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
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
that where of God saith by the mouth of Esay Thou shalt iudge euerie tongue that shall resist thee in iudgement And by his owne The gates of Hell thall not preuaile against her And againe Let him that heares not the Church be vnto thee as a heathen or a publica And by that of S. PAVL God hath placed in the Church Apostles Prophets Pastors and Doctors c. that we may noe longer 〈◊〉 little Children waueringe with euerie winde of doctrine And againe The Church is the Pillar and foundation of trutb doth not RVFFINVS write that Saint Basile and Saint GREGORY Nazianzene tooke the interpretacion of the Scriptures not from theire owne sense but from the tradition of the Fathers And doth not Saint AVGVSTINE crie out within the wombe of the Church is the dwellinge of truth And againe All the fulnesse of authoritie and all the light of reason for reparation of human kinde consistes in the only healthfull name of Christ and in his only Church And doth not VINCENTIVS Lirinensis say because all vnderstand not the holie Scripture by reason of the depth thereof in one sense But one interprets it in one fashion an other in an other so that it seemes there may be as many seuer all opinions drawne out of it as there are seuer all men for Nouatiā expounds it one waie Photinus another waie Sabellius an other Donatus an other Arrius Eunomius Macedonius an other Apollinaris Priscillianus an other Iouinian Pelagius Caelestius and finally Nestorius an other for these causes it is verie necessarie to auoid the perill as so manie great Labyrinths of so diuers errors that the line of the propheticall and apostolicall interpretation should be drawne according to the rule of the Ecclesiasticall and Catholique sense And háue not the ministers of Geneua themselues noted this in the margent of theire last Bibles The doctrine of Faith requires a domesticall and particular instruction namely in those that are ordained to deliuer it into the Church least they should take it in theire owne particular sense vnder colour of the Scripture And this is it that was anciently called TRADITION in the Church Now if the certainty of the interpretation of the Church ought to be také according to the exposition of the very Geneua Bibles not from the sense of euery particular man but from the traditiō of the Church how can it be that the truth of the vnder standinge of the Scripture should be the only certaine and infallible marke to discerne and know the Church But against these proofes the aduersaries of the Church propound obiections which we had best cōfute before we proceede to an other article The first obiection is that Saint AVSTINE in his writinge against the Manichees after he hath made a longe list of the markes of the Church addes this Among you where no such thing is found as holdes and tyes me there soundes only a promisse of the truth which if it be soe manifestly demonstrated as none can call it in question ought to be preferred before all those things whereby I am retained in the Catholicke Church And from hence they conclude that S. AVGVSTINE held not the other markes for necessary and infallible but onelie for probable and coniecturall since he offered to depart from them if they could demonstrate to him vndoubtedly that the truth was of the other side To this I make two answeres one that the truth whereof Saint AVGVSTINE speakes makes nothing for theire purpose that alleage it For Saint AVGVSTINE speaketh not there of the truth demonstrated by scripture which is that whereof the Protestants vaunt but of the truth demonstrated by the light of naturalle reason which was that that the Manichees promised as it appeares by what he said three lines belowe I would not beleeue the Ghospell if the authoritie of the Catholicke Church did not moue me to it And a little after And therefore if thou must yeeld me a reason set aside the Ghospell if thou wilt tye thy-self to the Ghospell I will tye myself to those by whom I haue beleued in the Ghospell And againe The authoritie of the Catholiks being destroyed I could not beleeue the Ghospell because it is by them that I haue beleeued it And in an other place That which remaines for you is to saie that you will produce areason soe certaine and inuincible as the truth thereof being manifested by it selfe it shall haue noe neede of the authoritie of anie witnes nor of the veritie vertue you must reade of anie miracle The other answer is that Saint AVGVSTINE did not propound this in the forme of a possible condition for contrarywise he disputes of deliberate purpose against the Manichees that the naturall light of reason could not be the waie to come to the knowlege of the truth of saluation but in the forme of an impossible condition and which consequentlie diminisheth nothing from the efficacie of the markes of the Church as it appeares by what he addes immediatelie after But if it be only promised and not exhibited none shall separate me from this Faith which by so manie and so great bondes so calls he the externall and sensible markes of the Church bindes my Spirit to the Christian Religion The second obiection that the aduersaries of the Church oppose is that the externall and sensible marks that the Fathers assigne to the Church as antiquitie perpetuitie eminencie and succession belong not to the Church only for as much as manie other things may claime antiquitie as the Sunne the Sea the mountaines and manie other succession as the Springs the brookes the riuers and manie other vniuersalitie as the aire the earth and the other Elements and euen amougst Religions that of the pagans hath heeretofore had eminencie and vniuersalitie and that of the Iewes hath still antiquitie and perpetuitie Certainlie a childish and ridiculous obiection for first the marks that God hath giuen to his Church haue not