Ambrose to confute Iulian the Pelagian heretike sayth (g) L. 1. cont Iulia. Pelag. c. 2. Here is Ambrose of Milan whom thy Mayster Pelagius so highly commended as to say that in his bookes chiefly the Roman fayth doth shyne so that his very enemy durst not reprehend his fayth and most pure interpretation of Scripture Who seeth not that S. Augustine here by the Roman fayth vnderstands the Catholike fayth And therefore speaking againe of the great constancy of the same Saint of his labours and dangers for the Catholike fayth he sayth (h) Cont. Iulian Pelag. l. 1. c. 2. The Roman world doubteth not to magnify them with him wher againe by the Roman world he vnderstandeth all the Catholikes of the world The same was the beliefe of S. Hierome (i) Apol. aduers Ruffin l. 1. What fayth sayth he doth Ruffinus call his fayth That which the Roman Church holds or that which is coÌtayned in Origens books if he answere that which the Roman Church holds then are we Catholikes The same appeares by the Epistle of Theodosius the Emperor to Acatius Bishop of BeroÌe and other his Collegues to whom he sayth (k) In Synod Ephes to 5. c. 10. It becometh your Holinesse to aske these things of God earnestly and by manifest tokens to shew your selues approued Priests of the Roman Religion The same appeares by Palladius (l) In vita Chrysostomi who writeth of Theodorus Tyanaeus that he fortified his Bishoprick with a wall of piety by perseuering till the end of his life in the communion of the faithfull Romans of whom Paul giueth testimony saying your fayth is renowned throughout the whole world The same appeares by what Victor of Tunes reporteth of Vitalianus a Scythian (m) In Anastas namely that he tooke armes against Anastasius the Emperor and would neuer promise peace vnto him but vpon condition that he should vnite all the Churches of the East to the Roman which plainely sheweth that the Roman Church was then held to be the Catholike Church as the Head and center of Catholike Communion and Mother of all Churches The same appeares by Iohn Patriarke of Constantinople who abiuring the memory of Acatius said to Hormisdas Pope (n) Epist ad Hormisd We hope to be in one communion with you declared by the See Apostolike in which there is the integrity of Christian Religion and perfect solidity and we promise not to recite hereafter in the sacred mysteries the names of those that haue separated themselues from the communion of the Catholike Church that is to say that agree not in all things with the See Apostolike And not vnlike to this is the profession of fayth which Iustinian the Emperor sent to Agapetus Pope The same appeares by (o) Ep. ad Agapet apud Bin. to 2. pag. 417.420 S. Augustine testifying (p) Ep. 157. that the Heresy of Pelagius and Celestius by meanes of the vigilancy of two Episcopall Councels hath beene condemned in the extent of the whole world by the Reuerend Prelates of the Apostolike See yea euen by two of them Pope Innocentius and Pope Zozimus And that S. Augustine by the See Apostolike vnderstands the Catholike Church Possidius speaking of the same subiect declareth (q) In vita Aug. c. 18. calling the sentence pronounced by these Popes Ecclesiae Catholicae iudicium The iudgment of the Catholike Church Innocentius sayth he and Zozimus in their seuerall tymes censuring the Pelagians and cutting them of from the members of the Church by their letters addressed to the African Churches of the East and West commaunded them to be anathematized and auoyded by all Catholikes and the most religious Emperour Honorius hearing of this sentence of the Catholike Church pronounced against them condemned them also by his lawes ordayning that they should be ranked among Heretikes The same appeares by Gelasius (r) In decret de Scriptor apocryph an African borne and it is thought a Disciple of S. Augustine testifying that the holy Roman Catholike and Apostolike Church hath not bene preferred before other Churches by any Synodicall constitutions but hath obteyned the primacy by the voyce of our Lord and Sauiour in the Ghospell saying Thou art Peter c. The same appeares by S. Prosper S. Augustines second soule saying (s) L. de promiss praedict Dei part 4. c. 5 The Apostles Peter and Paul founded the Church of the Gentils in the Citty of Rome where they taught the doctrine of Christ our Lord they deliuered it to their Successors peaceable and free from diuision the Christian that communicates with this generall Church is a Catholike but if he be separated from it he is an Heretike and Antichrist The same appeares by the testimony of those two famous Doctors of the African Church S. Fulgentius and Primasius with other their fellow-Bishops 220. in number who being banished by the Arian King Trasamundus out of Africa into Sardinia writ from thence a Synodicall Epistle to the Catholikes of Africa in which they exhort them for the auoyding of Pelagianisme to read the books of S. Augustine of which say they (t) Extat in Bibliotheca Patr. edit Colon. to 6. part 1. pag. 152. Hormisdas of blessed memory a glorious Bishop of the Apostolike See made mention with great commendation of Catholike prayse in the Epistle which he writ in answer to the Consultation of Possessor our holy brother and fellow-Bishop His words are these What the Roman Church that is the Catholike Church holds and obserues concerning freewill and the grace of God may be fully knowne out of diuers books of blessed Augustine chiefly those which he writ to Prosper Hilary These their words conuince that not only in the beliefe of that ancient and holy Pope Hormisdas but also of all the Catholike Bishops of Africa the Roman Church and the Catholike Church the Roman fayth and the Catholike fayth were Synonima's betokening one and the same thing The same appeares by S. Gregory the Great who setteth downe the forme of abiuration which all Bishops returning from Schisme to the Vnity of the Catholike Church were to make expressing it in these words (u) L. 1. epist 30. I Bishop of N. hauing discerned the trappe of diuision wherein I was caught am returned by Gods grace with my pure and free will to the Vnity of the See Apostolike and I vow and promise that I will neuer returne to Schisme but alwayes remayne in the Vnity of the Catholike Church and in the communion of the Bishop of Rome This profession sheweth that as now it is so then it was held to be no lesse then open Schisme to be diuided from the Roman Church And the like profession made by Nicolas the first of that name was afterwards sent by Adrian the second to the eight Councell generall and being read in the first Action was approued and praysed by all the Fathers therof (x) Act. 1. apud Bin. to 3.881.913
which there is a continued Succession of Bishops from S. Peter cannot be the Protestant Church which hath no such succession but the Roman it followeth that S Augustine held the Roman Church to be the Catholike Church and therefore he grieued to see the Donatists lye cut off from her as branches from the vine Be yee ingraffed on the Vine sayth he to the (m) Psal contra part Donati Donatists It is a griefe to vs to see you so lye cut of number the Priests euen from the See of Peter and consider in that ranke of Fathers who succeeded whom That is the Rocke which the proud gates of hell ouercome not And as in these words S. Augustine sheweth the miserable estate of those then that are diuided from the Roman Church so on the contrary he declareth the happinesse and security of all that are in coÌmunion which her when speaking of Cecilianus Archbishop of Carthage who had bene condemned by a numerous Councell of Donatist Bishops in Africa he sayth (n) Ep. 162. Cecilianus might haue contemned the conspiring multitude of his enemies because he knew himself to be vnited by communicatory letters both to the Church of Rome in which the Soueraygnty of the See Apostolike hath alwayes florished and to other Countreys from whence the Ghospell came first into Africa So teacheth Possidius Bishop of Calama a familiar friend to S. Augustine whose life he writ and therein reporteth (o) Cap. 18. that when Innocentius and Zozimus had condemned the Pelagians the most religious Emperor Honorius hearing of this sentence of the Catholike Church pronounced against them obeyed it condemning also by his lawes ordayned that they should be ranked among heretikes By which it appeares that the Roman Church was then held to be the Catholike Church her iudgment in matters of fayth to be infallible and that the Emperors by their lawes seconded her iudgment comdemning as Heretikes those whom she had condemned So teacheth S. Cyril Patriarke of Alexandria explicating those words of our (p) Math. 16. Sauiour Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it According to this promise of our Lord sayth (q) Apud S. Thom. in Caten ad cap. 16. Math. he âhe Apostolical Church of Peter perseuereth in her Bishops pure free from all seduction circumuention aboue all Prelats bishops aboue all Primats of Churches and people most perfect in the fayth and authority of Peter And whereas other Churches haue bene stayned with the errors of some she alone remayns established firmely vnconquerably silencing and stopping the mouthes of all Heretikes we vpon necessity of saluation neither deceiued nor drunke with the wyne of pryde togeather which her confesse and preach the forme of truth and of holy Apostolicall tradition And (r) Apud S. Thom. Opusc 1. againe Let vs remayne as members in our head the Apostolicall throne of the Bishops of Rome from which it is our part to inquire what we ought to belieue and what to hold And lastly It is sayth the Angelicall (s) Ibid. Doctor proued necessary for saluation to yeild obedience to the Bishop of Rome for Cyril sayth in his booke of Treasures Therefore Brethren if we will imitate Christ let vs as his sheep heare his voyce remayning in the Church of Peter and let vs not be puffed vp with the wynd of pride least peraduenture the crooked serpent for our contention cast vs out as long since he cast Eue out of Paradyse So teacheth S. Peter for his golden eloquence surnamed Chrysologus exhorting Eutyches the Arch-heretike to leaue his heresy and learne the true fayth from the Church of (t) Epist. ad Eutych Rome We exhort thee Reuerend Brother to lend an obedient eare to the letters of the most holy Pope of the City of Rome for as much as the Blessed Peter who liues and rules in his owne seate exhibits the true fayth to those that seeke it So teacheth (u) L. de promiss prodict Dei part 4. c. 5. S. Prosper The Apostles Peter and Paul founded the Church of the Gentiles in the Citty of Rome where they taught the Doctrine of Christ our Lord and deliuered it to their Successors A Christian communicating with this generall Church is a Catholike but if he be separated from it he is an heretike and Antichrist So teacheth Arnobius (x) In psal 106. explicating the necessity of remayning in the Roman Church in these few but effectuall words He that goeth out from the Church of Peter perisheth for thirst Whereupon Erasmus sayth (y) Praefat. instruct Comment in Psalterium Arnobius seemes to yeild this honor to the Roman Church that whosoeuer is out of her is out of the Catholike Church So teacheth Iohn an ancient Patriarke of Constantinople (z) In ep ad Orientales who making profession of his fayth to Hormisdas (a) In ep ad Hormisd Pope acknowledged that in the See Apostolike the Catholike Religion is alwayes conserued inuiolable and that they who consent not fully with the See Apostolike are out of the communion of the Catholike Church So likewise teacheth S. Fulgentius Bishop of Ruspa and a famous Doctor of the African Church who togeather which other Bishops his Collegues made this answer to Peter a Deacon that had bene sent out of the (b) L. de incarnat grat c. 11. East The Roman Church enlightned with the words of the two great lights Peter Paul as with radiant beames and honoured with their bodies and which is also the top of the world without hesitation belieues so to iustice and doubtes not to Confesse so to saluation So he teaching that no Christian ought to make doubt of the fayth of the Roman Church Againe a Disciple of his that writ and dedicated his life to Felicianus his Successor reporteth that when Fulgentius going to the (c) Vita S. Fulgent c 11. Extat in Biblioth Pat. Edit Colon. tom 6. wildernes of Thebais to fast arriued at Syracusa Eulalius Bishop of that City dissuaded him with these words Thou doest well in aspiring to greater perfection but thou knowest that without fayth it is impossible to please God and that a perfidious dissention hath separated those Countreyes into which thou art trauelling from the communion of blessed Peter wherfore Sonne returne home least by seeking a more perfect life thou runne hazard of loosing the true fayth By which it is euident that the Roman Church was then held to be the Catholike Church and that all such as dissented from her Doctrine were out of the true fayth and incapable of Saluation So teacheth S. Leo the first Pope of that name for his admirable learning wisdome and sanctity surnamed The Great who writing to the Bishops of Vienne sayth (d) Epist. 89. Christ from the See of Peter as from a certaine Head powreth his gifts vpon the
know and am able I desire to obey his ordinances in all things least peraduenture if I coming to the gates of the kingdome of heauen there be none to open vnto me he being offended with me that is knowne to keep the keyes So teacheth Aponius in his learned Commentary vpon the Canticles (q) In Cant. lib. 2. saying It is manifest to all the earth where the pasture of holsome doctrine was reuealed to Peter to wit when Christ asking he answered Thou art Christ the sonne of the liuing God c. These pastures the Iew sees not nor the Gentill nor yet any heretike whatsoeuer for they follow not that Pastor whom Christ the Prince of Pastors hath left as his Vicar in the world So teacheth Theodorus Studites a holy Abbot and very famous for his learning and constancy in maintayning the Catholike fayth against heretikes who with diuers Regulars his Collegues writing to Paschalis Pope among other titles calls him The (r) Ep ad Paschalem Papam chief Priest of Priests Pastor of the sheep of Christ Porter of the kingdome of heauen and Rock of the fayth vpon whom the Catholike Church is built And the Roman Church he (s) Ibid. calles The supreme throne in which Christ hath placed the keyes of fayth against whom the gates of hell which are the nouthes of heretikes haue neuer preuailed nor shall euer preuaile the fountaine of Orthodoxall truth the quiet hauen of the Vniuersall Church against all hereticall stormes the chosen Citty of refuge for saluation And els where speaking of the Heretikes of his tyme he (t) Ep. ad Naucrat sayth I protest here before God and man they are diuided from the body of Christ and the supreme See in which Christ hath deposited the keyes of fayth against which the gates of hell that is to say the vnbrideled mouths of heretikes haue neuer preuailed nor shall preuaile euen to the end of the world according to the promise of our Lord which cannot fayle And (u) In opere de cultu imag againe So great is the fayth of the Romans that there is seene to be the impregnable rock of fayth founded according to the promise of our Lord. These two later testimonies are set downe and highly commended by that learned Patriarke of Constantinople Gennadius Scholarius who addeth to them this verdict of his (x) In defens Concil Florent c. 5. sect 17. owne If that diuine See belieue not aright Christ lyes when he sayth Heauen and earth shall passe but my words shall not passe for in these words he promised his Church to be with her and that the gates of hell shall not preuaile against her So teacheth Rabanus that learned Bishop of Mentz (y) Apud S. Thom. in Catena ad c. 16. Matth. Therfore Peter specially receaued the keyes of the kingdom of heauen and the Soueraignty of iudiciall power that all the faythfull throughout the world might vnderstand that whosoeuer in any sorte separate themselues from the vnity of his fayth and society can neither be absolued from the bonds of their sins nor enter into the gate of the kingdome of heauen And the same power of the Roman Church to shut the gates of heauen against all those that diuide themselues from her communion he expresseth againe in a Poeme which he writ in prayse of the holy Crosse to Gregory the fourth of that name The same teacheth Petrus (z) Baron anno 105â Damiani a Bishop of excellent learning and of a most holy and austere lyfe that liued six hundred yeares since and was sent by Nicolas the second together with S. Anselme Bishop of Luca to Milan to extinguish the heresies of the Simonians and Nicolaits wherwith diuers clergy men of that Citty being infected to the end they might auoyd the correction and censure of the Roman Church pretended that the Church of Ambrose was free and not subiect to the lawes of the Pope of Rome for the coÌfutation of which error Petrus Damiani made a learned oration in which he prooued effectually the supreme authority granted by Christ to the Roman Church aboue all Churches and that whosoeuer denies her authority is an heretike And this his Oration tooke so good effect that those licentious Clergymen abandoning their heresy submitted themselues to the Roman Church with promise neuer to depart againe from her Communion So teacheth S. Bernard who (a) In ep ad Innocent 2. writing against Schismatikes giueth this rule to distinguish between them and Catholiks Those that are of God are vnited willingly to Innocentius the true Pope And he that stands out against him either belongs to Antichrist or is Antichrist himself To omit the like testimonies of many other holy and learned Doctors so writeth our famous Arch-bishop of Canterbury (b) De Eucharist conc Boreng Lanfrancus that liued almost six hundred yeares since deliuering his owne and their Verdicts in these words worthy to be noted The Blessed Doctors if not in the same words yet in the same sense haue vnanimously taught in many places that euery man which dissenteth from the Roman and vniuersall Church in Doctrine of fayth is an heretike If therfore the Blessed Doctors those I say whom Protestants with vs acknowledge to haue liued and died in the true sayth and to haue bene members of the Catholike Church and lights of the world haue all agreed in this and these be their expresse Tenents faithfully deliuered in their owne words that whosoeuer is out of the Roman Church is to beheld as an Heretike of peruerse iudgment or as a Schismatike and self-liking presumptuous man That he which standeth out against the See of Rome neither is in the Church nor holds the true fayth That vpon necessity of saluation we ought to remayne as members in our Head the Apostolicall throne of the Bishop of Rome That if we imitate Christ we are as his sheepe to heare his voyce remayning in the Church of Peter That he who opposeth the Chayre of Peter is a Schismatike and a sinner That he agrees not with the Catholike Church That he is a prophane person That he gathereth not but scattereth That he is not of Christ but of Antichrist That he shall perish at the comming of the floud That he perisheth for thirst That a perfidious dissension hath separated him from the Communion of S. Peter That he is an Heretike and Antichrist That he can no way be partaker of the diuine mysteries That he is either Antichrist or a Diuell That in the next world he shall haue the entrance of lyfe shut vnto him That he is guilty of the heresy of the Acephalists That he gainsayth S. Peter the Porter of Heauen That he cannot be admitted into the gate of heauenly paradise That he is an Heretike speaking iniquity against Heauen That he cannot be loosed from the bonds of his sinnes That he either belongs to Antichrist or is Antichrist himself These be the very Tenents of
cleare that it is great impiety for a Christian to doubt therof S. Fulgentius sayth (s) De incarnat grat c. 11. that what the Roman Church teacheth the Christian world without hesitation belieues to iustice and doubts not to confesse to saluation S. Peter surnamed Chrysologus exhorteth Eutyches the arch-heretike thus (t) Ep. ad Eutych prafixa Act is Concil Chalced. We exhort thee reuerend brother to lend an obedient eare to the letters of the most holy Pope of the Citty of Rome for as much as the blessed Peter who liues and rules in his owne seate exhibits the true fayth to those that seeke it I omit other testimonies no lesse cleare of S. Cyrill of Iohn and Maximianus Patriarkes of Constantinople of Venerable Bede S. Maximus Martyr Theodorus Studites Rabanus and others formerly alleaged (*) Chap. 1. sect 4. From this infallibility of the Roman Church it proceeded that the ancient Fathers and Councels for the decision of all doubts of fayth had euer recourse to the See of Rome and that many learned and holy Doctors haue sent their writings to the Popes of their tyme to be examined by them and approued if their Doctrine were found to be Orthodoxall or reproued if it were erroneous So did S. Augustine to Zozimus the 4. Primates of Africa to Theodorus the Councells of Carthage and Mileuis to Innocentius S. Cyril to Celestine Theodoret and the Councell of Chalcedon to Leo the great S. Anselme to Vrbanus S. Bernard to Innocentius Other particulars I omit hauing dwelled long in this point already SECT II. Our second Argument AN other place of Scripture wherwith we proue the Roman Churches indefectibility in fayth are the words of Christ Math. 16. Thou art Peter and vpon this Rock I wil build my Church the gates of hell shall not preuaile against it By the gates of hell Origen S. Epiphanius S. Hierome S. Cyril Rabanus and all other expositors vnderstand Heresies and Arch-heretikes by whom as by gates men descend into hell And contrarily by Rock they vnderstand S. Peter and his Successors in the Roman See against which heresies and whatsoeuer persecutions raised by them haue no more power to preuaile then the furious waues of raging tempests against a Rock firmely seated in the middest of the sea They may beate and breake themselues against it but destroy it they cannot And so experience teacheth for howbeit the Heathnish persecutors and other enemies of Christ haue tried their forces against it and all the other Patriarchall Sees haue fallen into heresy yet against the Roman Church God protecting it no persecutions no errors haue preuailed nor euer shall preuaile for she sayth S. Augustine (u) Psal cont part Donati is the Rock which the proud gates of hell ouercome not Neither against the Rockon which Christ builded his Church sayth Origen (x) Tract 1. in Math. nor against the Church it selfe the gates of hell shall preuaile Vpon this Rock sayth S. Hierome (y) Ep. 57. speaking of the Roman See to Damasus I know the Church to be built he that gathereth els where scattereth Our Lord sayth S. Epiphanius (z) In Ancorato made Peter the chiefe of the Apostles a strong Rock vpon whom the Church of God is built and the gates of hell which are heresies and Arch-heretikes shall not preuaile against it for the fayth is euery way fortified in him S. Chrysostome sayth (a) Hom. 55. in Math. Our Sauiour promised to Peter power to forgiue sinnes that the Church hauing for her Pastor and Head a poore fisherman shold amongst the assalts of so many raging flouds remaine immoueable and more firmely fixed and setled then the strongest Rock S. Cyril explicating the same words of our Sauiour sayth (b) Apud S. Thom. in Catena ad c. 16. Math. According to this promise of our Lord the Apostolicall Church of Peter perseuereth in her Bishops pure and free from all seduction and circumuention aboue all Prelates and Bishops and aboue all Primates of Churches and people in the fayth and authority of Peter And wheras other Churches haue bene stayned with the errors of some she alone remaines established firmely and vnconquerably silencing and stopping the mouthes of all heretikes Possessor a famous African Bishop and banished by the Arians consulting Hormisdas Pope about the Doctrine of Faustus Rhegiensis yeldeth this reason (c) Extat Epistola apud Baron Anno 520. It is expedient to haue recourse to the head as often as the health of the members is treated of for who hath a more solicitous care of his subiects or from whom is the resolution of fayth when it is questioned to be required but from the President of that See whose first Rector heard from Christ Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it S. Leo the great (d) Serm. 2. de sua assump The solidity of that fayth which was praysed in the prince of the Apostles is perpetuall and as that remaines which Peter belieued so remaineth that also which Christ instituted in Peter Wherfore the disposition of truth remaineth and Peter perseuering in the strength of a Rock hath not left the gouerment of the Church which he once vndertooke S. Maximianus an ancient Patriarke of Constantinople higly commended by Celestine Pope (e) Ep. ad Theodosium and others (f) Apud Spond anno 431. n. 22. writeth to the Orientalls All the bounds of the earth haue sincerely acknowledged our Lord and Catholikes throughout the whole world professing the true fayth looke vpon the power of the B. of Rome as vpon the Sunne And then speaking of the reward which our Sauiour gaue to Peter for that excellent confession of his fayth he addeth For the Creator of the world amongst all men of the world chose S. Peter to whome he gaue the chayre of Doctor to be principally possessed by a perpetuall right of priuiledge to the end that whosoeuer is desirous to know any diuine and profound thing may haue recourse to the oracle and doctrine of this instruction Iustinian the Emperor maketh this profession of his fayth to Bonifacius Pope (g) Extat inter decreta Bonif. Papae The beginning of saluation is to conserue the rule of right fayth no way to swarue from the tradition of our fore-Fathers because the words of our Lord cannot faile saying Thou art Peter and vpon this Rock c. And the proofes of deeds haue made good those words because in the See Apostolike the Catholike Religion is always conserued inuiolable And the same profession was made by Iohn Patriarke of Constantinople to Hormisdas Pope (h) In epist ad Hormisd abiuring the memory of all such as dye out of the Communion of the Roman Church or agree not in all things fully with her S. Gregory (i) L. 6. ep 37. Who knoweth not that the holy Church is strengthned by
