doth glorie that she pertakes in the faith of the Roman And againe that the Chaire of the Apostle Peter confirmeth by his preaching the preaching of the Chaire of Marke the Euangelist And saint LEO the first writing to Dioscorus Patriarke of Alexandria Since that the most blessed Apostle Peter hath receiued from our Lord the principalitie of the Apostleship and that the Roman Church remaines in his institution it is vnlawfull to beleiue that his holie disciple Marke who first gouerned the Church of Alexandria hath formed his decrees vpon anie other rules of tradition And frō thence tooke beginning these three Patriarchall Seas correspondent to the three Imperiall Seates vnder which the generall vnion of the Empire was made but not so yet equall but that amongst these three first Churches that is to saie first in regard of the Churches of their diuisions there was one first of the first exalted superintendent ouer both the others to witt the Roman From whence it is that the Councell os Sardica the Councell of Chalcedon and the Emperor Iustinian S GREGORIE the Great call her the head of all the Churches that the Emperor Valentinian intitles the Pope The Rector of the vniuer salitie of Churches And that the Councell of Chalcedon qualifies him him to whom the guarde of the vine is committed by our Sauiour And that the Emperor Constantine Pogonat and the sixth Councell of Constantinople call him the Protothrone of the vniuersall Church the Presidēt of the Apostolicall height the Soucraigne Pope the Capitaine of the sacred warfare and the vniuersall Patriark and Arch-pastor and call the other Patriarkes Sinthrones of the Pope aster the Pope For I will not add that which some Catholickes vse to alleadge of Cassiodorus to witt that he attributed to the Pope the title of Bishop of the Patriarkes as well because Cassiodorus there speakes not of Patriarkes properlie taken but extends the word to Primates and Metropolitans as because I doubt it must be read disiunctiuelie Papam vel Patriarchalem Episcopum and not explicatiuely Papam vel Patriarcharum Episcopum It sufficeth me to saie that as
oppressed inclosed as the most part of the faithfull were constrained to hide themselues in caues and places vnder ground to auoid the persecutions tyrannies of the infidells Iointlie that wee say not that S. PETER remained alwaies fixed and tied to Rome while he was Bishop thereof but that he went from tyme to tyme planting the Ghospell in the lesser citties and placing Bishops ouer them and that during these voyages he administred the Roman Church by the ministrie of Linus and Cletus whom he had there establisheth for his Coadiutors which is the cause for which if wee belieue Russinus they are sometimes reckoned in the order of the Bishops of Rome before S. CLEMENT and sometymes after him And whereas the Iewes prayed S. PAVL when he came to Rome to informe them of the sect of the Christians which they obiect to vs they would not haue done if saint PETER had already bene Bishop there Wee answere that they prayed S. PAVL to informe them not of the sect of the Christiās but of the opiniō that he whom they reputed to be greatly versed in the Iewish doctrine had of them Otherwise how could S. PAVL say in his epistle to the Romans aboue fower yeare before his arriuall at Rome your faith is declared through the whole world To the sixt obiection which is that S. LVKE who hath written the historie of the Apostles speaketh not of the voyage of S. PETER to Rome we answere S. LVKE purposed to write particularlie the actes of saint PAVL his master and not these of the other Apostles For except that which past betweene the death of our Lord and the conuersion of saint PAVL where he treates the historie of the Apostles in cōmon to make it serue for a foundation to the particular relation of the actes of S. PAVL and except the discourse of the conuersion of Cornelius which hee adds there for as much as this conuersion was the ouerture of the Ghospell to the Gentiles for whose vocatiō S. PAVL had bene called S. LVKE doth not after that to the end of his booke make mention of anie other Apostle vnlesse in as much as hee was in the place where S. PAVL was and yet he omitts the voyage of S PAVL to Ierusalem to visit S. PETER S. PETER S. PAVLES meeting at Antioch and the right hand of association giuen by S. PETER S. IAMES S. IOHN to S. PAVL the voyage of the same S PAVL into Galatia which caused Beza to saie Luke hath omitted manie thinges and principallie S. PAVLES voyage to the Galathians And therefore so farr is S. IEROM from making vse of S. LVKES silence to weaken the credit of S. PETERS staie at Rome as contrariwise he argues the staie of S. PETER at Antioch and at Rome to shew how S. LVKE hath passed manie thinges vnder silence and takes this foundation for a certaine and vndoubted principle of historie Finallie saith S. IEROM we haue learnt that Peter was the first Bishop of the Church of Antioch and that from thence be was transferred to Tome which Luke hath vtterly omitted To the seauenth obiection which is that S. PAVL speakes of the enterview betweene S. PETER and himselfe both at Ierusalem and Antioch but speaks of no meeting betweene S. PETER and him at Rome which was the famousest cittie of the world wee answere that the epistle to the Galatiās which is the onely place where S. PAVL speaks of the enterviews betweene S. PETER and him to dissipate the reproaches that they that would seduce the 〈◊〉 laid vpon him that he had not bene instituted Apostle by Christ but by S. PETER by the other Apostles who gaue him their right hands for associatiō was written if wee belieue S. CHRYSOSTOME before the epistle to the Romans and then we must not thinke it strange that S. PAVL touched nothing there of the enterview of S. PETER him at Rome since it was written before the voyage of S. PAVL to Rome To the eighth obiection which is that S. IOHN makes mention of the kinde of death of S. PETER but makes noe mention of the place of his death we answere two things the one that S. IOHN makes mentiō of the kinde of S. PETERS death not of of the place where because the kinde and not the place of the death of S. PETER belonges to the explication of this prophecie of our Lord When thou shall be olde thou shalt stretch forth thy hands And the other that so farre is this clause of S. IOHN from weakning the beliefe of S. PETERS death at Rome that it fullie confirmes and authoriseth it For S. IOHN hauing writt his Ghospell manie yeares after the martyrdome of S. PEEER and hauing explained and proued this 〈◊〉 os our Lord thou shalt stretch forth thy hāds by the kinde of S. PETERS death without specifying it particularly it must be that when S. IOHN 〈◊〉 his Ghospell the kinde of S. PETERS death was knowne and euidēt to all partes of the Church Now the kinde of S. PETERS death could not be knowne to all partes of the Church but the place of his death must likewise be knowne to them nor could the place of S. PETERS death be knowne to all the Church bee anie other then Rome For how could it háppen that not onely all the ancient authors yea those that writt in the next age after S. IOHN as S. DIONISIVS of Corinth S. IRENEVS Caius Tertullian infinite others but the very stones also the inscriptions of the sepulchres of S. PETER S. PAVL which were yet preserued and publickly shewed at Rome in the tyme of Caius should witnesse with a cōmon voice that S PETER had bene martired at Rome that noe other Church but the Roman did euer glorie in his Relicks and his martirdome if frō the time wherein S. Iohn writt his Ghospell the place of S. PFTERS death had bene knowne to all the partes of the Church had bene anie other then Rome And therefore what remaines in all the texts obiected to vs from scripture which agrees not perfectly with the Chronology of the Church concerning the history of S. PETER Saint PAVL affirmes that three yeare after his conuersion he trauelled to Ieru salem to visit S. PETER consents not that exactly with our computatiō which reckons the conuersion of S. PAVL the first yeare after the death of our Lord the voyage of S. PETER to Antioch the fifth S. LVKE reportes that S. PAVL being come to Ierusalem for the distributiō of the almes during the famine which began the eleauenth yeare after the death of Christ found S. PETER there prisoner doth not that wholie agree with our Chronologie which supposes that the Episcopall Seate of saint PETER at Antioch was seauen yeare fiue compleate two imperfect The same S. LVKE writes that S. PETER withdrawing himselfe
Iudea but contrarily he plainely affirmes that he was crucified at Rome PETER said he held the Sacerdotall Chaire at Rome till the fourteenth yeare of Nero by whom he was crucified And againe He was buried at Rome in the Vatican neere the triumpball Streete where he is celebrated by the veneration of all the Cittie Onely after he hath reported the wordes of our Lord Behould I send you prophets and wise men and Scribes and you will kill them and crucifie them and whip them in your Synagogues hee adds 〈◊〉 〈◊〉 that there are diuers Guifts in the disciples of Christ according to the Apostle to the Corinthians Some are Prophets who foretell things to come some are wise men who know when they should pronounce the word others Scribes well learned in the law whereof Steuen hath bene stoned Paule beheaded Peter crucified But that S. PETER was crucified in Iudea he hath no where said and if he had bene crucified by the Iewes hee had intēded it in the same sence wherein S. PAVL cryes that the Jewes crucified the Lord of Glorie that is to saie the lewes caused him to be crucified but not that hee had bene crucified in Iudea otherwise they must also haue concluded that S. PAVL was not beheaded at Rome but in Iudea for S. IEROM saith it equallie of the one and of the other whereof PAVLE hath bene heheaded and PETER Crucified To the third obiection which is that S. AVGVSTINE writ that the historie of the combatt of S. PETER and Simon the Magitian at Rome had taken ground from an opinion Wee answere that S. AVGVSTINE saith no such thing And indeede how should he saie it that had for suertie and forerunners in this historie not onely S. IVSTIN Martir an author of the next age after Simon Magus who writt thus to the Pagan Emperors from and in the name of all the Christians One Simon a Samaritan hauing by the Diuells art done workes by enchantment vnder the Emperor Claudius in your imperiall Cittie of Rome was accoūted a God and honored by you with a Statue as a God And S. Ireneus and Tertullian which writ the like but also Arnobius Eusebius S. CYRILL of Ierusalem S. EPIPHANIVS 〈◊〉 S. JEROM Sulpitius seuerus who all affirme that Simon hauing vndertakē by art magicke to flie at Rome was hindred from it and caused to fall by S. PETER he saith only that whereas some held that the particular custome obserued by the Roman Church to forbeare dinner on Saturdaies proceeded from a fast celebrated by S. PETER the Satturdaie before this act was an opinion Behold his words It is said hee the opinion of manie although manie Romans hould it to be false that the apostle Peter being on the Sundaie to combat against Simon the magitian for the perill of so great a temptation fasted the daie before both he and the Church of the same Cittie and that hauing obtained so prosperous and glorious a successe he continued the same custome and that some Churches of the west imitated him But that the historie of the conflict of S. PETER and Simon Magus at Rome was grounded vpon an opinion he saith nothing neere it cōtrariwise he setts it downe for the first principle in his booke of heresies in these words Simon would haue made it belieued that he was Jupiter ad that a common woman whose names was Helen with whom he had ioyned himself for a complice of his crimes was Minerua and gaue the images of himself and his Copesmate to be adored to his desciples and had obtained that they might be constituted by publicke authoritie amongst the images of the Gods at Rome in which Cittie the blessed Apostle Peter extinguished him by the power of God Almightie Which it seemes the prophane authors themselues though curious to bury the memorie of all the miracles of Christianitie haue obliquely pointed at when 〈◊〉 saith that there was a spectacle exhibited in a full theater in Nero's time whereby they should haue made the 〈◊〉 flight appeare but the Icarus fell against Nero's chamber and watred it with blood and when Dion Chrisostome saith that Nero had a long time neere him in his pallace a certaine man who promised to flie To the fowrth obiection which is that amongst the Successors of S. PETER some place Linus and Cletus before Clement and some after wee answer that S. EPIPHANIVS hath preuented and solued it 1250. yeares agone in these worde At Rome were first Apostles and Bishops Peter and Paul and then Linus then Cletus and then Clement c. and lett none wonder that others receiued the Bishopricke before Clement And a little after whether that the Apostles being still aliue Clement had receiued the ordination of the Bishopricke from Peter and hauing resused it abstained from it for hee saith in one of his Epistles I goe my waies and withdraw myselfe till the people of God be erected c. or whether after the decease of the Apostles he haue bene instituted by Cletus wee doe not euidently know but it may be that hauing bene promoted to the Bishopricke hauing refused it c. he was againe cōstrained after the death of Linus and of Cletus to accept of it For that which the obiectors add for the banquet and to make vp their mouthes that Eusebius saith that S. PETER was crucified and that the Legend where vpon wee ground the Papacie saith he was beheaded there are two ridiculous ingredients in this last Seruice the one to impute to vs that we ground the historie of S. PETERS seate at Rome which is testified by all the first ages of the Church vpon the Legend which is a booke written in the last ages by a Jacobin called Jacobus de voragine And the other not to discerne that that S. PETER that the Legēd said was beheaded is S. PETER the Iacobin Martir who was beheaded for the Catholick faith in the time of the Albigeses about 400. yeare agone and not S. PETER the Apostle whom it assirmes to haue bene crucified But now let vs leaue the obiections of the Popes aduersaries and let vs heare the testimonies of the Fathers S. DIONISIVS Bishop of Corinth writing to be Church of Rome in the next age after the Apostles you haue said hee mingled the plant of the Roman Corinthian Church made by PETER and PAVL And a little after for hauing taught together in Italie they were both martired at one and the same time And S. IRENEVS We represent the tradition apostolick of the greatest and most ancient Church founded at Rome by the two glorious Apostles PETER and PAVL And againe The blessed Apostles then founding and instructing the Church consigned the Episcopat of the administration of the Church to Linus And TERTVLLIAN Happie Church wherein the Apostles haue shed all their doctrin with their bloud in which PETER is equalled to the passion
the two Empires and such as it remained in the portion of the Emperors of the West when the heires of Constantine shared the bodie of the State and assigned the mountaine of Thuscis in Trace for a bound be tweene both Empires From whence it is that saint ATHANASIVS 〈◊〉 〈◊〉 Bishop of Thessalonica amongst the Bishops of the West And that Socrates saith that Paul Bishop of Constantinople was banished from the Empire of the East and confined to Thessalonica And therefore when in the last diuision of the Empire they added the eleauen prouinces of the Esterne Illyria to the fortie nine prouinces of the Pretoriall Prefecture of the East to make thereof the Empire of the East they remained within the Popes patriarkship though they were become parts of the Empire of the East and were called the Westerne prouinces of the Empire of the East to distinguist them from those of the same Empire which were vnder the pretoriall prefecture of the East And it is not to be obiected that the law Omni innouatione cessante made by Theodosius the second at the instance as it hath bene abouesaid of Atti cus Bishop of Constantinople attributes to the patriarkship of Constantinople not onely the prouinces of Thracia Asia minor and Pontus but also those of the Easterne Illyria For it appeares by a thousand testimonies that this law remained without effect and had no place after the death of Atticus It appeares first by the testimonie of Socrates who saith first that the inhabitants of Cyzica a Cittie of Hellespont would not receiue Proclus that the Bishop of Constantinople had ordained Bishop of Cyzica alleadging that the lawe of the Emperor Theodosius the second where of the law Omni 〈◊〉 cessante is but a paragraph inserted into the Code by the heedlesnes of Triboniam had bene made but for Atticus his life tyme. They ordained saith Socrates Dalmatius despising the law which commaunded that the ordinatiō of Bishops should not be made without the sentence of the Bishop of Constantinople and slighted this lawe as hauing bene graunted to Atticus onely for his life It appeares secondly by the testimony of the Pope sainr LEO who was created Pope eighteene yeares after this lawe who teacheth vs that the causes of the Easterne Illyria went euen then to the Archbishop of 〈◊〉 Vicar of the Sea Apostolicke in the Easterne Illyria and that with the good likeing and the strong hand of the ministers of the Empire of the East and reprehends Anastasius Archbishop of 〈◊〉 his Vicar in Illyria because hauing sent for Atticus the Metropolitan of the old Epirus Atticus hauing excused himselfe vpon his sicknes and vpon the extreamitie of the winter he had imployed the armes of the Empire of the East to bring him by force Thou hast said hee had recourse to the Tribunall of the Prefecture of Illyria and hast moued the Soueraigne power amongst all worldlie powers to make an innocent Bishop appeare and to pull him from the sacred grates of his Church and neither for the indisposition of his person nor for the sharpnesse of the winter could he obtaine anie 〈◊〉 but hath bene constrained to put himself into waies full of perills and through impenitrable snowes And againe Wee haue in such sort committed our Vicarship to thy Charitie as thou art called to a part of the care but not to the fulnesse of power It appeares thirdly by the testimonie of the Councell of Chalcedon holden thirtie yeares after this lawe which decrees that the Bishop of Constantinople shall ordaine but onely the Metropolitans of Pontus Asia minor and Thracia that is to saie declares that the law of Theodosius the second and particularlie the Paragraph Omni innouatione cessante should haue no place and that the prouinces of the Easterne Illyria thould remaine to the Patriarkship of Rome and not to that of Constantinople It appeares fowrthlie by the testimonie of the Emperor Justinian the first who erecting the Bishoprike of the first Iustinianea into the forme of a Primacie or supernumerary Patriarkship and attributing to him manie of the Prouinces of the Easterne Illyria yields for a reason of this attribution the definition of Pope Vigilius and not that of the Patriarke of Constantinople and ordaines that the Bishop of the first Iustinianea shall there hold the place of the Sea Apostolicke of Rome and not of the Sea of Constantinople Wee ordaine said hee that he shall haue vnder his iurisdiction the Bishops of the Mediterranian Dacia Dacia Dypensis Triballea Dardania vpper Mysia Pannonia c. and that in the prouinces subiect to him he shall holde the place of the Sea Apostolicke of Rome following the definition of the holy Pope Vigilius It appeares fifthy by the testimony of saint GREGORIE the great who writes to the Bishops of Illyria Following the desires of your demaund we confirme by the consent of our authoritie our brother John in the Bishopricke of the first Justinianea And in the Epistle to himselfe The relation of our bretheren and fellow-Bishops hath declared to vs that thou art called to the Episcopall dignitie by the vnanimous consent of all the Councell and by the will of the most Excellent Prince that is to saie of the Emperor Mauricius third Successor to Justinian whereto wee also giue our consent in the person of thy fraternitie c and send thee the Pall according to custome and decree by a reiterated innouation that thou exercise the Vicarship of the Sea Apostolicke And elsewhere iudging the appeale from the sentence of the same Iohn Bishop of the first Iustinianea against Adrian Bishop of Thebes one of the Bishops of his primacie because said he that wee see that vnder the shadow of our Vicarship thou presumest to doe vniust things wee reserue with the helpe of Christ to determine againe of this qualitie c and the while abrogating and disannulling the decrees of thy sentence we ordaine by the authoritie of the blessed Prince of the Apostles that thou remaine depriued of the sacred Communion for the space of thirtie daies It appeares in the sixt place by the testimonie of John Bishop of Thessalonica who in the third generall Coūcell of Constantinople which we call the sixt generall Coūcell signed with the title of Vicar of the sea Apostolick of 〈◊〉 in these words Iohn by the mercie of God Bishop of Thessalonica and vicar and natiue Legat of the Sea Apostolicke of Rome haue subscribed It appeares in the seauenth place by the testimony of Leo the Learned the Greeke Emperor who reckons amongst the Churches ecclipsed a little while before him from the Sea of Rome and submitted to the Sea of Constantinople that of Thessalonica Metropolitan of Macedonia that of Nicopolis metropolitan of the ancient Epirus that of Patros that of Corinth and that of Athens The Metropolitans said hee which haue bene subtracted from the Patriarkship of Rome and which are now subiest they