bene imposed vpon her to distinguish her frō all kindes of things but to distinguish her only from those things that are contained though equiuocally vnder the same next kinde and may be supposed and taken for Churches that is to saie from other Christian societies to witt from hereticall and Schismaticall Sects which challenge and pretend by false markes the title of the Church no more then the markes that Golodmithes giuen to golde that it will not euaporate in the fire and that it will resist the coupelle and the water of separatiō are not giue it to discerne it from all kinde of bodies for there are other bodies to which these conditions arc common as glasse and diamondes but to discerne it from false gold that is from metalls made and sophisticated that may be supposed and made to passe for golde And this alsoe Saint AVGVSTINE esteemes the Church would insinuate in the Canticle where after she hath demaunded of her
learne from her what the true lawes of the Christian Religion are and what ought to be theire true sence and vnderstandinge Of the Examples vvhich vve haue from the practise of the Apostles CHAP. VII The continuance of the Kings answere And that the Sacraments are duely and lawfullie administred that is to saie as the Apostles haue shewed the example and those who haue next succeeded them THE REPLIE It is true the due and lawfúll administration of the Sacraments is that they be administred as the Apostles haue shewed the example and those which haue next succeeded them but that the examples that the Apostles haue tracked to vs for patternes and myrrors to imitate are not all contained in theire Writinges Saint AVGVSTINE teacheth vs when he saith There are manie thinges which are belieued by good right to haue bene recieued by tradition from the Apostles though we finde them not written And Saint CHRISOSTOME when he proclaymed The Apostles haue not giuen vs all thinges by writinge but manie things also vnwritten And Saint Basile when he protests Wee haue somethinges in written doctrine and other some we haue receiued in misterie that is to saie rituall and vnwritten obseruations efrom the tradition of the Apostles And Saint Epiphanius when he faith All thinges cannot be taken from the Scriptures and therefore the holy Apostles of God haue giuen vs somethings by writinge and other some by tradition And his maiesty himselfe when he answeres that he is farr from the opinion of those that would shutt vp all the historie of the primitiue Church into the sacred indeed but yet one onely booke of the Acts of the Apostles And as for the Authors which haue followed next after the first persecution of the pagan Emperors vnder whom they lived which gaue them much lesse leasure to write then those had that flourished after the tēpest and in the tyme of the first peace of the Church and then the very state of the most part of the controuersies of theire ages employed either against the pagans or against the Iewes or against heresies much differing from those which are since risen vp and thirdly the shipwracke of theire workes which the flood of the same persecution hath soe swallowed vp as the least part of them is come to our handes And finallie the care that the authors which succeeded them haue had to reduce into writing the thinges which they haue receiued from them by vnwritten tradition And by succession of custome tyme out of mynde witnes enough how much wee must want of being able to perceaue by the relicks of theire writinges that followed next after the age of the Apostles 〈◊〉 the tracts and lineaments of the face of the auncient Church And therfore equitie wills and the most excellent King who is equitie it-selfe consents to it that not only the monuments which remaine to vs from the first or second age after the Apostles shall be receiued as testimonies of the state of the primitiue Church but also the writinges of the Fathers of the third and fourth age after that of the Apostles and principally when they speake of the customes of the Church of theire tymes not as of things of a new institutiō but as of things come to them from the vniuersall and immemoriall practise of fore-goeinge ages For behold his Maiestiés answere vpon this article this demaunde will seeme to 〈◊〉 little equitie to those that would that all the historie of the primitiue Church should be contained within the diuine indeed but yet onely one booke and that a litle one of the Acts of the Apostles From theire opinion the most iust aud wise king is very farr who in his monitory epistle hath ingenuously declared how much hee esteemeth the Fathers of the fowrth nay euen of the fifth age Of the definition of the Church and in what vnion it consists The continuance of the Kings answere THe Churches that are instituted in this manner it is necessary that they should be vnited amongst them selues 〈◊〉 diuers kindes of communion THE REPLIE THose that obserue the proprieties ofliuing creatures affirme that the nest of the Halciō is wouē and built in such a symmetrie that is to saie the entrie of it is so fitted and equald to the measure of the birdes bodie that it can serue for no other bird either greater or lesse A definition must be iustlie soe it must cōprehend exactly the thing thereby defined without stretching it selfe to anie thing more or restrayning it selfe to anie thing lesse it must be fitt it must agree only with the subiect thereof And therefore ARISTOTLE writes that to frame a definition is verie difficult and to destroy one is contrariwise verie easie for to establish a good definition all the conditions that limitt and inclose the nature of the subiect must meete together and to confute it it is sufficient that anie one be wanting And for this cause Plato saith that if he could haue found a man that knew how to define and deuide well he wold haue cast himselfe at his feete to adore him For definition is an Epitomie and