the See Apostolike is made the Head of Pastorall honor to the world Why did the Bishops of the East say to Pope Symmachus (t) In volum Orthodoxograph impres Basileae You are taught dayly by Peter your sacred Doctor to feed the flock of Christ which is committed to you throughout the whole world Why did Amator an African Bishop write to Siluerius Pope in banishment (u) Ep. ad Siluer What do you thinke becomes of vs when such things are done to the chiefe Pastor Why did that Emperor Leo surnamed the wise say (x) Serm. de S Petro. that Christ made Peter Prince of Pastors and required of him the care of feeding his flock as a returne of his loue Why did the Emperor Constantine Pogonate and the sixth Councel generall call Agatho the vniuersall Arch-pastor (y) Ep. ad synod Apost in â synodo Act. 18. You say they to the Councell of the West and the vniuersall Arch-pastor by your procurators haue bene present at our Councell Why did the second generall Councell of Lions (z) Sext. decret C. Vbi peric call Gregory the tenth Gouernor of the vniuersall Church and guyde of our Lords flock And finally why did S. Bernard (a) L. 2. de considerat say to Eugenius Pope To you are committed the sheep not of one City or countrey but all the sheep of Christ without exception What thinke you M. Doctor These Fathers and Councels found the Pope among the Pastors reckoned by S. Paul and beleeued him to be the Arch-pastor and Pastor of all Pastors vnder Christ but you that shut your eyes against the light cold not discerne him The same I say of the name and title of Doctor which all antiquity hath acknowledged to be due to S. Peter and in him to his Successors S. Hypolitus Martyr sayth (b) Orat de consummat mundi Peter the Prince the Rock of fayth he the Doctor of the Church the chiefe of the Disciples S. Chrysostome calleth him (c) Orat. Encom in Pet. ac Paul Doctor of the Apostles and Mayster of the world And the Councell of Florence (d) In lit vnion with the accord both of the Latin and Greeke Church defineth the Bishop of Rome to be The Successor of blessed Peter Prince of the Apostles the true Vicar of Christ the Head of the whole Church the Father and Doctor of all Christians Nor doth this title agree to him as it doth to others but in a far more noble and excellent manner for S. Augustine speaking of his Chayre sayth (e) Ep. 160. The heauenly Mayster hath placed in the Chayre of Vnity the Doctrine of verity To you sayth S. Basil to Damasus Pope (f) Ep. 69. per Sabin Diac it is giuen by our Sauiour to discerne betweene what is counterfiete and what is pure and without any diminution to teach the fayth of our Ancestors And S. Hierome (g) L. 1. Apol. aduers Ruffin That though an Angell should preach otherwise then the Roman Church teacheth he were not to be beleeued Wherof Maximianus Patriarke of Constantinople yeldeth the reason saying (h) Ep. ad Oriental The Creator of the world among all the men of the world selected S. Peter to whom he granted the Chayre of Doctor to be principally possessed by a perpetuall right of priuiledge that whosoeuer is desirous to know any profound and diuine thing may haue recourse to the oracle and Doctrine of this instruction Nor is there any man that can deny this truth if he credit the auncient Fathers teaching that the priuiledge giuen to S. Peter of confirming his Brethren did not dye with him but was in him graÌted to his Successors In regard wherof the Councels haue sent their decrees to the Pope to be coÌfirmed by him S. Hierome S. Augustine Theodoret S. Cyril Venerable Bede S. Anselme S. Bernard and many other of the most learned Doctors of Gods Church haue submitted their writings to the seuerall Popes of their tymes to be examined approued or reproued according to their iudgment SECT IV. Doctor Mortons rayling against the Inquisition YOu obiect (i) Pag. 83. 84 that S. Peter as an Elder exhorteth the Elders or Bishops feede the flock of God not dominiering ouer Gods heritage What may be inferred from hence say you we may vnderstand in your second Challenge But you must giue vs leaue not to learne the sense of this Scripture from your Challenge but from the Ancient Doctors of Gods Church who out of it shew that S. Peter had practised the authority of Supreme Pastor and Gouernor of the vniuersall Church But because S. Peter writing to Bishops commanded them not to dominiere in the Clergy (k) See aboue Chap. 9. fin you take occasion to raile against the Romish Inquisition first by making a relation of your owne (l) Pag. 85. no lesse false then spitefull of imprisonment famishment torment and ropes to strangle prisoners and all in tenebris workes of darknesse employed against all beleeuers receyuers defenders and fauorers of heretikes And to this your relation you add another like of Cornelius Agrippa (m) Ibid. whom you know to be a Magician an heretike and a forbidden author and yet you are not ashamed to call his lyes Our Confession And to the same purpose you bring Thuanus (n) Ibid. whom we owne not but bequeath him to you as one who by praysing the Huguenots and theyr Doctrine and by speaking against the Pope and Church of Rome sufficiently declareth what he is Now as for the thing it selfe who seeth not the absurdity of your argument which reduced to a few words is The inquisition is seuere in punishing heretikes especially such as hauing abiured their heresy before a Iudge relapse into the same againe and are in danger to infect others Ergo saluation may behad out of the Roman Church or Ergo it is lawfull to depart from her fayth communion or Ergo the Roman Church is not the Head of all Churches for these are the poynts in proofe wherof your grand Imposture wholly insisteth That you know all these illations to be absurd t' is not to be doubted but you are contented that men of learning and iudgment should know you to be absurd so that therby you may make the Roman Church hatefull to simple soules that want learning and iudgment to discerne your Impostures That Iews Mahumetans and Heretikes hate the Inquisition t' is no wonder Malefactors hate their Iudges theeues the gallowes How sayth S. Augustine (o) Ep. 166. can he that hath an ill suite prayse the Iudges by whom he hath bene conuicted And els where (p) Tract 11. in Ioan. ep 48. 50. he declareth that as they which blasphemed the God of Sidrach Misach and Abdenago were iustly punished by the Edict of Nabuchodonosor so heretikes because they draw men from Christ are in like manner iustly punished according to the lawes made against
(x) Visib Monarch l. 7. Ã n. 433. ad 541. addeth much more of the same kind out of S. Gregories owne workes and in his owne words as that the See Apostolike by the authority of God is preferred before all Churches That all Bishops if any fault be found in them are subiect to the See Apostolike That she is the Head of fayth of all the faythfull members That if any of the foure Patriarkes had done against the Popesletters that which was done by the Bishop Salona so great a disobedience could not haue passed without a most grieuous scandall That the See Apostolike is the head of all Churches That the Roman Church by the words which Christ spake to Peter was made the Head of all Churches That no scruple nor doubt ought to be made of the fayth of the See Apostolike that all those things are false which are taught contrary to the Doctrine of the Roman Church That to returne from Schisme to the Catholike Church is to returne to the communion of the Bishop of Rome That he which will not haue S. Peter to whom the keyes of heauen were committed to shut him out from the entrance of lyfe must not in this world be separated from his See That they are peruerse men which refuse to obey the commands of the See Apostolike I conclude therfore with Doctor Sanders that he which readeth all these particulars and more of the same kinde that are to be found in the workes of S. Gregory and yet with a brasen forehead feareth not to interpret that which he writ against the name of Vniuersall Bishop so as if he could not abide that any one Bishop should haue the chiefe seate and supreme gouerment of the whole militant Church that man sayth he seemes to me either to haue cast of all vnderstanding and sense of a man or els to haue put on the obstinat peruersnesse of the Diuell How comes it then to passe that you are not ashamed to vrge here and els where so often in this your grand Imposture S. Gregories refusing the name of vniuersall Bishop as an argument to disproue his authority and iurisdiction ouer the vniuersall Church especially since it hath bene so often and so fully answered by vs But because here you insist so much theron I will for the readers satisfaction briefly declare in what sense Pelagius and S. Gregory refused that title and how to better your argument you abuse and falsify our Authors The title of Vniuersalis Episcopus Vniuersall Bishop may be taken two wayes first for a Bishop that challengeth an vniuersall power ouer all other Bishops clayming to himselfe a right of hearing and determing all Ecclesiasticall causes in his owne and their Diocesses leauing them no other right to exercise any Episcopall iurisdiction power but only such as they shall receaue froÌ him as his Vicars In this sense S. Gregory conceaued Iohn Patriarke of Constantinople to stile himselfe Vniuersall Bishop as it appeareth out of his plaine and expresse words in diuers of his Epistles (z) L. 4. ep 32.34 36.38 l. 7. ep 70. to which the margent will direct you And in this sense he calleth the name of vniuersall Bishop A prophane and Antichristian title 2. It may be taken in the same signification with Episcopus Vniuersalis Ecclesiae so that it signify a Bishop to whom belongeth the gouerment of the vniuersall Church and the determining of all such causes as appertaine to her in generall without taking away or hindering the ordinary power and right of other Bishops and leauing each of them in their seuerall places degrees with full power and authority to iudge and determine all Causes Ecclesiasticall belonging to their Diocesses and within them In this sense the tytle of Vniuersall Bishop is not condemned by S. Gregory as new or prophane or any way vnlawfull but agreeth to the Pope no lesse then the title of Bishop of the vniuersall Church And therfore as S. Gregory (a) Ep. ad omnes Episc stileth himselfe Bishop of the vniuersall Church so likewise when Eulogius Patriarke of Alexandria writing to him (b) L. 4. ep 36. gaue him the title of vniuersall Bishop he acknowledged (c) L. 4. ep 36. that in this sense he might lawfully accept therof and that the Councell of Chalcedon and the following Fathers had giuen it to his predecessors But yet he refused it out of his great humility as also he denied himselfe to be a Priest (d) L. 4. ep 31. and as S. Paul called himselfe the greatest of sinners (e) 1. Tim. 1.15 and thought himselfe vnworthy to be called Apostle (f) 1. Cor. 15. â And chiefly lest he might be thought to accept of it in the former sense vnlawfull iniurious to other Bishops in which he conceaued Iohn Patriarke of Constantinople to vsurpe it And finally that therby he might better represse his insolency This doctrine is deliuered by Baronius and Bellarmine of whom because they declare Vniuersalis Episcopus in this second sense to be all one with Episcopus Vniuersalis Ecclesiae you say (g) Pag. 94. They would gladly confound these two titles therby to proue their Popes to be proper Monarkes ouer the whole Church because some predecessors of S. Gregory haue bene called Bishops of the vniuersall Church which is their peruerse error refuted by one of their learned Iesuits But you must pardon me if I tell you that this is a shamefull vntruth for Baronius and Bellarmine deliuer the same double acception of Vniuersalis Episcopus which I haue declared and likewise affirme that in one of them it may be attributed to the Pope but not in the other which is not to confound but to distinguish that confusion and mistake may be auoyded And the thing it selfe is euident for if the title of Vniuersalis Episcopus might not be taken in a sense vnlawfull S. Gregory would not haue condemned it in Iohn of Constantinople as a new prophane Antichristian title And againe if it might not be taken in a sense lawfull neither the Councell of Chalcedon nor the following Fathers (h) Apud S. Greg. l. 4. ep 36. would haue giuen it to the Bishops of Rome The former sense is vnlawfull because it taketh away all ordinary power and iurisdiction due to other Bishops in their Diocesses The second is lawfull because it leaueth to them their ordinary power and iurisdiction From whence it followeth that as S. Gregory in this second sense did instile himselfe Episcopum Vniuersalis Ecclesiae (i) Ep. ad omnes Episcop so if Vniuersalis Episcopus be taken in the same sense it is also lawfull and due to the Bishops of Rome and in this sense he taketh it when he sayth that the Councell of Chalcedon and the following Fathers gaue it to his predecessors But the former sense he condemned as prophane and Antichristian reprehended in Iohn of Constantinople And Salmeron for
Apostles And wheras you (r) Pag. 131. appeale to our consciences and bid vs in all our reading shew vnto you if we can that Polycrates and other Asian Bishops so excommunicated by Pope Victor were held by any other Catholike Bishops of those tymes to be therby without the state of saluation we contrarily appeale to the conscience of any christian man whether it be not damnable doctrine to mantaine as you do that these Qartadeciman heretikes after they knew themselues to be excommunicated by the Pope and anathematized by so many Councels if they repented not but persisted obstinatly in the defence of their heresy cold be in state of saluation And lastly wheras you add (s) Pag. 131. that wee full well know that S. Hierome in his Catalogue of Ecclesiasticall writers numbred Polycrates among those who did aduance the Catholike fayth we know that you speake ignorantly and vntruly for S. Hierome in that his Catalogue doth not only number Catholikes but also diuers heretikes that writ of Ecclesiasticall affaires as Eusebius Caesariensis whome the same S. Hierome (t) Apol. aduers Ruffin l. 1. cals The ring-leader of the Arians And so likewise he numbreth Nouatianus Donatus and Photinus whom in that very Catalogue he acknowledgeth not only to be heretikes but authors and propagators of seuerall heresies And in no other condition doth he number Polycrates whom he commendeth not for aduancing the Catholike fayth as you affirme but hauing set downe a piece of his epistle written to Pope Victor in defence of his error sayth He reports it to shew the wit and authority of the man where by authority he vnderstands not authority of right but of fact that is the credit which Polycrates had among the Quartadecimans CHAP. XXIV Doctor Morton in opposition to the Roman Church defendeth the Hereticall Doctrine of Rebaptization FIRMILIANVS B. of Caesarea in Cappadocia with other Asian Bishops out of their great hatred to heresy decreed in their Councells of Iconium Synnada that Baptisme giuen by Heretikes was inualid and therfore that Heretikes returning to the Catholike Church were to be baptized a new This Doctrine from Asia crept into Africa and Agrippinus B. of Carthage hauing layd the first grounds therof Cyprian with other African Bishops afterwards imbraced the same so far that for the authorizing therof they assembled a Councell of 80. Bishops at Carthage All which notwithstanding that doctrine as being contrary to the tradition and practise of the Catholike Church was forbidden by Stephen then Pope of Rome in these words Nihil innouetur sed seruetur quod traditum est Let no innouation be made but that obserued which hath come by tradition Firmilianus with other Bishops of Asia notwithstanding this prohibition persisted still in their error and were for that cause excommunicated by Stephen Wherat Firmilianus storming in his fury spued out reprochfull and contumelious words against him But Cyprian although he defended the same error yet not as a doctrine of fayth nor condemning the contrary nor censuring the Pope or the rest that defended it as any way guilty of Heresy for as S. Augustine writing against the Donatists and excusing Cyprian (u) L. 2. de Bapt. t. 18. l. 2. c. 4. sayth If he held that opinion it was before it was condemned by a a generall Councell to which he would most easily haue submitted his iudgment if any such had bene held in his tyme. And moreouer if he held it it was with so great temper that as both he himselfe (x) Ep. ad Iuba in Conc. Carthag and S. Augustine (y) L. 1. de Bapt. c. 18. 19. l. 2. c. 1.5.6.7.9 alibisaepe for him testifieth for the defence therof he neuer forsooke the communion of the Roman Church but as S. Peter dissented from S. Paul concerning the circumcision of Gentils newly conuerted and yet both of them still remayned in Catholike vnity and peace so likewise though Cyprian touching rebaptization differed in opinion from Stephen yet he still remayned in communion with him And therfore when the Donatists defended their heresy by the authority of Cyprian and his Councell S. Augustine answeared (h) Cont. Crescon l. 1. c. 32. l. 2. c. 31. alibi saepe that Cyprians patronage could not auaile them because they were out of the communion of the Roman Church in which Cyprian liued and dyed This is the controuersy as it passed betweene Cyprian Bishop of Carthage and Stephen Pope briefly related And you in obiecting it against the Popes authority shew impiety folly and falshood Impiety 1. In taking part with Firmilianus Cyprian in their opposition to Pope Stephen and approuing their doctrine which you know to be erroneous that soone after being condemned by a generall Councell it hath euer since bene held for an absolute heresy not only by Catholikes but also by Protestants And doth not S. Augustine say (i) L. 2. de Bapt. c. 2. that albeit Cyprian Bishop Martyr were a man of great fame and merit yet not of greater then Peter the Apostle and Martyr in whom the principality of the See Apostolike was so eminent which sheweth that Cyprian ought to haue borne respect to Stephen Pope sitting in the See inuested in the authority of Peter Prince of the Apostles And doth he not shew (l) L. 2. Cont. Crescon c. 32. that Cyprian erred herein and that the Epistles which he writ of this subiect are of no force because the contrary was decreed by the authority of the whole Church which is to be preferred before the authority of Cyprian or of any one man whatsoeuer And doth he not (m) L. 5. de Bapt. c. 23. seqq learnedly confute the Epistle which Cyprian writ to Pompeius in defence of his error And wheras you to iustify Cyprian obiect (n) Pag. 134. that he gathered a Councell of 87. Bishops which concluded contrary to the Pope and his Councell celebrated in Italy you know that S. Augustine doubted (o) L. 1. cont Crescon cap. 32. whether any such Councell were euer held and if it were whether the greater part of the Votes were not against Cyprian because the Donatists could reckon but 50. Asian and 70. African Bishops that adhered to Firmilianus and Cyprian (p) S. Aug. cont Crescon l. 3. c. 3. wheras many thousands held with Stephen Pope against them And the same S. Augustine (q) L. 6. de Bapt. per tot answeareth and confuteth seuerally euery one of the verdictes of the Bishops which were said to be giuen in that Councell assembled by Cyprian 2. You cannot be excused from impiety in obiecting (r) Pag. 137. against the Popes authority the words which Firmilianus and Cyprian in their passion let slip from their mouthes against Stephen for S. Augustine (s) L. 5. de Bapt. c. 25. held them vnworthy to be mentioned and couered them with this excuse The things which