more then the twenty ninth and thirtith and that it is manifest to haue bene transferred from the history of the acts into the rolle of the Canons which possible is the subiect that hath giuen saint GREGORIE occasion to complaine that the Councell of Chalcedon had bene altered by the Greekes Afterward when Rome was fallen into the seruitude of the northerne nations a people barbarous and hereticall the Patriarkes of Constantinople makeing vse of the oportunitie or rather importunitie of the tyme againe sett forward the instance of this Canon and obtained from the Emperor Zeno who raigned in the East a lawe whereby he confirmed the precedency to the Bishop of Constantinople before the other Patriarkes that is to saie before the other Patriarkes of the East And one from the Emperor Justinian after the recouery of Rome by which he ordained that the Bishop of Constantinople should hold the second place in the Church Wee ordaine said the Emperor Iustinian that the blessed Archbishop of Constantinople new Rome shall haue the second place after the holie Sea Apostolicke of the ancient Rome and shall be preferred before all other Seas From whence it is that Liberatus time-fellowe with Iustinian speaking of the Councell of Chalcedon adds And although the Sea Apostolicke to this daie contradicts this decree neuerthelesse the decree of the Synod doth in some sort remaine by the Emperors protection Now Anatolius had procured that the Clerkes of the Councell of Chalcedon in renewing the Canon of the Councell of Constantinople should insert a word therein For whereas the Councell of Constantinople had simplie ordained that the Bishop of Constantinople should haue the prerogatiues of honor after the Pope those that renewed is added thereto Equall and couched the reuocation of the Canon in these words that the Chaire of Constantinople should haue the prerogatiues equall to that of the ancient Rome and shall haue the same aduantages in Ecclesiasticall causes as she hath being the second after her that is to saie ordained that the same prerogatiues as the Pope had absolutely ouer all Patriarkes the Bishop of Constantinople should haue them after the Pope ouer the other Patriarkes The Bishops of Constantinople then seeing that this Canon not onely granted them to hold the second place after the Bishop of Rome but also to enioy the same priuiledges with him as Constantinople being a diuision of Rome and a second Rome went so farr as to desire to participate in the same titles of honor which had bene yeilded to the Bishop of Rome to possesse them in a second place and in forme of adiunctes and colleagues with him and finding that in the Councell of Chalcedon the title 〈◊〉 or vniuersall had bene offerd to the Bishop of Rome they insisted as second Popes and Bishops of the second Rome to participate therein not in intention to exercise it in regard of the Pope but vnder the Pope and in regard of the other Patriarkes and were openly fauor'd therein by the Emperors For not onely the Councell of Constantinople holden vnder the Emperor Justin predecessor to Iustinian yeilded the title of vniuersall Patriarke to Iohn the third Patriarke of Constantinople but also the Emperor Justinian in the lawe to Epiphanius Patriarke of Constantinople exhibited to him the title of vniuersall Patriarke and after vnder the same Justinian the Councell of Constantinople holden against 〈◊〉 attributed the name of vniuerfall to Menas still after vnder Mauritius Iohn Bishop of Constantinople surnamed the Faster held a kinde of Councell at Constantinople where he began to intitle and inscribe himself Vniuersall Bishop and then the Popes displaied their censures against this title for although the Synods of the East had before this time yeilded the title of vniuersall Bishop to the Bishop of Constantinople neuerthelesse the Bishop of Constantinople had neuer yet presumed to inscribe and subscribe himself Vniuersall Patriarke vntill the Councell of Constantinople holden vnder Mauricius the Emperor And therefore the Pope Pelagius the second predecesson to saint GREGORIE abrogated and annulled all the decrees of that Councell except what had bene decided concerning the cause of Gregorie 〈◊〉 of Antioch It hath bene reported to the holy Sea Apostolicke faith Pope Pelagius the second that John Bishop of Constantinople intitles himself Vniuersall and that vpon this presumption of his he hath called you to a generall Councell notwithstanding that the authoritie of calling generall Synods hath bene consigned by a singular priuiledge to the Sea Apostolicke of the blessed Peter And a little after And therefore all that you haue decreed in that noe Synod of yours for Synod so attempted it could not be but a conuenticle I ordaine by the authoritie of the blessed PETER that it be annulled and abrogated And saint GREGORIE successor of the same Pelagius Our predecessor Pelagius of blessed memorie hath disannulled by a sentence intirely valid all the acts of that Synod except what concerned the cause of Gregorie Bishop of Antioch of reuerend memorie When Pope Pelagius was dead and saint GREGORIE his successor establisht in the Popedome the same John Bishop of Constantinople assisted by the fauour of the Emperor Mauricius still continued his challenge and perseuered to attribute to himselfe the qualitie of vniuersall Bishop not to exercise it in the Popes behalfe but to exercise it in the Popes absence and as colleague and adiunct to the Pope in the vniuersalitie ouer the Empire of the East and toward the other Patriarkes For it shall be shewed heereafter that he alwaies acknowledged the Pope for head and stock of the vniuersalitie and for absolutely vniuersall ouer all the Church and did protest himself to be his subiect and inferior and did not pretend to enioy the title of vniuersall but vnder the Pope and by association subalterne and subordinate to the Popes authoritie which was soone after interdicted him by the Emperor Phocas immediate Successor to Mauricius who declared that the title of vniuersall Bishop appertained but to the Bishop of Rome onely and could not be communicated to him of Constantinople And so much of the truth of the history Now let vs come to the obiections which are drawne from it To the first then of these obiections which is that in the Councell of Chalcedon Anatolius packed to be declared equall to the Pope after the Pope wee bring three Answeres The first answere is that he pretended not to be declared equall to the Pope in regard of the Pope but vnder the Pope and in regard of the other Patriarkes that is to saie that he did not pretend to haue like aduantage ouer the Pope as the Pope had ouer him but to haue the same priuiledges ouer the other patriarkes as the Pope had ouer him and them and by this meanes to be equall to the Pope not in regard of the Pope but in regard of the other patriarks And this is testified by the vniuersall historie of
canon as a canon of the Councell of Chalcedon for besides that in saying wee renewe the decree made by the hundred and fiftie Fathers assembled in this religious and royall cittie and by the six hundred and thirtie Fathers assembled at Chalcedon it shewes sufficientlie how this canon had bene till then disputed and called in question the Councell Trullian was aschismaticall ignorant and vnlawfull Councell as it shall heereafter appeare both by the testimony of BEDA an author of the same time who calls it an impious Councell and by the approbation which was made there of the Councell of Africa concerning the Anabaptisme of heretickes which had bene an erroneous and reprouable Councell as Saint AVGVSTINE and all antiquitie doe testifie and as the Popes aduersaries themselues doe acknowledge And this suffficeth for the first obiection Now let vs goe forward to the second To the second obiection then which is that the Bishop of Constantinople went about to participate in the title of Oecumenicall or vniuersall whereof the Pope had receiued the nomination in the Councell of Chalcedon wee bring fower Answeres The first answere is that it was not to possesse this title by the exclusion of the Pope but to possesse it by the association of the Pope and in regard of the other Patriarkes for not onely in the Councell of Chalcedon the title of vniuersall had bene offered the Pope before the Bishop of Constantinople had euer presumed to aspire to it but in the Councell of Constantinople holden vnder Menas which is the first Councell where the name of Vniuersall had bene giuen to the Patriarke of Constantinople bee it directly or be it from the relation of a Councell holden a little before it there were read the requests of the Churchmen of Constantinople of Antioch and of Jerusalem presented in Constantinople it self to Pope Agapet and couched in these termes To our most holie and most blessed Lord Agapet Archbishop of the ancient Rome and vniuersall Patriarke And during the contention of saint GREGORIE and the Patriarks of Constantinople Eulogius patriarke of Alexandria writing to Pope GREGORIE calls him Uniuersall Pope And in the next age after saint GREGORIE the Emperor Constantine the bearded residing at Constantinople and assisting at the third generall Councell of Constantinople intituleth the pope Uniuersall Patriarke and Arch-Pastor You haue said hee in the epistle to the councell of the West seconded your captaine the vniuersall â—ier arch and Patriarke And againe You haue bene present by your Procurators you and the vniuersall Arch-Pastor at our councell And after when the Emperor Basilius the younger and Eustachius Patriarke of Constantinople would haue reconciled themselues to the Roman Church they capituled that it might be lawfull for them to obtaine with the consent of the Pope that the Church of Constantinople should be called Uniuersall in the compasse thereof as the Roman was in the compasse of the whole world And still after them Balsamon although puft vp with his imaginarie title of Patriarke of Antioch and a great enemy to the Latins which possessed his pretended patriarksip he fauoured the Pope as little as he could and attempted to proue all the patriarkes equall for that which concernes the ordinary administration of their patriarkships neuerthelesse he confessed that the custome of the Greekes was to attribute to the Pope the title of Vniuersall Pope and to the Bishop of Constantinople that of Vniuersall Patriarke I haue said hee a purpose to tell wherefore the Pope of Rome is called Vniuersall Pope and likewise the patriarke of Constantinople Vniuersall patriarke And a little after But because the Deuill of self-loue hath separated the Pope from the societie of the other most holy Patriarkes and hath restrained him onely into the West I omitt this discourse as vnprofitable The second Answere is that by the word Vniuersall the Bishop of Constantinople neuer pretended to exempt himself from the Popes iurisdiction but acknowledged himself subiect and inferior to the Pope as it appeares by those very peeces where the name of Vniuersall is attributed to the Bishop of Constantinople which doe all testifie that he was subiect and inferior to the Pope and that the instance that he made to be adioyned and associated to the Pope in the participation of the vniuersalitie was not to the end to possesse it in regard of the Pope but vnder the Pope and in regard of the other Patriarkes alwaies acknowledging the Pope for stocke and head of the vniuersalitie and protesting himselfe his subiect and his inferior For in the law of the Emperor Iustinian to Epiphanius Patriarke of Constantinople which is the first where the word vniuersall is offerred to the Patriarke of Constantinople doth not Justinian write to him Wee haue in all thinges preserued the Estate of the vnitie of the holy Churches with the most holy Pope of ancient Rome to whom wee haue written the like For wee suffer not that anie thinge should passe touching the Ecclesiasticall Estate which shall not be also referred to his Blessednesse for as much as he is the head of all the most holie Prelats of God And in the Councell of Constantinople holden vnder Menas which is the first Councell in forme where we see the title of Vniuersall giuen to the Patriarke of Constantinople Is it not saith Anthimus Patriarke of Constantinople protested to doe all that the Soueraigne Pope of great Rome should decree And writt to all the most holy Patriarkes that hee would altogether followe the Sea Apostolicke And Menas Patriarke of Constantinople doth noe hee himself pronouncé these words Wee will in all things follow and obay the Sea Apostolicke And in the heate of the question of the word Vniuersall doth not saint GREGORIE reporte that Iohn Priest of Chalcedon a Cittie situate in Asia and at the gates of Constantinople hauing bene iudged at the Tribunall of Iohn Patriarke of Constantinople appealed from him to the Sea Apostolicke and was againe iudged at Rome and the Bishop of Constantinople giuing his helping hand to it euen then when he tooke vpon him the qualitie of vniuersall and sending the Acts of the first iudgement to Rome to be reuiewed by the Pope Knowest thou not Saith sainct GREGORIE that in the cause of John the Priest against our brother and fellow-Bishop Iohn of Constantinople he had recourse according to the Canons to the Sea Apostolicke and that it hath bene defined by our sentence And elsewhere John Bishop of Constantinople hath gone soe farr as vnder pretence of the cause of John the Priest he hath sent hither Acts wherein almost at the end of euerie line he calls himselfe vniuersall Patriarke And finally the Emperor and the Patriarke of Constantinople did they not themselues acknowledge in the strenght of this dispute that the Church of Constantinople was subiect to the Roman Church as saint GREGORIE reportes it in
ordaine saith hee according to the definition of Councells that the holy Pope of olde Rome shall be the first of all Prelates and that the blessed Archbishop of Constantinople new Rome should haue the second place after the Sea Apostolick of olde Rome Lesse yet is it to be obiected that some latter Greekes saie that the Councells of Constantinople Chalcedon adiudged the primacie to the Church of Constantinople for they will not saie that the intention of those Councells was then to iudge the primacie to the Church of Constantinople but by propheticall spirit to iudge the primacy to the Church of Constantinople after the Roman Church should haue lost it And to this end they pretend that the word after which the Councell of Constantinople made vse of when it saith the Bishop of Constantinople should haue the priuiledges of bonor after him of Rome was not a note of order but a note of tyme that is to say that the Fathers of the Councell foreseeing by diuine inspiration that the Sea of Rome should one daie fall into the heresie of the double procession of the holy Ghost so call they the doctrine of the procession of the holy Ghost by deriuation from the Father and from the Sonne and by that occasion fall from her ranke they ordained that after the Bishop of Rome should haue lost his primacie the Bishop of Constantinople should possesse it Which Zonarus although a Greeke and a Schismaticke reportes and confutes in these words Some said he belieue that the preposition after is a marke of time and not a submission of honor to the Church of Rome and they make vse for the proofe of their opinion of the twentie eigth Canon of the Councell of Chalcedon c. But the 130. Nou. of Iustinian inserted in the third title of the fift booke of the Basilickes giue the Canons otherwise to be vnderstood And a little belowe From hence it appeares manifestly that the preposition after signifies submission and inferioritie And elsewhere the Councell of Chalcedon ordaines that newe Rome should be honored with the same Ecclessiasticall prerogatiues as old Rome and should be preferred in honor before all the other Churches being the second after her for it is impossible that she should be equallie honored in all thinges vnlesse they will saie that those diuine Fathers foreseeing by the light of the holy spirit that the Church of Rome should be cutt off from the bodie of the orthodox and bee banisht from the Societie of the faithfull because of the diuersitie of the doctrine they destined that of Constantinople to be one day the first and so esteemed it then worthie to enioy in all things equall priuiledges to witt when she should haue receiued the primacie as the Roman Chuch had in former time had it And againe But to this sence the thirtie sixth canon of the councell Trullian doth oppose it self which hauing placed the Sea of Constantinople second after that of old Rome adds And after it that of Alexandria and after that of Alexandria that of Antioch and after that of Antioch that of Ierusalem And therefore not onely Nilus Archbishop of Thessalonica writing against the latines confesseth ingeniously that the Greekes neuer disputed for primacie with the Roman Church Wee are not said hee separated from peace for attributing to ourselues the primacie nor for refusing to holde the second place after the principalitie of Rome for wee neuer contested for primacie with the Roman Church But euen amongst the Authors of the last age Duaren although a greate enemie to the Pope acknowledgeth that the sentence of Phocas interuened vpon the word Vniuersall and not vpon the word First Behold his words Boniface the third said hee obtained with great contention from Phocas to be made oecumenicall and vniuersall Bishop Onely he shewes his galle in saying that Boniface obtained from Phocas to be made vniuersall Bishop where hee should haue said that he obtained of Phocas that the title of vniuersall Bishop should be preserued to him alone and that the Bishop of Constantinople who desired to participate in it might be excluded frō it For neither did the Bishop of Constantinople dispute the title of Vniuersall Bishop with the Pope but pretended he ought to be therein associated with him neither did the title of Vniuersall Bishop begin to be attributed to the Pope by Phocas but from the tyme of the Emperor Marcian aboue an hūdred fiftie yeare before Phocas it had bene exhibited to him in the councell of Chalcedon and after that vnder the Emperor Iustinian aboue fiftie yeares before Phocas it had bene giuen him in Constantinople it selfe as it appeares both by the Acts of the Councell of Chalcedon wherein the petitions of the Clerkes of Alexandria presented to the Councell bore To the most holie and vniuersall patriarke Leo and to the holie generall Councell And by the testimonie of saint GREGORIE who wrote to Eulogius Patriarke of Alexandria Your Holynesse knowes that the title of vniuersall Bishop hath bene offerred in the councell of Chalcedon and by the following Fathers to my predecessors And by the Acts of the Councell of Constantinople holden vnder Menas confirmed by Iustinian where the petitions of the Regulars of Constantinople and of Syria and of the Bishops of the Patriarkships of Antioch and of Ierusalem to Pope Agapet were inserted with this inscription To our holy aud blessed Lord the Archbishop of old Rome and vniuersall Patriark Agapetus In such sort as be it that Phocas sentence were vpon the word vniuersall it cannot be said that Phocas was the author of the attribution of this title to the Pope since from the time of the Councell of Chalcedon and since vnder the Empire of Iustinian it hath bene attributed to him or be it that it interuened vpon the word First the originall thereof could not be imputed to Phocas since the Emperor Iustinian more then fiftie yeare before Phocas had written Wee ordaine following the definitions of the Councells that the holy Pope of olde Rome be the first of all the Prelates and that the blessed Archbishop of Constantinople new Rome haue the second place after the Sea Apostolicke of old Rome and be preferd before all the other Seas But it may be replied that S. GREGORIE did not onely condemne the vse of the word vniuersall in the person of the Btshop of Constantinople but refused it himself in his owne For hauing admonisht the Bishop of Alexandria that he should giue this title neither to him nor to the Bishop of Constantinople and the Bishop of Alexandria hauing written to him that hee had abstained according to this admonition from attributing it to the Bishop of Constantinople he replies I said you should giue such a title neither to me nor to anie other and behold in the front of your Epistle which you haue addressed to myselfe which haue made you this prohibition you haue
was not Pope Siluester that sent him to the Emperor into the East to prouide for the trouble of Arrius whereof the Bishop of Alexandria had written to the same Siluester and to 〈◊〉 the Emperor to interpose his authoritie and that what remaines to vs from the 〈◊〉 of the Ecclesiasticall history more 〈◊〉 〈◊〉 in the first 〈◊〉 of the Emperors to note their actions then those of the Popes to the end to strengthen the Church with the temporall authoritie of the Empire hath not past it ouer in 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 who can 〈◊〉 vs that the same Eusebius with an 〈◊〉 malice as being an Arrian and for that cause an Enemie to the Roman Church hath not 〈◊〉 〈◊〉 as well as he dissembled that Alexander 〈◊〉 of 〈◊〉 〈◊〉 the relation of the trouble of the Church of 〈◊〉 to Pope 〈◊〉 and an other relatiō 〈◊〉 the circular letters addressed to the 〈◊〉 Bishops of the East as it appeares from the number and the degrees of those that were excommunicated where of there is mention 〈◊〉 which 〈◊〉 〈◊〉 wee learne euidently 〈◊〉 Pope 〈◊〉 who writes to the Emperor Constantius Wee haue 〈◊〉 in our 〈◊〉 〈◊〉 〈◊〉 of the Bishop 〈◊〉 〈◊〉 〈◊〉 to Siluester of holy memory and 〈◊〉 from saint 〈◊〉 Patriarke of the same place of 〈◊〉 who 〈◊〉 〈◊〉 Pope CELESTINE The longe 〈◊〉 of the 〈◊〉 〈◊〉 me to communicate those things to your 〈◊〉 The Fathers of the third 〈◊〉 Councell of Constantinople which was the 〈◊〉 generall Councell 〈◊〉 〈◊〉 and which liued neere a thousand yeare agoe and had read 〈◊〉 〈◊〉 Ecclesiasticall histories that the 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 robbed from vs and in whose cares there sounded yet the memory of the acts of the Councell of Nicea doe not 〈◊〉 throughly 〈◊〉 that not onely the Emperor Constantine but also Pope 〈◊〉 wrought for the 〈◊〉 of this Councell when they 〈◊〉 The most sacred 〈◊〉 and the famous 〈◊〉 called the great and 〈◊〉 〈◊〉 Councell at Nicea And doth not the analogie of the historie informe vs that the Pope before the celebration of the Coūcell of Nicea must 〈◊〉 haue holden a 〈◊〉 Councell of the westerne Church that is to 〈◊〉 a Councell compounded of the deputies from the particular 〈◊〉 of the 〈◊〉 Prouinces to send by delegates carrying the 〈◊〉 of that Councell the sence of all the westerne Church to the 〈◊〉 of 〈◊〉 as it was done when there was question of holding the 〈◊〉 of 〈◊〉 and 〈◊〉 Otherwise how had the Councell of 〈◊〉 which was compounded but onely of the Easterne Prouinces and where there were but 〈◊〉 or 〈◊〉 Bishops of all the west bene originallie 〈◊〉 and 〈◊〉 I say originally and not by accession as that of 〈◊〉 if some one of them had not bene deputed to 〈◊〉 the voice of all the westerne Church And which of those Bishops 〈◊〉 it 〈◊〉 except Osius who onely had his 〈◊〉 with the Popes 〈◊〉 before the heads of all the other 〈◊〉 〈◊〉 For if the authors of the 〈◊〉 all historie for the most part 〈◊〉 which remaine to vs haue spoken of noe Councell of the West preambulary to that of 〈◊〉 what 〈◊〉 is it 〈◊〉 that of the Councell of Capua that the Councell of 〈◊〉 〈◊〉 generall Coucell and that saint AMBROSE describes as assembled from all the partes of the world and for the affaires of the East there is found noe author of the ancient Ecclesiasticall historie that speakes a word And if Eusebius aud those that haue followed him haue made noe memorie of the Councell of the West holden for the preparation of the Councell of Nicea what meruaile is it if they haue made noe mention of the deputation of the Bishop sent from the Pope and the Councell of the West to represent their person at the Councell of Nicea Wee finde indeede that Eusebius Bishop of 〈◊〉 〈◊〉 in Italie and Lucifer Bishop of 〈◊〉 in Sardinia two Bishops of the Popes Patriarkship where 〈◊〉 into the East and that at the issue of their banishment one of them to wit Lucifer created in Syria 〈◊〉 〈◊〉 of 〈◊〉 and assisted by one of his deacons at the Councell of Alexandria holden for the restitution of the Churches And the other to witt Eusebius assisted there in person but that they bare the qualitie of the Popes Legates when they were banisht into the East or since wee finde nothing in all the Grecian antiquitie And neuerthelesse saint IEROM describing the life of Lucifer saith Lucifer Bishop of Calaris sent Legat for the faith with Pancratius and Hyllarius Clerkes of the Roman Church by the Bishop Liberius to Constantius because he would not vnder the name of Athanasius condemne the Faith of Nicea was banisht into Palestina And describing that of Eusebius Eusebius saith hee made from a Lecturer in the Roman Church Bishop of Vercelles was for the confession of his faith 〈◊〉 by the Emperor Constantius to Scythopolis and from thence to Cappadocia And saint HILLARIE describing the Councell of Millan from whence they where both sent into the East by Constantius Eusebius Bishop of 〈◊〉 saith hee is there with the clerks of Rome and Lucifer Bishop of Sardinia And Liberius himself in an Epistle to the Emperor Constantius which remaines to vs in the workes of Lucifer I haue said hee sent to you my holie Brother and fellow-bishop Lucifer with Pancratius my fellow-Priest and Hillary Deacon And Nicetas a graue Greeke Author and who had seene manie Ecclesiasticall histories that tyme hath enuied to vs expounding these words of saint GREGORIE Nazianzene There were at Cesarea in Coppadocia Bishops of the west which drew all that were orthodoxall to them add's These Bishops were Lucifer and Eusebius who had bene sent from Rome And why then as all the ancient Greekes cōcealed the deputation of 〈◊〉 and Eusebius Bishops of Uercelles from the Pope to the Emperor Constantius so could not Eusebius and those that haue followed him conceale the deputation of Osius from the Pope be it to the Emperor Constantine or be it to the Church of Alexandria And if from this that Eusebius notes not that Osius whom in hate to Catholicke doctrine he vouchsafes not so much as to name in all the historie of the life of Constantine was sent by the Emperor into Egipt as the Popes legate or from this that hee doth not relate that Osius assisted at the Councell of Nicea as the Popes Legat 〈◊〉 doe ensue that it was not in the qualitie of the Popes legate that Osius presided at the Councell of Nicea must wee not conclude by the same meanes that he presided not there at all for Eusebius saith not that Osius presided at the Councell of Nicea he onely saith that he sate there with manie others From Spaine itselfe said hee there was one verie famous Bishop sett with manie others Two onely historians doe informe vs