abridgement of the intire knowledge of euery thing which is reduced and epitomized from the more ample consideracon of the 〈◊〉 and accidents which accompanie it to that which is precisely of the essence there of iust in such sort as in the constitution of the numbers which the philosophers propound for types and patternes of essentiall formes euerie addition or substraction be it neuer soe little varies the being and the caracter and destroyes the precise species or kind of the number so in the iust turne of wordes and in the lawfull reuolution of language whereby the essence of euery thing should be bounded as in an horizon or bourning line all additiō or omissiō of wordes ruineth and destroyeth the definition For when the definition aboundes saith DAMASCENF in the excesse of wordes it wants in the conception of things and when it wants in sufficiencie of wordes it is superfluous in the extent and cōprehension of things Wherein as he addes nature hath inuented a merueilous arte to witt a plentifull pouertie and an indigent and defectiue plentie Now as Aristotle notes those are the worst seruantes that steale the corne not out of the garner but from thence where it is kept for seede because this theft is measured not by the quantity of the thing stolne but by the vsury and multiplicatiō of the returne or income depending theron so the errors which are cōmitted in principles which are as the seede corne of cōclusios are more pernicious and hurtfull then those that are cōmitted in anie other part of doctrine For in other parts the faults may be particular but the vices in principles amongst which the definitiō holdes the Scepter and Empire are necessarily cōmunicated to all the bodie of the disputatiō And therefore Clemēs Alex. cries out that the ignorance of
in our owne wordes or in the wordes of her head our Lord Iesus Christ I thinke wee ought rather to seeke her in his word from him that is truth and well knowes his owne Bodie And a while after I would not haue the Church demonstrated by humane instructions but by diuine or acles And againe Let vs then seeke her in the canonicall scriptures He did not intend that to seeke the Church in the scriptures betweene the Catholicks and the Donatists was to seeke the doctrine of the Church in the scriptures that is to saie to examin by the scriptures the point of doctrine which was contested betweene the Church and the Donatists but to seeke the markes and externall and visible characters of the Church in the scriptures to the end that the Church being discerned by those markes the truth of the doctrine contested might be after knowne by the disposition of the Church For the vnderstanding whereof it must be noted that there were two questions betweene the Catholickes and the Donatistes the one of the Bodie of the Church to know on what party either of the Catholickes or of them the true societie of the Church resided The other of the doctrine of the Church to witt the which they or the Catholickes held the true doctrine concerning the Baptisme of heretickes The first question then which is of the Bodie of the Church saint AVGVSTINE wills it should be iudged by the scripture alone for as much as in the precise controuersie wherein the question was which of the two societies was the Church the voice of the true Church cannot be discerned But the second question which is that of the doctrine contested betweene the Catholicks and the Donatists he would haue it decided by the onlie deposition of the Church as a faith full guardian and depositarie of the Apostolicke tradition To seeke then according to saint AVGVSTINE betweene the Catholickes and the Donatists the Church in the Scriptures was not to search the doctrine of the Church in the contentious points of Faith in the Scripture but to seeke the visible markes and notes by which the Church ought to be exteriorly discerned in the Scripture For the Donatists to proue that their Church was the true Church and not the Catholicke Church alleadged human actes and human proofes to witt that the Catholicke Church had receaued into her communion without anie expiation and purgation of preceding pennance those that had deliured the holie Bookes to be burnt and had sacrificed to the false Gods in the time of persecution and therfore that she was polluted with their contagion and was perished And then that the onely faction of Donatus which had remained pure from this contagion was the true Church And saint AVGVSTINE contrariwise saith that against all these words which were human proofes and words for if he that ordained Cecilianus had deliuered vp the holy Bookes in persecution time it was a thing to be proued by human testimonies that is to saie by actes of notaries and clerkes euen prophane the Catholickes had the wordes of Christ wherein the workes of the Church were described to witt that she ought to be visible eminent vniuersall perpetuall and that to examin the Church according to these markes it was to seeke her in the words of Christ and to examine her according to the production of the Donatists it was to seeke her in humane wordes What are saith hee our words wherein wee must not seeke her c. All that wee obiect one against an other of the deliuerie of the holie Bookes of the sacrificing to Jdolls and of the persecutions those are our wordes And a while after I would not that the Church should be demonstrated by human instructions but by diuine oracles for if the holse Scriptures haue designed the Church to be in Africa alone and in a smalle number of Roman inhabitants making their conuenticles in Rockes and mount 〈◊〉 and in the howse and territorie of a certaine Spanish Ladie then whatsoeuer records can be produced there are none but the Donatists that haue the Church If the Scripture assigne it to a little number of Mauritanians in the 〈◊〉 prouince you must goe to the Rogatists If in a smalle troupe of Bizacenians and