Pope is the schismatike and not the Councell But I wonder not that you take part with Schismatiks Belike you are of opinion that some obstinate Puritans in Parliament standing out against his Maiesty he and not they are the rebells for the case is alike sauing only that this is a temporall cause and that a spirituall But you demand (h) Pag. 360. with Nilus and Erasmus to what end generall Councells should be called with so much cost trouble and labour if the Pope haue infallibility of iudgment I answere to the same end that S. Peter the first Pope of Rome notwithstanding he had infallibility of iudgment called a Councell at Antioch (i) Act. 15.6.7 If you desire more reasons you haue them in Bellarmine (k) L. 4. de Pont. c. 7. who hath answeared this Argument but you were wise inough to take no notice therof SECT IX Doctor Mortons instances of France and England to proue the no-necessity of Vnion with the Church of Rome THere hath bene published by some of your Nouellists a pamphlet intituled Fasciculus rerum expetendarum fugiendarum stuffed with so many lies that the Author was ashamed to haue his name knowne It is prohibited (l) Indic libro prohib and therfore what you report out of it not to be regarded But your addition (m) Pag. 361. that the Councell of Trent is not admitted within the Kingdome of France and that therfore the French are yet at liberty to belieue as much therof as they list is a famous vntruth for although that Kingdome haue not admitted generally all the decrees made by that Councell for the reformation of Ecclesiasticall discipline yet who knoweth not that as the Catholikes of the world haue so hath that most Christian kingdome with them admitted and imbraced all the decrees of fayth made in the Councell of Trent and that the most Christian King with all his Catholike subiects belieueth them no lesse stedfastly then the decrees of fayth made in the foure first generall Councells which you admit Not vnlike to this is your addition (n) Pag. 361. fin 361. out of B. Gardiners Oration of true obedience that in the time of King Henry the eight all sortes of people in England were agreed vpon this point with most stedfast consent learned and vnlearned both men and women that no manner of persons bred or brought vp in England had ought to do with Rome for albeit some persons infected with Lutheranisme some flatterers for their owne ends soothed King Henry in his opposition to the See of Rome yet who knoweth not that the face of the kingdome was then generally Catholike as for the space of almost 1000. yeares before it had bene And who can be ignorant that in defence of the authority of the See of Rome B. Fisher Syr Thomas More writ most learned bookes which are yet and will euer be most highly esteemed throughout the Christian world and that what they writ with their pens they sealed with their bloud And who knoweth not that Cardinall Pole a man of so great worth that he wanted but two voyces for the Popedome not only writ most learnedly in the same kind but suffered and his friends for his sake great vexations and persecutions at the hands of King Henry for the same cause And that many persons of worth suffered imprisonment and death for the same cause among which were all the Charter-house Monkes of London with their Prior It is therfore a famous vntruth to say It was then the fayth of the Church of England that no person bred or brought vp in England had ought to do with Rome Moreouer you know this Oration of B. Gardiner to be prohibited by the Church (o) In indic lib. prohib and that he ashamed of it retracted it which yet you are not ashamed to obiect CHAP. XLIV Whether Luther and his followers had any iust cause to separate themselues from the Roman Church WE are come to the last Chapter of your Grand Imposture in which to free your selfe from the note of Schisme heresy you brand the Roman Church with both labor to proue that Luther had iust cause to separate himselfe from her Communion and that you continuing in the same separation are more iustifiable then Luther was in his departure from her and may more iustly plead soules saluation then any of them that remaine in Vnion with her Your Chapter you diuide into foure parts and these parts into Theses which I shall examine the more briefly because many of your proofes are repetitions of your former Arguments already answeared SECT I. Whether any Protestants haue held that the Catholike Church before Luthers fall was wholly extinguished YOur first Thesis is (p) Pag. 364. Many Papists in their aduersnesse to Protestant whom they seeke to traduce do impute vnto them this faythlesse Paradoxe as to say that the Catholike Church is sometimes extinguished A false doctrine say you which Protestants neuer taught If Protestants neuer taught this faithlesse doctrine why did Luther when he began to erect your new Church say (q) Praef. in 1. tom cont Reg. Angl. fo 497. He had none to assist him but was left alone and alone stood in the battaile forsaken of all Why did Caluin say (s) Ep. 141. It is absurd that since we haue bene enforced to diuide our selues from all the world we shold now in our very beginnings disagree among our selues Why did he say (t) Respons ad Sadolet It is publike and notorious to all learned and vnlearned that when the Principality of the B. of Rome was erected the kingdome of Christ was prostrated his glory extinguished Religion abolished the Church destroyed and hope of saluation vtterly ouerthrowne Why did Milius say (x) August Confess explic art 7. de Eccl. pag. 137. If there had byn right belieuers before Luther there had bene no need of a Lutheran reformation Why Morgensterne (y) Tract de Eccles p. 141. It is ridiculous to thinke that in the time before Luther any had the purity of Doctrine and that Luther should receaue it from them and not they from Luther It being manifest to the whole Christian world that before Luthert time all Churches were ouerwhelmed with Cymerian darknesse and that Luther was diuinely raised vp to discouer the same and to restore the light of true doctrine And in regard therof Luther boasted saying (z) Ep. ad Argentin anno 1525. Christum à nobis primò vulgatum audemus gloriari Why did Camierus say (a) Ep. Iesuit part altera Geneu 1601. That error did not only possesse a part of the Church as in time of the Arians but that the whole body of the Church by Apostacy was fallen from Christ Why did Simon de Voyon a Geneuian Minister in his Catalogue of Doctors (b) Praefat. ad Lect. say That in the yeare 605. falshood preuailed and then was the whole
then may we thinke of your Protestant Congregation For many of your Tenets haue bene condemned in ancient Heretikes and held euer since for heresies (d) See aboue Chap. 42. sect 2. And yet that you are not ready to be reformed but are most obstinate in your defence of them which is the essentiall character of heresy is most easily proued for it we speake of Luther he acknowledged his new Tenets to be contrary to the doctrine of the ancient Fathers and Doctors of Gods Church For sayth he (e) Colloq mensal Cap. de Patr. Eceles In the workes of Hierome there is not a word of true fayth in Christ and sound religion Tertullian is very superstitious I haue held Origen long since accursed Of Chrysostome I make no accompâ Basil is of no worth he is wholly a Monke I weigh him not a haire Cyprian is a weake Deuine Againe he preferreth his owne collected sense of Scripture before the expositions of all the Fathers saying (g) Tom 2. Witemb l. cont Reg. Aug. fol. 34 â b. The diuine Maiesty makes for me so as I care not if a thousand Augustines a thousand Cyprians a thousand King Henry Churches stand against me concludeth saying (h) Tom. 2. Witemb printed 1554. fol. 290. b. Be it that the Church Augustine and other Doctors also Peter Apollo yea an Angell from heauen teach otherwise yet my Doctrine is such as setteth forth Gods only glory c. Peter the chiefe of the Apostles did liue and teach extra verbum Dei besides the word of God And speaking of all the ancient Fathers in generall and preferring his owne iudgment doctrine before theirs he sayth (i) Tom. â Witemb ãâã no 1551. l. de seruo arb sol 434. The Fathers of so many ages haue bene plainly blind and most ignorant in the Scriptures they erred all their life time and vnlesse they repented before their death they neither were Saints nor appertained to the Church And if we come to the Councells he regarded them as little as he did the Fathers and was resolued with a most peruerse and obstinate mind to deny and contradict whatsoeuer a Councell should determine though neuer so true and to maintaine stifly the contrary though neuer so impious and damnable for speaking of communion in both kindes he sayth (k) De formula Missae Hospin hist. Sacramen part 2. fol. 13. a. If a Councell should in any case decree this then least of all would we vse both kinds yea rather in despight of the Councell and that decree we would vse either but one kind only or neither but in no case both In like manner he teacheth (l) Tom. 2. German fol. 214. that if a Councell should grant Church-men liberty to marry he would thinke that man more in Gods grace who during his life should keep three whores then he that should marry according to the Councels decree and that he would command vnder paine of damnation that no man should mary by permission of such a Councell but should either liue chast or if that were not possible then not to despaire though he kept a whore And speaking of the eleuation of the Sacrament (m) In parua Confessione I did know the eleuation of the Sacrament to be Idolatricall as making for sacrifice yet neuerthelesse I did retaine it in the Church at Witemberg to despight the Diuell Carolstadius Finally notwithstanding he himselfe acknowledged and many of your Protestant brethren confesse (n) See the next Section that he learned the chiefe points of his doctrine from the Diuell he was not ashamed to say (o) Apud Zuing l. to 2. ad Luth. confess fol. 478. a. If I be deceaued God hath deceiued me c. I am certaine (p) Luth. to 2. Witemb fol. 333. a. that I haue my opinions from Heauen c. They shall continue I would haue you know (q) Aduers falso nominat Eccles stat that hereafter I will not vouchsafe you so much honor as to suffer either you or the Angells of heauen to iudge of my doctrine c. For seeing I am certaine of it I will in respect of it iudg both of you and of Angells And yet for all this vaunting that he had no perswasion of the truth of his doctrine is a thing manifest both for that he had great remorse of Conscience (r) To. 2. Ger. Ien. fol. 9. b. to 2. Witemb anno 1562. l. de abrog Missa priu fol. 24.4 b. tom 5. Annot. breuiss his hart beating within him and reprehending him that he being a sole man and of no accompt should alone oppose himselfe against the Church the Fathers the Councells the customs the multitudes and greatnesse of wise men censuring them all to haue liued in ignorance and error and himselfe only to be wise as also because he offered to submit to the Pope (s) To. 1. Witemb fol. 215. b. M. Cooper Chron. printed 1565. fol. 278. a. and to suppresse his new doctrine so that he might not be compelled to recant Wherby it is manifest that he was resolued to goe against his owne knowledge and conscience either in preaching his new doctrine knowing it to be false or els in offering to suppresse it knowing it to be true If leauing Luther we come to Caluin whereas the holy Scriptures instruct vs in our beliefe of the Diuinity of Christ and of the truth of that most sublime and incomprehensible mystery of the Blessed Trinity and the holy Fathers out of them proue the same Caluin accuseth them of misinterpreting the Scriptures and by his blasphemous doctrine destroieth those diuine misteries the first Principles and ground of Christian religion The particulars are set downe at large and very punctually by M. Brereley (t) Caluins life sect 3. pag. 136. seqq out of Caluins owne workes and confirmed by the testimonies of other Protestants And the thing is so certaine that as Iacobus Andreas Schlusselburg Hunnius and Pelargus testify (u) Ibid. the troupes of Arians now raging in Transiluania Poland and Hungary are but Colonies sent from Geneua all the chiefest of them hauing bene at first Caluinists and so continue to this day in other points of their doctrine (x) Gratianus Prosper Instrum doctri printed Loschi 1586. reputing themselues to be the most pure reformed Caluinists by reason of their deniall of the Blessed Trinity which they reiect (y) Osiand Cent. 16. l. 2. c. 22. pag. 209. fin as being the three-headed Cerberus the deuice of Antichrist and the chiefe part of Popish Antichristian corruption From this knowne foundation of the Arians Doctrine Adam Neuserus a Caluinist and chiefe Pastor at Heydelberg who reuolted from thence to Arianisme writ from Constantinople to Gerlachius a Protestant preacher saying (z) Osiand ibid. pag. 208. I know none in our time to haue bene made an Arian that was not first a Caluinist as Seruetus Blandrata Paulus Alciatus
and of such speaches as are hardly thought to passe from the furious Diuell himselfe No meruaile theÌ if Oecolampadius in his answeare to Luthers Confession of fayth passe this verdict on him He began his former booke with the Diuell now he endeth this with the Diuell No wonder if Conradus Regius (r) Lib. cont Ioan. Hess de coena Dom. testify of him that God for his great pride did take from him the spirit of truth as he did from the Prophets mentioned in the third booke of Kings Chap. 22. and in place of that his spirit gaue him an angry proud and liyng spirit And to omit other testimonies Ioannes Campanus a famous Zuinglian (s) In Colloq Lat. Luth. to 2. fol. 351. passeth this censure on him Quam certum est Deumesse Deum tam certus Diabolicus mendax est Lutherus As certaine as it is that God is God so certaine it is that Luther is a lyer and belongs to the Diuell And therfore in the end he tooke him as one that belonged to him for hauing one euening eaten drunken very liberally he was the next morning found dead in a most horrible manner (t) Cochl in vita Luth. alij passim so vgly and deformed that it was not hard to ghesse at the author of his death which was such as he himselfe expected when he sayd (u) Ep. ad Spalat to 2. Epist Latin not long before I daily wait for death and for the deserued punishment of an heretike I conclude therefore with Origen (x) Hom. 3. in Exod. ante med Orandum nobis est c. We are to pray that our Lord vouchsafe to open our mouth that we may be able to conuince theÌ that contradict and stop that mouth which the Diuell opened SECT VI. Whether the Roman Church be as subiect to errors as any other Church YOur Thesis is affirmatiue (y) Pag. 374. your Proofes repetitions of arguments already answeared One only you adde heere repeate afterwards againe (z) Pag. 397. 400. which is The Church of Rome hath erred in matter of fayth Ergo she may possibly erre I deny your Antecedent You proue it The administration of the Eucharist vnto infants vpon necessity of saluation was taught continued in the Church of Rome for the space of 600. yeares together but you confesse there is now no such necessity Ergo in those former times the Church of Rome erred It is a knowne principle in Scholes that he argueth absurdly who proposeth an argument that makes as much against himselfe as ãâã his aduersary to which therefore himselfe in ãâ¦ã is bound to answere Such iâ this of yoâââ ãâ¦ã of Rome erreth not now in ãâ¦ã the Eucharist to ãâ¦ã ââtestants hereiâ ãâ¦ã no such necessâââ professe thaâ ãâ¦ã error in fayâh foâ ãâ¦ã (a) Pag. 276. 178. hold now the ãâ¦ã leeued the doctriââ ãâ¦ã charist to infants vpon ãâ¦ã ding to your principles ââred ãâ¦ã you can make I know not Sure ãâ¦ã denying that the reall administration ãâ¦ã ââfants is necessary for their saluation can gâââ ãâ¦ã solution to this difficulty which yet in the princââââ ãâã Catholike doctrine is easily answeared Wee haue learned two sacred principles from the mouth our Sauiour The former is (b) Ioan. 3.5 If one be not borne againe water and the spirit he cannot enter into the kingdome of Goââ If therfore we will enter into the kingdome of God we muââ receaue the SacrameÌt of baptisme really or at least iâ ãâã Whosoeuer is growne to perfect age when he caâ ãâ¦ã ceaue it really it is sufficient for saluation to ãâ¦ã intentionally in desire by fayth and other good Actâ of which infants are not capable and therefore the reââââeceauing of the Sacrament of baptisme is necessary for them to saluation If thou wilt be a Christian Catholike sayth S. Augustin (c) De anima eius orgi l. 3. c. 9. neyther belieue nor say not teach that infants dying without baptisme can be saued And the contrary doctrine he reporteth (d) L. de haeres ad Quodvuls haer 88. as an Article of the Pelagian heresy The other principle is (e) Ioan. 6.34 Vnlesse you eat the flesh of the sonne of man and drinke his bloud you shall not haue life in you It is therfore necessary to saluation for all as well infants as others to receaue the holy Eucharist either really or at least in vow And this vow may eyther be explicit that is a desire of receauing it when it cannot really be had or els ãâã as in the Sacrament of baptisme for that in bapââ ãâ¦ã vow of the holy Euââ ãâ¦ã the first (f) Rescrip ad Concil Mileuit Ep. 25. S. Auguââ ãâ¦ã ââomas of Aquine as ãâ¦ã proued by the great ãâ¦ã ââe two most Eminent ãâ¦ã âân (i) Repliq. l. 2. troiseme Obseru Chap. 11. (g) To. 3. in 3. part disp 40. sect 2. §. Hinc 4. The words of ãâ¦ã ââs purpose It is in no ãâ¦ã him (l) Tom. 6. in c. 10.1 ad Corinth Ven. (h) Tom. 3. Contr. l. 1. de Euchar c 7. Bade ãâ¦ã partakerof the body ãâ¦ã ââer of Christ in baptisme ãâ¦ã of that bread of that ãâ¦ã ââd and drinke of that cup ãâ¦ã ââd in the vnity of the body ãâ¦ã ââpation and benefit of that ãâ¦ã which the Sacrament sigââ ãâ¦ã ââius and S. Augustine ãâ¦ã ââessity of baptizing inââ ãâ¦ã for them to receaue ãâ¦ã ââceaued before the be ãâ¦ã ââaptisme which is the ãâã all the âââââaments âârighâây followeth against the ââlagians thaâ Baptisme is absolutely necessary for infants to the end thât therby they may receaue the Eucharist at least in vow without which they cannot be saued In this sense and in no other these Fathers and the Church of Rome with them haue taught a necessity of administing the Eucharist to infants to wit so farre forth as it is contained implicitly and virtually in Vow in the Sacrament of baptismer for that a reall administration of the Eucharist vnto them was necessary for saluation she neuer taught which you and other Protestants not vnderstanding impute the contrary doctrine to her assuming it as an argument that she hath erred in varying from that doctrine which once she taught To this Thesis you adde an other (l) Pag. 375. that The Roman Church is more subiect to error then any other Church Christian which to be a shamefull vntruth appeareth out of the promise of our Sauiour made to S. Peter and his successors that the gates of hell which are errors in fayth shall not preuaile against the Church built on them and out of his prayer made for them that their fayth shall not faile for that this promise of Christ and this prayer were not made to S Peter nor for him as he was a priuat man but as he was Head of the Church and therfore extend to all his successors in the Roman See to secure them
doctrine I answeare for both and that most deseruedly If we looke into his manners he was a sacrilegious Apostata that fled out of his Monastery he cast off his religious habit and burning with flames of raging lust to satisfy his fleshly desires married a vowed Nunne a crime so hainous that according to the ancient Imperiall lawes he was to be punished with death (u) Sozom. l. 6. c. 3. Cod. L de Episc Cler. His pride was such that he preferred himselfe before all the Doctors of Gods Church contemning a thousand Cyprians a thousand Augustines a thousand K. Henry Churches so farre as that he scorned to be iudged by any man but would himselfe be Iudge of men and Angells His railing was most intemperate base and scurrill traducing and reuiling euen the greatest Princes One exaÌple of K. Henry the eight may suffice against whom he ragingly acted the part of Hââcules fârens tearming him an enuious mad foole babling with much spight in his mouth a damnable rotten worme a basiliske and progeny of an adder a lying Sycophant couered with the title of a King a clownish wit a doltish head most wicked foolish impudent Henry saying yet further He doth not only lyelike a most vaine scurre but equalleth if not exceedeth a most wicked knaue thou liest in thy throat foolish and sacrilegious King These and many other like speeches against K. Henry are his some of them being so base and beastly that modesty forbiddeth to english them If from Princes we come to other his aduersaries he called them insathanized supersathanized and persathanized and that the Diuell was infused perfused and transfused into their mouths in so much that your Tigurines sticked not to say of him that he was full of Diuells and vsed such speeches as could hardly be thought to proceed from the furious Diuell himselfe He was voyd of all conscience being obstinatly resolued to condemne whatsoeuer a Councell should determine though neuer so Orthodoxe and holy to allow and defend whatsoeuer a Councell should condemne though neuer so wicked and hereticall To which I adde that to spight Carolstadius he retained in the Church of Wittemberg the eleuation of the Sacrament which he thought to be idolatrous He was inconstant in his doctrine teaching one day one thing another the contrary in so much that Iodocus Coccius (x) To. 1. l. 8. art 6. pag. 1038. seqq hath faythfully taken out of his workes and set downe 80. Articles in which he had contradicted himselfe gainsaying what before he had taught and shewing himselfe to be guided by the spirit of contradiction and lying Of which as also of his contentious and wrangling spirit his life affordeth you good examples (y) Brereley Luthers life Chap. 3. sect 2. Finally to shew that Luther was no very great Saint his familiar conuersation with the Diuell is a sufficient euidence I insist not in the proofe of these particulars hauing spoken of some of them already and especially because Brereley in Luthers life hath proued them all out of Luthers owne workes and by the testimony of other Protestants Nor can I find that you with all your study haue bene able to produce any thing to the contrary but only these few words (z) Pag. 381. out of Erasmus Si Luthero fauerem vt viro bono quod fatentur hostes which how truly they are cited I know not for I know that Erasmus said (a) In sâoââiâ ad ãâ¦ã ton Christum agnosco Lutherum non agnosco But howsoeuer Erasmus is a partiall witnesse of whom it was said Erasmus laid the eggs and Luther hatcht the Scorpions and whom Doctor Humfrey and Doctor Reynolds challenge as a man of your religion and Foxe hath placed in your Kalendar of Saints And finally if by Luthers enemies you vnderstand Catholikes you cannot nominate any one that hath euer esteemed other wise of him then as of a most wicked and sacrilegious Apostata If you could you would haue bene ready inough to do it without any prouocation from vs. If leauing his wicked life we come to his doctrine we shall find it answearable to his manners First he taught that Gouernors of Churches and Pastors haue power to teach but that the sheep must be Iudges of their doctrine and that the Bishops and Councells ought to giue place and subscribe to the censure and iudgment of the sheep 2. He taught to the great danger of Christendome that to warre against the Turkes is to resist God visiting our sinnes by them 3. He cut of from the Canon of holy Scriptures the booke of Ecclesiastes saying there is in it neuer a perfect sentence the Epistle of S. Paul to the Hebrewes the Epistles of S. Iames and S. Iude the second of S. Peter the second and third of S. Iohn with the Apocalyps 4. He held the heresy of Simon Magus that man is iustified by fayth alone and in proofe therof corrupted the text of S. Iames. adding to it this word alone and being admonished therof he raged protesting that he repented himselfe he had not translated worse 5. He taught that Good-workes are not only not necessary to saluation but hurtfull that the ten commandments belong not to Christians 6. That if the wife will not come or cannot by reason of infirmity let the maid come 7. That among Christians no man ought to be Magistrate but that each one is equally subiect to each other 8. He maketh the power of administring the Sacraments common to lay men with the Clergy 9. He taught that Christ in his passion did not only suffer in his human but also in his diuine nature 10. Concerning the Blessed Trinity he had the diuine nature to be threfold as the persons are 11. That God worketh wickednesse in the wicked and that it is not in the power of man to auoid it which what is it els but to make God the Author of sinne 12. He maketh Virginity inferior to mariage 13. To preuent praying to Saints and Purgatory he affirmeth the soule to sleepe with the body 14. He denieth that there is any locall hell before the day of iudgment All these doctrines are proued to be his out of his owne workes out of the Confessions of many other Protestants exactly and faythfully related in his life by M. Brereley (b) Chap. 2. per tot From whence I conclude that if euer any man was or may be iustly excommunicated for wickednesse of life or for hereticall and blasphemous doctrines Martin Luther by both these titles hath bene most iustly excommunicated cast out of the Church SECT IX Of the first occasion of Luthers reuolt from the Church and that Doctor Morton to defend his doctrine against Indulgences falsifieth sundry Authors POpe Leo the tenth hauing giuen out certaine Indulgences for the people of Germany that would contribute any almes to the building of that sumptuous Church which Iulius his predecessor had begun in honor of S.