them by sight would not so much as admitt into his presence Anthymus transgressor of the canons but iustly deposed him from the Episcopall Sea of this cittie And a little after After the Bishops of Palestina assembled in this cittie and the other Easterne Bishops that is to saie of the Patriarkships of Antioch and Ierusalem and the deputies of the others Bishops and we did againe present petitions touching Anthymus and the other hereticks and demaunded that Anthymus should certifie his belieue by libell to the Sea Apostolicke and should purge himself from all hereticall errors and in this case should returne to the Church of Trebisonde or if he would not doe it that he should be finallie condemned and deposed from all sacerdot all dignitie and action And a little beneath These our iust requests the same most holy personage to witt Agapet preuenting them and seeing Anthymus had failed to appeare he condemned him with the foresaid hereticks and despoyled him of all office and dignitie sacerdot all and of all title orthodoxall euen till the pennance of his errors And the Fathers of the Councell itself in the sentence of the Synod The blessed Pope Agapet of most holie aud happie memorie settinge with God his hand to the sacred canons deposed Anthymus from the Sea which appartained not to him pardonning those which had participated or communicated in this act that is to saie Peter Patriarke of Jerusalem and other of the East And a little after But because that euen in doctrine Anthymus was burdened with infinite accusations and that manie petitions and supplications were presented against him and by diuers reuerend personages to a most religious Emperor and to the most blessed Pope the same most blessed Pope after much paine taken with a fatherly care to call backe his soule c. pronounced a sentence by writinge against him full of clemencie and seemely holynesse grauntinge him time of repentance and ordaining that till he had changed his opinion and satisfied the doctrines canonically defined by the Fathers hee should neither haue the title of a Catholicke nor a Prelate From whence it appeares that the Pope had made two diuers depositions of Anthymus and in two differinge tymes one from the Patriarkship of Constantinople and that grounded vpon discipline because against the canons Anthymus was exalted from the Bishops Sea of Trebisond to the Patriarkship of Constantinople And the other from the Bishops Sea of Trebisond which had bene reserued to him by the deposition from the Patriarkship of Constantinople and that grounded vpon doctrine because Anthymus was accused and defamed for heresie But the difference that was betweene these two depositions was that the first I meane that from the Patriarkship of Constantinople was absolute and definitiue and made and perfected by the Pope without the helping hand of anie Councell For whereas within the petition of the Bishops of the Patriarkships of Antioch and Jerusalem to the Pope the latine interpreter hath vnaptly translated Exossauimus Anthymum you must saie you haue cast forth Anthymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it appeares by this that follows And our Emperor hath participated in your good worke And the second to wit that from the Bishopricke of Trebisond was by prouision and conditionall and tempered with this clause vntill pennance which left the sentence depending and subiect to reuocation in case that Anthymus should appeare and purge himselfe of heresie Now the Pope died before he had leasure to attend whether Anthimus would come to repentance and purge himself both of the contempt and of the heresie which was imputed to him For this cause then the Councell of Constantinople holden vnder Menas takinge it vp where the Pope left it and making an end to fulfill all the formalities required to cleere the doubt of the condition cited Anthymus againe and seeing he appeared not executed the second sentence of the Pope against him and deposed him from the Bishopricke of Trebizond and from all Sacerdotall and Catholicke title but without touching in anie sorte the deposition alreadie made and perfected from the Patriarkship of Constantinople Weé saie the Fathers of the Councell followinge those thinges well examined by the blessed Pope ordaine that he shall be cast out of the bodie of the holy Church of God and despoyled of the Bishopricke of Trebizond and depriued of all Sacerdotall dignitie and action and according to the sentence of the most holy Pope of the appellation of Catholicke For whereas the narration of the sentence of the Councell the lawe of Iustinian reporting the historie of the same sentence places amongst the causes of Anthymus deposition the transgression that he had made of the Canons in vsurping the Sea of Constantinople that makes nothinge toward inferringe that the deposition that the Councell decreed against him should be the deposition of the Patriarkship of Constantinople forasmuch as the Councell reported the memory of this vsurpation not to depose him then from the Patriarkship of Constantinople from which the same Councell testifies that he had already bene entirely excluded but to aggrauate the crime for which it would depose him from the Archbishoprike of Trebizond to witt heresie by a commemoration of his fore goeing crimes as it appeares both from the disposition of the sentence of the same Councell and from that of the sentence of Menas who presided there and from the repetition which was made of it in the Councell of Ierusalem holden vnder Peter Patriarke of Ierusalem In all which places there is nothing spoken of but the deposition of Anthymus from the Archbishopricke of Trebizond and not from that of the Patriarkship of Constantinople And indeede how could the Councell of Constantinople where Menas presided touch the deposition of Anthymus from the Patriarkship of Constantinople and Menas vote there in qualitie of Patriarke of Constantinople since Menas had bene promoted to the Patriarkship of Constantinople by the deposition of Anthymus For of this all the ancient monuments are of agreement Agapet saie the Syrians to the Emperor hath iustly deposed Anthymus from the Episcopall Sea of the cittie of Constantinople and with the helpe of your Imperiall authoritie cooperatinge and lendinge a hand to the diuine canons haue proposed the holy Menas to the same Church And Marcellinus Comes of the same time with Menas Agapet beinge come from Rome to Constantinople draue awaie soone after his arriuall Anthymus from the Church sayinge that accordinge to the Ecclesiasticall rule he was an adulterer because he had left his Church and had packt for another and ordained the Priest Menas Bishop in his place And Liberatus of the same time with Marcellinus The Empresse promisinge in secrett great presents to the Pope if he would suffer Anthymus in his Sea and on the other side tempting him with threates the Pope persisted in not harkninge to her request and Anthymus seeinge hee was
of his Sea appertained the care of all things And what then doth this signifie that the Emperor Valentinian writ to the Emperor Theodosius that Flauianus Bishop of Constantinople deposed in the second Councell of Ephesus had according to the custome of Councells appealed to the Pope And what then doth this signifie that the senators of the Councell of Chalcedon saie in the restitution of Theodoret Bishop of Cyre 〈◊〉 a towne bordering vpon 〈◊〉 who had bene deposed in the same Synod of Ephesus and had appealed from it to Pope LEO Let the most religions Bishop Theodoret come in that he maie partake of the Councell for as much as the most holie Archbishop Leo hath restored him to his Bishopricke For as for the impertinent shift of those that answere that the restitution that the Pope makes of Bishops which had bene deposed by the Councells of their Prouinces was but a simple declaration that he was of opinion they ought to be restored and not a formall and iuridicall restitution And likewise that the deposition that he made of the Bishops or Priests of other Prouinces was but a declaration that his opinion was that they ought to be deposed and not a formall and iuridicall deposition what can there be imagined more vnapt and more ridiculous Is there soe young a Nouice in the lawes that knowes not how differing these things are to be of opinion that a man ought to be absolued and to absolue or to be of opinion that a man ought to be condemned and to condemne him And that if all the Parliaments of the world had pronounced that it was their opinion that a criminall person ought to be condemned he were not condemned thereby vnlesse they pronounced planelie wee haue condemned and doe condemne him for as much as the one is an act of science and the other is an acte of authoritie and that the least doctors can doe the one and onely Iudges the other But why said I soe younge a Nouice in the lawes Is there a man soe destitute of common sence as can not discerne that when the Pope restores anie one who had bene deposed by the Councell of his prouince if the Popes restitution were but a simple aduice that he ought to be restored he that had bene deposed had not more right to returne into his Bishopricke after the restitution then before And that his diocesans were noe more obliged in conscience to receiue him then they were before Moreouer if the Popes restitution were but simplie an aduise that he that was deposed ought to be restored what end would there be of Ecclesiasticall contentions for the Bishops that had deposed him being of opinion that he ought to bee deposed and the Pope being of opinion that he ought to bee restored if the Popes restitution were but a simple aduise that he ought to be restored to whose aduise should the restored person be obliged to yeild If to that which seemed most iust to him then it was he himselfe that was the iudge of his deposition or restitution if to that of the Pope then it were noe more an act of aduise and Councell but an act of iurisdiction and authoritie and not a simple act of iurisdiction and authoritie by which the Pope restored him for his part and as much as was in him but an act of iurisdiction and operatiue authoritie vpon the precedent sentence and abrogating the first iudgement O strange glosse to saie that when Pope Julius restored saint ATHANASIVS Patriarke of Alexandria Paule Bishop of Constantinople Marcellus Primate of Ancyra in Galatia Asclepas Bishop of Palestina or that when Pope LEO restored Theodoret Bishop of Cyre then liuing and Flauianus Patriarke of Constantinople after his death he did noe other thing then to declare that his opinion was that they ought to be restored Or to saie that when Pope Felix opposed Acacius 〈◊〉 of Constantinople or that when Pope Agapet deposed 〈◊〉 Patriarke of Constantinople he did 〈◊〉 other thing then to declare that his opinion was that he ought to be deposed And wherefore then to recapitulate what hath soe often bene alleadged when saint CYPRIAN solicites Pope 〈◊〉 to depose Marcian Bishop of Arles did he write to him Let there he letters from thee directed into the prouince and to the people 〈◊〉 at Arles by which Marcian being interdicted an other may be substituted in his steede And wherefore then when Theodoret speakes of the cause of saint ATHANASIVS Patriarke of Alexandria doth hee saie Iulius according to the Ecclesiasticall lawe commaunded the Eusebians to appeare at Rome and gaue a daie to the diuine Athanasius to appeare in iudgement And wherefore then when Sozomene speaketh of the restitution of the same saint ATHANASIVS Patriarke of Alexandria of Paule Bishop of Constantinople of Marcellus Primate of Ancyra in Galatia of Asclepas Bishop of Gaza in Palestina and of Lucius Bishop of Andrinople in Thrace doth he write Iulius Bishop of Rome restored each of them to his Church because to him for the dignitie of his Sea the care of all things appertained And for what doth he add that he commaunded those that had deposed them to appeare at a sett daie at Rome to yeild an accompt of their iudgement and threatned them not to let them scape vnpunished if they would not leaue to inouate And againe that in the pursuite of this restitution Athanasius Patriarke of Alexandria and Paul Bishop of Constantinople receuored their Seas And besides that the Courcell of Sardica answered that they could not abstaine from the Communion of ATHANASIVS Patriarke of Alexandria and Paul Bishop of Constantinople because Iulius Bishop of Rome hauing examined their cause had not condemned them For as for the rebellious and ontragious letters that the Bishops of the East that is to saie the Bishops of the Patriarkship of Antioch and their complices who were Arrians writ against this restitution it hath bene alreadie aboue spoken of and shall againe be treated of heereafter It sufficeth that the complaint which they made that the Pope had iniured their Councell and abrogated their sentence sheweth that the Popes action had not bene a simple aduise but a formall iudgement And wherefore then when the great Councell of Sardica for soe saint ATHANASIVS calleth it holden for the defence of the same saint ATHANASIVS and of the other Bishops that the Pope had restored would conuert the discipline of appeales into a written lawe did they ordaine that when a Bishop should be deposed by the Councell of his Nation and should appeale from it to the Pope they should not establishe a Successor in the place of the Bishop deposed till the Pope had iudged of the appeale If a Bishop saith the Canon hath bene deposed by the iudgement of the Bishops of the neighbour prouinces and pretends that he 〈◊〉 to be heard againe let 〈◊〉 other be suhstituted in his Sea till the Bishop of
after the death of Siluerius after which the Clergie of Rome for the benefit of peace had accepted him had bene persecuted and vnworthily vsed at Constantinople by the Emperor with whom he was constrained to spend his life in exile because the Gothes vnder the conduct of their new King Totilas had againe taken Rome whereto would this turne but to the glorie of Uigilius and to the shame of the Emperor For saith not Nicephorus that the Emperor repented it and doe not the same actes shew that he sent the principall ministers of his Empire to Uigilius to praie him to returne And that Uigilius during this persecution remained so constant that he would neuer giue anie waie to the Emperors violences but deposed in Constantinople it self Theodorus Archbishop of Cesarea the principall Gouernor of the Emperor and excommunicated Menas Patriarke of Constantinople and all that adhered to him Did it not throughlie shew the confidence he had in the dignitie of his Sea Wee decree thee saith hee ô Theodorus late Bishop of Cesarea by the publication of this sentence depriued aswell of Sacerdot all honor and of the Catholicke communion as of all Episcopall power and function and wee ordaine that thou shalt heereafter applie thy-self to nothing but to the teares of pennance by which hauing obtained remission of thy crimes thou maist recouer if thou deseruest it the place of 〈◊〉 and of communion with me or after my death with my successor And thou Menas Bishop of the cittie of Constantinople which art inwrapt with the same crime with all the Bishops Metropolitans and Micropolitans c wee suspend you from the sacred communion till eache of you acknowledging the error os his preuarication haue blotted out before vs his proper fault with a competent satisfaction And this that he cries out numbring Theodorus his crimes Thou art come in despising the authoritie of the Sea Apostolicke which had pronounced interdiction by vs into the Church where there hung the Emperors Edicte 〈◊〉 there hast celebrated the solemnity of Masse And this that he adds Wee haue charged the Ministers of the most clement Emperor to signifie to him from vs that he ought not to communicate with those which haue by vs bene excommunicated least he thereby runne which God forbid into a grieuous sinne Doth it not shew that the Pope in excommunicating the other Bishops Archbishops and Patriarks did not onelie pretend to separate himselfe from their communion but to separate them and cutt them of from the communion of the Church And as for the persecution of the Empresse which happened long before and for an other cause to witt forasmuch as Vigilius after his predecessor Siluerius was dead and that he was become true Pope would not keepe the promise that he had made and secretlie accomplisht to her during his Antipapacy to admitt Anthymus and the other Eutychians into his communion What greater glorie could Uigilius receiue then that whereof S. GREGORIE speakes when he writes Pope Uigilius constituted in the Royall cittie that is to saie at Constantinople publisht a sentence of condemnation against Theodora then Empresse and against the Acephales And what more visible punishment could the Empresse receiue then that whereof Victor Tunonensis writes The ninth yeare after the Consulship of Basilius the Empresse Theodora enemie to the Councell of Chalcedon strucken her whole bodie ouer with the wound of an vniuersall canker that is to saie with leprosie prodigiouslie ended her life For whereas the same Uictor who was a Schismaticke and tooke part with Rusticus the Deacon and other Roman Clerkes reuolted against Pope Vigilius and against the fifth generall Councell writeth that the Bishops of Africa that is to saie the schismaticall Bishops of Africa for the Catholicke Bishops of Africa tooke the other part excommunicated Vigilius there hath alreadie bene two things spoken of concerning this the one that they held not Uigilius for true Pope but for an intrusiue Pope because he had vsurped the Papacie his predecessor Siluerius being yet aliue as it appeares by this that the same Victor placeth a little after amongst the nullities of the fifth generall Councell the vice of the creation of Uigilius who had said he 〈◊〉 ordained Bishop of Rome Siluerius being still aliue And the other that Pope Siluerius had alreadie long before excommunicated Uigilius for hauing intruded himselfe into the Papacie in these termes Doe thou then receiue and those that consent whith thee the sentence of paine of condemnation and know that being condemned by vs by the iudgement of the holy Ghost and by the Apostolicke authoritie that the name and office of Sacerdotall ministery is taken from thee And againe 〈◊〉 Siluerius Pope of the cittie of Rome giuing consent to all the statutes I haue signed this decree of Anathema against the vsurper Uigilius By meanes whereof the act of the Schismaticall Bishops of Asrica against Uigilius was rather a renouation and an application of the excommunication of Pope Silutrius then a primitiue and originall excommunication To the third example which is that Sigebert writes that Pope Innocent the first and the Bishops of the West suspended themselues from the communion of those of the East for the quarrell of Saint CHRYSOSTOME from whence the Protestants inferr that when the Pope excommunicated the other Bishops Archbishops or Patriarks he separated himselfe from their communion and did not separate them from the communion of the Church Wee haue three answeres the first that it is a ridiculous thing to alleadge for the testimonie of the historie of Pope Innocent and of S. CHRYSOSTOME Sigebert who writt seauen hundred yeares after them and who was an open enemie to the Sea Apostolicke and partaker with the Emperor Henry the fourth against Pope Gregorie the seauenth and his successors The second that Pope Innocent the first did not suspend himselfe from the communion of those of the East but suspended those of the East from the Ecclesiasticall communion the which although they still continued in fact with some of their Diocesans according to the custome of Schismatickes this hindred them not from being suspended by right and that they should send to demaund restitution of the Pope as it appeares by these words of the same Innocent in the epistle to Boniface Knowe saith he speaking of those of Antioch that we haue receiued them into our bowells least the members which had a long while required health should be excluded from the vnitie of the bodie And in the epistle to Maximianus What we haue done in the behalf of those of Antioch we will doe it in the behalfe of others if they will accomplish the same treaties and conditions and send as those did to beseeche by a solemne legation that the communion might be restored to them And in the Epistle to Alexander Patriarke of Antioch I haue diligentlie inquired whether the cause of the blessed