Tripolitans prouincialls the Maximinianists haue mett with her If those of the East alone wee must seeke her amongst the Arrians Macedonians Eunomians and others if there be others for who can number the heresies as proper and particular of euerie particular Prouince But if by the diuine and most certaine testimonies of the Canonicall scriptures she be designed in all nations whatsoeuer they produce and whensoeuer it be produced by those that saie there is Christ if wee be 〈◊〉 let vs 〈◊〉 heare the voice of our Shepheard saying beleeue them not For euerie one of those is not to be found but this which is ouer all is to bee found in the selfe same places where the others are And therefore lett vs seeke her in the holie Canonicall scriptures The places the of the scripture where S. AVGVSTINE would haue the Donatists to seeke the Church are these In thy seede all the nations vpon the earth shal be blessed The children of the forsaken shal be in 〈◊〉 〈◊〉 number then those of her that hath a husband This Ghospell must be declared ouer the whole world and then the end shall bee I am with you to the consummation of ages And other such like And the arguments that he bringes to manifest the Church by the Scriptures are these The cittie of God saith he hath this for a certaine marke that she cannot be hidden she is thē knowne to all nations the sect of Donatus is vnknowne to manie nations then that is not shee Item You haue the Church which ought to be spread ouer all and to growe till the haruest You haue the Cittie whereof hee that built it hath said the Cittie built vpon the mountaine cannot be hidd It is she then that is most euident not in anie one part of the world but ouer all And other the like But as for the point of doctrine I saie againe and I saie it boldlie that saint AVGVSTINE neuer intended either that the question of the Church betweene the Catholiques and the Donatists should be tryed by the doctrine nor that the article of the doctrine contested betweene thē should be decided by scripture but that the point of the Church should be examined by the externall and visible markes that of the externall and visible markes by the Scripture and the difference of doctrine by the reporte of the Church that is to saie by the tradition of the Apostles is to denie that in disputatiōs against other heresies whē pointes are handled which are heere esteemed to be expresselie treated of by the canonicall Scriptures but that hee often called vpon their iudgment For who doubtes but that where the Scripture is cleere
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 Catholick Church with the state of the ancient Church wee should looke to take such a time wherein not only our competitors might agree with vs that the Church of the Fathers was still the true Church the true Spouse of Christ she in whom resided the lawfull authoritie to iudge questions in Religion but also those monuments doe sufficiently remaine to vs to manifest throughly all her doctrines and all her obseruations Which can neuer be better chosen for both partes then in the time wherein the fower first Councells were holden that is to saie from the Emperour Constantine who was the first Emperour that was publicklie a Christian to the Emperour Marcian And it seemes to me that his Maiestie hath yielded to this and also more liberallie in some of his writinges hauing extended this space to the first fiue ages For besides that the deliuerie from the yoake and subiection of the Pagans then gaue the Church meanes to speake lowder and to haue more communication with all her partes situated in so manie different regions of the earth and to flourish in a greater multitude of learned and excellent writers which is the cause that there remaine to vs without comparison more monuments of those ages wherein to view the entire forme of the ancient Christian Religion then of the former ages Besides this I saie our aduersaries cannot denie but that church which nursed vp the first Christian Emperours which rooted out the Temples and seruices of the false Gods which exercised the Soue raigne Tribunall of Spirituall authoritie vpon earth by the condemnation which she denounced vpon the fowre most famous heresies in the fowre first generall Councells which were the fowre first Parliaments and Estates generall of Christs Kingdome must bee she of whom it hath bene foretold that Kinges should be her nursing Fathers that the nations should walke in her light and Kings in the brightnes of her rising that euery engine sett vp against her should be destroyed that she should iudge euery tongue that should resist her in iudgment that God had sett watchmen vpon her walles which neuer should be silent by daie or night that the gates of hell should not preuaile against her that whosoeuer should not obey her should be holden for a heathen and a publican and in breefe that she was the Pillar and foundation of truth Shall we loubt Sayth S. Augustin who liued in the betweene-times of these first fowre Councells to sett our-selnes in the lapp of that Church which by succession of Bishops from the seate of the Apostles euen to the confession of all mankinde the hereticks in vaine barking about her and being condemned partlie by the iudgment of the people themselues part lie by the grauitie of Councells and partlie by the maiestie of Miracles hath obtained full authoritie to whom not to giue the preheminence must be an act of extreame impietie or of a headie arrogancie And againe The Catholick Church fighting against all heresies may be opposed but she cannot be ouerthrowne all heresies are come forth from her as vnprofitable branches cutt From their vine but she remains in her roote in her vine in her charitie Let that then bee holden for trulie anciēt and marked with the character of the primitiue Church which shall be found to haue bene beleeued and practised vniuersallie by the Fathers which