therfore to be contemned as being admitted but of late which is not only a false translation but a manifest peruerting of the sense for Castro speaketh not of the doctrine or lawfulnesse of granting indulgences but de earum vsu of the vse of them which therfore in your english you cunningly omit that ouâ of him you may proue the doctrine of them to be new Yea and concerning the very vse of them he proueth it to be most ancient by the same arguments Roffensis before him had done concluding that you and all others which contemne a thing practised so many hundreds of yeares by the Catholike Church and established by generall Councels are iustly accounted heretikes So farre is Castro from fauoring Luthers cause The third Author is Bellarmine out of whom you cite these words (n) Pag. 385. Thesaurus Ecclesiae spiritualis est fundamentum indulgentiarum Which words you english Thus The ground of indulgences is the spirituall treasury of workes consisting in the satisfactory and meritorious workes of supererogation done by the faithfull Which treasury to haue bene anciently wanting you proue also out of Bellarmine setting downe these words as his Hoc caruisse dicunt Ecclesiam Doctores Louanienses This your Doctors of Louaine and some Scholemen as you know affirme was anciently wanting in the Church So you and then you tell vs (o) Ibid. out of Suarez who those Schole men were namely Mayzo and Durandus In this short passage of yours there are almost as many vntruthes and falsifications as words For first the Latin words are not Bellarmines but your owne fathered on him And so also are the English which neuerthelesse you set downe in a different character as his not only disagree from the Latin but containe false doctrine repugnant to all Catholike Diuines and in particular to Bellarmine who in that very place (p) L. 1. de Indulg c. 2. proposit 2. teacheth that meritorious workes as such cannot be applied to others nor belong to the treasure of the Church but only as satisfactory 3. You falsify making Bellarmine to limit the spirituall treasure of the Church to workes of supererogation only which is ignorantly spoken and not taught by Bellarmine nor any Catholike Diuine 4. You father on him falsly those last words Hoc thesauro caruisse dicunt Ecclesiam Doctores Louanienses for they are not his nor doth he attribute any such doctrine to the Deuines of Louain nor so much as once name them in all that Chapter Is it not then great perfidiousnesse so to abuse and falsify both him and them Nor is your dealing better with Suarez for to omit that in the place you cite he treateth of no such matter nether he nor Bellarmine euer say that Duraud denied this treasure of the Church but only that he held it to consist of the satisfactions of Christ and not of the Saints Which yet he speaketh by way of doubt Theologicall dispute rather then affirmatiuely for coming to deliuer his owne opinion he sayth plainly and resolutely (q) 4. Dist 20. q. 3. Est in Ecclesia c. There is in the Church a spirituall treasure of the passion of Christ and his Saints who suffered farre greater torments then their sinnes deserued And therfore the Church out of this treasure may communicate to one or more so much as may suffice to make satisfaction for their sinnes either in part or in whole according as the Church shall please to communicate this treasure more or lesse which is nothing els but the sufferings of Christ and his Saints communicated to vs to satisfy for our sinnes Wherfore indulgences auaile by way of payment for so much as by Christ his Saints the paine to which we are lyable is paied But if he had held that the spirituall treasure of the Church consisteth of the satisfactions of Christ only that would auaile you nothing for he defendeth Indulgences which you deny and if he erred in any thing he errred not with obstinacy as you do but submitted all his workes to the correction of the holy Catholike Roman Church as you haue read in Bellarmine but conceale it I conclude therfore that the great cloud of witnesses which you haue brought to iustify Luthers doctrin against indulgences is either of Heretikes or of Catholikes in workes prohibited by the Church or if not prohibited abused and falsified by you SECT X. The causes giuen by Doctor Morton in excuse of Luthers departure from the Roman Church THe causes you haue deuised to iustify Luthers departure from the Roman Church are partly impious partly false and imposterous Impious as your excepting against the Masse (r) Pag. 387. to which Luther was persuaded by the Diuell calling it Idolatry as you do And not vnlike to this is your example of Firmilianus (s) Pag. 388. who being for the time an obstinate mantainer of Rebaptization was excommunicated by Stephen a holy Pope and notwithstanding that Stephens sentence was imbraced by all the Catholikes of the world and the doctrine of Firmilianus condemned by the holy Councell of Nice and euer since esteemed hereticall not only by Catholikes but also by Protestants you shame not to iustify Firmilianus (t) Ibid. and all the rest that followed the same heresy with him to condemne Pope Stephen as a Schismatike for excommunicating him Such examples I confesse you may find to defend Luthers departure from the Roman Church The rest of the causes which you alleage (u) Pag. 387. are false and imposterous as that the Roman Church mantaineth new articles of fayth and Satanicall doctrines that she blasphemeth the truth and tyrannically forceth men to subscribe which as they are false and slanderous accusations so you vtter them gratis and without any proofe at all and say nothing to iustify Luther but what a Donatist an Arian or any other heretike neuer so blasphemous will say for himselfe may with as good ground as Luther or you for him But you alleage (x) Pag. 389. Cassander whom you call our Cassander notwithstanding that heretofore you haue had a double admonition (y) See aboue Chap. 2. that he was a wicked heretike Prima classis whose workes being condemned and prohibited by the Church are of no more authority with vs then your Grand Imposture And not vnlike to this is your other example of Stephen Gardiner B. of Winchester as already hath bene shewed (z) Ibid. And as little to your purpose is another example which here you adde (a) Pag. 392. of an Epistle of Robert Grosthead B. of Lincolne taken out of the history of Mathew Paris which was set forth corruptedly by English Protestants and then by the Tigurine Lutherans who haue added many things both in their marginall notes and in the text in selfe against the authority of the Roman Church (b) See Bellar. l. de Scriptor Out of this Epistle of Grosthead to Innocentius the fourth you obiect a long
passage in which he acknowledgeth in most effectuall words his beliefe of the supreme authority of the B. of Rome For in the very first words of his Epistle he sayth Be it known to your Wisdome that I obey the Apostolike mandats with filiall affection deuoutly reuerently and that I make resistance to those things which are against the Apostolike mandats zealing the honor of my Father for to both I am bound ex diuino mandato by the commandment of God for the Apostolike mandats neither are nor can be any other then the doctrines of the Apostles and of our Lord Iesus Christ Maister and Lord of the Apostles whose place and person our Lord the Pope chiefly holdeth in the Hierarchy of the Church A iudicious reader would thinke it a hard matter for any man out of these words and doctrine of Grosthead to frame an argument against the authority of the Pope and Church of Rome and yet are you so witty that you haue done it but by what art By cutting and mangling the Bishops words as the reader will see if he please to compare them with the Latin set downe in your Margent and euen that Latin mangled and falsified as it is you thought best not to english because it would haue giuen light to a iudicious reader to see your dealing What you adde (c) Pag. 394. of the Bishops not receauing a Prouision sent by the Pope maketh nothing for you for by the whole discourse of his Epistle it appeareth that he iudged the Prouision to be procured fraudulently by surreption therfore not to be a true mandate of the See Apostolike and vpon that ground he made resistance vnto it which the ciuill (d) Cod. Si cont ius L. Etsi Canon law (e) De rescript C. Dilectus in such cases declare to be lawfull without any impeachment to the authority of the Pope and Church of Rome SECT XI Whether Protestants had any Professors of their fayth before Luther THere is no way more expedite or effectuall to conuince heretikes to be such their doctrines to be prophane nouelties then to require of them a Catalogue of primitiue Fathers and learned men which haue agreed with them and dissented from the Roman Church in all those points in which they dissent from her as contrarily there is no way more effectuall for an Orthodoxe man to proue himselfe to be such then to shew that the Fathers Doctors of Gods Church in all ages from the beginning haue professed and taught the same doctrine he professeth and teacheth To this triall S. Athanasius challenged the Arians Behold sayth he to them (f) In decret Nic. Syn. cont Euseb we haue proued the succession of our doctrine deliuered from hand to hand from-Father to sonne you new Iewes you children of Caiphas what predecessors of your names can you shew To the same triall that most religious Emperor Theodosius prouoked the heretikes of his time for as Sozomen recordeth (g) L. 7. c. 11. hauing called together the chiefe of the Nouatians Arians and Macedonians he demanded of them whether they thought that the ancient Fathers which gouerned the Church before those dissensions in matter of Religion fell out were holy and Apostolicall men whether they did allow of their expositions of holy Scripture and would accept of them as of competent Iudges for the triall of their cause and ending of all controuersies Those Heretikes highly praysed the doctrine and expositions of the Fathers but yet could not agree among themselues to haue the bookes of the Fathers produced and their owne doctrines tried by them Wherupon Theodosius forbid them all exercise of their religion and inflicted other punishments vpon them With him accorded herein the Emperor Iustinian publishing by an especiall Law (h) L. 5. 6. that to confute the lyes of impious Heretikes and represse the madnesse of those that giue assent vnto them it is necessary to manifest vnto all what the most holy Priests of God haue taught and to follow them How often doth S. Augustine stop the mouthes of the Pelagians (i) Cout Iul. Pelag. l. 1. c. 2. l. 2. versus fin l. 5. c. 17. cont duas Ep. Pelag. l. 4. c. 12. with the testimonies of almost all the famous Bishops and Doctors both of the East West specifying them by their names somtimes twelue somtimes fourteene together adding to them the rest in generall The same kind of Argument was vsed by S. Leo the Great (k) Ep. 97. when hauing vrged against the Nestorians and Eutychians the testimonies of the holy Fathers Athanasius Hilary Ambrose and Chrysostome Theophilus Alexandrinus Basil the great and Cyril he concludeth thus to the Emperor to whom he writeth To these testimonies if you vouchsafe to attend you shall find that we teach no other thing then what our holy Fathers haue taught throughout the whole world and that no man dissenteth from them but impious heretikes Lastly the same manner of arguing from the testimonies of Fathers was vsed in the sixth generall Councell against the Monothelites in the second of Nice against the Image-breakers and in the Councell of Florence against the error of the Grecians denying the holy Ghost to proceed from the Sonne To this triall learned Catholikes haue often challenged the Sectaries of this age to that end haue set forth Catalogues of the most learned Doctors of Gods Church from the very time of Christ shewing them to haue bene members of the Roman Church and to haue belieued and taught the now Roman fayth not only in the generall heads wherin Protestants agree with vs but also in each of the seuerall points in which they dissent from vs to haue held them to be hereticall and confuted them as such euen as we do alleaging their testimonies at this day against Protestants The truth of this is to be seene in Iodocus Coccius a German who as it is declared in the Preface to his first Tome being in his youth a Lutheran afterwards partly by frequenting the Sermons of Catholike Preachers partly by hearing disputations in Schooles partly by obseruing the meruailous concord of Catholiks and the fatall discord of Protestants in matters of fayth partly by considering seriously and weighing with himselfe that the Churches of Protestants were confined to a few Prouinces and not spread ouer the whole world as the Church of Christ (l) Isa 49. was prophesied to be and that they wanted succession and continuance being newly sprung vp and lastly by a diligent perusall of the writings of ancient Fathers whom be found to agree wholly with vs and dissent from Protestants abandoned them and abiuring their doctrine east himselfe into the armes of his Catholike Mother the Roman Church And aswell for the confusion of heretikes confirmation of Catholikes as also to yeild vnto all men a reason of his fayth he vndertooke an immense labor in which he spent 24. yeares of reading the
and I may say fatall crime of the writers of his Coate false citation and misinterpretation of Authors What iniury hath he done the dead whose soules are blessed in heauen and whose ashes are reuerenced on earth to make them defend a doctrine in opposition to which they emptied euery veine in their most acred bodies What cruelty to the liuing by a pretended obedience to the authority of the primitiue times to inforce them to belieue the errors of the present Doth he hope his Volumes shall fall only into the hands of the ignorant or els of the negligent so far that any doctrine shall posse for currant which his fancy hath bene pleased to coyne Did he intrust others to make scrutiny into Authors for his purpose so aduenture his reputation to the world on an vncertaine and perhaps vnfaythfull euidence Or did he belieue according to the rule of the worst Statesmen any allegation how iniurious soeuer most iust if it serued the aduancement of his designe For certainly he hath giuen the world an example of such a courage that no good Writer will euer follow in daring thus to be disproued by any Reader who hath the benefit of a Library and the patience to compare truth with falshood For without giuing credit to the testimonies I here alleage if any man will search into the Authors themselues he shall find them mangled as that (*) Procrustes apud Plutarch in Theseo Tyrant did his ghests who with most barbarous torment shortned or lengthned their bodies according to the proportion of his bed No man writes short of his sense but is extended on the rack no man beyond but is mutilated without mercy This discouery of his vnhappy practise I wish may beget his conuersion not confusion But should he be so enamoured on his error as not to be remoued by the most forcible Arguments of Truth I hope Reader in thee to reape some fruit of my labor The Almighty in distribution of his benefits will not be directed by humane iudgment Let his diuine wisdome therfore bestow the fruit of my study where on whom he pleaseth for to his glory I must consecrate that with whatsoeuer I am Only Curious Reader I must beg thy pardon that in endeauouring to write busines I haue neglected language which like that musick Poets ascribe to the Syrens hath bene often treacherous to the hearer Elegancy of speach is a gift in which the wicked share equally with the good and the most sacred tongue that euer spake disdained to adulterate truth with any fallacy of an artificiall Phrase The policy of some Republikes hath expeld their Orators as subiects whom the power of eloquence rendred formidable the multitude being easy to receaue any impression through the eare and Oratory being a weapon as sharpe to destroy as defend the State Nor doe I value the cunning of language worthy the industry of the serious It may be of consequence where well directed but truth needs not borrow any ornament of language to make it selfe more amiable That which I aime at is thy satisfaction and that the Church of God which is on earth no other but the Roman may shine vnclouded in the sight of men as it hath euer bene most pure in the eye of God And that all mankind whom error hath misled may re-vnite themselues into her fayth guided by which the innocent can only hope for perseurance to glory and the repentant a way to mercy An Addition COurteous Reader I had almost forgotten to aduertise thee that wheras Doctor Morton hath made two Editions of his Grand Imposture the Edition which I shall cite in this Apology is the second reuised and supplied and printed at London by George Miller for Robert Milbourne 1628. A table of the Chapters and Sections of this Booke CHAP. I. GEnerall principles premised for the better vnderstanding of this Apology Pag. 1. The importance of the subiect Sect. 1. ib. Whether the Roman Church be truly called the Catholike Church and in what sense Sect. 2. pag. 4. That in the language of antiquity the Catholike Church and the Roman Church were two names signifying one and the same thing Sect. 3. pag. 7. That whosoeuer is out of the Roman Church is out of the state of saluation Sect. 4. pag. 13. CHAP. II. Of Doctor Mortons manner of alleaging Authors in generall pag. 27. CHAP. III. Whether the now Roman Church hath composed a new Creed pag. 36. CHAP. IV. Whether the now Roman Church haue added any new Articles to the Creed of the Apostles pag. 38. CHAP. V. That the word Roman is no deprauation but a true declaration of the article of the Catholike Church pag. 40. Doctor Mortons first Argument against the precedent doctrine answeared Sect. 1. ibid. His second Argument answeared Sect. 2. pag. 43. His third Argument answeared Sect. 3. pag. 52. His fourth Argument answeared Sect. 4. pag. 54. His fifth Argument answeared Sect. 5. pag. 56. His sixth Argument answeared Sect. 6. pag. 58. His seauenth Argument answeared Sect. 7. pag. 59. His eight Argument answeared Sect 8. pag. 60. CHAP. VI. That the Roman Church is the Head and mother of all Churches pag. 61. CHAP. VII S. Peters primacy defended pag. 72. CHAP. VIII Abuses and wronges offered by Doctor Morton to the ancient Fathers and other Catholike writers pag. 81. CHAP. IX S. Peter exercised his authority and iurisdiction of supreme Pastor and Gouernor ouer the other Apostles and ouer the whole Church pag. 88. CHAP. X. Doctor Mortons Arguments against the former doctrine answeared pag. 93. CHAP. XI Sleights and falsifications of Doctor Morton to shift of the testimonies of ancient Fathers teaching S. Peters supremacy pag. 107. CHAP. XII The authority of the Roman Church in her definitions of fayth proued to be infallible pag. 117. Our first Argument Sect. 1. pag. ibid. Our second Argument Sect. 2.125 S. Pauls subiection to S. Peter and his acknowledgment therof Sect. 3. pag. 132. Other Arguments of Doctor Morton answeared Sect. 4. pag. 140. Priuiledges granted to other of the Apostles and not to S. Peter obiected by Doctor Morton Sect. 5. pag. 143. What estimation S. Paul had of the Roman Church Sect. 6. pag. 152. Why S. Paul did not entitle his Epistles Catholike Epistles Sect. 7. pag. 159. Other Arguments out of S. Paul and other Catholike Authors answeared Sect. 8 pag. 162. CHAP. XIII Whether S. Iohn the Euangelist conceaued himselfe subiect to the Roman Church pag. 166. Whether Rome shall be the seat of Antichrist Sect. 1. ibid. Whether S. Iohn suruiuing S. Peter were subiect to the B. of Rome S. Peters Successor Sect. 2. pag. 173. CHAP. XIV Why the Epistles of S. Iames Iohn and Iude are intituled Catholike Epistles pag. 177. Of the name Catholike Sect. 1. ibid. Whether the title of Vicar of Christ belong to the Pope and in what sense Sect. 2. pag. 180. Whether S. Paul reckoning the Ecclesiasticall orders gaue the Pope any place among
them Sect. 3. pag. 182. Doctor Mortons rayling against the Inquisition Sect. 4. pag. 187. CHAP. XV. Of the signification of the word Catholike the iudgment of diuers Fathers obiected by Doctor Morton against the Roman Church pag. 195. That the word Catholike proues the Roman Church to be the true Church Sect. 1. ibid. The iudgment of S. Hierome concerning the Church Catholike Sect. 2. pag. 198. The iudgment of S. Gregory concerning the Supremacy of the B. of Rome and his title of vniuersall Bishop Sect. 3. pag. 201. S. Dionyse his iudgment concerning the supremacy of the Roman Church Sect. 4. pag. 302. S. Ignatius his iudgment of the Roman Church Sect. 5. p. 303. S. Irenaeus his iudgment of the Roman Church Sect. 6. p. 304. Tertullian his iudgment of the Roman Church Sect. 7. pag. 308. Vincentius Lyrinensis his iudgment of the Roman Church Sect. 8. pag. 311. Other obseruations of Doctor Morton out of Antiquity answeared Sect. 9. pag. 312. CHAP. XVI The iudgment of the Councell of Nice concerning the authority of the B. and Church of Rome pag. 313. Doctor Mortons obiections against the precedent doctrine answeared Sect. 1. pag. 318. CHAP. XVII The second generall Councell held at Constantinople belieued the supreme authority of the Bishop and Church of Rome pag. 324. By what authority this Councell was called Sect. 1. ibid. Whether the Primacy of the Pope be Primacy of Authority and Iurisdiction or of Order only Sect. 2. pag. 328. Whether the names of Brother Collegue and Fellow-Minister which the Pope giueth to other Bishops and they to him argue them to be of equall Authority and Iurisdiction with him Sect. 3. pag. 330. A friuolous cauill of Doctor Morton against Bellarmine answeared Sect. 4. pag. 335. Of the Decree of this second Councell generall made in fauor of the Archbishop of Constantinople Sect. 5. pag. 336. That no Canon of any Councell can be of force vntill it be confirmed by the See Apostolike Sect. 6. pag. 338. That the Bishops of Constantinople knew this Canon to be of no force Sect. 7. pag. 340. CHAP. XVIII The third Councell generall being the first of Ephesus belieued the supreme authority and iurisdiction of the B. of Rome ouer all Bishops pag. 343. Of the deposition and condemnation of Nestorius by the command of Pope Celestine and whether the style of ancient Popes were to command Sect. 1. ibid. The Councell of Ephesus acknowledged the supreme authority of the Pope in the cause of Iohn Patriarke of Antioch Sect. 2. pag. 351. Of the Ordination of the Bishops of Cyprus treated in the Councell of Ephesus Sect. 3. pag. 352. Whether it may be gathered out of the Councell of Ephesus that the authority of the Pope is aboue a generall Councell Sect. 4. pag. 353. CHAP. XIX The Councell of Chalcedon belieued the supreme authority of the B. of Rome pag. 355. That Leo Pope called the Councell of Chalcedon by his authority and presided in it by his Legates Sect. 1. ibid. That the Councell of Chalcedon by the authority of Leo Pope deposed Eutyches and Dioscorus restored Theodoret Sect. 2. pag. 356. Whether the title of Vniuersall Bishop which the Councell of Chalcedon gaue to the Pope argue in him no more but a generall care of the good of the Church such as belongs to euery Bishop and to euery Christian Sect. 3. pag. 360. Whether the Couneell of Chalcedon did giue to the B. of Constantinople priuiledges equall with the B. of Rome Sect. 4. pag. 362. Falsifications and vntruths of Doctor Morton discouered his Arguments answeared Sect. 5. pag. 367. CHAP. XX. The fifth Councell generall belieued the supreme authority of the Bishop Church of Rome p. 375. Doctor Mortons ignorance and contradictions concerning this Councell Sect. 1. ibid. Doctor Mortons ignorance further discouered and his falsifying of Binius Sect. 2. pag. 377. Of the matter treated in the fifth generall Councell Sect. 3. pag. 381. Doctor Mortons glosse vpon the word Obedience Sect. 4. pag. 383. CHAP. XXI Of the sixth generall Councell pag. 385. That it acknowledged the supreme authority of the Bishop and Church of Rome Sect. 1. ibid. Whether the fixth Councell condemned Honoriu Pope as an Heretike Sect. 2. pag. 387. CHAP. XXII Of the seauenth and eight generall Councells pag. 391. That these two Councells acknowledged the supreme authority of the Bishop and Church of Rome Sect. 1. ibid. Doctor Mortons ignorance concerning the eight generall Councell Sect. 2. pag. 392. Whether the eight generall Councell condemned the Saturday-fast allowed by the Roman Church Sect. 3. pag. 394. CHAP. XXIII Doctor Morton defendeth the hereticall custome of the Asian Bishops pag. 397. CHAP. XXIV Doctor Morton in opposition to the Roman Church defendeth the hereticall Doctrine of Rebaptization pag. 402. CHAP. XXV. Other Arguments of Doctor Morton out of S. Cyprian answeared pag. 408. CHAP. XXVI The Councells of Carthage and Mileuis acknowledged the supreme authority of the Bishop of Rome pag. 411. CHAP. XXVII Appeales to Rome proued out of the African Councell which was the sixth of Carthage p. 419. The state of the question Sect. 1. ibid. That the Nicen Canons were more then twenty in number And that the Canons concerning appeales to Rome were true Canons of the Nicen Councell Sect. 2. pag. 421. Whether if there had bene no Canon for appeales to Rome in the Councell of Nice it had bene forgery in Pope Zosimus to alleage a Canon of the Sardican Councell for a Canon of Nice Sect. 3. pag. 426. Vntruthes and falsifications of D. Morton discouered and his obiections answeared Sect. 4. pag. 429. Whether this Controuersy of appeales wrought in the Africans any separation of Communion from the Roman Church Sect. 5. pag. 437. CHAP. XXVIII Whether the Britans and Scots not celebrating Easter after the manner of the Roman Church were for that cause separated from her communion p. 450. CHAP. XXIX Of the great reuerence of ancient Christian Emperors and Kings to the Pope pag. 454. CHAP. XXX Whether Christian Emperors haue inuested themselues in Ecclesiasticall affaires pag. 461. Constantine the Great inuested not himselfe in Ecclesiastical causes Sect. 1. ibid. Doctor Mortons second Example of Theodosius examined Sect. 2. pag. 469. Doctor Mortons third instance of Theodosius the yonger and Honorius examined Sect. 3. pag. 471. Doctor Mortons fourth instance of Theodosius and Valentinian examined Sect. 4. pag. 473. Doctor Mortons fifth instance of Iustinian examined Sect. 5. pag. 475. CHAP. XXXI Of the authority and place of Emperors in Councells pag. 480. CHAP. XXXII Whether Popes haue challenged ciuill subiection from Emperors and Kings Christian and Heathen pag. 483. Doctor Mortons first Argument out of Innocent the third examined Sect. 1. ibid. Doctor Mortons second Argument out of Hieremy the Prophet examined Sect. 2. pag. 486. Doctor Mortons third Argument out of the examples of diuers Popes examined Sect. 3. pag. 490. Doctor Morton contradicteth himselfe Sect. 4. pag. 494. CHAP. XXXIII