Bishop Iohn had bene satisfied in all conditions and hauing learned from those of your legation that all things had bene accomplished according to our desire I haue by the grace of God admitted the communion of your Church And a little after As for the letters of the Bishop Atticus because they were ioyned with yours we haue receiued them least the refusall of a man alreadie a long while suspended by vs should turne to your preiudice and yet we haue sufficiently and more then sufficiently ordained in the acts what ought to be obserued in his person And Theodoret treating of the same matter Iohn being dead those of the West would neuer admitt the communion either of the Egiptians those of the East nor of the Bishops of Bosphorus and Thrace that is to saie of the diuision of Constantinople till they had inscribed the name of that admirable personage into the rolle of the Bishops his predecessors and esteemed Arsacius that succeeded him scarce worthie of a salutation and as for Atticus successor of Arsactus after manie legations and requests for peace they receiued him finallie but when he had added the name of John to the other Bishops And the third that if what Sigebert writes were true there were great difference betweene suspending themselues from the communion of anie one which was sometymes done by intermitting the commerce of communicatory letters and excommunicating him or making him incommunicable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in the matter of verie excommunications there was great difference betweene minor excommunications which depriued those that were smitten with them from the vse of the Sacraments but depriued them not as is aboue said from the other fruits of the Churches communion and the maior excommunications which tooke awaie not onely the vse of the Sacraments but cast out those that were therewith attainted from the bodie and societie of the Church Now it was with this kind of excommunication wherewith Pope Victor excommunicated the Bishops of Asia who obserued the Pasche according to the Iewish computation Victor saith Eusebius moued with the answere of Polycrates attempted to cutt of at one blowe from the common vnion all the Diocesses of Asia and the neighbouring Churches as Heterodoxall and proscribed them by letters declaring all the bretheren which inhabited those Regions incommunicable And againe Ireneus exhorted Victor that he should not cutt of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Churches of God that obserued the tradition of this ancient custome By which wordes it maie appeare that the meaning of Vistors censure was not simplie to seperate himselfe from the communion of the Asians but to diuide and cutt of the Asians from the bodie and societie of the whole Church and that the remonstrance and exhortation that S. IRENEVS and others made him was not to keepe him from seperating himselfe from the cōmunion of the Asians but that he should not cutt of the Asians from the bodie and common masse of the Church for the verbes to proscribe and to declare incommunicable expresse an other thing then to seperate himselfe from them the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Eusebius makes vse signifieth to diuide and cutt of from the bodie and from the masse for which cause Ruffinus hath translated it to cutt of from the vnitie of the bodie He reproued him saith Ruffinus for not doeing well in cutting of from the vnitie of the bodie so manie and so great Churches of God And certainlie what subiect of terror had Pope Victor giué to the Bishops of Asia in threatning to excōmunicate them if he had intended onely to seperate himselfe from them And why should Polycrates haue said that hauing the word of God for him he feared not those that threatned him if this threat had bene noe more but to seperate himself from their communion and not to seperate and cutt them of from the communion of the bodie and from the societie of the Church For what greater wound had the Asian Bishops receiued in the Popes seperation from them then the Pope in the Asian Bishops seperation from him if the Popes excommunication had bene noe other thing then a declaration that seperated himselfe from their communion Contrariwise the Bishops of Asia minor and of the neighbouring prouinces that the Pope comprehended in his censure being so great number as Polycrates saith that if hee should represent their names the multitude would seeme too great why had it not bene more opprobry for the Pope to be seperated from them then for them to be separated frō the Pope if the Popes excōmunication had bene but a simple declaration that he departed from their cōmunion And it can not be said that Eusebius writes that Victor attempted to cutt them of for the question is not of the diminutiue termes which Eusebius whom S. IEROM calls the ensignebearer of the Arrian faction vseth with an Arrian en uie and malignitie against the Romane Church but of the intention of Victor of the Bishops that made their remonstrances to him And yet lesse can it be replied that the other Bishops opposed themselues against it for they opposed it not but in the forme of remonstrances and exhortations representing to him not that he could not doe it and that he enterprized beyond his iurisdiction but that for soe small a cause he ought not to cutt of soe manie Churches from the vniuersall bodie and societie of the Church Wherein was discouered the euill will of Eusebius against the Roman Church who saith that the other Bishops did bitterly reproue Victor when there is question to produce an example of the bitternes of their reprehensions he alleadges for his onely patterne the words of S. IRENEVS where there is not one bitter word to be found which containeth onely simple gentle remonstrances and full of submission to the person of Victor and to the authoritie of his Sea For to represent to the Pope that he ought not to cutt of so manie Churches from the bodie and from the societie of the vniuersall Church was it anie other thing then to confesse that if the cause had bene sufficient as afterward the Councells of Nicea and of Ephesus shewed it to be it belonged to him to cut them of and chiefely in the time of the pagan Emperors vnder whom noe generall councells could be celebrated And to vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to diuide and cutt of from the bodie and from the masse what was it but to saie that it was the Roman Church that as the stocke and roote did not cutt her selfe of from the Churches that she excommuni cated but cutt them of from her selfe and in cutting them of from her selfe cutt them of from the communion of the whole bodie noe more nor lesse then the head in cutting of anie member from the communion thereof cutts not it selfe of from that but cutts of that from it selfe
of Constantinople who intreateth Domnus Patriarke of Antioch that he would beare with the infirmities of Athanasius Bishop of Perhes his fellowe Minister and to graunt him for his iudges other Bishops then his Metropolitan who was suspected by him It appeares thirdly by the sentence of the Bishops of the Councell of Ephesus who called Pope Celestin their most holy Father and fellowe Minister and nenerthelesse made themselues the executioners of his Decrees Constrained Necessarilie said they by the force of the Canons and by the letters of our most holie father and fellow-minister Celestin wee are come not without teares to pronounce this heauie sentence against Nestorius And finallie it appeares by the writings of Optatus Bishop of Mileuis in Africa who calls the Pope Siricius companion of Societie with the Catholicke Bishops and neuertheles acknowledgeth him in the same place for the heire of saint PETERS Chaire and for center and principle of Ecclesiasticall vnitie To the second head which is that saint CYPRIAN complaines that Basilides a Bishops of Spaine hauing bene deposed by the Councell of the Prouince for hauing yeilded vnder the persecution and an other hauing bene ordained in his place Pope Steuen had restored him Wee answere that this complaint insteede of wounding the Popes authoritie wholie confirmes it For saint CYPRIAN complaines not of the enterprize made by the Pope but of the surprize made vpon the Pope by Basilides who had misinformed him concerning that affaire Behold his 〈◊〉 That Basilides said hee after the discouerie of his crimes and the ignominie of his conscience made naked by his owne confession trauailing to Rome hath deceiued our brother Steuen remote by a farr distance of place and ignorant of the historie in fact and the truth of the matter which hath bene concealed from him to procure that he might be vniustly restored to his Bishopricke from which he had bene iustlie deposed cannot annull an ordination lawfully made c. Neither is he so worthie of blame who hath by negligence suffred himselfe to be misinformed as he is worthie of execration that hath fraudulently imposed it vpon him Now who sees not that this manner of speeche is not to reproue the interprize made by the Pope but the surprize made vpon the Pope And indeede how could saint CYPRIAN reproue the enterprize made by the Pope he that writes to him 〈◊〉 there be letters directed from thee into the prouince and to the people that inhabite Arles whereby Marcian being deposed an other may be substituted in his place To the third head that is that saint CYPRIAN writes Since it hath 〈◊〉 or dained to vs all or by vs all and that it is iust and equitable that euerie cause should be heard where the crime hath bene committed and that to euerie pastor there should be assigned a part of the flocke which he may rule and gouerne besore he come to yield an accompt of his actions to God those that we rule must not runne heere and there and cause the well vnited concord of the Bishops to knocke one against an other by a fraudulent and deceiptfull rashnes but pleade their cause where there may be accusers and wittnesses of their crimes Wee answere that he speakes heere of minor and particular causes whereof it was afterward ordained in the Councell of Carthage That particular causes should be determined within their prouinces that is to saie causes os manners and which concerned nothing but the liues of Clerkes and of inferior Clerkes onely that is to saie of Priests deacons subdeacons and other ecclesiasticall persons constituted to the lesser orders as it appeares both by these wordes Those whom we rule and by the qualitie of Fortunatus person of whom the question was who was a priest of the Church of Carthage who had bene excommunicated for his crimes by saint CYPRIAN and had made a Schisme against him at Carthage And not of Maior causes as those of faith or of the Sacraments or of the generall customes of the Church or of the depositions of the persons of Bishops the definition of which causes might be reserued for the iudgements beyond the Seas For that there was euer this difference in Africa betweene the inferior Clerkes that is to saie Priests deacons subdeacons and other ecclesiasticall persons constituted to the lesser orders and the superior Clerkes that is saie Bishops that the causes of the inferior Clerkes of Africa ought to be determined in Africa and not passe beyond the Seas but that the causes of the superior Clerkes that is to saie of Bishops might be transferred to the iudgement beyond the Seas wee learne it from saint AVGVSTINE who cries out that Cecilianus one of saint CYPRIANS Successors in the Archbishoprike of Carthage and within fortie yeares of S. CYPRIANS tyme who had bene condemned in Africa by a Councell of seuentie Bishops might reserue his cause beyond the Seas for as much as he was of the order of Bishops and not of that of Priests deacons and other inferior Clerkes There was noe question then saith saint AVGVSTINE of Priests or Deacons or other Clerkes of the inferior order but of the Colleagues that is to saie of Bishops who might reserue their cause intire to the iudgement of the other Colleagues and principallie of the Churches Apostolicke For whereas saint AVGVSTINE vseth the word Churches Apostolicke in the plurall number wee answere that in the Chapter following and shew that it is not to exclude the eminencie of the Roman Church ouer the rest 〈◊〉 of contrarywise he said but three lynes before In the Roman Church hath alwaies flourisht the principalitie Apostolicke But to preuent the malice of the Donatists who refused the iudgement that Pope Melchiades had giuen of the cause of Cecilianus for as much as they said that Melchiades had sacrificed to Idolls and consequenrlie could not iudge of the cause of Cecilianus who was accused of a crime of the like nature or equiualent to it It sufficeth at this tyme to inferr from the wordes of saint AVGVSTINE that there was this difference betweene the superior and inferior Clerkes of Africa that the causes of the superior Clerkes might be iudged beyond the Seas and not those of the inferior Clerkes And therefore where saint CYPRIAN saith that euery cause should be iudged where the crime had bene committed he spake of the causes of inferior Clerkes that is to saie of Priests Deacons subdeacons and other Ecclesiasticall persons constituted to the lesser order and not of the causes of superior Clerkes that is to saie of Bishops To the fowrth head which is that saint CYPRIAN complaines That the authoritie of the Bishops of Africa seemed lesse to some lost and desperate persons who had alreadie the yeare before bene iudged by them Wee answere two things the one that the word lesser hath noe reference heere to the Roman Church and is not a Comparatiue of relatiue signification but
Bisop of Aptunge they first obtained a iudgement of seauentie Bishops in Africa against him Then discerning that Cecilianus dispised 〈◊〉 iudgement as well because it was giuen against an absent person as because as saint AVSTINE saith that he sawe himselfe vnited by communicatory letters with the Roman Church in the which adds the same saint AVGVSTINE hath alwaies flourisht the principalitie of the Sea Apostolicke and with the other Countries from whence the Ghospell came in to Africa they resolued to pursue beyond the seas a new iudgement Now they seared the Popes Tribunall both in generall because all Italie had bene trobled with persecutions vnder the Empire of Dioclesian by meanes whereof they figured to themselues that there would be manie Bishops that had bowed or bent and consequentlie would supporte the cause of Ceci 〈◊〉 and in particular if wee beleiue the Donatists in the conference of Carthage because the Pope Melchiades was suspected by them as a complice as they pretended of the same crime or one equiualent to that of him that ordained Cecilianus They began said saint AVGVSTINE speaking of the Donatists of the conference of Carthage to charge Melchiades of the crime of Treason and to 〈◊〉 that their superiors had shunned his iudgement because he was a Traytor For these causes then that is to saie be it for the suspition that they had in common against all Italie be it for that they had in particular against the Pope they addressed themselues to the Emperor Constantine who then was resident amongst the Gaules and besought him to giue them iudges from amongst the Gaules because in that prouince whereof his Father Constantius had had gouernment there had bene noe persecution which was to refuse in generall all the prouinces where Dioclesians persecution had taken place amongst which Italie was one of the principall Your Superior saith Optatus Mil. presented to the Emperor yet ignorant of the affaire the request which followes Wee beseeche thee ô excellent Emperor Constantine because thou art of a iust race whose father amongst all the Emperors neuer practised anie persecution and that the Gaules are freed from this crime for in Africa there are contententions amongst vs let there be giuen to vs Iudges from amongst the Gaules And what meruaile is it if they addressed themselues to Costantine since after they had recourse to the Emperor Iulian the Apostata a pagan and an infidell prince the Emperor Constantine amazed and angrie with this proceeding reproached it to the Donatists and obiected to them that they would receiue iudgement from him who himselfe did attend the iudgement of Christ. He durst not saith saint AVSTINE iudge the cause of a Bishop And Optatus Mileuitanus from whom S. AVGVSTINE borrowed this historie Hee answered them saith hee with a spirit full of indignation you aske of me iudgement in this world of me I saie that doe my self attend the iudgement of Christ that is to saie you would haue me constitute my self for a Iudge of the Ministers of Christ I that doe my self attend the iudgement of Christ. Which was the same protestation that he made afterward at the Coūcell of Nicea in these wordes repeated by our glorious CHARLEMAINE To me who am constituted in a lay condition it is not lawfull to iudge of Bishops And this the Emperor Ualentinian renewed in these wordes repeated by saint AMBROSE and by the same CHALEMAINE Your businesse ô Bishops is farr aboue vs and therefore treate amongst you of your causes And that S. ATHANASIVS remēbred to the Emperor Constatius in these termes What hath the Emperor in common with the iudgement of Bishops And againe when did the iudgements of the Church take their force from the Emperor And saint MARTIN to Maximus This is a new and neuer heard of impietie that a secular iudge should iudge a cause of the Church And this was the first protestation of irregularitie made by the Emperor Constantine against the Donatists to witt that leauing the waie and the ordinarie progresse of the iudgments of the Church they had recourse to him to obtaine Iudges and which hath bene alwaies followed since by the pious and religious Catholicke Emperors This request neuerthelesse of the Donatists that the Emperor reiected as a iudge he beleiued that hee ought not altogether to reiect as an arbiter and compounder of the busines but thought it to bee to purpose in some sorte to make vse of the arbiterment that the Donatists referred to him to assaie to reconcile them to the Catholickes whose communion he held and for that occasion assured himselfe that he ought to be auowed and agreed vnto by them And therefore desiring on the one side to preserue the forme of the ordinarie iudgements of the Church on the other side being constrained to giue some waie to the hardnes of those that he desired to bring backe by faire meanes he remitted them frō the Gaules to Rome to be iudged by the Pope Melchiades with the assistance of three Bishops of the Gaules that he caused to trauaile thither Maternus of Cologne Rheticius of Autun and Marinus of Arles that they might be wittnesses and warrants of the sinceritie of his proceedings I haue ordained saith the Emperor in his Epistle to Melchiades euill inscribed to Mechiades and to Marcus that Cecilianus with ten of his accusers and ten of his abetters that is to saie ten Africā Bishops which opposed him and ten of Africk Bishops which maintained him trauelled so farr as to Rome that in your presence ioyning with you Rheticius Maternus and 〈◊〉 your Colleagues whom for this effect I haue enioyned to trasport themselues to Rome he may be heard so as you shall know that it belonges to the most religious lawe I haue said in the Epistle euill inscribed to Melchiades and to Marcus for there it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well because Marcus was not Bishop of Rome till after Siluester Successor to Melchiades as because if this Marcus had bene anie other then a Bishop the Emperor would not haue said ioyntlie with you your colleagues Rheticius Maternus and Marinus And if he had bene Bishop hee had not directed 〈◊〉 letter to Melchiades Bishop of Rome and to Marcus without adding to it the qualitie of Bishop These three Bishops of the Gaules then hauing bene vpon the nomination of the Emperor admitted by the Pope and called by him to the Councell of Rome became iudges of the right of the affaires Now to whom doth it not heereby appeare quite contrarie to that which the Caluenists pretended to inferr For first if the Emperor as he protests himselfe had noe right to iudge the causes of Bishops howe could hee in right giue them Iudges I saie in right and not in fact for as much as the Emperor could well giue them Iudges in fact and whose