liued in the time of the first fowre Councells and principallie when it shall appeare to vs that the things testified to vs by the authors of those ages were not holden by them for doctrines or obseruations sprung vp in their time but for doctrines or obseruations which had bene perpetuallie practised in the Church from the age of the Apostles although perchance there can not be found for euerie of them in particular so expresse testimonies in the former ages as in those of the first fowre Councells because of the fewe writinges which the persecution of those times haue suffered to come to our handes For it sufficeth to assure vs of the perpetuall vse of such thinges that the Fathers of the first fower Councells who had more knowledge of the ages before them then wee can haue doe testifie to vs to haue beleeued and practised them not as thinges instituted in their age but as thinges that haue alwaies had place in the Church and had come to them by a succession of obseruation from the Apostles downe to their time and that there is not to be found in former authors anie testimony against them but contrariwise in all places where there is occasion to mention them agreable and fauorable testimonies that is to saie in breefe that is to be holden ancient by vs which those whom we account ancient haue themselues holden to be ancient The fifth obseruation is vpon the consent of the beleefe of the Fathers which some contentious spirits would haue to be when one selfesame thing is actuallie found in the writings of all the Fathers which is an vniust and impertinent pretence For to haue a doctrine or obseruation to bee trulie holden by the Fathers for vniuersall and Catholicke it is not necessarie it should be in the writinges of all the Fathers who haue not all written of the same matters and of whose writinges all haue not come to our handes but there are two other lawfull waies to secure our selues of them The one is when the most eminent Fathers of euery country agree in the affirmation of the same doctrine or practise and that none of the others that haue bene without note of dissention from the Church haue opposed it As when S. Augustin hath cited against the Pelagians the testimonie of eleuen eminent Fathers all consenting in one and the same doctrine he supposeth hee hath sufficientlie produced against them the Common beleefe of the Catholicke Church and when the Councell of Ephesus had produced tenn Fathers of former ages they conceiued they had sufficiently expressed the consent of the former Church against Nestorius his doctrine Because none saith Vincentius Lerinensis doubtetb but that those tenn did trulie hold the same with al their other bretheren The other is when the Fathers speake not as Doctors but as witnesses of the Customes and practise of the Curch of their times and doe not saie I beleeue this should be soe holden or so vnderstood or so obserued but that the Church from one end of the earth to the other beleeues it so or obserues it soe For then we noe longer hold what they saie for a thing said by them but as a thing said by the whole Church and principallie when it is in pointes whereof they could not be ignorant either because of the Condition of the thinges as in matters of fact or because of the sufficiencie of the persons and in this case wee argue noe more vpon their wordes probablie as wee doe when they speake in the qualitie of particular Doctors but we argue therevpon demonstratiuelie That then
shall remaine trulie vniuersall and Catholicke that the most eminent Fathers of the times of the fowre first Councells haue taught in seuerall regions of the earth and against which none except some persons noted for dissention from the Church hath resisted or that the Fathers of those ages doe testifie to haue bin beleeued and practised by the whole Church in their times And that shall remaine trulie antient and Apostolicke that the Fathers of those ages doe testisie to haue bin obserued by the whole Church not as a thing sprung vp in their time but as a thing deriued downe to them either from the immemorial succession of former ages or from the expresse tradition of the Apostles For these thinges hauing bin holden vniuersallie by the Catholicke Church in the time of the first fowre Councells they could haue noe other originall but from an vniuersall authoritie for as much as in the Catholicke Church which did then so strictlie obserue the rule mentioned by Saint Vincentius Lirinensis of opposing vniuersalitie to particularitie a doctrine or obseruation from a particular beginning could not be slipt in ād spread into an vniforme and vniuersall beleefe ād Custome through all partes of the Earth and principallie soe as the Fathers that were next after these vniuersall innouations could not perceiue it but it must needes be that all that was then vniuersallie obserued in the Church must haue come from an vniuersall beginning Now there were in those ages according to the beleefe of your ministers but two beginnings of vniuersall authoritie in the Church to wit either the Apostles or the generall Councells for they Will not yeild that the Sea Apostolicke had then anie vniversall authoritie And therefore whatsoeuer was vniuersallie and vniformly obserued in the Church by all the Prouinces of the Earth in the time of the first fowre generall Councells and had not begun in that time but had bin before practised that is to saie before there had bin anie generall Councell in the Church must necessarilie haue bin from the tradition of the Apostles following these rules of S. Augustin Those thinges said hee which we obserue not by writeing but by tradition which are kept ouer all the extent of the earth must be vnderstood to haue bin retained from the appointemēt and institution either of the Apostles themselues or from the generall Councells whose authoritie is most wholsome in the Church And elsewhere what