Doctor Mortons late Sermon preached in the Cathedrall Church of Durham answeared pag. 495. The sense of S. Pauls words which Doctor Morton tooke for his text declared Sect. 1. pag. 496. Ancient Popes obiected and falfified by Doctor Morton Sect. 2 pag. 501. Other Fathers and Catholike authors obiected by Doctor Morton Sect. 3. pag. 507. Doctor Morton slaundereth Vrban Pope and with him all Catholikes Sect. 4. pag. 510. Doctor Morton obiecteth the Bull of Maundy-thursday Sect. 5. pag. 512. Other slanderous accusations of Doctor Morton answeared Sect. 6. pag. 514. The same matter prosecuted Sect. 7. pag. 517. CHAP. XXXIV Doctor Mortons doctrine condemneth the Saints and Martyrs of God pag. 522. S. Policarpe obiected by Doctor Morton Sect. 1. ibid. S. Cyprian obiected by Doctor Morton Sect. 2. pag. 523. S. Athanasius obiected by Doctor Morton Sect. 3. pag. 525. S. Basils beliefe of the supreme authority of the B. of Rome proued and Doctor Mortons obiections answeared Sect. 4. pag. 528. Whether S. Hilary excommunicated the Pope Sect. 5. p. 533. S. Hieroms iudgment concerning the necessity of vnion with the Church of Rome and subiection to the Bishop therof Sect. 6. pag. 536. S. Ambrose his iudgment concerning the necessity of Vnion and subiection to the Bishop and Church of Rome Sect. 7. pag. 545. S. Augustines iudgment concerning the necessity of Vnion with the Church of Rome and subiection to the Bishop therof Sect. 8 pag. 552. S. Hilary B. of Aries acknowledged himselfe subiect to the B. of Rome Sect. 9. pag. 558. CHAP. XXXV Of titles attributed to the Pope p. 561. CHAP. XXXVI The nullity of Doctor Mortons answeares to the testimonies of ancient Fathers discouered pa. 571. Some of his answeares examined Sect. 1. ibid. Others of Doctor Mortons answeares to the Ancient Fathers examined Sect. 2. pag. 574 Doctor Mortons answeare to the testimony of Acacius examined Sect. 3. pag. 577. Doctor Mortons answeare to Vincentius Lyrinensis confuted Sect. 4. pag. 581. Doctor Morton in his answeare to Optatus contradicteth himselfe Sect. 5. pag. 582. Other vntruthes of Doctor Morton discouered his cauilling against the title of Holinesse giuen to the Pope Sect. 6. pag. 583. CHAP. XXXVII Of the authority of the Epistles of ancient Popes pag. 587. Of the Epistles of Popes liuing within the first 300. yeares after Christ Sect. 1. pag. 588. The nullity of Doctor Mortons answeares to the testimonies of Popes that liued in the second 300. yeares after Christ Sect. 2. pag. 592. CHAP. XXXVIII The vniuersall iurisdiction of the B. of Rome proued by the exercise of his authority ouer other Bishops pag. 600. The Popes vniuersall authority proued by the institution confirmation of Bishops And of the vse and signification of the Pall or mantle granted to Archbishops Sect. 1. p. 601. A shift of Doctor Morton reiected Sect. 2. pag. 604. The Popes power of instituting and confirming Bishops proued by examples Sect. 3 pag. 605. The Popes power of deposing Bishops without a Councell proued by examples Sect. 4. pag. 608. The Popes power of restoring Bishops without a Councell Sect. 5. pag. 611. Doctor Morton to Crosse the Popes authority in restoring Bishops deposed takes part with the Arians and iustifies their impious proceedings against S. Athanasius other Catholike Bishops Sect. 6. pag. 612. Other passages of Doctor Morton examined Sect. 7. pa. 618. Doctor Mortons ignorance concerning excommunication And of Heretikes excommunicating the Pope Sect. 8. p. 621. Adrian and Nicolas Popes obiected by Doctor Morton Sect. 9. pag. 623. Of the deposition of Flauianns Patriarke of Antioch Sect. 10. pag. 624. Doctor Morton in defence of his doctrine chargeth ancient Bishops which exercising Acts of authority out of the limits of their owne iurisdiction Sect. 11. pag. 631. CHAP. XXXIX Of Appeales to Rome decreed in the Councell of Sardica pag. 635. Whether the Councell of Sardica were a generall Councell Sect. 1. ibid. Other obiections of Doctor Morton against Appeales to Rome answeared Sect. 2. pag. 637. Examples of innocent Appellants Sect. 3. pag. 638. Doctor Mortons ignorance concerning the antiquity of appealing to Rome from remote nations Sect. 4. pag. 639. That S. Athanasius appealed to Iulius Pope and Theodoret to Leo as to absolute Iudges and that by their authority both of them were restored to their Churches Sect. 5. p. 641. That S. Chrysoftome appealed to Innocentius Pope as to an absolute Iudge and by his authority was restored to his Church of Constantinople Sect. 6. pag. 643. That Flauianus appealed to Leo Pope as to an absolute Iudge Sect. 7. pag. 648. Of Nilus equalling the B. of Constantinople with the Pope in his right of Appeales Sect. 8. pag. 650. The rest of Doctor Mortons Arguments against Appeales to Rome Sect. 9. pag. 653. CHAP. XL. Whether the Easterne Churches be at this day accordant in Communion with Protestants pag. 654. The state of the question Sect. 1. ibid. Whether the Grecians of the primitiue and successiue times agreed in Fayth and Communion with the Bishop and Church of Rome and particularly at the Councell of Florence Sect. 2. pag. 655. That many of the Grecians at this day are of the Roman Communion and professe subiection to the B. of Rome Sect. 3. pag. 662. Of the Aegyptians Sect. 4. pag. 663. Of the Aethiopians Sect. 5. pag. 664. Of the Armenians Sect. 6. pag. 665. Of the Russians Sect. 7. pag. 666. Of the Aslyrians Sect. 8. ibid. Of the Antiochians Sect. 9 pag. 668. Of the Africans Sect. 10 pag. 669. Of the Asians Sect. 11. ibid. CHAP. XXXXI That in the forenamed countries there are no Christians that agree in fayth Communion with Protestants pag. 669. The Grecians which are not of the Roman communion are absolute Heretikes And Doctor Morton falsifieth Catholike Authors to excuse them Sect. 1. pag. 670. Of the Lutherans of Germany writing to Hieremy Patriarke of Constantinople to be admitted into the communion of the Greeke Church and his answeare to them Sect. 2. pag. 674. A particular instance of Ignatius Patriarke of Constantinople produced by Doctor Morton to proue that he dissented from the Roman Church examined Sect. 3. pag. 678. The Aegyptians Aethiopians Armenians Russians Melchites Africans and Asians which call themselues Christians and be not of the Roman communion are absolute Heretikes Sect. 4. pag. 679. CHAP. XXXXII. Doctor Mortons plea for his Protestant Church pag. 683. The small extent of the Protestant Church proueth her not to be the Catholike Church Sect. 1. ibid. Whether the Protestant Church be free from error in doctrine Sect. 2. pag. 686. Doctor Mortons pretended purity of manners in his Protestant Church ect 3. pag. 687. That Protestants by Schisme haue diuided themselues from the Catholike Church Sect. 4. pag. 688. CHAP. XXXXIII Of the Head of the Roman Church compared to the body therof pag. 691. Whether it be matter of fayth that the Pope is aboue a Councell Sect. 1. ibid. Whether it be matter of fayth that this
indiuiduall person v. g. Vrban the eight is true Pope and true Head of the Church Sect. 2. pag. 692. Whether the Church of Rome be at any time a body headlesse Sect. 3. pag. 693. Whether the Roman Church haue at any time a false Head Sect. 4. pag. 696. Whether the Roman Church at any time be diuided into many Heades Sect. 5. pag. 700. Whether the Roman Church be doubtfully headed Sect. 6. pag. 702. Of the Councell of Constance defining a Councell to be aboue the Pope Sect. 7. pag. 704. The same matter prosecuted out of the Councell of Basil Sect. 8. pag. 706. Doctor Mortons instances of France and England to proue the no-necessity of Vnion with the Church of Rome Sect. 9. pag. 709. CHAP. XXXXIV Whether Luther his followers had any iust cause to separate themselues from the Roman Church pag. 711. Whether any Protestants haue held that the Catholike Church before Luthers fall was wholly extinguished Sect. 1. ibid. Whether the Catholike Church assembled in a generall Councell may erre in her definitions of fayth Sect. 2. p. 714. Whether Protestants hold the Church of Christ to be inuisible Sect. 3. pag. 720. What causes may suffice to depart from the communion of a particular Church Sect. 4. pag. 725. Of Luthers excommunication and his conference with the Diuell Sect. 5. pag. 731. Whether the Roman Church be as subiect to Errors as any other Church Sect. 6. pag. 735. Whether there be in the Scripture any Prophesy that the Church of Rome shall fall from the fayth Sect. 7. pag. 740. Whether Luther were iustly excommunicated Sect. 8. p. 741. Of the first occasion of Luthers reuolt from the Church And that Doctor Morton to defend his doctrine against Indulgences falsifieth sundry Authors Sect. 9. pag. 744. The causes giuen by Doctor Morton in excuse of Luthers departure from the Roman Church Sect. 10. pag. 749. Whether Protestants had any professors of their fayth before Luther Sect. 11. pag. 751. That all changes of fayth haue bene noted in the persons times and places of their beginnings Sect. 12. pag. 757. The lineall succession of Bishops in the See of Rome is a true and certaine marke of the Catholike Church Sect. 13. pag. 760. Of the conformity of Protestants and Donatists in their separation from the Catholike Church Sect. 14. pag. 763. That the fayth of the now Roman Church is acknowledged by Protestants to be sufficient for saluation Sect. 15. pag. 765. CHAP. I. GENERALL PRINCIPLES PREMISED for the better vnderstanding of the ensuing Apology SECT I. The importance of the Subiect THOVGH there be many questions in Religion controuerted betweene Protestants and vs yet none more important or more necessary to be knowne then that of the Church Protestants agree with vs so far as to belieue that there is shall be to the end of the world extant on earth One Holy Catholike and Apostolike Church which is the (a) 1. Tim. 3.15 Pillar and touchstone of truth which all men that will not be as Heathens and Publicanes must heare and (b) Math. 18.17 obey which is the second Eue framed out of the side of our second Adam Christ whome whosoeuer will not acknowledge to be his Mother cannot haue him to be his (c) S. Aug. de Symb. l. 4. c. 10. Father She is the mysticall body of our (d) Ephes 5.23 Lord out of which sayth S. Augustine (e) Ep. 50. ad ãâã the holy Ghost imparteth life to no man She is the Vineyard (f) Math. 20.1 seqq in which he that laboureth not shall not receiue the wages of euerlasting life She the Arke of Noe (g) S. Hiero. ep 57 S. Gaudent tract 2. de lect Euang in which whosoeuer is not or out of which whosoeuer departeth shall perish She is the wellspring of truth (h) Lactant. 4 diuin iustit â vlt. Orig. hom 15. in Math. Theod in c. 2.2 ad Thessal the House of fayth the Temple of God in which mens prayers are heard and their sacrifices accepted all other congregations being Synagogues of Sathan denns of Diuels She is the garden of God (i) Cant. 4.12.13.15 in which whosoeuer groweth not is not a flower planted by the hand of Christ but a weed to be plucked vp and cast into hell fire Finally she is the kingdome of Christ (k) 2. Reg 7.12 1 Paralip 17.11 Psal 44.7 Luc. 1.33 Colosâ 1.13 in which whosoeuer is not is none of Christs people Whosoeuer sayth (l) Eb. 152. ad popul fact Donas cont ep Parmen l. 2. c. 3. S Augustine is diuided from the Catholike Church although he thinke himselfe to liuâ neuer so laudably for this only crime that he is diuided from the vnity of Christ the wrath of God abideth on him And speaking of Emeritus an hereticall (m) Serm. super gestis cum Emerito post med Bishop He cannot haue saluation but in the Catholike Church Out of the Church he may haue all things but saluation he may haue honour he may haue Sacraments he may sing Alleluia he may answere Amen he may haue the Ghospell he may haue and preach beliefe in the name of the Father and the Sonne the holy Ghost but saluation he can find no where but in the Catholike Church Wherefore since the saluation of our soules cannot be had out of the Catholike Church it is most necessary for euery man to inquire and learne which and where is that Temple of God that kingdome of Christ that store-house of truth and that second Eue our spirituall Mother that knowing her resorting to her he may be cherished in her lap and nourished at her brests with the milke of her holsome Doctrine The beliefe of all Catholikes is that these foresaid aâtributs agree to the Roman Church and to no other congregation in the world and that therfore she alone is the Holy Catholike and Apostolike Church in which whosoeuer is may in which whosoeuer is not cannot be saued Vpon this our Doctrine you passe a censure suitable to your modesty Videlicet that it is False Imposterous Scandalous Schismaticall Hereticall Blasphemous euery way Damnable (n) Pag. 5.182.419 Presumgtuous (o) Pag. 336. Impious (p) Pag 95. Execrable (q) Pag 127. Damnably hereticall (r) Pag 91. Pernicious Antichristian (s) Pag 99. Sacrilegious (t) Pag. 336. Sathanicall Idolaârous (u) Pag. 387. This is your censure and to make it good you write a large volume which you intitle The Grand Imposture of the now Roman Church but mistake your selfe in the name for the booke is ought to haue been intituled The Grand imposture of Doctor Thomas Morton against the Roman Church of this and all former ages for vpon due examination such he will find it to be that shall please to passe his Eye ouer the ensuing Apology and I doubt not but after the perusall thereof he will rest conuinced that
those monstrous Titles wherewith you slaunder our Doctrine most fitly agree to your owne deliuered in your Grand Imposture But before I come to ioyne issue with you concerning the particulers it will not be amisse to examine briefly in generall whether the ancient Fathers and Doctors of Gods Church whom you acknowledge to haue liued vpon earth in the true fayth and now to be most glorious Saints in heauen were of your beliefe concerning the Roman Church or of ours for they being lights of the world (x) Math. 5.15 whom God hath raised in all ages and placed on the candlesticke of his Church to enlighten our wayes and deliuer vnto vs the true sense and meaning of his holy word that we may not be like children wauering and caried away with euery blast of heretical (y) Ephef 4.14 Doctrine I suppose that as there is no wiseman who will not desire to be rancked among them in the next world and to stand with them at the later day so there is none that will not desire to be in this world a member of the same Church and a professor of the same fayth which brought them to that happines especially knowing as we doe that there is bur one Church in which and one fayth by which meÌ may be saued for to thinke that so many men so eminently learned and that vsed so great meanes both of study and prayer to attaine to the knowledge of truth and of the right way to heauen haue all erred not liuing in the true Church which leades to saluation but in an erring Synagogue that leades to euerlasting ruine and damnation is a conceipt that I thinke no Christian and I am sure no prudent man can harbour in his brest which yet he must doe that will credit your Doctrine as the ensuing proofes will declare SECT II. Whether the Roman Church be truly called the Catholike Church and in what sense ALthough the Name of Catholike Church whether we regard the etimology or the most proper and vsuall acception of the word Catholike signify not any particuler Church but the Vniuersall spread ouer the whole world yet with-all it is true that euery particuler Church may in some sense be called Catholike for as euery particuler Orthodoxe man hath the denomination of a Catholike man because he professeth the Catholike fayth and is a member of the Vniuersall Church so for the same reason and in the same sense both the particuler Church of Rome and all others orthodoxall may be called Catholike Churches In this sense the Christians of Smyrna writing to the Churches of Pontus (z) Euseb l. 4. histor c. 14. addresse their Epistle To the Church of God at Philomelium and to all other the holy Catholike Churches throughout the world In the same sense Constantine (a) In Apolog 2. Athaâasij the Emperour calleth the Church of Athanasius The Catholike Church of Alexandria by reason of the Catholike fayth which it preserued entire whiles many other Churches of Aegypt were infected with Arianisme And so likewise (b) Cont. ep Fund c 4. S. Augustine with whom agree (c) Epist. 1. Pacianus and Cyrill of Hierusalem (d) Cateches 18. sayth that if a stranger come into a Citty infected with Heresy and enquire for the Catholike Church euen the Heretiks themselues will not direct him to any Church of theirs but to a Church in which Catholikes meete to serue God In this sense as other particuler Churches so also the Roman euen as she is a particuler Church limited to the Dioces of Rome may haue the name of A Catholike Church But when we say No man can be saued that is not a member of the Roman Church we speake not of the Roman Church in this sense for Catholikes of other Dioceses may be saued aswell as of the Roman but by the Roman Church we vnderstand the Vniuersall Church comprehending both that of the Roman Dioces and all other particuler Churches that professe subiection to her follow her Doctrine and imbrace her communion for all these by adherence to her and vnion with her make one mysticall body of Christ and one holy Catholike or vniuersall Church of which she is the Head and the rest members For the better vnderstanding of this we are to consider seuerall dignities vnited in the person of the Bishop of Rome He is Bishop Arch-bishop Patriarke and Pope As he is Bishop his iurisdiction is confined to the Citty of Rome and other townes within her territories of which the Roman Dioces consisteth As he is Archbishop he hath subiect vnto him some few others the chiefest of which is the Bishop of Ostia As he is Patriarke the extent of his authority is ouer all the Westerne or Latin Church And finally as he is Pope that is to say the Successor of S. Peter and the chiefe Vicar or Lieutenant of Christ vpon earth he is the supreme Pastor Gouernor of the whole Church of God which is vniuersally spread ouer the face of the earth wheresoeuer the name of Christ is known which therfore is absolutely and without limitation called the Catholike Church In regard of this transcendent authority of the Bishop of Rome he is rightly stiled Bishop of the Vniuersall or Catholike Church to whom therefore all the members of the Church aswell Pastors as people by the institution of Christ owe subiection and obedience And as he is the head and Father of all Bishops so the particular Church of the Roman Dioces is the head and Mother of all Churches Now that not only the particuler Church of the Roman Dioces but also the whole body of the Catholike or vniuersall Church consisting of the Roman as head and the rest as members is likewise rightly and in a true and proper sense stiled the Roman Church I proue out of S. Augustine saying (e) De percato orig l. 2. c. 17. that against the Pelagians not only the Councels of Bishops and the See Apostolike but also vniuersam Romanam Ecclesiam the whole Roman Church and the Roman Empire were most iustly incensed where by the Roman Church he vnderstands the vniuersall or Catholike Church spread ouer the world as by the Roman Empire he vnderstands the Empire of the Romans spread ouer the world And the same I proue by examples For when we speake of the Iewish people or the Iewish Church we vnderstand not the tribe of Iuda only but all the rest of the tribes that were ioyned therwith S. Iohn Baptist was of the tribe of Leui S. Paul of the tribe of Beniamin and that holy widow Anna mentioned by S. Luke (d) Cap. 2.36 of the tribe of Aser and yet they all are rightly called Iewes parts of the Iewish people and members of the Iewish Church by reason of their adherence to and communion with the principall tribe which was that of Iuda Likewise vnder the name of the Greeke Church are not comprehended the naturall Greeks only for
the Muscouits and Russians though they be of a different nation and haue their seruice in a different tongue are yet esteemed and said to be of the Greeke Church because they imbrace her Doctrine and communion And what more vsual to Protestants themselues then to call Catholikes in what parte of the world soeuer they liue Romanists And lastly to coÌfirme this manner of speach with secular aswell as with Ecclesiasticall examples who knoweth not that according to the phrase of all writers by the name of the Roman Empire is not vnderstood the Citty and territories of Rome only but also whatsoeuer other Prouinces subiect to the Roman Emperors though neuer so distant from Rome And so in like manner when we say that out of the Roman Church there is no hope of saluation by the Roman Church we vnderstand not the particuler Dioces of Rome but all the Churches of the world which make one Catholike or vniuersall Church of which the Roman is head and the rest members subiect to her And because the Bishop of Rome is head of all Bishops the particuler Church of the Roman Dioces is the mother and mistresse of all Churches In regard whereof she may in a sense not improper be called the Catholike Church as in a fleete of Galleys the chief Galley which hath commaund ouer the rest though it be a particuler Galley is called the Generall and in an army of men though the chiefe commaunder be a particuler man and as a Captaine haue a particuler company of his owne yet he is rightly called the Generall And as none can be a Souldier of that fleete of Galleys vnlesse he be in the chief Galley or in some of the rest subordinate to her nor a souldier of that Army vnlesse he be of the Generalls particuler company or of some of the rest subiect to him so none can be a membâr of the Catholike Church vnlesse he be of the particuler Church of Rome or of some other subiect to her And from hence it is that albeit euery Orthodoxe Church may be called a Catholike Church and euery Orthodoxe man a Catholike man yet this denomination agreeth to the Bishop and Church of Rome causally and originally and to other men and Câurches participatiuely In regard whereof S. Cyprim (*) L. 4. ep 8. âalleth the Roman Church The roote and Mother of the Catholâke Church and the originall of Sacerdotall vnity from whence also it followeth that as euery particuler person that is in communion with the Church of Rome is rightly styled Catholike so all others that are not of her communion are Schismatiks or Heretikes SECT III. That in the language of Antiquity The Catholike Church and the Roman Church were two names signifying one and the same thing IT hath euer beene the constant beliefe of all Orthodoxe Fathers and people aswell of the primitiue as of the successiue ages since Christ that the Roman Church is the Catholike Church as hath beene declared and that out of her there is no hope of saluation The whole scope of your Grand Imposture is to impugne this truth and the whole drift and subiect of this Apology shall be to maintayne defend the same truth And that the reader may haue some little taste or prelibatioÌ of what shal be more largely proued in the ensuing Chapters I haue thought good to set downe in the frontispice of this worke the beliefe of some of the most famous and renowned Fathers of Gods Church not in myne but in their owne cleare expresse and vnanswerable words First therefore Tertullian speaking of Marcion who had presented a great summe of money to the Church of Rome sayth (*) Cont. Marcio l. 4. c. 4. Marcion gaue his money to the Catholike Church which reiected both it and him when he fell into heresy The same appeareth by that ancient learned Bishop of Carthage and Primate of Africa S. Cyprian (a) L. 4. ep 2. who expresseth to Antonianus how great ioy he conceaued to vnderstand that forsaking the Nouatians he wholly agreed with the Catholike Church adhering to Cornelius Pope And againe (b) Ibid. You writ sayth he to Antonianus that I would send a copie of your letters to Cornelius to the end he might vnderstand that you communicate with him that is to say with the Catholike Church And speaking to Cornelius himself (c) L. 4. ep 8. and calling the Roman Church The roote and originall of the Catholike Church he sayth It seemed good to vs that letters should be sent to all our Colleagues at Rome that they should firmely imbrace your communion that is to say the vnity and charity of the Catholike Church Hereby it appeares that in S. Cyprians language and beliefe to communicate with the Roman Church and to communicate with the Catholike Church was one and the selfe same thing And the same appeareth by those Africans whome Nouatus had seduced to forsake Cornelius the true Pâpe and adhere to Nouatian the Anti-pope for perceauing that by falling from Cornelius they were fallen from the Catholike Church and become Schismatiks they acknowledged their error and made their recantation in these words reported and commended by S. Cyprian (d) Ep. 46. We acknowledge Cornelius to be Bishop of the most holy Catholike Church chosen by Almighty God and our Lord Iesus Christ We confesse our error we haue beene seduced we haue beene circumuented by perfidiousnes captious loquacity for although we did seeme to haue communication with a man Nouatian the Anti-pope that was a Schismatike and an heretike yet our mind was alwayes sincere in the Church for we are not ignorant that there is one God and one Lord Christ whom we haue confessed and one holy Ghost and that there ought to be one Bishop in the Catholike Church In these words S. Cyprian as you see together with those his Africans calleth the Bishop of the Roman Church the Bishop of the Catholike Church and pâofesseth that to be diuided from him is to be diuided from the Catholique Church The same appeares by Cornelius himselfe who speaking of Nouatus that had set vp Nouatian an Anti-pope in opposition to him sayth (e) Apud Euseb l. 6. hist c. 35. Nouatus forsooth would haue vs to think that he had forgotten there ought to be but one Bishop in the Catholike Church where by the Catholike Church he vnderstands the Roman Church as the head and Mother of all others The same appeares by S. Ambrose (f) De obitu fratris Satyri who reporting how his holy Brother Satyrus in his returne out of Africa being cast by shipwrack on the Island of Sardinia which he knew to be infected with the Schisme of the Luciferians and desiring to communicate with none but Catholikes called for the Bishop of that place and enquired of him whether he agreed with the Catholike Bishops that is sayth S. Ambrose with the Roman Church And S. Augustine hauing alleaged a sentence of S.