iudgement should be obligatorie to the secular Tribunall and executory by the officers of the Empire and vnder the imposition of paines and temporall punishments but hee could not giue them Iudges in right whose Iudgements should bee obligatorie in conscience and to the Tribunall of the Church and should make those that contradicted culpable of spirituall censures and punishments And secondly the Donatists hauing specified in their request that they demaunded Iudges of the Gaules and that of purpose to exclude particularlie the iudges of Italie the Emperor harkening to their request and giuing them Iudges of the Gaules how had he sent them to Rome to iudge the cause with the Pope and vnder his Presidencie and direction who was hee against whom if wee giue creditt to the Donatists in the conference of Carthage their petition was principallie presented if hee had not acknowledged that the Pope was naturall and ineuitable Iudge of the cause Is there any likelyhood that the Emperor beeing resident amongst the Gaules and the Iudges whom he nominated for the Donatists being risident there that hee would haue sent them from about his person where they were to the Popes person from whom they were seperated by so large a distance of Sea and land to serue him for assistants if hee had belieued that it was himselfe and not the Pope that was the Naturall Iudge of the affaire To what purpose should he haue made the Donatists take so much paines who came to him out of Africa into Gallia and the three Iudges that hee graunted them who were also in Gallia to trauaile from thence to Rome if hee had not acknowledged that which wee read latelie in saint ATHANASIVS That the causes of the Bishops could not be determined till de decision had bene made at Rome And in Sozomene That those things that were constituted without the sentence of the Bishop of Rome were nullities And in saint AVGVSTINE vpon the same place that in the Roman Church had alwaies flourisht the principallitie of the Sea Apostolicke But let vs kintt vp our historie To these three Bishops nominated by the Emperor the Pope yet added fifteene more whose names Optatus reportes Merocles Bishop of Milan Florian Bishop of Cesena Zoticus Bishop of Quintian Stemnius Bishop of Arimini Felix Bishop of Florence Gaudensius Bishop of Pisa Constantius Bishop of Faensa Proterius Bishop of Capua Theophilus Bishop of Beneuentum Sauinus Bishop of Terracina Secundus Bishop of Preneste Felix Bishop of the three lodges Maximus Bishop of Hostia Euander Bishop of Ursin and Donatian Bishop of Foro-Clodi Now if the Pope had not bene iudge of this case but by deputation and that the Emperors addresse to him had bene but a simple commission and not a remittment how could he haue taken fifteene others Bishops for his assistants besides those that had bene nominated by the Emperor and Bishops of Italie also which was the prouince that the Donatists had principallie pretended to refufe by their petition And why did not the Donatists reproach to him that hee had exceeded the boundes of his commission For as for Caluins saying that the Emperor nominated Iudges out of Gallia Spaine and Italie it is an ignorance disproued by Optatus who affirmes that the Councell of Rome was compounded but of ninteen Bishops in all towitt of the Pope three Bishops of Gaules and fifteen Bishops of Italie and that there were noe Bishops of Spaine and teacheth vs that the Emperor nominated but onely three Bishops of the Gaules Iudges saith Optatus were giuen Maternus of Cologna Rheticius of Autun and Marinus of Arles And indeede how could the Donatists haue desired Iudges out of Spaine where the persecution had bene soe cruell Wherefore although S. AVGVSTINE extendes as farr as he can the Emperors commission to the iudges of the Councell of Rome of purpose to make that Councell not capable of refusall by the Donatists who hauing taken the Emperor for their arbiter it seemed they could not decline a iudgement wherein his authority had interuened yet he extends it noe farther then to saie that the Emperor sent Bishops to Rome to iudge the cause with Melchiades and neuer goes so farr as to say that he gaue commission to Melchiades or gaue him for a iudge Contrarywise speaking of the iudges giuen by the Emperor he restraines them as hath bene 〈◊〉 aboue noted to the Bishops of the Gaules onelie Iudges saith hee were giuen to the Donatists those that they had demaunded that is to saie the Bishops of the Gaules Insinuating thereby that the Pope was none of the iudges that were giuen and that the Emperors delegation extended it selfe noe farther then onely to the iudges of the Gaules which he had deputed to the end they might bee witnesses and colleagues of the Popes iudgement and did not comprehended the Pope From whence it appeares that when he said that the Emperor delegated the examination of Cecilianus his cause to the Bishops or that the Councell of Rome absolued Cecilianus by the Emperors commaundement he speakes by Synecdoche that is to saie by extending the part to the whole for as much as the Bishops delegated by the Emperor and enabled by the Emperors commission which was valid in respect of the Donatists that had sought it made a part of the Councell of Rome where Cecilianus his cause was examined a part so conformable to the opinion of the whole as the iudgement of the Emperors Commissioners and that of the whole Councell was one selfe same thing Otherwise we must conclude by the same reason that Donatus had demaunded for iudges all those that assisted at the Councell of Rome that is to saie both the Pope and the fifteene iudges of Italie for S. AVGVSTIN saith in the like wordes that Donatus was heard at Rome by the iudges that he had demaunded And yet it is certaine that Donatus had demaunded none but the three iudges of the Gaules yea with the exclusion of the others But S. AVSTIN saith that he had bene heard by the iudges that he had demaunded for as much as amongst the iudges that heard him were those that he had demaunded who being conformable in their opinions with the rest it was as much as if he had demaunded them all Let vs finishe our historie The Pope assisted by these eighteen Bishops three nominated by the Emperor and fifteen chosen by him iudged the cause of Cecilianus and iudged it soe soundlie as saint AVSTIN takes occasion from thence to call him the FATHER of the Christian People How innocent saith saint AVSTIN was the last sentence pronounced by the blessed Melchiades how intire how prudent how peaceable And a while after O blessed man ô Sonn of Christian peace and Father of Christian people From this iudgement of the Popes notwithstanding the Donatists appealed to the Emperor and that was the second irregularitie and so great and enormious an irregularitie that
a thing which can haue noe ground first because the originall Canons of the second Mileuitan Councell and of the Councell holden vnder the twelfth consulship of Honorius from whence this repitition is taken reduce the 〈◊〉 to onely priests Deacons and other inferior clerkes make noe mention of Bishops Secondly because the title of the same twētie eight canon which is in the collection of Dionisius Exiguus and in the greeke edition is restrained precisely to these wordes that the priests deacons and 〈◊〉 that in their owne cause appeale beyond Sea should not be receiued to the 〈◊〉 and thirdly because the Fathers of the sixth Councell of Carthage protested in the acts of the same Councell that they would not meddle with this article till the Copies of the Councell of Nicea should be brought out of the East and after they should come they would assemble a new Synod to aduise vpon it Now these copies came but in the month of Nouember in the Consulship of Monaxius and Plinta that is to saie six monethes after the calling of the sixth Councell of Carthage in which tyme neither the sixth Councell of Carthage was on foote neither was Faustinus Legat to Pope Boniface then in Africa in whose presence this collection is pretended to haue bene made For that which the Illustrious Cardinall Baronius and the doctors of Collen doe suppose that Innocentius and Marcellus bearers of the copies of the Councell of Nicea arriued not in Africke till after the death of Pope Boniface and in the tyme of Pope Celestine and vpon this occasion put backe the edition of the collection of the thirtie three Canons vntill the tyme of Celestine vnder which Fauctinus made a second voyage into Africa is contradicted both by the inscription of the same copies which shewes that they were brought out of Alexandria into Africa by the priest Innocentius and sent from Africa by the same Innocentius and by Marcellus Subdeacon of the Church of Carthage to Boniface Bishop of the Roman Church the sixth of the calends of december and by saint CYRILL that saith to the Africans in the end of his Epistle As for the Pasch we signifie to you according to the request that you haue often made to vs in your letters that we will celebrate it the seauenteenth or according to the correction of some the fourteenth of the calends of may of the future indiction for for what cause should the answere be made to the question that they had made to him of the daie of the next Pasch if his answere were not to be returned before the same Pasch. And by the Epistle of the Africans to Pope Celestine which testifies that they had sent the copies of the Exemplifications from the 〈◊〉 to his predecessor Boniface by Innocent priest and Marcellus subdeacon And from this that which saint IEROME writes to saint AVGVSTIN derogates not The holie priest Innocent bearer of this epistle tooke not the yeare last past anie letters from me to your Dignitie as if hee should not haue returned into Africa For so farr is it from appearing by this that Innocent staied in the East till the yeare following as contrariwise it doth the more plainely appeare that he returned the same yeare into Africa but that he made a new voyage into the East the yeare after And then if this collection haue bene framed in a Councell of Carthage where Faustinus was present as the fourth canon of the same collection supposeth It must haue bene while the first staie that Faustinus made in Africa vnder the Popedome of Boniface and not during the second staie that he made there vnder the popedome of Celestine for the twentie fourth canon of the same collection ordaines that the article of the canonicall Bookes should be communicated to Pope Boniface whose Popedome mett with the fiirst staie of Faustinus in Africa and not with the second The eigth reason is that except Aurelius Bishop of Carthage and Ualentine Alypius and saint AVGVSTINE Bishop of Numidia there is not so much as one neither of all the two hundred seauenteen Bishops who were present at the sixth Councell of Carthage nor of the twentie two deputies that staied at Carthage after the separation of the rest of the Councell that is brought in to speake in this collection contrarywise all the other Bishops that are named there as Fortunatus Felix of Selemsela Numidius of Massilia are the Bishops that assisted thirtie yeare before in the second Councell of Carthage and more then this also the names of the Bishops of the sixth Councell of Carthage which are mentioned in this collection haue bene almost all supposed there in the steede of others that haue bene taken awaie to sett them in their places as we haue shewed amongst other examples by that of the fifth canon which is taken from the first Councell of Carthage where in steede of Gratus Bishop of Carthage there is sett into the collection Aurelius and by that of the ninth which is taken from the second Councell of Carthage where in steede of Genetlius Bishop of Carthage there is sett into the collection Augustine Bishop Legat of the prouince of Numidia and by that of the thirteenth which is taken out of the same second Councell of Carthage where in steede of Genetlius there is sett into the collection Aurelius A thing which could not haue bene done by the Fathers of a Councell who would neuer haue changed the names of those that had first propounded the canons to sett them vnder the names of others and that could not be attributed to the ignorance of the copies of the last ages but ought to be imputed either to the originall Rapsodist or to the exemplifiers of the next ages after him For the same mistakes and changes of names which are in the latine edition of this collection are in the collection of Dionisius which was made more then a thousand yeares agoe and in the greeke translation which was made shortlie after And finallie the ninth and last reason is that the conclusion which is read in some copies at the end of the collection intituled the sixth Councell of Carthage and in others at the end of the Rapsody of the Councell of Africa which wee call the African Councell is taken word by word out of the conclusion of the first Councell of Carthage except that in steede of Gratus there is 〈◊〉 For behold the latin termes wherein it is reported in the copies of Monsieur the president of Champigny at the end of the collection intituted the sixth Councell of Carthage and in others at the end of the collection intituled the African Councell Aurelius Episcopus dixit Juxta statuta totius Concilij congregati meae mediocritatis sententiam placet facere rerum omnium conclusionem vniuersi tituli designati huius 〈◊〉 tractatum ecclesiae gesta suscipiant And
beholde how it is couched at the end of the first Councell of Carthage Gratus Episcopus dixit Iuxta statuta concilij meae mediocritatis sententiam placet facere rerum omnium conclusionem vniuersi tituli disignati digesti teneant sententias suas In which place the Rapsodists of the collection intituled the sixth Councell of Carthage haue impertinentlie taken the word tituli in the genitiue singular and the greeke interpretors euen the same and haue expressed the period in this sence Be it registred in the actes of the Church the treatie of all the title designed digested this daie Not considering that in Gratus his proposition it is a nominatiue plurall and not remembring that tituli in the Statutes of the first Councell of Carthage signified Canons and besides 〈◊〉 perceiuing that the word Uniuersi in the same first Councell of Carthage hath reference to the Bishops and not to the decrees For the order of the Sence sheweth that Gratus his proposition must be read by waie of interrogation and expounding it in these wordes Doth it please you according to the Statutes of all the Councell the sentence of my mediocritie to make the cōclusion of all things And in the second clause after the word Vniuersi to sett in as in all the other canons of the same Councell dixerunt and to interpret it in this sence all the Bishops did saie that the canons designed and digested maintaine their sentences and this done to repeate Gratus Bishop saith I know well neuerthelesse that in the verball processe of the sixth Councell of Carthage inserted into the ordinarie volumes of the Coūcells there were some articles ordained to be registred as it appeares by the wordes of the Councell to Aurelius which are these The copies of the faith and of the Statutēs of the Councell of Nicea which were brought to our Councell by the Bishop Cecilian late predecessor to your Hollinesse which had assisted there and also the thinges that our Fathers constituted heere following the same copies and those that we by a common Synod constitute now remaine registred in the present Ecclesiasticall acts But that these wordes the things that we constitute now by a common Councell are meant of the determination to send to seeke the Councell of Nicea into the East and to obserue it treated in the eight chapters preceding the verball processe which the 〈◊〉 would should be reduced into writing and not of anie other decrees the rest of the speeche shewes it which is To witt that as it hath bene aboue said your Blessednesse should vouchsafe to write to the Reuerend Bishops of the Churches of Antioch Alexandria and Constantinople to send vnder the testimonie of their letters the most certaine copies of the Councell of Nicea whereby the truth being cleered the chapters that our brother and fellowe Bishop Faustinus heere present and our fellowe Priests Phillipus and Asellus haue brought with them in their instruction either if they bee found they shall be confirmed by vs or if they be not found we will assemble a Synod to aduise vpon it And as for these wordes and also the thinges that our Fathers constituted heere following the same copies they are meant by the confirmatiue decrees of the Councell of Nicea made by the Councell of Carthage holden vnder Cecelianus and other 〈◊〉 of the Bishops of the sixth Councell of Carthage where the Statutes of the Councell of Nicea had bene imposed both in grosse and in retaile to all the ecclesiasticall Orders of Africa and not of the canons of the collection intitled the sixth Councell of Carthage whereof the more parte had bene made in the Councell holden vnder Aurelius and are not contayned neither in Sense nor in wordes in the canons of the Councells of Nicea Well doe I know againe that the decrees of this collection are alleadged both by the Epitomy of the Councells sent in Pope Adrians name to Charlemaine and by Hinckmarus Archbishop of Rheims in the worke of the fiftie fiue Chapters and by manie others But the misreckoning being come from a higher roote and hauing had place from the tyme of Dionisius and Cresconius and of the Greeke translation it must not to be thought strange if from one absurditie manie others haue ensued It sufficeth that Fulgentius Ferandus who was both before them and more versed in the knowledged of the Councells of Africa then they represents no track of the collection of the thirtie three Canons intitled the sixth Councell of Carthage for that Fnlgentius Ferandus hath preceded all the other collectors of this kinde in anti quitie whether it were that Ferandus deacō of Carthage that writt the workes of the fiue Questions to saint FVLGENTIVS Bishop of Ruspia in the time of the Emperor Anastasius Or 〈◊〉 〈◊〉 an other deacō of Carthage yet more ancient which hath borne 〈◊〉 〈◊〉 of Fulgentius Ferrandus it appeares as well because hee speakes not neither of the Canons of the Apostles nor of the Epistles of the Popes later then Syricius as because he makes mention of infinite Councells of Africa as of the Councell of Suffetula of the Councell of Septimunica of the Councell of Marazan of the Councell of Tusdra of the Councell of Macria of the Councell of Tenis of the Councell of Iuca of many Councells of Carthage whereof there is found no track neither in Dionisius nor in Cresconius And that he hath surpassed them in the knowledg of the Councell of Africa it is manifested aswell by the same citations as by the testimonie that Cresconius giues of him in the Epistle to Liberinus which containes these wordes I did remonstrate to you that the Epitomy of the Canons had bene alreadie made by Ferandus most Reuerend 〈◊〉 of Carthage and that it ought to suffice for our instruction least vndertaking to 〈◊〉 an other it may seeme that we would steale from his wisdome And therefore also those that haue collected the bodie of the Councell in forme haue passed ouer the medley of the thirtie three canons intitled by some the sixth Councell of Carthage in silence Of the African Councell CHAPT VII NOW as for this medley and rapsody of the Councells of Africa that we call the African Councell which is a century of African canons gathered from diuers coūcells there are therin two difficulties The first difficultie concernes the author of the Rapsodie cōsists in this to witt whether this composition hath bene made by anie particular canonist or whether it hath bene gathered in a Councell The Greekes the Protestants who follow them and some Catholickes as well ancient as moderne belieue it to be made in a councell which some suppose to haue bene the sixth Councell of Carthage and others the seauenth I contrarywise incline to beleeue that it hath bene made by some African canonist and whilst the Uandalls possest Africa in which tyme there could no
little after the sixth of Carthage None constituted in the bond of Marriage can be admitted to Priesthood without promise of Conuersion Secondly it appeares by all the Councells of the African Church which concerne the same matter It hath pleased saith the second Councell of Carthage that Bishops Priests Deacons c. practice intire continence c. to the end that what the Apostles haue taught or according to the Greeke edition giuen by tradition and antiquitie itselfe obserued we also should obserue And againe It hath pleased that Bishops Priests and Deacons or others that handle the Sacraments should liue chastlie and abstaine euenfrom their owne wiues And the fifth Councell of Carthage It hath pleased that Priests and Deacons according to their owne Statutes or as the best copies haue it according to the former Statutes should abstaine from their owne wiues It appeares thirdly by the testimonie of all the doctors of the Latine church and especiallie the African who haue liued in the tyme of those Councells That the Ministrie saith Saint AMBROSE must be preserued inuiolate and immaculate without defiling it with anie coniugall embraces you know it you that with integritie of bodie and incorruption of modestie abst ayning yourselues euen from the vse of Marriage haue receiued the grace of the sacred Deaconship And saint Hierom Bishops Priests and Deacons are chosen either virgins or in widowhood or at least are after their Priesthood eternallie chast And saint AUGUSTINE The soule and penn of the Councells of Africa Wee haue said he accustomed to propound to lay men that haue put awaie their wiues the continence of Clergie men who are often taken by force and against their wills to vndergoe that charge and hauing accepted it be are it with gods helpe lawfullie euen to the end Wee saie to them what would become of you if you were constrained and forced by the violence of the people to vndergoe this charge would you not chastlie preserue the office wherewith you were charged instantlie conuerting your selues to beseeche of God such strength as before your neuer thought of Wherto I might yet add the ancient Greeke doctors as Eusebius who writes Now the 〈◊〉 of the diuine word doe necessarilie imbrace abstinence from Marriages to attend to a better imploymeut practizing a generation of spirituall and incorporall children Or as saint EPIPHANIVS that cryes out The holie Church of God receiues not him that hath bene but once married and conuerseth still with his wife and begetts children for Deacon Priest and Bishop But because heere the question is of the custome of the latine Church and particularlie of the African notof the greeke Church I sett the greeke testimonies aside It appeares fourthly by Fulgentius Ferandus an African Canonist of aboue 1100. yeares antiquitie who in his epitomy of the Canons registers the Canon of the Councell of Carthage in these words That Bishops Priests and Deacons should abstaine from their Wiues And by Cresconius an African Canonist likewise of neere a thousand yeares antiquitie who registers it in these wordes That the priestlie and leuiticall order ought to haue no cohabitation with woemen It appeares fistly by the proper text of the Canon which plainely comprehends Bishops which neuerthelesse the Greekes exclude from all coniugall acts and to whom this condition of seruing by turnes and alternatiue weekes cannot agree It appeares besides this by the sixth Canō of the same Coūcell of Carthage which saith That readers when they are come to the yeares of manhood shall be constrained either to marrie or professe chastitie A thing which necessarily shewes that the vse of Marriage was wholie prohibited to Bishops Priests and deacons And finallie it appeares by Andrew Gesnerus minister of Zurich and the German Centuriators being ashamed of this falshood for Gesnerus interpreting the Greeke translation of the Councell of Carthage hath turned it into these words It hath pleased that Bishops Priests and Deacons according to their statutes should abstaine euen from their wiues And the Centuriators of Germanie epitomizing the same Councell of Carthage reporte it in these wordes That the Sacerdot all and and Diaconall order should abstaine from their wiues But forasmuch as this matter was treated of more largely in the appendix of the conference of Fontainebleau where wee confuted the fable of Paphnucius reported by Socrates and Sozomene Nouatian Authors from whom the later Greekes haue borrowed the occasion of their fall and expounded the Canon of the Councells of Gangres which seemes to fauour them It shall suffice me for an end of this aduertisment to remitt the readers thereunto The second Example of infidelitie shal be taken out of the twentie fourth Canon of the Greeke Rapsody which is the twentie fourth of those thirtie three latine Canons whereof the collection is intituled the sixth Councell of Carthage where the Greeke interpretor hath ecclipsed from the Catalogue of the Canonicall Bookes receiued in Africa the two Bookes of the Machabes Now that this subctraction is a notable falshood appeares by six vnreprochable ' meanes It appeares first by all the latine copies as well printed as manuscripts of the collection intituled the sixth Councell of Carthage in which the two Bookes of the Machabes are expressed by name It appeares secondly by the fortie seauenth Canon of the third Councell of Carthage from whence the canon of the collection intituled the sixth Councell of Carthage hath bene extracted which mentions particularly the two Bookes of the Machabes It appeares thirdly by the Canon of the Canonicall Bookes inserted into saint AVGVSTINS second Booke of Christian Doctrine where the two Bookes of the Machabes are expressly contained and to which saint AVGVSTINE for an impediment that the number should not be varied by anie addition or Subtraction setts to this seale In these fortie foure Bookes the authority of the old Testament is determined And againe repeates the same seale in the Register of his retractions in these words In the place 〈◊〉 said hee of the second booke of Christian Doctrine where I haue written in these fortie foure bookes the authoritie of the olde Testament is determined I made vse of the word olde Testament according to the forme of speech which the Church practiseth at this daie but the Apostle seemes to call none the old Testament but that which was giuen in the Mount Sinai It appeares fourthly by the other writings where saint AVGVSTINE speakes of the Machabees as when he saith in the eighteenth Booke of the cittie of God Amongst the volumes seuered from this ranke are the bookes of the Machabees which not the Jewes but the Church hold for Canonicall And in the second booke against the Epistle of Gaudentius the Donatist The scripture intituled from the Machabes the Jewes doe not hold as the lawe the Prophetts and the Psalmes which our