custome soeuer men looking vpward can not discerne to haue bene instituted by those of later times is rightlie beleeued to haue bin instituted by the Apostles and there are manie such which would bee too longe to repeate And againe If anie one herein seeke for diuine authoritie that which the vniuersall Church obserues and which hath not bin instituted by the Councells but hath alwaies bin held is iustly beleeued not to haue bin giuen by tradition but by Apostolicall authoritie c. Which Rules of S. Augustin if they haue place in those things which the Fathers of the time of the first fowre Councells testifie to haue bin obserued iu the Church before the fowre first Councells how much more ought they to haue it in those things that the same Fathers affirme not in termes equiualent but expresslie to haue bin instituted and ordained by the Apostles These fiue obseruations then made vpon the theses I will saie to passe vnto the hypothesis that your ministers to whose societie his Maiestie outwardlie adheres are so farr from holding all the same thinges that the Fathers haue beleeued and practised as necessarie to Saluation that in the only Synaxis or Church Lirurgie which is the Seale of Ecclesiasticall Communion the fowre principall thinges for which they haue seperated themselues from vs which are the reall presence of the Bodie of Christ in the Sacrament the Oblation of the Sacrifice of the Eucharist prayer and oblation for the dead and the prayers of the Saints the Fathers haue all vniuersallie and vniformely beleeued holden and practised as things necessarie but in different kindes of necessitie vnto saluation By which meanes if your ministers had bene in the time of the Fathers as 〈◊〉 haue for these thinges renounced our Seruice and our Communion so must they for the same causes haue renounced the Seruice and Communion of the Fathers and Consequently the title and Societie of the Catholicke Church I haue said the reall presence of the Bodie of Christ in the Sacrament not but that I could haue gone farther and said the Substantiall transition of the Sacrament into the Bodie of Christ which wee call transubstantiation but I haue been content to saie the reall presence because it is not precisely and particularlie vpon the transubstantiation but vpon the reall presence of the Bodie of Christ in the Sacrament that we ground the importance and necessitie of this Sacrament to Saluation to witt the Communion and Substantiall vnion to the Bodie of Christ which S. Cyrill calls the knott of our vnion with god Nor is it particularly and precisely vpon transubstantiation but vpon the reall presence that the two inconueniences depend for which your ministers in this article seperate themselues from our Lyturgies which are one the adoration of the Bodie of Christ in the Sacramēt which they will haue to be only sought and adored in heauen and the other the pretended distraction of the vnitie of the Bodie of Christ by existence in manie places in the Sacrament Neither haue I spocken of the prerogatiue of the Roman Church which all the Fathers haue holden for the center and roote of Episcopall vnitie and of Ecclesiasticall Communion because I will beleeue you are sufficientlie read in antiquitie to knowe that the first Fathers Councells and Christian Emperors haue perpetuallie granted therevnto the primacie and supereminent ouersight ouer all religions and ecclesiasticall things which is all that the church exacts as a point of Faith from their confession that enter into her communion to the end to discerne her societie from that of the Greekes and other complices of their Sect wich haue deuided themselues for some ages from the visible and ministeriall head of the Church These fowre points then which are the principall Springes of our dissention and which being agreed vpon it would be easie for vs to agree vpon the rest I saye that the Fathers of the time of the fowre first Councels haue all holden and practised as necessary to Saluation though with diuers kindes of necessitie The reall Presence of the Bodie of Christ and the oblation of the sacrifice they haue holden as necessary with necessitie of meanes for the Bodie of the Church absolutely and for euery particuler person conditionnallie Prayer and oblation for the dead they haue holden as necessarie by necessitie of meanes for those for whom it is done that soe their deliuerace from temporall paines which remaine after this life for sinne cōmitted after baptisme ād for which thy haue not done such penances
if anie of her members departe from the rule of faith will preferre the loue of truth before the loue of vnitie She knowes that the supreme lawe in the howse of God is the sinceritie of heauélie doctrine which if anie one forsake he forsakes Christ who is truth it self he forsakes the Church which is the 〈◊〉 foundation of truth VVith such separatistes a man truly Catholique neither will nor maic communicate Far what agreement is there betweene Christ and 〈◊〉 THE REPLIE HEERE his Maiestie must giue me leaue to saie that he changeth the way of his disputation and goes out of the lists quite from the state of the question For the question is not whether to obtaine the name of Catholicke to attaine to saluation it be necessary to be vnited with anie one of the members of the Church when it comes to be separated frō truth but whether to obtaine the name of Catholicke attaine to saluation it be necessatie to be vnited with the whole masse vniuersall Bodie of this Church which the Fathers haue called Catholick Neither is it the question whether there may be anie externall and visible societie wherewith it is vnlawfull to commuuicate but whether such a tyme can be wherein there is noe externall and visible Societie wherewith it is necessary to communicate For to saic that all Communion are not to be desired and that there are Congregations wherewith it is not lawfull to Communicate