whole body of his Church to the end that whosoeuer should be so bold as to depart from the solidity of that See might know himself to be no way partaker of the diuine mysteries And (e) Ibid. that whosoeuer goeth about to diminish the power of the Bishop of Rome endeauoreth with most impious presumption to viâlate the most sacred strength of the Rock Peter framed by the hand of God And speaking against Hilary Bishop of Arles and all such as are refractary and disobedient to the Successors of Peter and in them to Peter himselfe he (f) Ibid. addeth To whom whosoeuer thinketh the primacy to be denied can no way diminish their authority but puffed vp with the spirit of pride plungeth himselfe headlong into hell And (g) Epist 75. that he who dare oppose the Roman Church built by the voyce of our Sauiour vpon the most blessed Peter Prince of the Apostles as vpon a rock is either Antichrist or a Diuel All these sayings of so learned a Doctor and so great a Saint I wish the Protestant reader duly to consider So teacheth the holy Councell of Chalcedon (h) Act. 3. affirming Peter the Apostle to be the rock and head of the Catholike Church and foundation of the true Fayth From whence it followeth that whosoeuer buildeth not vpon the foundation of Peters See is not in the Catholike Church nor in the true fayth without which no man can be saued So teacheth S. Gregory the Great who writing to Bonifacius (i) L. 3. ep 41. sayth I admonish you that whiles you haue tyme of lyfe remayning your soule be not found diuided from the Church of blessed Peter to whome the keyes of the kingdome of Heauen were committed and the power of binding and losing giuen lest his fauour be contemned here he there exclude you from the entrance into lyfe So teacheth S. I sidore a learned Doctor and Archbishop of Seuill (k) Ep. vltima ad Eugenium Episcop Toletanum saying that albeit the Episcopall dignity and power descend from S. Peter to all Catholike Bishops yet especially and by a fingular priuiledge it remayneth for euer to the Bishop of Rome as to a Head higher then the rest of the members whosoeuer therfore sayth he yelds not obedience reuerently to him is separated from the head and makes himself guilty of the schisme of the Acephalists that is of certain heretikes who acknowledged no one particular Head And he addes that the Church belieues this as the Creed of S. Athanasius and as an article of fayth and that whosoeuer belieues it not cannot be saued So teacheth S. Maximus Martyr the greatest Diuine of his age that writ learnedly against the Monothelites pestilent Heretikes that held but one will and operation in Christ and were anathematized in the sixth generall Councell He among other Elogies of the Roman Church hath (l) Epist ad Marinum Diac. this All the bounds of the earth and whosoeuer in any place of the world do confesse Christ our Lord with a pure hart and Orthodox fayth looke vpon the most holy Roman Church and her confession and fayth attentiuely as vpon a Sunne of euerlasting light receauing from her the shining light of spirituall and holy Doctrines c. For from the first comming of the Word Incarnate all the Churches of Christians throughout the world haue had from her their beginning their only and surest foundation against which the gates of hell shall no way preuaile according to the promise of our Sauiour himself that she shold haue the Keyes of Orthodoxall fayth and Confession and open to them that religiously come to the same Roman Church seeking true reall and only piety and contrariwise shut and stop euery hereticall mouth that speaks iniquity against heauen So teacheth S. Aldelmus an ancient Bishop of the Scots whom Venerable Bede highly commendeth for his eloquence for his great knowledge of humane literature of Scripture and Ecclesiasticall rites Among other his works which Bede reckoneth he writ an excellent booke against the error of the Britans who at that tyme differed from the Roman Church in the celebration of Easter And of the same subiect he writ an epistle to Geruntius in which he sheweth the Britans by reason of that their separation from the Roman Church to be in error (m) Epist ad Gerunt If sayth he the keyes of the heauenly kingdome were by Christ giuen to Peter of whom the Poet sayth He is the Porter of heauen that opens the gate to the stars who is he that despising the principall statutes of that Church and condemning the Doctrine which she commands to be obserued can enter into the gate of heauenly paradise And if Peter by a happy lot and a peculiar priuiledge deserued to receyue the power monarchy of binding both in heauen and earth who refusing to obserue the Roman rite of Easter can thinke that he is not rather to be straitly tied with in soluble bonds then any way to be absolued And the same he further proueth out of the priuiledge of not erring granted to the Roman Church when Christ promised to build his Church vpon Peter as vpon an impregnable rock So teacheth Venerable Bede (n) Homil. in die Apost Petri Pauli saying Therfore the blessed Peter confessing Christ with true fayth and following him with true loue receaued specially the keyes of the kingdome of heauen and the soueraignty of iudiciall power that all the faythfull throughout the world might vnderstand that whosoeuer do any way separate themselues from the Vnity of his fayth and society can neither be losed from the bonds of their sins nor come within the gate of the heauenly kingdome And speaking of a conference held betwene Colmannus an Abbot and Wilfridus a learned Priest concerning the celebration of Easter Colmannus defending the Iewish rite and Wilfridus the custome of the Roman Church Wilfridus said (o) Beda in histor gent. Ang. l. 3. c. 25. If you disdaine to follow the decrees of the See Apostolike yea and of the vniuersall Church they being confirmed by the holy Scriptures without all doubt you sinne for be it that your Columba was a holy man and of Christ likewise your Fathers yet is their smal number in a corner of a remote Iland to be preferred before the vniuersall Church of Christ And hauing in proofe of the Authority of the Roman Church alleaged the words of Christ promising to build his Church vpon Peter and to giue him the keyes of the kingdome of Heauen Of win king that was present at the conference demanded of the disputants whether both of them agreed in this that those words of our Sauiour were principally spoken to Peter and whether the keyes of the kingdome of heauen were giuen to him And they answering Yes the king (p) Ibid. concluded And I say to you that because Peter is that porter I will not gainsay him but so far forth as I
the most famous Doctors and Saints of God These M. Doctor the censures which not I but they inflict on your Doctrine And now I desire to know with what conscience you taxe this their and our doctrine as false pernicious impious Schismaticall Hereticall scandalous damnable blasphemous sacrilegious Antichristian c. Or with what title you goe about to defend your owne departure from the Roman Church and to persuade others that being out of her they are in state of saluation If you answer that you haue departed from the now Roman Church because she hath departed from the true fayth which the Roman Church anciently professed that 's an excuse common to all heretikes and can no more iustify you then it could the Pelagians the Donatists or other ancient Heretikes who would neuer haue departed from the Roman Church but vpon pretence that she had fallen from the true fayth And moreouer it is absolutely false for as the Fathers censure condemne all that are out of the Roman Church as incapable of saluation so shall you heare them (c) Chap. 12. sect 1. 2. constantly affirme and prooue that it is as impossible for the Roman Church to fall from that fayth which she once receiued from the blessed Apostles Peter and Paul as it is for the word of Christ to fayle or for Christ himself to be a lyer In profe of this truth I might yet further insist by other most forcible arguments but partly not to detayne the reader and partly because diuers of them shall be touched in the current of this Apology I will immediatly passe to the examination of your Grand imposture first in generall then in particular CHAP. II. Of Doctour Mortons manner of alleaging Authors in generall Num. 7 AMONG many vnworthy sleights vsed in other your workes and particularly in this your Grand Imposture one is to maske Protestants with the names of Our Authors and Our owne men and therupon to vrge against vs their testimonies as of Authors whose Doctrine we are bound to allow and maintaine Wheras you know right well that they are not our but your men and your owne Protestant brethren and that their workes are in particular and by name condemned and forbidden by the Roman Church Of this you haue bene formerly (a) By M. Brierley in the Aduertisment before his Protest Apology admonished and yet notwithstanding in this your Grand imposture you hold on your wonted course as confidently as if you neuer had bene admonished of your vnconscionable dealing therin Of this and other your like slightes I thought fit to giue the reader notice that before haÌd he might haue some tast of your manner of writing in generall the particulars wherof will more clearly appeare hereafter in their due places One of the Authors whom in your former workes you haue vrged against vs as a Catholike writer is George Cassander borne at Bruges in Flanders and a pestilent heretike as being infected not only with the errors of this age and with an other peculiar to himself against the holy Ghost but also with the old condemned heresy of Apelles and others that liued afterwards vnder Zeno the Emperor called Pacifiers which heresy of his hath bene learnedly confuted not only by Ioannes à Louanio a Catholike Diuine but also by your Grand-Maister Iohn Caluin in a speciall booke written against him And for these his Heresies he is by name censured and condemned as an heretike primae (b) In indice lib. prohib classis Of all this you haue bene particularly admonished by a learned Antagonist of yours (c) F. Persons in his treatise tending to mitigation pag. 238. seqq and since againe by M. Brierley (d) Loco cit wishing you in your future writings not to vrge against vs the testimonies of Cassander as being of an hereticall and condemned Author Who would not thinke this warning sufficient to stay the hand of any man that hath regard I will not say of honesty but at least of his owne credit And yet you without taking any notice at all of these Caueats confidently vrge in this your Grand imposture the testimonies of Cassander not once (e) Pag. 135. h. 389. o 400. b. 410. q. but often not as of an Heretike but as of a Catholike nor as of a Grammarian for he was no more but as of a graue and learned Diuine Can this dealing be excused With no lesse want of sincerity and conscience you alleage against vs Paulus Venetus (f) Pa. 382. m. a seditiour fryar of Venice burnt a few yeares since at Rome for heresy and diuers others whose workes you know to be expresly and by name condemned by the Catholike Church as 1. Nilus a Bishop of Thessalonica (g) Pag. 333. l. who besides his hereticall Doctrine against the Holy Ghost whom he holdeth not to proceed from the Sonne but from the Father alone was a professed enemy to the Roman Church and writ two speciall Treatises against the Popes supremacy and Purgatory and is therfore challenged for a Protestant by Illyricus and reiected by Bellarmine and all Catholike writers 2. Faber (h) Pag. 77. b. whose workes are censured and condemned by the Vniuersity of Paris as Illyricus testifieth and in regard therof he is claymed by him for a Protestant 3. Controuersiae (i) Pag. 163. l. 382. m. memorabiles 4. Acta Concilij (k) Pag. 34. q. 338. y. 382. m. Tridentini 5. (l) Pag. 361. b. 382. k. 336. c. 388. l. Fasciculus rerum expetendarum fugiendarum All which are workes of ProtestaÌts deceiptfully set forth without names of authors and aswell they as Nilus prohibited by the Church A second sleight of yours is to cite as Catholike authors diuers others who if they were not absolute heretikes yet were tainted with erroneous and hereticall doctrines whose bookes are therfore iustly condemned and forbidden As first Beno (m) Pa. 388. l. a feigned Cardinall and a Schismatike who to become gracious with that sacrilegious and dissolute Emperour Henry 4. vnaduisedly and vntruly vttered certaine speaches in disgrace of Religion and the Apostolike See 2. Cornelius Agrippa (n) Pag. 85 u. 385. * who was no Diuine but a Lawier and a Magician from his youth as he himself professeth And though he was afterwards ashamed of what he writ in that kind yet his other booke De vanitate scientiarum which is the worke you cite by the very title well sheweth his arrogant presumption and is iustly condemned by the Church 3. Iosephus Scaliger (o) Pag. 37. marg fine a man not vnlike to Agrippa and a condemned Author 4. Franciscus Duarenus (p) Pag. 45. c. a lawier and as the most eminent Cardinall Peron (q) Repliq. Chap. 34. pag. 270. aduertised our late Soueraigne K. Iames a professed enemy to the Pope and Church of Rome 5. Nicolaus Augustus Thuanus (r) Pag. 85. x. 385. b. 389. u. 404. f.
an other French Lawier whom you call Our noble Historian whereas the whole course of his history sheweth him to haue bene a Huguenot or litle better Nor are you contented with citing him as a Catholike author but to helpe out the matter you falsify him most notoriously as hereafter (s) Chap. 44. sect 9. shall be proued A third sleight is to vrge as Catholike authors some that are of suspected fayth as 1. Erasmus (t) Pag 208. who albeit in the end he abandoned Luther * 303. u. 306. a 381. g 380. f. g. and dyed Catholike as out of his owne confession and Osianders testimony Brierley (u) Aduertism before his Protest Apol. hath proued yet for some tyme he fauoured Luther in regard therof is challenged by Doctor Humfroy and Doctor Reynolds for a man of your religion and by Iohn Foxe Canonized for a Protestant Saint (x) Acts and Mon. pa. 402. Kalend. 22. Decemb. His rash and vnaduised writings gaue occasion to Lutherans and Zuinglians to Father on him diuers of their hereticall Tenents and therfore are generally reproued by Catholikes (y) Ind. lib. prohib condemned by the Church which you cold not be ignorant of therfore your persisting still to alleage him against vs as an approued Catholike author is inexcusable 2. To this classe may be reduced others who though Catholikes yet fell into some errors as Beatus Rhenanus Claudius Espencaus Papyrius Massonius Ioannes Ferus and Gulielmus Barklaius of which the foure first are prohibited by the Church nor were you ignorant therof for speaking of Rhenanus you say (z) Pag. 101. Rhenanus writ so whiles he had the vse of his tongue but since you haue gagged him by your Index expurgatorius By what authority then do you vngagge him whom the Roman Church which he acknowledged to be his Mother hath so iustly gagged And though William Barkley be not registred in the Index as a condemned author his booke being set forth since the Index was made yet Bellarmine (a) Tract de potest Papae aduers Barclaium in praesat hath produced against his doctrine the agreeing consent of the most learned Diuines of Italy France Spayne England and Scotland as also the decrees of ancient Popes and generall Councels and therfore with great reason hath censured him for that being no Diuine but a Lawier he presumed to write a booke De potestate Papa in temporalibus which contayning diuers errors being left imperfect at his death was afterwards published without name of author printer or place of impression for although some copies say it was printed at Mussipont yet Bellarmine conuinceth that to be an (b) Ibid. vntruth Iohn Barkeley sonne to William hath confessed the same (c) In praef Parenesis giuing notice to all men that it was published in England by Protestants and hath withall acknowledged his Father to haue erred in that booke and retracted his owne defence therof All this might haue moued you to forbeare the alleaging of Barkeleys booke against vs. And so much the vrge in this your Grand imposture the very same passage of his which your ancient Antagonist (d) F. Persons Treatise to mitigations Chap. 6. pag. 202. here tofore shewed you to haue obiected in an other treatise of yours corruptly against our common beliefe and practise falsifying and sophisticating both his and our meaning And the like abuse he sheweth you to haue offred to (e) Ibid. Tolosanus whose testimony you yet againe impertinently produce here against (f) Pag. 172. vs. 3. And to this classe may be reduced Polydore Virgill (g) Grand Impost pag. 46.97 e. 164. p. 382. â 386 c. who being a Catholike author his Booke De inuentoribus rerum hath bene enlarged and corrupted by heretikes and is for that cause prohibited 4. Your fourth sleight is to alleadge and insist much on some writings of Aenae as Siluius Cardinall Cusanus and Stephen Gardiner Bishop of Winchester which they set forth in their youth but afterwards repented and publikely retracted Aenaeas Siluius that was afterwards Pope Pius the second being in his yonger yeares present at the Councell of Basil and Secretary therof writ a booke exalting the authority of a Councell and depressing the authority of the Pope which booke is not only forbiden by the Church but he himselfe also being more mature in yeares more ripe in iudgment and more solidly learned repenred the writing therof when he came to be Pope set forth a speciall bull to retract it (h) Extat hac Bulla apud Binium to 4. pag. 512. seqq in which among other words he sayth In minoribus agentes c. Whiles I was in minority not yet entred into any holy orders being present at Basil among those who made themselues a generall Councell said they represented the vniuersall Church I writ a small booke of Dialogues c. in which ignorantly as Paul did I persecuted the Roman and chief See Wherfore I admonish in our Lord that you giue no credit to such former writings of mine as do in any sorte extenuate the Soueraigne authority of the See Apostolike And then hauing declared that he made not this change by his comming to the Popedome but before he was either Pope or Bishop and set downe the causes that moued him therto he addeth Hauing considered all these things I submitted my selfe to Pope Eugenius saying with Hierome I am ioyned in communion with the chayreof Peter vpon which I know the Church to be built and I had at that tyme no other orders but of Priesthood only when I returned to the obedience of Eugenius By this it appeares that when Bellarmine sayth (*) Lib. de Scriptor in Aenea Siluio he retracted his error in his old age and being Pope he speaketh only of the setting forth of the said Bull to make his retractation publikely knowne to the whole world but the error it selfe he recalled before he was either Pope or Bishop as you haue heard And this discouereth your want of sincerity who in diuers places of your Grand Imposture alleaging testimonies of Aeneas to shew his iudgment concerning the Roman Church conceale all those in which his doctrine and beliefe is truly deliuered and set downe (i) Pag. 91. d. 210. * .249 d. only such as you could pick out of his former workes written in his youth forbidden by the Church and retracted by himself which dealing is no lesse impostetous then if you should deliuer as S. Augustins doctrine that which in his Retractations he hath recalled But you seeke to lessen this Imposture by adding an other to it for lest peraduenture your Reader might haue notice of this retractation of Aeneas and therby discouer your bad dealing you couer it by insinuating that he made no such recantation till he was Pope for hauing cited a passage of his you say (k) Pag. 210. So Aeneas out of Hierome whilest
he was Aeneas and not as yet Pope of Rome himself whereas it is a certaine truth and well knowne to your selfe that Aeneas retracted those his writings euen whilst he was Aeneas and long before he was Pope of Rome himselfe Hauing done this wrong to Aenaeas you offer the like to Nocolaus Cusanus (l) Pag. 22 y. 29 f. 40. nu 44. a. 93. l.c. 7. d. 107. d 12 i. 163. m. 200. f. 179 i. 283. d. 287. l. 289. q. 301 f. 302. l. 366. d. who in his youth before he was Cardinall being also present at the Councell of Basil writ a boke which he intituled Concordantia Catholica seeking therein to exalte the authority of a Councell aboue the Pope but soone after perceiuing the Councell to grow into open schisme against Eugenius then lawfull Pope he withdrew himselfe and detesting their proceedings writ most graue and learned Epistles against them and employed his best indeautors to extinguish that Schisme as it is to be seene in his epistle to Rodericus where he fully expesseth his iudgment concerning the supreme authority of the Pope Church of Rome as also in many other places of his workes and especially in his Epistle to the Bohemians where he prescribeth to them and to all others an infallible rule to know whether they be in the true church which is to examine whether they be vnited to the Chayre of the Bishop of Rome by continuall succession deriued from S. Peter If your meaning had bene good you would haue alleaged this as the Doctrine of Cusanus and not the contrary which he himselfe acknowledged to be false and recanted but your intention was to deceaue and no meruaile for such sleights are the firtest proofes for such Doctrine No lesse want of syncerity is that which you shew in setting downe and descanting vpon a passage of Stephen Gardiner Bishop of Winchester (m) Pag. 362. c. 390. q. who in the beginning of King Henries defection from the Church of Rome being carried away with the streame of the tyme and desiring to purchase the kings fauour writ a litle boke De vera obedientia and in it en deauored to proue the Kings supremacy in spirituall things and to iustify his diuorce from Q. Catherine and his mariage with Anne Bolen which boke is forbidden by the Church he himselfe afterwards in the dayes of Queene Mary who for his great wisdome and learning made him Lord Chancelor of England condemned his owne doing in a famous Sermon preached at Paules Chrosse which is mentioned by Iohn Stow in his (*) Anno 2. Mariae Cronicle At this Sermon were present the King and Queene Cardinall Pole the Popes legat the Embassadors of the Emperor of the french King other Princes besydes a marueylous great learned and noble auditory as perhaps was euer at any sermon in England either before or since that tyme. He tooke for his text those words of the Apostle (n) Rom 13.11 Hora estiam nos de somno surgere It is high tyme now for vs to awake from sleepe His discourse was to shew that since King Henry left the old trodden path of his Ancestots breaking from the vnion of the Roman Church they had runne astray not without great strife and diuision among themselues and that therefore it was now time to awake In this sermon he likewise made a most huÌble harty accusation of himselfe for his fall consenting to king Henries wil in that booke De vera obedientia which he vttered with so great vehemency of spirit and such abundance of teares that he could not goe forward but was inforced diuers tymes to make pauses And how harty those teares were the euent declared for afterwards falling sick and drawing neare his end he caused the passion of Christ to be read vnto him commyng to the denyall of S. Peter and how Christ hauing looked backe vpon him he went out and wept bitterly the Bishop cryed out bidding them stay there and see whether his sweet Sauiour wold vouchsafe also to looke vpon him and giue him some part of Peters teares For said he Negaui cum Petro exiui cum Petro sed nondum fleui amarè cum Petro. I haue deuyed with Peter I haue gone out with Peter but I haue not yet wept bitterly with Peter And by often repetition of those words and as king God forgiuenesse with sighes and cryes he entertayned himselfe vntill flouds of teares streaming from his eyes he gaue vp the ghost This answere was giuen to Syr Francis Hastings (o) In the Wardword Encounter 4. pag. 41. seqq who obiected against vs Bishop Gardiners booke De vera obedientia as you now doe nor do I thinke that you were ignoraÌt thereof But howsoeuer you knew that before his death he repented himselfe of his fall recalled that booke for the passage which in this your Imposture you obiect out of it you professe to take out of the English translation (p) Pag. 390. q. the author whereof being a Protestant and of your strayne in writing both in his preface and in his marginall notes throughout the booke rayleth most imteÌperatly against Bishop Gardiner for recalling that Booke tearming him Doctor double-face a weathercock that turneth ersy-uersy as the wind bloweth an Antichristian Angell of Satan a seducer a hell-hound of a false trayterous hart a filthy traytour a pernicious Papist a knaue a double-faced periured impudent trayterous chattering Chancelour that seekes to pull away the authority of the crowne from the Queene and her heyres for euer And finally he giues his reader this marke wherby he may know him to be a double periured trayterous Villayne because sayth he in that booke he affirmed that the Bishop of Romes authority in England was against Gods word and now be iugleth to bring it in againe All these and other worse are the words of your modest Brother whose style you seeme to approue by citing his translation of Bishop Gardiners booke against the Pope and Church of Rome but with what conscience you can best iudge sithence the translator testifies that he retracted it and the Church hath forbidden it and the Bishop himselfe before and at his death lamented the writing of it with so many and so harty teares Wherfore as it were a grand imposture to perswade men that it is lawfull for them to deny Christ because S. Peter out of humane infirmity denyed him so it is for you to persuade your readers that it is lawfull for them to deny the authority of the Pope and Church of Rome because Bishop Gardiner out of fraylty and other humane motiues once denyed it for as S. Peter bewayled his fall with many teares so did Bishop Gardiner his Finally and that which most of all sheweth your lack of Conscience in producing diuers of these authors as competent witnesses against vs is that wheras in your former wrytings you haue obiected the testimonies of Cassander