of Appeales that had bene sent them vnder the title of the Canons of the Councell of Nicea were not in the copies of the Councell of Nicea that had bene brought out of the East and not knowing that they were in those of the Councell of Sardica which was the Appendix and the seale of the Councell of Nicea they tooke licence to write an Epistle to Pope Celestine to beseeche him no more so easily to receaue the Appeales of the Clergie men of Africa Now some might call in question the credit of this Epistle as well because it is a peece out of the worke and annexed to the continuance of the sixth Councell of Carthage which had bene held three yeare before as a foundling without anie mention of the date or of the actes or of the history of the Councell where it was written as because it was full of clauses and cannot be compatible with the discipline of the Africans for it takes for a first foundation that if the Councell of Nicea excluded Priests from being to be adiudged by Appeale out of their Prouinces the Bishops may by stronger reason be excluded And the foundation of the Africans contrarywise in the question that they had against the Donatists was that Cecilanus after he had bene deposed by the Bishops of Africa might haue reserued the iudgment of his cause to the beyond sea Churches for as much as he was not of the number of Priests or other inferior Clerkes which the Coūcell of Nicea 〈◊〉 Cecilianus assisted could not be ignorant of It takes for a second foundation that ecclesiasticalls condemned might appeale to the Councell of their Prouince yea euen to the generall Councell of all Africa which is manifestly against the history and discipline of the Councells of Africa and principally for the inferior Clerkes as Priests deacons and Subdeacōs For the holding of the anniuersary Councells of all Africa had bene suppressed twelue yeares before Celestine in the Coūcell holden vnder the seauenth Consuslhip of Honorius where it had bene ordained that the vniuersall Councells of Africa should no more be ordinary and anniuersary and should no more be holden but for extraordinary and vniuersall causes And that the causes that were not common should be iudged in their Prouinces And that if there were an appeale the appealant and the partie should choose Iudges from whom it should not be lawfull to appeale And finally it takes for a third foundation that there was no difference of priuiledge betweene Clerkes of the Superior order in the matter of passiue iurisdiction and that the same which had bene ordained concerning the one ought by a stronger reason to haue place concerning the others which is directly contrary to the African discipline which makes so great difference betweene the one and the other as to iudge Priests in the second instance there needed but six Bishops with the Diocesan and to iudge a Bishop in the first instance there must be twelue with the Archbishop of the Prouince But for as much as this Epistle is in the collection of Dionisius whether it haue bene added since or whether it were inserted from the beginning and that after Dionisius Pope Adrian and the Emperor Charlemaine made mention thereof although there be ancient copies where neither of these Epistles are to be found I will not resist it Only I will saie that S. AVGVSTIN assisted not at the Councell where it was written as appeares as well because there is no mention made of him neither at the beginning nor end of the Epistle a thing which would neuer haue bene forgotten to authorise and fortifie the action as well as it had bene in the Epistle to Boniface as because those that were after him in order of promotion and which were wont to be enrolled after him in publicke actions and amongst others The asius 〈◊〉 and Fortunatianus are named in the inscription of the Epistle and not he For that S. AVGVSTINE did vse to precede The asius appeares by the fortie fifth and two and sixtith Canon of the councell intitled African and that hee vsed to precede Uincentius and Fortunatianus appeares by the collation of Carthage where the deputies for the Catholickes vere Aurelius Alipius Augustinus Uincentius Fortunatus Fortunatianus and Possidius Now this Epistle containes two partes to witt a narration and a supplication which wee report from the Greeke text for as much as the Greeke edition as wee haue aboue shewed is more intire and correct in matter of Epistles then the latine The narration then it Our holy brother and colleague Faustinus coming to vs wee beleeued that hee had bene sent with Apiarius to the end that as by his meanes Apiarius had bene formerly restored to his Priesthood so now by his labour hee might be purged of so manie crimes as had hene obiected against him by the Tabracenians But the multitude of our Synod running ouer the crimes of Apiarius found them to bee so great and in so great number as they haue surmounted the protectiō rather then iudgment and affection of a defender rather then the iustice of a Judge of the same Faustinus for first he hath throughly resisted all the assemblie charging it with diuers contumelies vnder colour of pursuing the priuiledges of the Roman Church and willing to cause himselfe to be receiued vnto our Communion because your Holynesse beleeuing he had appealed to you which yet he could not proue had restored him to the Cōmunion 〈◊〉 this succeeded not with him as you may know better by the verball processe of the actes cōtrarywise after a laborious inquiry of three daies during which wee examined with much anguish the diuers charges which were obiected to him God a iust iudge powerfull patiēt hath cut off by a great abridgemēt the delaies of our colleague Faust. ād the tergiuersatiōs of the same Apiarius by which he attēpted to hide his infamous villanies c. For our God pressing the conscience of this fraudulent denyer and his will beinge to publish to men the Crimes that his prouidence condemned being yet hidden in his hart as in a bogge of vices he hath blased out and sufferd himselfe to fall into a confessiō of all the vices which were obiected against him c. and hath cōuerted our hope by which wee beleeued and desired that he might purge himselfe from these so shamefull blotts and staines into greef but that our greefe hath bene eased by this only confort that wee haue bene deliuered from the affliction of a longer labour After the narration marcheth the supplication which consists in three requests The first request is that the Pope should noe more so easily receiue those that should appeale to him from Africa Premised then said they the office of a due salutation wee beseech you with all our affection that you doe no more so easily admitt these to your 〈◊〉 that shall come from hence and
backe to Pope Iulius an Epistle adorned with flowers of eloquence and composed in an orators stile full of manie figures and not free from greeuous threatnings for although they auouched by theyr letters that the Roman Church obtained the prize of honor from them all as hauing bene from the beginning the Schoole of the Apostles and the Metropolitan of Religion although the Doctors of the Christian world were come thither from the East Neuerthelesse they did not thinke they ought to be put behind vnder colour that they were inferior in Greatnesse and multitude of Churches since contrarywise they were much Superior in vertue and election of opinion that is to saie in Arianisme And as for Iulius they reproached it to him for a crime that he had admitted into his communion Athanasius and his consortes and were offended at it pretending that by that Acte their Councell had bene iniuryed and their Sentence abrogated a thing that they calumniated as vniust and repugnant to the ecclesiasticall Rule For that the authors of that Epistle that Sozomene argues of ironia because they fained by their exordium to confesse the primacie of the Roman Church which they denied by their conclusion of slander because they pretended that the abrogation that the Pope had made of their Councell was a thing outragious and contrary to the lawe of the Church and of impudence for as much as they set vpon him to whom for the dignitie of his Sea the care of all things belonged were Arrians it appeares both by the testimonie of S. ATHANASIVS who called them Eusebians that is to say of Eusebius his Sect the chiefe firebrand of the Arrians heresie And by the reproache that Iulius made to thē that they had altered the decision of the Councell of Nicea and by the answere that themselues made to that reproach to witt that as for the things they had done against the decisiō of those that had bene assembled at Nicea they Answered nothing although they signified that they had manie causes to excuse their Actions but that it was superfluous then to enter into defence of it since they were suspected to haue violated iustice in all things by the glorie that they attributed to them selues to be more excellent in beleefe then the Roman Church And finallly by the offer that they made to Julius to enter againe into peace and communion with him if he would admitt the deposition of S. ATHANASIVS and of his cōsortes And that Sozomene calls them those of the East it is in parte because the principall Seate of the Arrians heresie was the East and in part because they were the Bishops of the Patriarkship of Antioch and other Arrians their adherents who after the Councell of Antioch holden in the dedication reassembled themselues at Antioch to answere Pope Iulius which Patriarkship of Antioch was called the Patriarkship of the East because amongst the Asian prouinces which acknowledged the Roman Empire the diuision of Antioch held the place of the East from whēce it is that Cornelius Tacitus Amianus Marcellinus say that Antioch was the head of the East and that the Councell of Constantinople ordaines That the Bishops of the East that is to saie of the Patriarkshipp of Antioch should only rule the East And that Iohn Patriarke of Antioch saith in the Schismaticall Councell of Ephesus speaking of the Bishops of his Patriarkship wee that are called of the East And it is not to be said that Iulius in the Answere that he sent to Danius it must be read Dianus and to Phlacillus it must be read Placitus and to Narcissus and to 〈◊〉 and to Maus and to others which had written to him from the second mock-councell of Antioch stiles them his Bretheren For he calls them his Brothers because of the communion of the Episcopall character As S. AVGVSTINE calls the Donatists his Bretheren because of the Communion of the charactar of Baptisme but not but that all those Bishops were Arrians and the most impious of all the Arrians for this Dianius was a Bishop of Cesaria in Capadocia an Arrian and this Placitus was a Bishop of the Arrians of Antioch and this Narcissus was an Arrian Bishop of Veroniade in Cilisia and this Eusebius was Bishop of Nicomedia Ensigne-bearer of the Arrian faction who procured as S. ATHANASIVS notes the second Councell of Antioch and the Councell of Sardica and likewise the others But lett vs againe pursue the course of our history of Arrianisme vpon the complaint propounded by the Catholikes against the Arrians of the woundes made in these two decrees of the Councell of Nicea the two Emperors the one Catholike and the other 〈◊〉 agreed vpon the holding of a Generall Councell and called from the two Empires to Sardica a Cittie situate in the confines of both the Empires to decide it Paul and Athanasius saith Socrates demanded to haue an other Councell called to the end that as well their cause as that of faith might be 〈◊〉 in a generall Councell shewing that their depositions had bene made with a purpose to destroy the Faith Then vpon their request a generall Councell was publisht at Sardica Now of this Councell the issue in regard of Faith was that the fathers assembled at Sardica confirmed the Creede of the Councell of Nicea as Harmenopolus a Greeke author and a schisrnatike reportes after thousand others in these words By the aduise of the Emperors and of the Bishop of Rome the Synod of Sardica was assembled composed of three hundred fortie one Fathers which confirmed the Councell of Nicea and published the Canons For that which S. ATHANASIVS saith that the Councell of Sardica would not permitt that anie thing of faith should be reduced into writing ought to be vnderstood that it would not permitt that there should be anie new Creede made but ordained that they should hold themselues to that of Nicea which they amplified not by waye of innouation but by way of exposition And as for the matter of Appeales they approued the restitution that the Pope had made of Paul of Athanasius and of the other Bishops with had bene deposed in the Councells of Tyre and Antioch and receiued them into their Communion vnder this title that the Pope having examined their cause had not condemned them They answered saith Sozomene that they would not 〈◊〉 the Commnnion of Athanasius and of Paul for as much principally as Iulius Bishop of Rome hauing examined their cause had not condemned them and to preuent the Churches trouble thereafter in like accidents reduced into writing three Canons vpon the matter of appeales where of the first was propounded by Osius Presidēt of the Councell and concluded by all the Councell in these termes If anie Bishop in anie cause in likelyhood ought to be condemned and that hee presume to haue not an euill but a good cause to the end the iudgement may be renewed if it
caused the diuision of the Church especiallie in the West for whatsoeuer multitude of gouernments haue had place there vnder the title of Empire Kindome Principalitie and Common wealth and whatsoeuer difference of manners languages lawes and institutions that haue raigned there the Church hath bene no more visible in the tyme when the Empire was one and ruled ouer all the East and west then it hath bene vnder this diuersitie of Princes and gouernments Also the vnitie of the Church was not foretold by the Prophets only for the time wherein there should be but one tēporall monarcke in the world if euer that title could haue belonged to anie Prince but also for that tyme wherein there should bee seuerall kinges and Administrators of Estates according to this Prophecie of the Psalmist The Kings and Kingdomes shall agree in one to serue our Lord. Which caused S. AVGVSTINE to saie vnder colour that in the whole world Kingdomes are often deuided yet for all that Christian vnitie is not 〈◊〉 for as much as the Catholicke Church remaines on either part And indeede that the vnitie of the Church depends not from the vnitie of the Empire but from the relation to a visible center of the Ecclesiasticall communion it appeared sufficiently euen in the time of the greatest vnitie and extent of the Empire when the Christians which were vnder Firmus King of the Barbarians in Africa vnder Mania Queene of the Sarazins vnder Cosroes King of Persia states all distinct yea the most part of the time enemies to the Romane Empire And after in Damascus and other neighbouring Prouinces vnder the Kings of the Agarenians did all agree in the vnion and communion of the Catholicke Church For as for the deuisions which are at this daie in the East euery one knowes that that of Egypt and Ethiopia hath begun from the time of the vnitie of the Empire And that of the Armenians likewise as appeares by the decisiōs made against them in the Canōs of the Coūcell holden vnder Iustinian 〈◊〉 And that of the Nestorians and Iacobites which haue yet to this day their sect in Mesopotamia other partes of Asia likewise And as for the Greeke Church it is certaine that although it began to be diuided since the separation of the Empire neuerthelesse the cause of the diuision was not the diuision of the Empire vnder which it perseuered yet manie yeares in vnitie with the Latine but the Schisme betweene the two competitors of the Patriarkship of Constantinople Ignatius and Photius to which to make it the more lasting heresie was added and which the Emperors according as they haue bene good or euill haue indeuoured themselues to fomēt or stopp and there haue not wanted generall Councells euen of the two seuerall Churches to extinguish this diuision when they haue desired it For histories are full of these examples witnes that which was holden at Constantinople vnder the Emperor Basilius for the restitution of Ignatius that which was holden vnder Pope Innocent the third which wee call the great Councell of Lateran to reunite the Greeke church with the Latine and that which was holden for the same effect at Florence vnder Eugenius the fourth at which the Emperor and the Patriarke of Greece assisted in person As also the diuision of the Empire and the rule of the Greeke Emperors after of the Mahometan Princes did not hinder the Churches that acknowledged the Patriarke of the Syrian tongue whom we call Maronites from perseuering in the communion of the Roman Church In such sort as this varietie and diuision of sects in the East can not be attributed to the defect of the vnitie of the Empire since in the time that the Empyre was most vnited these troubles and innouations had such place therein as Socrates and Sozomene doe in the tyme of the Emperor Constantius set the mount Tuscis in Illiria for a bound betweene the quiet peace of the Church and the tempest and turbulencie of hereticks But it ought to be attributed to the want of constancie of the Easterne people or rather to the blessing of God vpon the Roman church which would shew that this prophecie Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it hath had some more speciall effect for the Sea of S. PETER then for those of the other Patriarkes according to that oracle of the great Leo Besides the stone that our Lord hatt sett for a foundation noe other building shall be stedfast Of the interpretation of these vvords Thou art Peter and vpon this Rock I will build my Church CHAPT III. The continuance of the Kings answere SINCE that time the Catholicke Church in truth hath not ceast to be for it shall allwaies bee and the gates of hell shall not preuaile against her who is founded on Christ the true stone and in the faith of PEETER and of the other Apostles THE REPLIE THat some times the Fathers expound these words Vpon this Rock I will build my Church of the Faith of S. PETER and say that the Church was built vpon the confession of PETER And that some times they expound it of the person of PETER and saie that the Church hath bene founded vpon the person of PETER they are not contrarie expositions the one excluding the other but conioynt the one including the other for they intend the Church to speake the Schoole language is built causallie vpon the confession of PETER and formallie vpon the ministrie of the person of PETER that is to saie the confession of PETER was the cause werefore Christ chose him to constitute him for the foundation of the ministrie of his Church By that saith saint HILLARIE the blessed Confession hath obtained his reward and that the person of saint Peter hath bene that vpon which our Lord hath properlie built his Church Soe as to saie that his Church is built vpon the confessio of PETER is not to denie that it is built vpō the person of PETER but it is to expresse the cause wherefore it is built vpon him noe more then to sale with saint HIEROME that PETER walked not vpon the waters but Faith is not to denie that saint PETER walked trulie properly and formallie vpon the water but it is to expresse that the cause that made him walke there was not the actiuitie or naturall vertue of his person but the faith that he had giuen to the words of Christ. And therefore as these two propositions the faith of PETER walked vpon the waters and the person of PETER walked vpon the waters are both true but in a different sence for the faith of PETER walked vpon the waters causallie as the Schooleme sare that is to saie it was the cause that the person of saint PETER walked there and the person of saint PETER walked there trulie properlie and formallie so these two propositions the Church was built vpon