whieh of vs euer doubted it Nay contrarily doe we not daily pronounce anathema against those that Communicate with heretickes or Schismatickes and in that we 〈◊〉 his maiestie to returne to the Communion of the Catholicke Church from that of the Caluinists doth it not proue sufficiently that we holde not that there should be Cōm union helde with all kinde of sects The state thē of the questiō to ouerthrowe our Thesis and cōclude some thinge against vs requires not to proue that there may be Societies wherewith we ought to haue noe Cōmunion for who denies that but to proue that there may come a tyme wherein there can be found noe externall and visible Societie wherewith it is lawfull to communicate and that this tyme beinge come as Luther supposed it to be when he began to pitch his ensignes in the fielde it is necessary to goe forth from all the Religions that are then to be found visible in the world and to make a new Communion and a congregation a parte See heere what is needefull to be proued and in steede of this the excellent kinge aleageth that if anie member of the Church departe from the rule of Faith the Church must preserr the loue of veritie before the loue of vnitie To this answere of his 〈◊〉 we will answere two thinges the first that there is noe incompatibilitie beweene this thesis we must be vnited with the vniuersall bodie of the Catholicke Church And this antithesis if anie member departe from the rule of faith we must not be vnited with it For the one speakes of the bodie of the Church and the other speakes of some one of the members of the Church and the speciall mention os some one of the Church departing from the true faith supposes the staie and perseuerāce of the rest of the bodie of the Church in the faith Now it is with that bodie from whence that parte that forsakes the faith deuides it selfe that wee say we must haue Communion and vnitie and not with the parte that separates it selfe from the bodie for it is not a meanes to maintaine vnitie to haue vnitie with those that deuide themselues from vnitie The second that there is great difference betweene the rightes and 〈◊〉 of the Catholicke Church the preuiledges of particular Churches For the infallible assistance of the holy Ghost was neuer promised to euery particular Church but to the bodie of the Catholicke Church And therefore as the elements are corruptible in their partes but incorruptible in their all soe the Church is corruptible in her parts but incorruptible in her all in such sorte that though some particular Churches may erre in faith and consequentlie cease from beinge Churches neuerthelesse there alwaies remaines one masse of a Churche exempt 〈◊〉 corruptiō soe greate and eminent that she representes and conserues in herselfe the beinge rightes and prerogatiues of all the whole And soe the obligation that we haue to Communicate with the Catholicke Church is one thinge and an other the obligation that we haue to Communicate with particular Churches For with her wee are bound to Communicate necessarily and absolutely vnder paine of anathema and damnation because out of her Communion none can be saued and with others onely whiles they Communicate with her And the pretence of truth cannot be alleadged to make this obligation conditionall since Saint Paule saith the Church is the fouudation of truth And Saint AVGVSTINE within the wombe of the Church truth hath her dwellinge Nor can it be obiected that the supreme lawe in the howse of God is the sinceritie of heauenly Doctrine For besides that this lawe hath her Statutes written and vnwritten following this precept of S. PAVL followe the traditions that you haue receiued from vs whether by wordes or by Epistles And this testimonie of Eusebius The Apostles haue giuen some things by writing and others by vnwritten lawes And this obseruation of sainct CHRYSOSTOME From whence it appeares that the Apostles haue not deliuered all things by writinges but manie things alsoe without writing it is not only necessary in matters contested to haue a lawe but it is needefull besides the lawe to haue a iudge with authoritie able to oblige and subdue the sense of particular persons to interpret the wordes of the lawe which Iudge as we haue alreadie demonstrated cā be noe other but the Church How to vnderstand these wordes of sainct Gregory Nazianzene There is a sacred warre CHAP. XIV The continuance of the Kings Answere THE Church then must flye the communion of those and saie with sainct Gregory Nazianzene that a 〈◊〉 for 〈◊〉 is better then an infected vnitie And will not doubt to pronoūce with the same blessed Father that there is a sacred warie THE REPLIE THERE is noe doubt of prouing that there may be some societie whose communion must be auoided for none denies it but of prouing that there may come such a tyme wherein there is noe externall and visible societie wherewith we are bounde to cōmunicate Now the places that his Maiestie citeth out of S. GREGORIE NAZIANZENE are soe farre from insinuatinge anie such thing as they affirme the quite contrary For S. GREGORIE saith not these wordes against the externall and visible Communion of the Church of his tyme but against the craftie practises of the Arrians which demaūded vnder pretence of peace to be receiued into the communion of the Church with Confessions of the faith ambiguous and
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
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
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
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
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
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
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