Nilus Faber Cornelius Agrippa Erasmus Aenaas Siluius Cusanus and Polydore Virgill M. Brierley in the Aduertisement prefixed before his Protestant Apology hath giuen you in particular and by name speciall warning not to obiect them in your future wrytings against vs as being prohibited authors whose testimonies are of no more authority with vs then your owne Grand imposture or then the testimonies of diuers other Protestants whom in the same worke you alleage against vs. This may serue to giue the reader a taste of your manner of wryting in generall which how vnfitting a man of your place yeares and learning it is the ensuing Chapters will better declare CHAP. III. Whether the now Roman Church hath composed a new Creed Num. 8 YOVR first charge is a that the Roman Church in her Councell of Trent (q Pag. 3. by the Bull of Pope Pius the fourth set forth for the confirmation of the same Councell hath composed a new Creed coÌsisting of more then twenty articles of the now Roman fayth These your words contayne two vntruthes for neither hath the Councell of Trent composed any new Creed nor is there mention of any such Creed or articles in the bull of Pius set forth for the confirmation of that Councell Among other Bulls of his commonly annexed to the CouÌcell there is extant a profession of the Catholike fayth to be made by all Ecclesiasticall persons that haue charge of soules and by all Doctors and professors of whatsoeuer Artand faculty of learning in which they oblige themselues by oath to obserue all the decrees of the Councell of Trent and of all other Oecumenicall that haue bene held in the Church of God and to anathematize all heresies condemned by them This profession you are pleased to call a new Roman Creed of more then twenty articles But if that be a Creed which consisteth of Articles you that haue composed and sweare to a new beliefe which your selues call The 39. articles are chargeable with a new Creed of your diuising But that we call the bull of Pius the fourth a Creed or the profession of our fayth contained in it Articles you cannot shew and therfore your tearmyng it a new Creed is a silly conceypt voyd of truth and a fit foundation for a Grand Imposture And no lesse vntruly you charge vs with adding in our Creed to the article of the Catholike Church the word Roman For that article of our Creed I belieue the holy Catholike Church is set downe without any such addition in all our Missals Breuiaries Primers and Catechismes And that which most of all declareth your cauilling is that in this very profession of our fayth set downe in two different bulls of Pius the 4. the Creed vsed by the Roman Church is read without any addition of the word Roman It is true that out of the Symbol of Creed when we explicate which is the Catholike Church mentioned in the Creed we say it is the Roman Church which to be true appeareth euidently by the testimonies of antiquity out of which I haue already proued The Catholike Church and the Roman Church to be tearmes conuertible CHAP. IV. Whether the now Roman Church haue added any new articles to the Creed of the Apostles Num. 9 YOV say (a) Pag. 7. It is a doctrine acknowledged in our owne schooles that the Church hath no power to create new articles of fayth yet afterwards you set downe as our doctrine (b) Pag. 383. out of Philiarchus that the Church hath power to create new articles of fayth and that the contrary is one of Luthers Heresies These two propositions of yours I know not well how to saue from contradiction that I leaue to you In the thing it selfe there is neither difficulty nor difference of opinions among Catholikes for if by new articles of fayth you vnderstand doctrines newly reuealed as none but God can be the author of diuine reuelation so none but God can make articles of fayth and in this sense all Catholike Diuines agree But if by articles of fayth you vnderstand not new reuelations but such Verities as are contayned implicitly and virtually in the word of God but not as yet explicitly declared vnto vs so likewise all Catholike Diuines agree that the Church hath power to make articles of fayth that is to explicate and declare vnto vs some verities of fayth which before were not so clearly deliuered nor vniuersally receaued as such So she hath declared the epistle to the Hebrewes and that of S. Iames to be canoicall and as our learned Roffensis hath well (c) Ad articul 18. Lutheri obserued there are many things of which no question was made in the primitiue Church which yet doubts arising against them are now accleared by the diligence of posterity So in the first Councell of Constantinople the holy Ghost was explicitly declared to proceed from the Father and the Sonne So the three Creeds of Nice of Constantinople S. Athanasius adde by way of declaration many Verities which are not expresly but implicitly or virtually contained in the Creed of the Apostles And so likewise neither the celebration of Easter after the manner of the Roman Church nor the validity of Baptisme ministred by heretikes were of necessary beliefe vntill the Councell of Nice had declared them to be such In this sense the Canonicall law (d) Gloss in Extrau dâ Verb. signif tit 14. c. 4. expresseth that the Church hath power to make articles of fayth to wit by confirming and declaring them to the faithfull This power Luther denied to the Church and Pope Leo the X. in his bull against him condemned him for it But you to iustify Luther falsify Leo. Luthers assertion is this (e) Apud Bin. to 4. pag. 654. Certum est in manu Ecclesiae aut Papae prorsus non esse statuere articùlos fidei imò nec leges morum seu bonorum operum It is certaine that it is no way in the power of the Church or the Pope to appoint articles of fayth nor lawes of manners or good workes You to iustify Luther and traduce the Pope for condemning this his assertion leaue out the later part of Luthers article adde nouos in the middest and omit prorsus setting it downe thus (f) Pag. 383. Certum est ait non esse in manu Ecclesiae statuere nouos asticulos fidei Luther maintaynes as certaine that it is not in the power of the Church to ordayne new articles of fayth You cut of the later part of his article to conceale the impiety of his Doctrine denying the Church all power of making lawes either to reforme abuses or refrayne men from sinne by the practise of good workes And so likewise your leauing out of prorsus and putting in of nouos is to persuade your reader that the Pope condemned Luther for denying the Church power to coyne new articles of fayth that is to broach new reuelations which is an vntruth
suppositorum And so likewise the Church consisteth essentially of the persons that belieue as of matter and of fayth as of forme and by reason of her matter is visible as man is by his body and Christ by his humanity Now wheras to proue that the Church in her essentiall state is inuisible you alleage the whole tenor of the Apostles Creed (n) Pag 11. affirming that the obiect of euery article of that Symbol from beliefe in God vnto beliefe of life euerlasting is vnto vs inuisible and so far as it is belieued is without compasse of sense you speake vntruly and ignorantly for was not the natiuity of Christ visible to corporall eyes did he not visibly suffer in his body when he was whipped crowned with thornes and buffeted Was he not visibly crucified Did he not visibly dye Was he not visibly buried Did he not visibly ascend into heauen the Astpoles beholding (o) Act. 1.9.10.11 him And is he not to come agayne visibly to iudge the quick the dead The example which you alleage of S. Thomas is against your selfe for not only the Diuinity of Christ is the obiect of fayth which S. Thomas belieued but also his humanity and he that belieueth not his humanity aswell as his Diuinity is an heretike To what end I pray you when the Apostles thought that Christ after his resurrection appearing to them was not a man but a Spirit did he shew them his hands and (p) Luc. 24.39.40 syde and bid them feele and see that so they might belieue him not to be a Spirit because said he a Spirit hath not flesh and bones as you see me to haue And to what end did he (q) Ioan. 20.27 bid Thomas put his finger and hand into his wounds but that by feeling them he might belieue the bodie he touched to be the same that he had seene suffer on the Crosse Nor do you bring any thing of moment to disproue this for the definition of fayth which the Apostle giues saying (r) Heb. 11.1 Fayth is an argument of things not appearing is sufficiently verified in these obiectes It sufficeth that fayth be either of things wholly inuisible or els of things visible apprehended vnder inuifible conditions proprieties as those are vnder which we apprehend Christ when we belieue him to be both man and God and those vnder which we apprehend the Scripture when we say it is the word of God or the Church when we belieue her to be the spouse of Christ the house of fayth the temple of God the mansion of the holy Ghost the gate of heauen the treasuresse of spirituall graces And who knoweth not that the Sacrament of baptisme whether we confider the matter which is water or the forme which are words is the obiect of sense and the very essentiall definition of a Sacrament is to be A visible signe of iuuisible (s) Magist in 4. d 1. S. Tho. 3. part q. 60. a 2. 3. corp grace and yet to belieue one Baptisme in remission of sinnes is an article of the Creed expressed in the Councell of Gonstantinople And this discouereth the weaknesse of your argument taken from the predestinat to approue the inuisibility of the Church for though predestination be inuisible as fayth is yet neither the predestinat nor the faithfull are inuisible and therfore if I should grant for argument sake that the Church consisteth of the predestinate only it would not follow that she is inuisible But to proue her inuisibility you (t) Pag. 11. say Diuine Scripture in positine doctrine doth manifest thus much in that speach of Christ to S. Peter Mat 16.19 Vpon this Rock will I build my Church and the gates of hell shall not preuaile against it where the word Church by the iudgment of S. Augustine and the accordance of your owne Doctors doth signify Only the number of predestinat But let vs see how you make good this your charge Our Doctors which you name are Caietan Ferus Stella and Salmeron But Stella in that place neither explicates those words of Christ nor makes any mention of them nor of S. Peter nor of the Church but speakes of particular men prouing out of other words of Christ recorded by S. Luke (u) Luc. 6.47.48.49 that they which haue fayth without good works build their house vpon loose earth which therfore wanting foundation by winds and stormes of tentations is easily ouerthowne wheras they that haue both fayth good works build vpon a firme Rock which is Christ and from thence he inferreth that your Lutheran Brethren teaching that fayth cannot be without good workes build not on Christ the Rock but vpon sand This is Stellas discourse which to be imposterously alleaged by you to proue that the Church consisteth only of predestinat or that she is inuisible no man can deny And no lesse imposterous is your obiection out of Salmeron who speaketh in the same sense that Stella doth is so far from teaching that the Church is inuisible that in the very same disputation which you (x) In 1. Timoth 3. disp 22. q. Porro to 15. obiect he proueth that the house of God which is his Church is visible and conspicuous in her Head or gouernor the Bishop of Rome in her members the faithfull in the word of God which she is commanded to heare in the profession of her fayth which she is commanded to make openly and in her Sacraments wherwith she is sanctified all these being obiects of sense And (y) Tom. 7. tract 6.12.38 âe furthermore she weth that the church in holy writ is compared to a field that hath wheat and cockle to a floare that hath corne and chaffe to a net that contaynes good and bad fishes to a vine that hath some branches bearing fruit and some that beare none to a body of which some members are liuing and some dead to a fold in which there are both sheep kids to a great house in which there are not only vessels of gold and siluer but also of wood and earth and to the Arke of Noe in which there were liuing creatures both cleane and vncleane And from these parables as also out of other testimonies of holy Scripture he inferreth against your Confession of Augusta as also against the Pelagians the Donatists and all other sectaries that the Catholike Church in this life consisteth both of good bad of predestinate reprobate I know not therfore with what conscience you produce him as a patron of your Doctrine so contrary to his owne Caietan and Ferus I haue not seene but I feare you deale with them as you do with Stella and Salmeron Besides Ferus is a prohibited author Your second obiection is proposed in these (z) Pag. 11. sin 12. words The same may be said of the Church as it is called the flock of Christ Ioh. 10. My sheep heare my voyce where by Sheep are only meant the sanctified
Elect of God as the testimonies of your owne Iesuites the iudgment of S. Augustine and S. Chrysostome do confirme This then is your argument Suarez Tolet and Bellarmine for those are the Iesuites you name S. Chrysostome S. Augustine by sheep in the words of Christ obiected vnderstand only the sanctified Elect of God Ergo the Church consisteth only of predestinat An absurd consequence and falsly fathered on these authors who teach that the name of sheep in holy writ is taken sometimes for the elect and sometymes for the reprobate In this text of S. Iohn which you obiect it is taken for the elect for Christ speakes of those sheep to whom he will giue euerlasting life and which therfore no man shall pluck out of his (a) Ioan. 10.28 hand as Suarez rightly (b) L. 3. de auxil grat c. 16. ââ 18 obserueth but other sheep there are which the infernall wolfe shall deuour such was Iudas and such are all reprobate Christians And if it were true that by sheep in Scripture were vnderstood the elect only yet your consequence is false and the Doctrine contained in it hereticall and such it is held to be by those very authors which you alleage to patronize it Suarez sheweth (*) De tripl virt Theol. part 1. disp 9. ãâã 6. seqq that the Church is a fold contayning both sheep and kids that is both predestinate and reprobate as Christ himselfe hath (c) Math. 25.33 declared And treating there of the sense of this very place of S. Iohn he prooueth that some wolues are in the Church and some sheep out of the Church this I say he proueth out of the words of S. Augustine whom you alleage for the contrary saying (d) Tract 45. in Ioan. According to prescience and predestination how many sheep are without and how many wolues within how many liue wantonly now that will become Christians how many blaspheme Christ who shall belieue in Christ c. And how many prayse God within who will blaspheme him are chast and will become wantons stand now and will fall And he concludeth that these later notwithstanding they be actually in the Church are reprobat and the former though they be actually out of the Church are predestinate All this and much more to the same effect is alleaged by Bellarmine (e) L. 3. de Eocles c. 7. 9. out of Scriptures and Fathers And the same is deliuered by Tolet in that very place which you cite for the (f) Ad c. 10. Ioan. Aunotat 16. contrary for he sayth that as some who did not as yet belieue were sheep and elect so contrarily some that did actually belieue and were sheep were notwithstanding reprobats as Iudas And lastly S. Chrysostome is so far from holding with you that the Church containes only the sanctified Elect of God that he writeth (g) In Psal 39. thus The whole Church consisteth not of perfect men but hath also those that giue themselues to idlenesse and slouth that lead easy and dissolute liues and willingly serue their pleasures And that in the net of the Apostles which is the Church are contayned good and bad (h) Hom. 45. in cap. 12. Math. fishes Which Doctrine he like wise deliuereth in other places of his workes I conclude therfore that you haue wronged Suarez Tolet Bellarmine S. Augustine and Chrysostome fathering your false Doctrine on them But you proceed (i) Pag. 12. saying A third Scripture we find Rom. 1.9 where the Apostle sayth He that hath not the spirit of Christ the same is not his which sheweth that none is truly a Christian but as he is regenerated by the spirit of Christ. But we find this Scripture to make nothing at all for you for you for who euer is regenerated in the Sacrament of Baptisme receiueth some gifts of the holy Ghost which is the Spirit of Christ And as he is truly a man that is borne of Adam by naturall propagation so is he truly a Christian that is borne of Christ in Baptisme by spirituall regeneration for as therby he receaueth fayth so he is inrolled in the number of Christians and made a member of the mysticall body of Christ which is his Church True it is that all members of the Church are not alike those that with fayth haue sanctifiing grace which is the life of our soules are liuing members they that haue fayth without grace are according to diuers opinions tearmed diuersly some say they are dead members some that because they are dead they are not members properly but improperly or equiuocally and therfore rather to be called partes of the Church then members Others say that they are neither members nor partes but as superfluous or corrupt humors in the body of man These opinions though they differ in words yet they agree in this that fayth being the essentiall forme of the Church all the faythfull be they Saints or sinners predestinat or reprobat are contained in the precincts therof euen as all whether members parts or humors of man are contained in the body of man And as for this different manner of speach Turrecremata Canus and others cited by them and here alleaged by you out of Bellarmine for out of him you tooke them call sinners partes of the Church and not members but only equiuocally because as Suarez rightly (*) De trip virtute Theol. p. 1. d. 9. n. 12. obserueth by members they vnderstand only such partes as liue wheras the name of partes may also agree to those that liue not Wherfore they differ only in the names vnderstanding by partes the very same that the holy Councell of Trent and other Diuines do by members And doubtlesse this manner of speach vsed by the Councell is more proper because sinners hauing fayth hope are not voyd of all motion of spirituall life for as fayth is the beginning of iustification so it vniteth the belieuer in some sort vnto Christ Nor doth Costerus whom here you obiect differ from this opinion for that he denyes not sinners to be dead partes or members of the Church he declareth (k) Enchir iâ contro 6.2 prope fin when speaking of the Bishops of Sardis and Laodicea that were reprehended the one that he was dead in Spirit the other that he was nether cold nor boat but luke-warme wretched miserable poore blind and naked he affirmeth that notwithstanding this they were both still acknowledged to be Bishops and heads of their Churches And a litle after where he sayth (l) Solut. ad obiect Haerât that sinners are in the Church as humors in the body he sayth withall that they are as wythered bowes on the tree Wherfore vnlesse you will haue the Head to be no member of the body and the wythered bowes no partes of the tree you must consesse that your obiecting of Costerus to proue that sinners and reprobates are no partes of the Church is a grand Imposture And
here by the way I must aduertise you of a sleight which you often vse and it is that when in the explication of any point of Doctrine you finde diuersity of opinions among Catholike Diuines some speaking more probably or properly and others lesse you conceale the former and set downe the latter as here you do calling it the accordance of our owne Doctors and from thence frame arguments against vs as from a ground which we are not to deny But who seeth not this manner of arguing to be fraududulent For by denying that opinion or manner of speech as any Catholike may do such arguments need no solutions but of themselues fall to the ground For example I may refuse to allow the opinioÌ of those Diuines which say sinners are not members but partes of the Church I may also reiect Costerus his manner of speach tearming them superfluous humors and therby it will appeare that your obiecting these authors to proue that sinners are not members of the Church is an argument of no force especially since they differ not from other Diuines which hould wicked men and reprobats to be members of the Church really but only in manner of speach as hath bene shewed To the testimonies of Scripture you adde (m) Pag. 1â some Fathers who so expresly condeÌne your doctrine that no man but your selfe could be so inconsiderate as to make them patrons of it S. Ambrose teacheth and proueth out of S. Paul (n) 1. Tim. 2.20 that as in a great house there are some vessels of siluer and gold and some of wood and earth so in the Church there are some good and perfect signified by the siluer and gold and some bad and reprobate signified by the vessels of wood and earth And of this truth saith he I thinke no man to doubt The same Doctrine he like wise expresseth in other his workes S. Augustine whom in the second place you obiect condemneth your Doctrine in these words (o) Tract 6. in Ioan. We confesse that in the Catholike Church there are both good and bad the good are corne the bad chaffe The Church hath in her strong men and weake she hath iust and iniust (p) Serm. 107. de temp In the Church there are many reprobates mingled with the good and both of them are gathered as into a net and swimme together in this world without difference vntill they come to the shore where the euill shall be seuered from (q) De Ciuit. Deil. 18 c. 49. the good With S. Augustine accordeth S. Bernard prouing out of the same parable of the Net contayning good and bad fishes that in the Church militant there are iust men and sinners elect and (r) Serm de conuers ad cleriâos c. 17. eoist 11. reprobate S. Gregory sayth (s) Hom. 11. in Euangel That the holy Church on earth is rightly compared to ten Virgins of which some are wise and some foolish because in her the good are mingled with the wicked the elect with the reprobate These testimonies conuince that wheras you here confesse (t) Pag. 13. your Doctrine in this poynt to be one of the Tenents for which Iohn Husse was burned in the Councell of Constance you by making the Fathers guilty of the same Tenet do what you can to cast them into the same fier with him that so they may be burnt for heresy as he was The accusations you being against them to proue them guilty of Iohn Husse his heresy are First because S. Ambroses words say you are (u) Pag. 12. All that are in the Church fight for Christ intimating that the wicked fight against Christ. Why do you wrest S. Ambroses words to a false sense his words are Omnes qui sunt in Ecclesia Deo militant which signify nothing els but that all which are in the Church are Gods soldiars and fight vnder his colours But all that fight vnder Gods colours fight not as good soldiars many suffer themselues to be ouercome and lose that crowne which no man shall gaine but he that ouercometh These are the reprobats of whom it is true that albeit for the present many of them be in gods campe which is his Church yet before their death they shall runne away as Iudas did and be damned with him Out of S. Augustins worke de Genesi ad literam c. 2. you obiect these words (x) Pag. 12. The Catholike Church is so called because it is in euery part perfect But S. Augustine in that place hath no such words And you are very forgetfull for a litle before you told (y) Pag. 9. vs out of S. Augustine that to hold the Catholike Church here vpon earth to consist of them that are perfect was the heresy of the Pelagians And yet now speaking of the same Church you set downe as S. Augustins words that the Catholike Church is so called because it is in euery part perfect which is to make S. Augustine say and vnsay as you doe but the truth is that these later words are not his but yours and so the contradiction must rest vpon you not vpon him In like manner you say (z) Pag. 12. that the Church of Christ consisteth only of the predestinate and sanctified elect of God But els where you tell vs (a) Pag 340. that the Aegyptians Aethiopians Armenians Russians and others among whom there are some guilty of some fundament all heresies are partes of the Catholike Church and in state of saluation And againe both in this Grand Imposture (b) Pag. 330. and in your Treatise of the kingdome of Israel in the Tract of the Church (c) Sect. 4. pag. 8. your Tenet is that those who professe Iesus Christ to be the Sauiour of the world although they do indirectly by wickednesse of life or heresy in doctrine deny their owne profession yet are they to be accounted Christians true members of the Church consist only of the predestinate and sanctified elect of God how can it be verified that heretikes are true members of the Catholike Church since it is the constant Doctrine of S. Augustine and all the fathers that heretikes are wholy out of the Church and neither sanctified nor predestinate but miscreant reprobates and out of the state of saluation Your doctrine therfore is that the Church consisteth of the sanctified and predestinate only and yet withall that it consisteth also of Arians and other heretikes who are damnable reprobates Reconcile these two Againe you Protestants esteeme your selues to be all true members of the Church yet among you there are some drunkards adulterers vsurers and theeues If therfore you be all in the number of the sanctified and elect of God some of you be strange Saints But to returne to your obiections out of S. Augustine the other two testimonies which you (e) Pag. 12. lit 0. bring are nothing to your purpose for he only sayth that the predestinate cannot be seduded nor diuided