stranger askes an hereticke where they assemble to communicate in the Catholicke Church none of them dares to shew his Temple or his howse And the reason the title of catholick was not an allurement wherewith heretickes drewe ignorant persons to them but the firme bond by which the true Church drewe to her and retained in her communion all the true faithfull called to the hope of life eternall and amongst other this Eágle of doctors S. AVGVSTINE who saith That I omitt this sincere wisedome which you beleeue not to be in the catholicke church There be manie other reasons which doe most iustlie retaine me in her lappe the consent of people and nations retaines me the authoritie begunn by miracles 〈◊〉 by hope increased by charitie confirmed by antiquitie retaines me the succession of Prelates euen from the Sea of Peter to whom our lord committed his sheepe to be fedd after his resurrection vntill the present Bishop detaines me And finallie the verie name of Catholicke retaines me And a little after these so manie and so great most deare bondes of the Christian name doe iustlie detaine faithfull men in the Catholick Church although for the slownes of our vnderstanding of the defect of meritts in our liues truth doth not yet shew her else with manifest euidence Of the cases wherein the Communion in vow with the Catholick Church may be imputed as actuall CHAP. XV. The continuance of the Kinges answere BVT this notable calamitie is particular to the last times whereto wee are arriued that the Catholick Church which must bee communicated with either reallie and by effect or at the least voluntarily and in vowe is 〈◊〉 illustrious at this daie then antiently she was and lesse exposed to the view of men and more subiect to bee contested THE REPLIE ARISTOTLE that great Philosopher which steeped his pen say the Greekes in sece in steede of inke teacheth vs that the cittie is before the cittizen to witt not in prioritie of time for a cōmon-weale can not be without a cittizen but in prioritie of nature that is to saie that the being of the cittizen dependes from that of the cittie and not the being of the cittie from that of the cittizen from whence it appeares that the forme that giues being in the first place to the cittie and then by participation to the cittizen must reside in the cittie in the most perfect manner that it can reside and not in the most imperfect And soe although it suffice to preserue to a cittizen the being of a cittizē that in default of being able to participate actuallie in the communion of the common wealth as when he is hindred by anie locall obstacle either of beeing in a strange prison or remayning in a strange countrie he commnicate there habituallie and in desire which is an imperfect manner of communicating it sufficeth not that the communion where by the common wealth is framed and preserued in being should be a simple habituall communion and in vowe but it is necessarie that it should be a true and actuall communion For when a Cittizen is hindred by anie locall impossibilitie from communicating actuallie with his Common wealth he leaues not to preserue the being of a cittizen prouided that hee communicate therewith habituallie that is to saie in vowe and in desire and communicate not in a politicke communion with anie contrarie societie But when the communion of the bodie of a common-wealth comes to be dispersed and that there is noe more anie comerce or actuall communion in the estate then the common wealth is extinct and hath noe more being and the communion that is habituall and in desire of the cittizens dispersed and noe more communicating one with an other cannot preserue it Now euen that ought to be said of the Church whereof the Psalmist singes propheticallie Hierusalem which is built as a cittie whose participatiō is in vnitie to witt that although the cōmunion habituall and in vow sussice for a particular person in case of impossibilitie for the actuall to make him imputatiuelie a member of the Church that is to saie to cause this imperfect communion to serue him to saluation in default of the other Neuerthelesse the Church cannot be framed nor preserued in the beeing of a Church by a communion only habituall and in vowe but by a reall and actuall communion The which as soone as it comes wholie to cease and to perishe in the Church the Church perisheth and ceaseth to be And therefore this distinction of actuall communion and communion in vowe serues well to shewe that anie one may be imputatiuelie in the Church without participating actuallie in the visible communion of the Church prouided that this defect come from an imposibilitie of participating therein actualie but not to shew that the bodie of the Church can subsist and preserue the being and true title of a Church without visible and actuall communion For contrariwise that this imperfect manner of being in the Church serues to his saluation that is hindred by anie locall obstacle from being able to be there actually it is because the true and actuall communion which as in the Church is imputed to him by the desire that he hath to participate thereof which could not be imputed to him if it were not reallie some where and besides this desire of participation must be stript from all other impediments sauing that which proceedes from loand corporall imposibilities in such sort as all those which are not withheld by distance of place or other like obstacle ineuitable to them from participating in the actuall communion of the Church cannot be said to communicate there in vow nor to be there imputatiuely For nothing dispenceth with men for communicating with the Catholicke Church onely in vow and in will and not reallie and by effect if it be not the exclusion of time and place and besides in the article of death noe more then anie thing can excuse a man from being baptised onelie in vow and in will and not reallie and by effect but the condition of being excluded by the impossibilitie of time and of place and also in the Article of death from the meanes how to be baptised And because when the obstacle proceedes from externall impediments onely that if there were local or temporall commoditie he that communicates with the Church in vowe would communicate therewith actuallie this desire of communion may be imputed for true communion and called a communion in vow But when the obstacle proceedes from internall impediments from him that pretendes to communicate there in vow as of repugnancie to the beleefe and to the discipline and the lawes vnder the conditions whereof the Catholick Church receiues into her communion those that she receaues thereinto in such sort as all corporall obstacles being taken awaie and hee being in place where hee may assist at the Catholicke Church communicate with her hee will not doe it this conditionall
others haue gone forth and is gone forth from none which is also the marke that S. AVGVSTINE 〈◊〉 it when he saith The Catholicke Church combating against all heresies may be opposed but she cannot be ouerthrowne all 〈◊〉 are come forth from her as vnprofitable branches cutt off from their Vine but she remaines in her vine in her roote in her Charitie And S. PACIAN Bishop of Barcelona before him when he writes Now to knowe whether she hath bene principallie built vpon the foundation of the prophetts and of the Apostles in Iesus Christ the corner stone Consider whether she began before thee whither she hath growne before thee if she be not withdrawne from her first foundation whether in separating herselfe from the rest of the Bodie she haue not constituted to herselfe her Masters and her particular instructions if she haue argued anie thing vnaccustomedlie if she haue formed anie point of new right if she haue declared to her Bodie the diuorce of peace then lett her be esteemed to be departed from Christ and to be constituted forth of the prophetts and Apostles And therefore although the point of the assentiall deitie of Christ deserue to be more cleerelie exprest in Scripture then anie other as the qualitie of the Testator ought to bee more cleerelie exprest in the Testament then anie other neuerthelesse for as much as the heretickes by their malice and subtletie shift off the places of Scripture alleadged to this purpose the Fathers after they had tried all their strength to bring them backe to reason by Scripture were constrained seeing they could not make them yeeld vp their weapons by that waie to chāgetheir battery haue recourse to the authoritie of the Church Behold saith saint ATHANASVS wee haue shewed the succession of our doctrine from father to sonn you new Cayphas what Progenitors of your phrases and your termes will you bringe vs And saint HILARIE Lett vs consider soe manie holie fathers what will become of vs if wee anathematize them for we bringe thinges to this point that if they haue not 〈◊〉 Bishops we are none since we haue bene ordained by them And the same saint ATHANASIVS It is sufficient that these things are not of the Catholicke Church and that the Fathers were not of that beleefe From whence it appeareth that if the point of Christs diuinitie had neuer bene exprest in Scripture they held the light of the perpetuall testimonie of the Church for a sufficient proofe of this article For whereas saint CHRISOSTOME compares the Scripture to a Rule according whereto all things should be squared besides this that according signifies there not against he intéds that Scriptures rule all thinges either mediately or immediately that is to saie either by it selfe or by the meanes whereto it remitts vs as hee testifies himselfe in these wordes From whence it appeares that the Apostles deliuered not all thinges in vriting but also manie thinges vnwritten Now either of these are worthie of equall credit Of the Rules to iudge admitted by sainct Chrysostome and S. Augustine CHAP. XX. The continuance of the Kings answere THese two Rules to iudge the King with the English Church embracing them with an earnest desire pronounceth that hee acknowledgeth that doctrine finall ie both to be true and also necessarie to saluation that running from the Springe of the holie Scripture by the consent of the ancient Church as by a channell hath bene deriued downe to this time THE REPLIE NEither doe saint CHRISOSTOME and saint AVGVSTINE restraine the meanes to iudge of all the doctrine of the Church to these two onelie meanes by exclusion of the third to witt of Apostolicke Tradition since saint AVGVSTINE saith this is plainelie read neither by thee nor by me And againe The Apostles haue prescribed nothing in this yet the custome opposit to Cyprian ought to bee beleeued to haue taken originall out of their tradition as it is in manie thinges that the vniuersall Church doth obserue And for this cause indeede well beleeued to haue bene commaunded by the Apostles though they haue not bene written And that saint CHRYSOSTOME saith that from thence it appeares that the 〈◊〉 haue not giuen all thinges in writinge but some also without writinge whereof both sortes are in like manner worthie of creditt And elsewhere It is not in vaine that the Apostles haue giuen it by tradition to offer sacrifice for the dead they know how much aduantage and profitt encreaseth to them thereby Neither is the question in the disputation which is now handled betweene his maiestie and vs of the examination of the right but of the examination of the fact that is to saie wee are not to inquire by conferring the conclusions of Faith with their principles which of the English doctrine or ours is the truth which is a question of right whose triall besides that it must be long goes out of the listes frō the state of the questiō that we treate of But to inquire by the continuāce cōformitie with the aunciēt Catholicke Church whether our Church be the same Church as was in the time of S. AVGVSTINE and of the fowre first Councells which is a question of fact in which must be handled not what ought to be beleeued but what hath bene beleeued For his maiestie being of agreement that there was an obligation of communicatiō with the antient Catholicke Church which flourisht in the time of the foure first Councells and that whosoeuer was separate from the communion of that Church was an hereticke or a Schismaticke And the question is whether I might except from the praises of his maiestie the title of Catholicke which is the first cause of this comparison consisting in the knowing not whether the Church of those ages had beleeued well or euill which is a question of right but whether the Church of the last ages from which his maiestie or those that haue bene before him haue separated themselues be the same Church by an vninterrupted succession both of persons and of doctrine as that was in the time of S. AVGVSTINE which is a question of fact and capable of being proued by historie alone soe as the subtletie of spiritts can finde noe shift for it now to leapefrom the question of fact to the question of right And in steede of examining whether the Catholicke Church of this time had the same beleefe in the pointes controuerted betweene vs and our aduersaries as the Church in the time of the foure first Councells had to dispute whether the Church of those ages hath beleeued well and with what reseruations and mollifications her beleefe must 〈◊〉 receiued it is to goe forth from the state of the question and to change the order and meanes of the disputation Of the application of the Thesis of this obseruation to his Hipothesis CHAP. XXI The continuance of the Kinges answere THen to make an end of this discourse the
speaking of the Bishops of the hereticks ' It is vnlawfull that they should make ministers who are none themselues Whereby they doe not intend that the Bishops of hereticks who haue drawne their character from the Church be not Bishops as for the impression of the character but that they are none as for the imposition of the authoritie By meanes whereof the English Bishops can pretend noe Episcopall succession from the Church of the antient Fathers as for the succession of authoritie for as much as if the Catholicke Church which was in England and in other places when king Henry the eigth came to the crowne were not the true Catholicke Church the Bishops of the Catholicke communion were not true and lawfull Bishops as concerning authoritie but only as concerning the character and by consequence neither had themselues the succession of Episcopall authoritie nor could transmitt it to those that haue taken it from them By what right saith sainct ATHANASIVS speaking of the Arrians can they be Bishops if they haue bene ordained by those men which themselues doe slander with heresie And contrariwise if the Church that was at the beginning of King Henry the eigth throughout Europe and in manie other partes of the world were the true Church this selfe-same Church hauing disannulled the episcopall authoritie in those from whom the English at this daie pretend to haue had their mission and hauing deposed and anathematized them they had no more lawfull episcopall authoritie by consequēce could not cōferr it to others And besides if that Church were the true Church the English Church at this daie which is gone out from her communion can not be so nor preserue in her the succession of Episcopall authoritie which cannot be transferred out of the Church And for the succession of the character the English according to their doctrine can in noe secte pretend to it for they hold not if they would hold they cannot doe it for as much as they make profession to agree in the faith in the sacraments with the Protestants of France that order conferrs anie other thing then authoritie nor that it imprints anie sacramentall character which is that only which in mission can be transferred giuen out of the Church And so if by their doctrine they could haue the succession of the character they are fallen frō the right of making vse thereof For they communicate with the Puritans of France hold their sheepe for true sheepe and so their pastors for true pastors and for their colleagues and fellowe bretheren Now the ministers of France are not ordained by anie Bishops and so are noe Bishops For hee saith sainct CYPRIAN cannot be a Bishop who succeeding no bodie hath bene ordained of himselfe And not being Bishops haue noe Church since as saith the same sainct CYPRIAN The Church is in the Bishop and the Bishop in the Church and who is not with the Bishop is not in the Church By meanes whereof the English which communicate with them and hold them for their colleagues and fellowe bretheren inuolue themselues into the crime and contagion of all their ecclesiasticall defects and consequentlie fall from all the rightes whereof those with whom they communicate are depriued I add to that that to shew a Church to be successiuelie and representatiuely the antient Catholicke Church it sufficeth not to shew that a part of that Church deriueth the personall successiō of her Bishops from the missiō of the antien Catholicke Church but all the Church that will pretēd the inheritāce successiō of the tittle of catholike must haue the successio of her Bishops deriued frō the 〈◊〉 of the antiēt catholick Church For the Bishops Sea is one as saith S CYPRIAN whereof euerie one holdes his portiō vndiuidedly And elsewhere The Church is one bound togeather by the cement of Bishops adhering the one to the other Now the English doe not pretend alone to cōstitute all the cōmunion of their Church nor to be all the true and pure visible Catholicke Church but doe comprehend into their communion the Protestantes of France as partes of the Bodie of their Church And therefore they canot saie that the Catholicke Church to which they adhere and wherewith they communicate to bee by succession and personall representation the same visible Catholicke Church which was in the time of the fowre first Coūcells Cōtrariwise from this that the other partes of the communion to which the English Church adheres communicate not by succession of persons with the mission of the antient Catholicke Church and consequently are at the least schismatikes it issues that the English which communicate with them cannot cōmunicate with the antient Catholicke Church for none except in error of fact can communicate with the Catholicke Church and with Schismatickes together And finallie I saie that since in all questions of Schismes wee must mount vp to the originall following these wordes of saint AVGVSTINE to the Donatists The question betweene you and vs is where the Church of God should be wee must then begin at the originall why haue you made a schisme The accompt that the English Church will yeeld of the succession of her Bishops ought to be brought to the originall of the Schisme Now therevpon I will aske his Maiestie where the first after the rising vp of Luther and Caluin began in England to separate themselues from the Catholicke Church to imbrace other forme of Religion which they now hold where was this Societie wherein there was together to be found both the succession of Bishops vninterrupted from the first and the succession of doctrine For to goe out from the Church then intituled Catholicke they must range themselues to an other Church which must haue true doctrine and true ministrie by adherence ad communion to the which they might preserue the title of Catholicke and transmitt it to those that should come after them Now where was then this Societie indued with the true doctrine and the true succession of Bishops when the English first separated themselues from the Church intituled Catholike For I will not inquire who is the first from whom she saith that the English Bishops can shew their vninterrupted succession if it be not S AVGVSTIN Bishop of Canterburie whom S. GREGORIE sent thither Nor will I demaund for the preaching of what doctrine S. GREGORIE sent him thither if it were not for the preaching of the same doctrine that was there before the last separation Of the succession of doctrine CHAP. XXIII The continuance of the Kings answere IF the succession of doctrine bee demaunded lett vs mako triall of it THE REPLIE THERE is great difference betweene similitude of doctrine and succession of doctrine Similitude of doctrine is a simple reporte of agreement betweene one doctrine an other but the succession of doctrine properly takē is a deriuation of doctrine continued by a perpetuall vnintermitted chine of teachers and persons taught And
besides that antiquitie affirmes that the Apostles haue giuen manie thinges by tradition vnwritten to their disciples his maiestie himselfe testifies that he is farr frō their opinion that beleeue the vniuersall historie of the primitiue Church to be all contained in the sacred but onlie little Booke of the Actes of the Apostles Of the indefectibilitie of the Church CHAP. XXVII The continuance of the Kings answere THE King Confesseth that his Church hath separated her selfe in manie points from the faith and discipline that the Roman Bishop doth at this daie hold and defēd with might and mayne But the King and the English Church 〈◊〉 not interpret that to be a defection from the antient Catholicke saith but rather a returne to the antient Catholicke faith which in the Roman Church had bene admirablie deformed in manie kindes and a conuersion to Christ the only master of the Church THE REPLIE AND euen this confirmes our intention to know that there is at this daie noe Catholicke Church a thing directly against Gods promises or that this that wee haue is shee For there could be noe other Catholicke Church but her that was in the time of the first 〈◊〉 Councells Now shee if shee haue bene interrupted and she hath bene soe if ours which hath succeeded her haue bene wanting in faith and in vnion with Christ without which a Societie cannot be a Church the English Church which succeedes her not by an vninterrupted continuance cannot be the same Church For what Aristotle saith of Common-wealths may also be said of the Church to witt that when a common-wealth hath interrupted the successiue continuance of her being it is noe more one common wealth in number but an other common-wealth Soe if the antient Catholicke Church hath interrupted the successiue continuance of her beeing she is noe more one and not being one shee is noe more a Church for the Church is one or none And therefore the Fathers cry out that if the Church be once perished she can noe more be borne againe If in S. CYPRIANS time saith saint AVGVSTINE the Church perished from what Heauen it Donatus fallen from what Sea came hee forth what earth hath sprunge him vp For to saie that the English Church accounts not her separation from the faith and from the discipline of the Pope a defection from the antient Catholicke faith but a returne to the antient Catholicke faith and a conuersion to Christ is not the question viz. whether the English Church be conuerted to the antient Catholicke Faith For as it hath bene aboue shewed the name of catholicke is not a name of simple beleefe but of cōmunion By meanes whereof the English Church might haue all Faith euen to the remouing of mountaines yet if she communicated not with the Catholicke Church she could neither obtaine the title of Catholicke nor the reward of life eternall but should be schismaticall and excluded from saluation And therefore the state of the question in this which is presented is not whether the English Church be return'd to the true faith but whether the Church which possesseth at this daie the name of the Catholicke Church hath lost the being of the Catholicke Church which she cannot haue done if in things important to saluation and constructiue or destructiue to the being of a Church she haue not varied from that of the time of the fowre first Councells which wee on both sides confesse to haue bene the true Church that is to saie if she haue not taken awaie from the practise of the Church of those ages some thing necessarie to saluation and without which saluation cannot be obtained or if she haue not added to the practise of that Church something repugnant to saluation and with which life eternall cannot be obtained From whence it appeares that the office of the English Church in this question is to shew not that she hath returned to the ancient Faith which would alwaies exact the necessitie of a preceding dispute to witt that the Church from whence she went out hath diuerted her selfe from it for the proofe of the auersion should precede the proofe of reuersion but that the Church which wee at this daie intitle Catholicke hath soe diuerted her selfe from the faith of the Church of the time of the fowre first Councells which both they and wee hold to haue bene the true Church as she hath lost being and the iust title of a Church and that saluation can noe more be obtained in her And our office is contrariwise to maintaine that the Church which is at this daie differs not in anie thinge that can destroy saluation and make her loose the beeing and the title of a true Church from the ancient Catholicke Church and that all the points that our Aduersaries obiect against vs as such and for which they take occasion to separate themselues from vs vnder pretence that in our communion Saluation cannot be obtained haue bene holden by the ancient Church Of the sense wherein the Fathers haue intended that their doctrine had bene holden from the beginning CHAP. XXVIII The continuance of the Kinges answere AND therefore if anie one in consequence of this obseruation Will inferr from thence that the English Church because she reiects some of the decrees of the Roman Church is departed from the antient Catholicke Church the King Will not graunt him that till hee haue first proued by solid reasons that all things that the Roman teach haue bene approued from the beginning and ordained by the antient Catholicke Church And that noe man can doe this now nor in the time to come at the least that till nowe noe bodie hath done it is a thing é as certaine to the king and to the Prelats of the English Church as that the Sunn shines à t noone daies THE REPLIE NEITHER is it the question as I haue alreadie manie times said whether the English Church haue departed from the doctrine of the antient Catholicke Church but whether our Church be soe farr strayed from the doctrine of the antient Church as she can noe more be reputed one felfe same Church with the antient Church and that we can noe more communicate with her without losse of Saluation For if she be still the same Church and that amongst the conditions vnder the obligation whereof her communion is participated there be noe doctrine nor custome which is opposite to Saluation it is certaine that out of her Societie though one should haue Faith sufficient to remoue mountaines yet they can neither possessé the Saluation nor title of the Catholicke Church Neither is it the question to knowe whether all thinges that the Roman Church holdes and principallie those which she holdes to be necessary for Saluation haue bene holden by antiquitie and in this qualitie which would be a longe and thornie disputation because of the diuersitie of the acceptions of the word necessarie vnder the ambiguitie whereof there would alwaies remaine a thousand cauills and