is for whose innocencie not with standing diuers write is alwaies grounded vpon the fact and not vpon the right that is to saie pretending they were not complices nor consenting thereto and not maintayning the action to be other then damnable and detestable Contrarywise that they are iustified by this waie be it true be it false for it is hard in such a case to impose a lawe vpon the suspition of absent persons it is a manifest testimonie that the action is abhorred and comdemned And when as his maiestie adds that the Roman Church enrolls them in the catalogue of martyrs if anie pariicular men defend their supposed innocencie hyperbolically it is alwaies vpon this supposition whether true or false that they were not complices in the fact But as for the Roman Church I neuer yet heard tell that she hath canonized anie martir of the seauenteenth age Of the writings of the illustrious Cardinall Bellarmin CHAP. XXXIX The continuance of the King answere THe Cardinall Bellarmine himself I will saie it against my will but I saie truth amongst the protectors of the Paricides holdes the rancke of the head of a faction who newlie againe to the end to allure the excellent King hath imployed this argument of wondrous efficacie to perswade that the Kingdome of England belonges to the Pope and that the kinge of England is subiect to the Pope euen in temporall thinges and in his Feodary I omitt the other complaintes of the kinge and the English Church as well old as newe which now haue noe neede of commemoratiō THE REPLIE THE protestation that I haue made non to handle anie thing in this worke but what is purely spirituall obligeth me not to vndertake the defence of the Illustrious and most learned cardinall Bellarmine but in cases of this qualitie It sufficeth me for the rest to saie that himselfe aduertises the Readers that what he propounds os the indirect authoritie of the Pope in temporalls he propounds it not as a doctrine of faith and whereof either side must be held vnder the paine of excommunication or anathema by meanes where of this question should not hinder the reunion of those who desire to returne to the Church For as for the annuall present that it is written England waswont to make to the Sea Apostolicke if his maiesties Predecessors would by anie marke of publicke acknowledgment testifie their particular deuotion towards saint PETERS Sea that could bring noe more dimunition to their temporall glory then the submission of Alexander the great brought to him when he prostrated himselfe before the high Priest of the 〈◊〉 lawe or that of the Emperor Iustinian the second when hee prostrated himselfe in Asia before Pope Constantine making this acknowledgement not to men but to God who saith by the mouth of Esay to his Church whereof saint PETER in his Successors is the head and visible figure Kings shall worship thee with their face on the ground Contrarywise it will be found that the kings of England haue bene more esteemed and feared since then then euer they were before Iointlie that whensoeuer it shall please this great king to make so faire a present to the Church as to giue her his heart and person I assure my selfe the Pope will shewe if these temporall acknowledgements bee displeasing to his Maiestie that it is himselfe as S. PAVL saith that he desires and not the things that belong to him The end of the first Part. Contra literas Petil l 2. c 95 Epist. 1 52 De side ad Petr. c. 39. Epist. 48. Cap. 29. Cap. 33. Cap 4. Cap. 23. a Gen. 12. 26. b Gal 3. l sa 2. c Matt 14. De vnit Eccles. ca. 2. 3. alibi Isa. 60. 62. 54. a Matth. 16. 18. 1. 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 b De Symb. Catec l. 1 c. 5. Contr. Iul. l. 5. 2. Vincent Lirin c. 42 Epist. 118. De Bapt. cont Don. l. 4. c. 6. 〈◊〉 c. 24. In Ioan. lib. 11. cap. 27. a Hier. adu Luciser b Ruffin in Symbol c August de fide symbol de Symb. ad Catec d Demost e Arist. polit 2. Deuteron 23. Psal. 25. Act. 17. Hieron in Esai c. 62. Cyril ibid. Matth. 18. Act. 12. 1. Cor. 4 1. Cor. 10. Iacob 5. Iren. cont Valen. lib. 4. c. 34. Euseb. histor eod l. 4. cap. 13. b Tertull. cōtra Marcion lib. 4. c. 4. Clem. Alex Strō lib. 27. Tertull. cont Marc. lib. 4. cap. 4. a Epiph. haer 65. b Euseb. de vita Constant l. 3. 〈◊〉 〈◊〉 Sympr 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cateches 15. 〈◊〉 Aug. de 〈◊〉 Symb c. 10. De 〈◊〉 〈◊〉 Symb c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. c. 〈◊〉 Vm. 〈◊〉 〈◊〉 9. Prosp. de 〈◊〉 〈◊〉 Dei 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ang. Collat Carth. l 3 August ibid. Aug. ib id g Aug. Epist 48. g. Aug ibid a Optat. Mileuit cont Parm 〈◊〉 1. b. Aug. b reuin col l. 3. c. In Ioan. ttact 6. d Aug. Psal. 57. e. Aug. de pastor c. 13 Esai 2. 〈◊〉 60. 〈◊〉 61. Matth. 5. Matth. 18. 〈◊〉 de 〈◊〉 〈◊〉 Chris in Esai hom 4. idem in Esai c. 2. Aug. de vnit Eccles c. 14. Aug. cont Parm. l. 2. cap 3. Cont. lit Petil lib. 1. cap. 104. Cypr. de vnit Eccles. Ibid. Ibidem Ibidem Ibid. Hier. cont Lucifèr Hler. cont Lucif 1. 〈◊〉 Carth. 4. c. 1. Aug. ep 152. Idem ep 50 Ibidem Ibidem Cant. 4. Esai 1. Esai 52. Ose. 2. Matth. 16. Tim 3. 2. Corinth 6. 2. Ioan. Hier. cont Lucifer 〈◊〉 l. 1. Idem l. 2. De 〈◊〉 〈◊〉 c. 7. De vera relig cap. 6. De side symb c. 10. a Concil Carth 4. 〈◊〉 1. b Aug. ep 15 2. c De 〈◊〉 ad 〈◊〉 〈◊〉 4 d Cyp de 〈◊〉 〈◊〉 e 〈◊〉 f 〈◊〉 g Aug de gest 〈◊〉 〈◊〉 h Prosp promis 〈◊〉 i 〈◊〉 de 〈◊〉 〈◊〉 c. 19. 〈◊〉 4. 〈◊〉 5 a 〈◊〉 54. b 〈◊〉 92 c 〈◊〉 37 d 〈◊〉 8. e 〈◊〉 16. f 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 i Alex. ep ad Alex. Theodoret 〈◊〉 k E Eulex l 1. cap. 4. l. Athan. orat n Theof ad Epiph apud Hierom. Ep. 67. Ang. Psal. 101. Ang. de agō Christ c. 29. 1. De bap cont Dol 3. c. 2. Cont. Parm. l. 3. capt 3. De Symbol ad Catech l. 〈◊〉 c. 5. Anguso de vnit Eul. c. 6. Aug. de Symb ad Cathech l. 4. c. 10. Fulg. de sid ad 〈◊〉 〈◊〉 c. 39. A 〈◊〉 〈◊〉 〈◊〉 Aug 〈◊〉 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 122. 〈◊〉 epist ad Pupp Aug de 〈◊〉 〈◊〉 cap. 4. 〈◊〉 〈◊〉 p. 3 c. 101. De Pastor c. 13. a Cont. Parm. l. 2 cap 11 b Cont. Parm. l 3. cap. 4. c De vnit Eccl c. 10 c De vnit Eccl c. 〈◊〉 d Ibid. c 20 e