beginning of these last diuisions either perswaded in some pointes by the innouators or ioyned to the partie of the innouators themselues haue attempted to seeke out some accommodation in matter of doctrine and of the vniuersall Religion of the Church to come to a reunion perswading themselues that as the Poet saith all men doe Sinn Without the walls of Troy and 〈◊〉 within It will bee alwaies easie for vs to shew that the desire of reconciliation rather then the knowledge of antiquitie and truth hath caused them to speake this language Of the agreement or disagreement of the English reformers with the Donatists CHAP. XXXI The continuance of the Kinges answere AND therefore the English Church feareth not that she can seeme in the iudgment of sincere arbitrators to haue done anie thinge like to the 〈◊〉 in this separation They out of a iollitie of harte and without anie cause abandoned the Catholicke 〈◊〉 approued by the consent of all nations whereof they could neither blame the faith nor the discipline THE REPLIE NEITHER was the Catholicke Church then actuallie approued by all nations for these prophecies In thy seede shall all nations be 〈◊〉 and This Ghospell must be preached ouer all the world shall not be fullie accōplisht as S. AVGVSTINE notes till the end of the world But it might well be said by 〈◊〉 in regard of other Christian sectes to be spread ouer all nations because the extent thereof was more eminont as it is nowe then that of anie other Christian Societie Neither was she approued by 〈◊〉 men of all the Christian nations For who knowes not how great the multitude of other heresies was when the sect of the Donatists sprange vp and how much greater then when the passages of the Fathers cited in the beginning of this obseruation were pronounced against them Of one side the Arrians possessed almost all the East of the other side the number of the Donatists was such in Africa as they held all at a time Councells of three hūdred Bishops yea euē in the time of S. AVGVSTINE there where whole natiōs that professed christianitie which did not acknowledg 〈◊〉 Catholick Church as that of the Gothes Vandalls And in breefe elghtie or an hundred other sects of Christiās which were then in the world diuided like Sāpsons Foxes by the heads but tyed together by the tayles did all agree to reproue the Catholicke Church And whereas the excellent king addeth that the Donatists could blame neither the faith nor discipline of the Catholicke Church if by blaming his maiestie intend to blame with reason that is not particular to the Donatistes for neuer anie Sect either Schismaticall or hereticall could blame with reason the faith or discipline of the Church But if by blaming he intend accusing and slandring her and beleeuing that they had iust occasion to doe soe who euer blamed the faith and discipline of the Catholicke Church more then the donatists who called themselues the Bishops of thē Catholicke truth and obiected to the Catholickes that they erred in faith in beleeuing that the holy Ghost resided out of the Church and in holding that Baptisme which cannot be administred but by the operation of the holy Ghost might be conferred out of the Church and in the Societie of hereticks who reprocht it to them thāt they violated these oracles One faith one Baptisme It is lawfull to be baptised if thou dost beleeue be yee euery one of you baptised in the remission of Sinnes Christ purgeth his Church by the washing of water in the word Who heares not the Church lett him be as a publican and as a heathen Baptisme is the washing of the regeneration of the Ghost The Church is the close Garden and the sealed Fountaine Who gathers not with Christ scatters And other such like alleadged by them in so great number as Vincentius Lyrinensis cryes out But perchance this new inuention that is to saie the heresie of the Donatists will want defences nay she was assisted with soe great strength of spirit with so many flouds of Eloquence with so great a number of protectors with so much likelyhood with so manie oracles of diuine lawe but expounded in a new and naughtie manner that it seemes to me that such a conspir aice could neuer haue benē destroyed if this same imbraced this same defended this same extolled profession of noueltie had not in the end left the cause of soe great a motion alone and abandoned And as for the discipline of the Church did not they blame it who taxed the discipline of the Church to haue receiued without expiation of preceding pennance those that in the persecution time had denied Christ and communicated in the sacrifices of the Pagans and consequently to haue bene polluted with the contagion of the Pagans who accused her for hauing receaued conuerted heretickes into her communion without giuing them true Baptisme which could not be giuen according to them but in the Church and consequently to haue polluted her communion with the contagion of vnbaptised or vncircumcised spirituallie and so to haue lost the being of the true Church which could not subsist without the true vse of the sacramēts Who made profession in manners of a conuersation of life much better ruled more reformed then that of the Catholickes from whence it is that S. AVGVSTINE forbidds the catholicks to reproche the Donatists with anie other thing but that they were not Catholickes Who called themselues the little flocke of the lord the two tribes of the Kingdome of Iuda who said we hauing nothing and possessing all things wee account our soule to he our riches and by our paines and our blood we purchase the treasure of heauen And in breese who supposed themselues to haue such reason for their separation as they reputed the Catholickes not to be worthie of so much as the name of Christians as hauing lost the true vse of Baptisme whereby men are made Christiās when they spake to them they said Caius Seius Caia Seia O man 〈◊〉 thou be a Christian O woeman wilt thou be a Christian And cryed to them Come o yee ignorant and wretched people who are commonlie called Catholickes And called the Chaire of Rome the Chaire of pestilence and called the Catholicke Church an Harlott and an Adulteresse and chose rather to suffer all kindes of persecutions and false Martirdomes then to communicate with her If I persecute saith Saint AVGVSTINE iustlie him that detracts from his neighbour why should I not persecute him that detracts from the Church of Christ and saith this is not shee but this is an hatlott And againe If the punishment and not the cause made Martirdome heauen should be full of your martirs And against whom contrariwise the Catholickes in matter of doctrine had not one passage of scripture for them but only the Apostolicall vnwritten tradition as S. AVGVSTINE
the world But who sees not that this was in the time wherein 〈◊〉 contract was expired and that of the Christian Church did beginne The lawe and the prophetts saith our Sauiour Vntill Iohn And sainct PAVLE Blindnes is partlie fallen vpon Israel that the fullnes of the Gentiles might be introduced Now the lease that God had made of his vine to the Iewish Church hauing bene but for a time what wonder is it that when this lease is come to expire the prerogatiue that she had by vertue of her contract should cease and that the master of the vineyard should lett forth his Vineyard to other 〈◊〉 and this fufficeth for the comparison of the Christian Church with the Iewish For to ascend to the time before the lawe of Moyses and to alleadge the little mention that is made there of the continuance of the Church it is clere that it had bene a thinge superfluous for the Scripture to haue represented particularlie the estate of the Church of those ages the knowledge of the succession of the Church not hauing bene necessarie but after the last institution of the lawe for the seruice whereof she is establisht as to the Iewes after the institution of the lawe of Moyses and to the Christians after the institution of the Euangelicall lawe Although both before and after the floud there are manie monuments of it For both before the floud this that the sonns of God knew the daughters of men shewes that there was an especiall people which boare the title of the children of God which title the interpretors would haue to be taken by the posteritie of Seth to distinguish themselues from the posteritie of Cain when Seth had begotten Enos and that they began saith the Scripture to all chemselues by the name of the Lord And the vniuersall corruption which fell out in the end vpon all the other families descended from Seth except that of Noe was a corruption of manners and for which if wee beleeue saint HIEROME all those that perish with a temporall death in the floud perisht not with an eternall death And after the floud that Noe liued almost to the sixtith yeare of Abraham And Sem the Sonn of Noe whom Luther calls the Pope of his Age till after the death of Iacob And that Melchisedech kinge of Salem was priest of the most high and in his qualitie blest Abraham that Rebecca wife of Isaach wēt to enquire of God vpon the misterie of her childrē shewes that euē thē the true worship visible seruice of God had place both before elsewhere thē in the familie of Abrahā Butto cōclude grant all the hypothesis to be such as the Protestāts pretend that the Church had bene interrupted both before the lawe vnder thelawe what would that make against the christiā church to whō Christ held this language As in the daies of Noe I swore that I would neuer againe bringe the waters of the Floud vpon the Earth soe I haue sworne that I will noe more be angrie against thee Thou shalt noe more be called the forsaken I will noe more doe to this people as in former daies I will contract a new alliance with them not according to the alliance I contracted with their Fathers when I brought them out of the land of Egipt The cittie of the Lord shall noe more be pulled vp nor destroyed The glorie of this second howse shall bee much greater then that of the first The cittie built vpon the mountaine cannot be hidden The gates of Hell shall not preuaile against my Church I am with you to the consummation of ages This Ghospell of the Kingdome must be preached through the whole world and then the end shall come Hee hath placed in his Church the Apostles Prophetts Pastors and Doctors c till wee all shall meete in the vnitie of faith The Church is the firmament of truth and other such like Of the comparison of the Charitie of the antient African Church and the moderne Roman Church CHAP. XXXVII The continuance of the Kinges answere AND surely the antient Church to recall the Donatists that were refractory to her communiō had accustomed by an admirable Charitie to prouide euen for the te mporall commodities of the Bishops that should be conuerted and of others also And the Roman Church to knitt againe the loue and good will betweene her and the English Church hath first employed the thunderboltes of Bulls and afterward of force sometimes openly and sometimes vnder-hand THE REPLIE THE antient Catholicke Church of Africa offered for the good of Charitie and of the Ecclesiasticall communion to yeeld vp the Bishoprickes of Africa not to those Donatist Bishops which still remained on Donatus his partie but to those that would returne to the communion of the Catholicke Church And the Roman Church hath excommunicated by her Bulls not those that will returne from the English diuision to the Catholick communion but those that after many admonitions are obstinate still to remaine in the separation And therefore there is in this no Antithesis betweene the proceedings of the antient Catholicke Church and those of the moderne For as concerning this word the thunderboltes of Bulls by which some thinke to make the Popes censures the more odious his maiestie may remember if 〈◊〉 please that it is an antient phrase of speeche that the Grecians vse who called the condemnations euen of secular iudgementes thunderboltes and to expresse that one was condemned in iudgment they would saie he was Thunder-strucken Of the innocencie of the Church in the matter of conspiracies against his maiestie CHAP. XXXVIII The continuance of the Kings answere TRAYTORS manifestlie culpable of the paricide vndertaken in this prouince she hath receiued into her lapp and still wholie protects them those that haue suffered iudgemēt for the same cause she Inrolles in the Catalogue of martyrs and propugneth from daie to daie their innocencie against all lawes diuine and humane THE REPLIE IF anie of those that were partakers of the abhominable cōspiracie proiected against his maiestie be receiued at Rome it is an error of fact and not of Right founded vpon a false information that is to saie vpon the beleefe that they haue imprinted there that they are not culpable of that attempt as Princes are accustomed to receaue in the qualitie of innocent persons those that haue recourse to them out of other Prouinces if the verball processe of the crime be not sent to them that they may informe themselues of the truth or falshood of the imputation And this lawe is a lawe of resuge and freedome cōmon to the Estates of all Princes But to beleeue that the Pope protects them in the qualitie of being culpable of this conspiracie I know to well how much I haue heard him detest it with his owne mouth For as touching those that haue bene excluded in England that that
so was he called that had accused Celestius in Africa had obiected against him and to giue cousent to the letters of the Sea Apostolicke 〈◊〉 by his predecessor of holy memorie But he would not condemne the articles that Paulinus had obiected against him true it is that he durst not resist Pope Innocents letters Contrarywise be promised to condemne all that which that Sea should condemne And therefore after hauing bene gentlie fomented as a franticke person to make him rest it was neuerthelesse not thought fitt to vnbinde him from the Bondes of excommunication but for the space of two moneths attending till they writt out of Africa time for repentance was giuen him vnder a certaine medicinall sweetenes of iudgement And againe By the watchfulnesse of the Episcopall Councells the Reuerent Prelates of the Sea Apostolicke euen to the number of two Pope Innocent and Pope Zosimus haue condemned Pelagius and Celestius through the whole Christian world if they doe not correct themselues and besides that doe penāce And Prosper timefellow scholler to S. AVGVST vnder the twelfth consulship of Honorius and the eigth of Theodosius The decrees of the Councell of Carthage of two hundred and fourteen Bishops were carried to Pope Zostmus which hauing bene approued the Pelagian heresie was condemned ouer all the world And againe Pope Zosimus of blessed memorie added the forces of his sentence to the decrees of the Councells of Africke and to cutt off impious persons armed the right hand of all the Bishops with the sword of Sainct Pcter And the Deacon Paulinus him selfe in his epistle to Pope Zosimus publisht by the illustrious Cardinall Baronius I had promist saith he not to faile to appeare at Rome if the iudgement had bene giuen against me and not for me but then I could pursue nothing since he that had appealed to the Sea Apostolicke he meanes Celestius who as saith S AVGVSTINE vpon the end of the triall at Rome tooke his flight absented him self he that ought to haue maintained the validitie of his appeale The third cautiō shal be that the Africans did not in this question contest the euocations that came from the meere motion of the Pope but the appeales that came from the simple motion of the particular men For that the custom of euocations proceeding from the Pope hath bene knowne in antiquitie and hath had place both before and after the sixth Councell of Carthage it appeares both by the request that Eusebius Bishop of Nicomedia and his partakers made to the Pope to call the cause of Athanasius which had bene iudged in the Councell of Antioch and in many others Councells of the East and to drawe it to Rome He writt saith Socrates to Iulius Bishop of Rome and besought him to call the cause to him selfe And Theodoret Julius following the Ecclesiasticall lawe commaunded them to present themselues at Rome and summoned the diuine Athanasius in iudgement and by the constitution of the Emperors Theodosius and Valentinian published a while after the sixth Councell of Carthage which ordaines That euerie Bishop that hauing bene called by the Pope shall refuse to appeare shall be constrayned thereunto by the Gouernor of the Prouince And by the euocation that the Pope S. GREGORIE the Great made of all the causes that Adrian Bishop of Thebes in Macedonia had or might afterward haue before John Bishop of Larissa his Metropolitan which he ordayned to be iudged either at Constantinople by the Popes Nuncio if the causes were Minor or at Rome by the Pope himselfe if they were maior causes And that the Africans contested none but the Appeales that proceeded from the simple motion of particular persons and not the euocations that came of the Popes meere motion it appeares by this that the Pope hauing put four Articles into the instruction that hee had giuen to his Legates to treate with the Bishops of Africa amongst which there was one that imported thus much To call Urbanus Bishop of Sicca to Rome or euen to excommunicate him if he corrected not such things as ought to bee corrected The Africans stucke only vpon the Articles of Appeale and as for the Article of euocation they brought neither scruple nor resistance against it Contrarywise they answered that Vrbanus had corrected those things that ought to be corrected without anie difficultie And indeede how could the Africans haue contested the euocation proceeding from the Popes proper motion they that but euen before had solicited Pope Innocent the first to call Pelagius out of Palestina where he had bene absolued by Eulogius Archbishop of 〈◊〉 and by John Bishop of Hierusalem and by all the Councell of the prouince to be heard and adiudged by him at Rome It is necessarie then said they either that Pelagius should be called to Rome by they Reuerence c. or that he may haue Interrogatories by letter And elsewhere Wee are assured that when your Reuerence shall haue seene the Episcopall Acts which are said to haue bene made vpon this occasion in the East thou wilt iudge of it in such sort as we shall all reioyce in the mercie of God For that Pope Innocent answers that Pelagius might be more commodiously heard by the Bishops heere Palestina he intends with commission from the Sea Apostolicke as hee shewes by these words Hee ought not to attend to be called by vs but ought to come to vs that he may be absolued And againe But care shall not be wanting if he will giue waie to remedies for he may condemne those things that he hath holden and aske pardon for his errors by letter as is conuenient for one that returnes to vs. Now this exception was more then sufficient to preserue the marke of Superioritie though the minor Appeales should haue no place For euen in secular Iurisdictions there is great difference betweene making difficultie that a particular man of his owne Motion should appeale from anie Tribunall to the Prince or that the Prince of his owne motion should call the cause of a particular man to him And our ancient French haue often debated Appeales from France to Rome in minor and personall causes without pretending for all that to debate either euocations or Superioritie And to proue this when Rothaldus Bishop of Soissons appealed to Rome vnder the second race of our Kings Hincmarus Archbishop of Rheims and tyme-fellow with Charles the Bald writt to the Pope God forbid that wee should so despise that 〈◊〉 of the Prime and Soueraigne Sea of the Pope of the holy Roman Church as to wearie your Soueraigne authoritie with all the Processes and all the differences of the Clergie aswell of the inferior as superior order which the Canons of the Councell of Nicea and of the other Sacred Councells and the 〈◊〉 of Innocent and of the other Bishops of the holie Sea of Rome 〈◊〉 to be determined