from the Church which is true for before the end of their life they shall become members of Gods Church and perseuere in her vntill death But how proues this that none but predestinate are in the Church Nor doth it import that he giues to the predestinate the name of Church for that name sometimes doth not signify the vniuersall Church but a particular company of the faythfull as when we say The Church of the Corinthians or of the Ephesians and when S. Paul (f) Rom. 16.3 sayth Salute Prisca and Aquila and their domesticall Church And (g) 1. Cor. 16.19 againe Aquila and Prisca with their domesticall Church salute you In the same sense the name of Church is taken by Clemens Alexandrinus S. Gregory and S. Bernard whom heere you (h) Pag. 12. obiect for they all giue that name to the iust and predestinate by reason they are the principall partes of the Church SECT III. Your third Argument YOv (i) Pag. 16. say Though all agree in this as your selues confesse that without the Catholike Church there is no saluation yet haue you confessed two sorts of Christian professors namely Excommunicates and Catechumenists to be actually saued albeit no members of your Roman Church So you inferring that the Roman Church is not the Catholike Church Syr you know that Bellarmine whom here you cite expresly (k) L. 3 de Eccles milit c. 6. declareth that when we say none can be saued out of the Church we speake only of such as neither are in the Church really nor intentionally by desire but that if they be in the Catholike Church either really or at least by desire as Catechumenists and some Excommunicats are they may be saued Which Doctrine both he other Catholike Diuines approue And it is so certaine that you know not how to disproue it but by (l) Pag. 16. that as for being saued only by desire or vow of being in the Church is but a wild and extrauagant peece of learning in the iudgment of your owne Iesuit Suarez Pardon me Syr. This is not Suarez his censure but an vntruth of yours for Suarez speaking of excommunicats (m) De trio virt d. 9. sect 1. n. 14. sayth that those Diuines which hold them not to be in the Church really but only by desire differ not from him in the substance of their Doctrine but only in manner of speech Now he defends that both excommunicats Catechumenists are in the Church actually and really which also Valentia holdeth of (n) Tom. 3. d. 1. q. 1. punct 7. §. 14. 15. excommunicats on whom therfore you (o) Pag. 15. marg lit d. saying that the Church Catholike is compared by S. Peter to the Arke of Noah from whence you inferre that as in the tyme of the deluge all which were within the arke were saued and all without it were drowned although they desired neuer so much to be admitted into the arke so whosoeuer are essentiall members of the Catholike Church cannot possibly perish and contrarily whosoeuer is not a reall and vitall member therin cannot but perish So you reason the matter misvnderstanding S. Peter for he compares not the Arke of Noe to the Church but to the Sacrament of Baptisme wherin your argument holdeth not for though in the deluge none were saued but only they which actually were in the arke yet it is certaine that in the law of grace some are saued which neuer receaued the Sacrament of Baptisme as diuers Martyrs that were baptized in their owne bloud you acknowledge the same of Valentinian the Emperor who dyed vnbaptized But admitting the arke of Noe to be a type of the Catholike Church for so it is often taken by the ancient Fathers yet your argument proues nothing for similitudes hold not in all things Wherfore I answere with S. Augustine (q) L. 5. de Bapt. c. 28. that albeit none that were in the arke perished in the deluge and all perished that were out of the arke yet it falleth out otherwise in the Catholike Church represented by the arke for ill Catholikes notwithstanding they be in the Church not only by desire but corporally and really perish because they make bad vse of their baptisme and contrarily others that belieue aright and liue accordingly though they be not in the Church really but only in hart and desire as being yet vnbaptized are saued From whence S. Augustine concludeth that what is said of being in or without the arke in order to saluation is to be vnderstood of being in or without the Church corde non corpore that is to say not corporally and really but in hart and desire Which Doctrine as it is all Catholike Diuines so it is contrary to yours and sheweth your simplicity in calling it a wild and extrauagant peece of learning The things in which the Church is like to the arke witnes S. (r) Aduers Lucifer Hierome are that as the arke was visible so is the Church as in the arke there were Creatures cleane and vncleane so in the Church there are good and bad and as in the arke there were predestinate and also Cham a reprobate so in the Church there are both predestinate and reprobate Wherfore this comparison which you haue brought of the arke destroyes your owne doctrine SECT IV. Your fourth Argument YOur fourth Argument to proue the Roman Church not to be the Catholike Church is (t) Pag. 17. because say you our Diuines that speake more ingeniously freely graunt that the Pontificall dignity Roman as it is Roman is not from Diuine authority because only from the fact of Peter And they that are more affectionate to the Roman See although they attribute it to the institution of Christ yet dare they not say that this is to be belieued vpon certainty of fayth but only as a matter probable and coniecturall If you should argue thus An Aethyopian as he is black is not a man Ergo an Aethyopian is not a man your argument were a sophisme and so is that which heere you make against the Roman Church for as an Aethyopian though he be not a man reduplicatiue and formaliter as he is black yet he is a man as he is a rationall creature so like wise though it be no matter of fayth that the Roman Church reduplicatiuè as Roman is the Catholike Church yet it is matter of fayth that S. Peter by diuine institution was created supreme Pastor and Gouernor the whole Church that the same power descendeth from him to his Successors And it is also matter of fayth that S. Peter fixed his See at Rome and died there and that the Bishop of Rome succedeth him in his See and supreme authority of Prince and Gouernor of the whole Church of Christ nor was this euer questioned by any but heretikes That which some Catholike writers dispute is whether S. Peter had any command from Christ to place his See at Rome and
not to remoue it from thence or whether without any commandment from Christ he chose Rome for his See out of his owne free election as he might haue chosen Milan or any other city That he had such a command from Christ is affirmed learnedly proued by (u) De triplici virt Theol. d. 10. sect 3. n. 10. Suarez (x) L. 2. de Pont. c. 12. Bellarmine (y) Institut mor. part 2. l. 4. c. 21. §. Secunda sent Azor and by the greatest part of Catholike Diuines with many forcible testimonies of antiquity According to this opinion which is the more probable pious learnedly proued by Suarez it followeth that the Roman Church euen as Roman is by Diuine institution the See of S. Peter and his Successors and that therfore it is not left free for them to remoue their See from Rome to any other place But to giue you your greatest aduantage be it that S. Peter receaued no such commandment from Christ but that it was free for him to chose for his See either Rome or any other Citty and that his successors may also freely transferre their See from Rome Yet this affoards no help to your cause for though according to this opinion it be no matter of fayth that the Roman Church reduplicatiuè as Roman be the Catholike Church yet specificatiuè and absolutely it is for albeit S. Peter might haue placed his See els where yet it is matter of fayth that de facto he placed his See at Rome and that whiles his Successor continueth his See there the Roman Church is de facto the Head Mistresse of all Churches and that whosoeuer is not a member vnited to this Head is out of the Catholike Church This you should haue disproued but wilfully mistake the state of the question and because it is not matter of fayth but of opinion that the Roman Church reduplicatiuè as Roman is the Catholike Church you inferre that specificatiuè and absolutely it is not matter of fayth but only of opinion that she is the Catholike Church which is as good a consequence as that an Aethiopian absolutely is not a man because formally as black he is not a man With such arguments you delude ignorant Readers that want learning to discerne your sleights SECT V. Your fifth Argument YOur fifth argument to proue that the Roman Church is not the Catholike Church (z) Pag. 18.19.20 is because there was a Catholike Church which had Apostles Martyrs and Confessors blessed Saints of God before the Roman Church was founded yea and before the article of the Catholike Church was put into the tenor of the Creed or the Apostolicall Creed it selfe composed All this though it be granted as true is yet of no force against our Doctrine which is that S. Peter was ordained by Christ Pastor of his whole flocke and therefore Gouernor of the vniuersall Church from whence it followeth that whatsoeuer Apostles Martyrs Confessors or other faythfull liued in the Church of Christ after S. Peter was made Head thereof were members of the vniuersall or Catholike Church subiect to Peter though for a tyme there were no one particular Church which was head of al Churches because S. Peter as yet had not made choyce of any particular seate as afterwards he did at Antioch and therfore the Church of Antioch whiles he sate there was the Head and Mother Church to whom all other Churches were bound to professe vnion and obedience In regard wherof that Holy Pope Innocentius the first greatly commended by S. Augustine (a) Epist. 18. Alexand. Episc Antioch sayth that the See of Antioch had not giuen place to the See of Rome but because what Antioch obtayned only by the way Rome obtayned absolutely and finally To which I adde that if the Successor of S. Peter should now remoue his See from Rome to Milan as S. Peter did from Antioch to Rome not the Church of Rome but that of Milan should be the Catholike Church as the Head and Mother Church of the world But because by the prouidence of God S. Peter fixed his seat left it to his Successors at Rome whiles they continue it there the Roman Church by reason of his See is the Head Mother Church of the world to which sayth (b) L. 3. c. 3. Irenaeus all Churches and all the faythfull from euery place are of necessity to agree by reason of this her more powerfull principality I conclude therfore that you ignorantly or wittingly mistake the state of the question for the Roman Churches being or not being the Catholike Church as the Head and Mother Church of the world no way dependeth on her being founded before or after the article of the Catholike Church was put into the tenor of the Creed but vpon being the See in which S. Peter Prince of the Apostles liued and dyed and which he left to his Successors for the Bishop of that See being S. Peters Successor succeedeth him in his supreme authority and that authority maketh the Roman Church the Head of the world which dignity it hath euer enioyed since S. Peter sate there and shall enioy whiles his Successor continueth there which shal be to the end of the world To haue spoken to the purpose you shold haue proued that the Saints which departed this life before the Roman Church was founded were separated from the communion of S. Peter and from the Church of which he was Head which if they had bene they had no more bene Saints then you now are SECT VI. Your sixth Argument YOur sixth Argument is a mere sophisme Al Catholike Diuines accord as in a matter of fayth that the Catholike or vniuersall Church (c) Pag. 20.21.22 mentioned in the Apostles Creed hath a prerogatiue of continuing in the true fayth vntill the end of the world according to Christs promise made to S. Peter Secondly and that the Roman Church whiles the Successors of S. Peter continue their seate at Rome cannot fayle in fayth But that S. Peter fixed his seat at Rome by the commandement of Christ there to remaine to the end of his life and in his Successors to the end of the world although it be a most pious and probable opinion held by the greatest and best part of Diuines yet it is not expresse matter of Fayth because no such precept of Christ appeareth in Scripture or tradition and therfore some Diuines stick not to grant that the fixing of S. Peters See at Rome was a thing proceeding merely from his owne free will and election consequently that it is in the power of his Successors to transport it from Rome to Antioch or any other City In which case as Rome shold not then be the See of S. Peter but Antioch so neither should the Bishop of Rome be the supreme Gouernor of the whole Church nor the Church of Rome the Catholike Church as the Head and mistresse of all others as now
she is but Antioch Nor should she then haue any priuiledge of not erring in fayth as now Antioch hath not since the remouall of S. Peters See from thence But therfore to inferre that the now Roman Church against which you write this Grand Imposture being at this present the See of S. Peter or whiles hereafter she shall remaine the See of S. Peter may erre in fayth is to argue à sensu diuiso ad sensum compositum and to infer that such things as perhaps are possible but neuer shall be are already in being If I should argue thus It may possibly come to passe though it be improbable that the Metropolitan See of England may be remoued from Canterbury to Carlile Ergo the Church of Canterbury is not now the Metropolitan Church of England were not this a sophisme And so is yours Some of our Diuines grant that the See of S. Peter which maketh the Church of Rome the Mother Mistresse of all Churches and secureth her from all error in fayth may be remoued from Rome though there appeare no likelihood therof Ergo inferre you in the opinion of some of your Diuines the now Roman Church is not the Mistresse and mother Church of the world but may now fall from the fayth euen whiles she is the See of S. Peter no lesse then she might if his See were already remoued from thence Who seeth not this Argument to be sophisticall And to sophistry you ioyne fraud for to proue that the Successor of S. Peter hath not his See at Rome by diuine ordinance but only by humane election you (d) Pag. 21. alleage Suarez (e) De trip virt Theol. disp 10. sect 3. n. 10. saying that before the ascension of Christ nothing appeareth of any such ordinance either in Scripture or from tradition Here you breake of leauing out the rest of Suarez words and concealing his Doctrine for in the very same place both before and after these his words which you cull out he expresly affirmeth that it is more pious and probable that Christ after his ascension appearing to S. Peter commanded him to place his See at Rome which he ptoueth by the testimonies of many ancient Fathers and by other Arguments all which you conceale and cite him for the contrary opinion The same abuse you offer to Valentia Bellarmine and Azor. For all these prooue with many testimonies of antiquity and other forcible Arguments that it is of Diuine institution holding it for certaine and the contrary opinion not to be safe though not expresly de fide SECT VII Your seauenth Argument THAT the Successor of S. Peter in the Roman See canonically chosen is Head of the vniuersall Church all Catholikes beleeue as vndoubted matter of fayth But that this indiuiduall person v. g. Vrban the Eight is true Pope and true Head of the Church though the more probable opinion of Diuines hold it also to be of fayth yet diuers others defend that it is only of morall certaynty You not knowing how to solue the arguments of the first opinion otherwise then by rayling against it (f) Pag. 23. fine calling it a Iesuiticall fayth both grosly false wickedly blasphemous assume the second as granted which I with the authors of the first opinion do not grant but deny For the Church proposing vnto vs this indiuiduall man Vrban the eight as true Pope it is not only morally but absolutely and infallibly certayne that in the person of Vrban the eight are found all the conditions of true Baptisme Ordination Election and whatsoeuer els requisite for a true Pope and true head of the Church for as the Church being assisted by the holy Ghost cannot erre in proposing other Verities of fayth so nether in proposing this man to be the true head and lawfull gouernor of the vniuersall Church wherfore our beleefe that this man is true Pope is not humane morall and fallible but diuine and infallible vnlesse you will question the authority of the holy Ghost making it humane and fallible Yea euen in the other opinion though it be no matter of fayth that this indiuiduall man is true Pope yet the Authors thereof hold it to be a Theologicall conclusion so certayne that whosoeuer shall deny it is worthy of flames SECT VIII Your eight Argument YOVR eight argument (g) Pag. 25. 26. 27. is nothing but a repetition of what you haue sayd in the former sections without any addition of new proofes vnlesse to proue your Doctrine be to rayle against ours calling it new false scandalous pernicious hereticall blasphemous and vs periured persons all which being nothing but an empty froath of iniurious words deserue no other answere but contempt CHAP. VI. The Roman Church is the Head and Mother of all Churches IN this matter you wholly mistake the state of the question for when we demand which Church is the Head the Mother and Mistresse of all Churches the question is not which Church was first founded If you speake of priority of tyme or antiquity and call those Churches Mothers of all such as were founded after them we grant that in this sense the Church of Hierusalem is the Mother Church of all Churches and the Roman in the same sense a daughter both to the Church of Hierusalem of Antioch and all others that were founded before her And in this sense the Bishops which had bene present at the first Councell of Constantinople call the Church of Hierusalem the Mother of all other Churches (h) Theodor. l. 5. histor c. 9. But this is not the question for you know and set it downe as our Doctrine (i) Pag. 29. 38. that the Roman Church is called the Mother Church of all Churches because S. Peter was constituted by Christ the ordinary Pastor of the whole Church By which it appeares you know right well that the mother-hood which we attribute to the Roman Church is not priority of tyme but of authority and iurisdiction grounded on the supremacy of S. Peter for as by reason of his transcendent authority ouer the whole flock of Christ which is his Church he was and in his successors is the Father and Head of all Bishops so the Roman Church in which sayth S. Chrysologus (*) Epist. ad Eutych Peter still liueth and gouerneth is the Head and mother of all Churches and vnto which sayth S. (k) L. 3. c. 3. Irenaeus all Churches are necessarily to agree by reason of her more mighty Principality that is to say by reason of the soueraignty and supreme authority of the See Apostolike And in this sense she is called by S. Irenaeus (l) Ibid. and Origen (m) Apud Euseb l. 6. hist c. 12. The most ancient Church and by S. Cyprian (n) De simplicit Praelat The Root the fountayne and head of Episcopall power and The principall Church from whence Priestly vnity began (o) L. 1. ep 3. And from the same ground
before there was any Church at all in Britaine and most especially because she begot and founded the Brittish Church Wherfore with great reason K. Henry the eight confesseth (o) Lib. de 7. Sacram. contra Luther art 2. that all the Churches of the faythfull acknowledge and reuerence the most holy See of Rome for their Mother And our late Soueraigne K. Iames of famous memory in the Summe of the conference before his Maiesty affirmeth (p) Pag. 75. that the Roman Church was once the Mother Church and consequently that as well the Church of Brittaine as all others were her daughters which right she being once possessed of cold neuer lose vnlesse you will make false the words of Christ who promised that the gates of hell which are false and hereticall Doctrines shall neuer preuaile against her Lastly I will not omit to put you in minde of two other slâights The one is that wheras you know all antiquity to haue belieued and left expressed in their workes that the Roman Church is The head and Mother of all Churches and that it were not difficult if needfull to set downe their testimonies in their owne words you mention no other authority for our beliefe of that truth but the late Councell of Trent The other is that you runne on in your owne mistake calling it in vs a mad point of genealogizing to conclude that Rome must be mother to those Daughters of S. Peter which were begotten 7. yeares before she was borne and which therfore you call (q) Pag. 31. 36. Mothers grand-mothers and Aunts to her If by motherhood you vnderstand antiquity of tyme though it were indeed a mad point of Genealogizing to call the Roman Church Mother in respect of any Church that was founded before her yet in this very sense of Motherhood it is false that the Roman Church is a daughter to the Brittish for the Brittish was founded after the Roman But you know that by Motherhood we vnderstand superiority and iurisdiction and therfore as it were a mad manner of arguing to inferre that Caesarea in Palestine is not Superior in iurisdiction and mother to the Church of Hierusalem after which she was founded so it is in you to inferre that the Roman Church is not superior in iurisdiction and Mother to all Churches because she was founded after some of them CHAP. VII S. Peters Primacy defended TO proue that S. Peter was not of the now Roman fayth coÌcerning his owne primacy you (r) Pag. 38. seqq obiect those words of our Sauiour Mat. 16. vpon this Rocke for in them say you (s) Pag. 38. the fayth of S. Peter did not conceiue any Monarchicall or supreme iurisdiction promised vnto himselfe by Christ The natiue obuious and true sense of these words of Christ deliuered by the agreeing coÌsent of ancient Fathers Councels and all Orthodoxe writers is that Christ spake them to Peter in reward of that admirable confession of his fayth wherby he proclamed Christ to be The Sonne of the liuing God made him an impregnable Rock and promised to build his Church vpon him as vpon a foundation so firme and immoueable that the gates of hell which are errors and heresies should neuer preuaile against it This sense you cannot disgest therfore seek to elude it by abusing and falsifying the Fathers and other expositors For the better vnderstanding hereof it is to be noted that wheras you alleage some Fathers affirming that the rock on which Christ promised to build his Church is the fayth and confession of Peter and others saying that it is Christ himselfe these their expositions are no way contrary either in themselues or to our Doctrine for as Bellarmine (t) L. 1. de Pont. c. 10. §. Nemo dubitat obserueth no man doubts but that Christ is the chiefe foundation of the Church and that so much may be gathered out of these his words for if Peter be a secondary foundation supplying the place of Christ on earth it followeth that Christ himselfe is the first and chiefe foundation or as S. Augustine (u) In Psal 86. and S. Gregory (x) L. 28 Moral c. 9. call him Fundamentum fundamentorum The foundation of foundations Agayne they are not to be vnderstood of the person of Christ abstracting from the Confession of Peter but including it as the obiect confessed nor of Peters confession abstracting from Peter himselfe but including him as the person that confesseth Wherfore the sense is that Christ promised to build his Church vpon himselfe confessed by Peter or which is all one vpon Peter confessing Christ and for the confession he made of Christ Which to speake in the Schoole language is to say that Christ built his Church causally vpon Peters confession and formally vpon his person because that excellent confession of Peter was the cause which moued Christ to chose Peters person for the foundation of his Church The confession of Peter sayth S. Hilary (y) Cau. 16. in Mathaeum hath receaued a worthy reward declaring what reward it was he addeth O in the title of a new name happy foundation of the Church and worthy stone of her edifice O blessed Porter of Heauen c. And againe (z) Lib. e. de Trim. This is he that in the silence of all the other Apostles beyond the capacity of humane infirmity acknowledging the sonne of God by the reuelation of the Father merited by the Confession of his fayth a supereminent place 2. S. Basil (a) L. 2. Cont. Eunom Because Peter excelled in fayth he receaued the building of the Church on himselfe 3. S. Ambrose (b) Serm. 47. Peter for his deuotion is called a rock and our Lord is called a Rock for his strength he rightly deserueth to be a partaker in the name that is partaker in the worke for Peter layd the foundation in the house 4. S. Hierome (c) In cap. 16. Math. Because thou Simon hast said to me Thou art Christ the Sonne of God I also say to thee not with a vayne or idle speach that hath no effect for my saying is doing therfore I say to thee Thou art Peter and vpon this Rock I will build my Church And againe (d) Ibid. He rewardeth the Apostle for the testimony he had giuen of him Peter had said Thou art Christ the Sonne of the liuing God His true confession receaued a reward c. 5. S. Chrysostome (e) In psal 50. Heâre what he sayth to Peter that Pillar that foundation and therfore called Peter as being made a Rock by fayth 6. Theophilact (f) Ad cap. 1â Math. Our Lord rewardeth Peter bestowing on him a singular fauour which is that he built his Church vpon him By these testimonies of Fathers it appeares that to say Christ built his Church vpon the confession of Peter is not to deny that he built it on the person of Peter but to expresse the cause for
affirmeth that Christ to reward his fayth built his Church vpon him 9. And no lesse deceiptfully you alleage (k) Pag. 39. g. the RomaÌ glosse (l) Gloss Decret part 1. d. 10. in Cap. Dominus no fler to proue that not Peter but his confession without any relation to his person is the Rock on which Christ promised to build his Church for the glosse sayth Christ would haue his owne name of Petra a Rocke giuen to Peter c. therfore called him Petrus And the Chapter on which this glosse is made is taken out of an Epistle of S. Leo in which he not only affirme (m) Ep. 83. Peter to be the Rock on which the Church is built but addeth that whosoeuer denyeth this truth is impiously presumptuous and plungeth himselfe into Hell To these and otherlike obiections out of the Fathers and other Catholike authors you ad some confirmations of your owne The first is None say you (n) Pag. 41. will deny but that there was meant in Peters Confession that matter which he confessed but Peter confessed not himselfe but Christ saying Then art the Sonne of the lyuing God Ergo his confession had relation to Christ and not to himselfe A false and senslesse consequence for euery confession hath relation not only to the matter as to the obiect or thing confessed but also to him that coÌfesseth as to the agent from which it proceedeth and therfore to inferre that when Christ answering Peter and rewarding his confession sayd vnto him Thou art Peter c. he meant not Peter but himselfe to be the Rock is as senslesse an inference as to say that when Thomas cryed out vnto Christ (o) Ioan. 20.28 My Lord my God and Christ in reward of his confession sayd (p) Ibid. vers 29. Blessed art thou Thomas he pronounced not Thomas blessed but himselfe which was the matter Thomas beleeued 2. You obiect (q) Pag. 42. fin 43. All the Apostles and Prophets are called foundations wherby is not meant their persons or dominions but their doctrines I grant that Christ S. Peter the rest of the Apostles and Prophets are foundations on which the Church is built Christ is the chiefe and primary foundation by his owne power and strength Of him the Apostle sayth (r) 1. Cor. 3.11 Other foundation no man can lay besyde that which is layd which is Christ Iesus whome therfore S. Augustine (s) In Psal 86. and S. Gregory (t) L. 28. Moral c. 9. call Fundamentum fundamentorum The foundation of foundations Besydes Christ the Apostles and Prophets are also secondary foundations of the Church for the Prophets by fore-telling Christ and the Apostles by preaching his sayth and doctrine vphold the body of the Church to wit the faythfull who therfore are called (u) Ephes 2.20 Domostikes of God built vpon the foundation of the Apostles and Prophets Christ himselfe being the chiefe corner-stone and for this cause the wall of the Citty of the Church is sayd (x) Apoc. 1.24 to haue 12. foundations and in them the 12. names of the 12. Apostles Among these secondary foundations Peter hath the first and chiefest place The rest of the faythfull in respect of him are ordinary stones he an impregnable Rock as being built immediatly vpon Christ and the rest by meanes of him in regard wherof it was sayd to him alone and to no other of the faythfull or Apostles Thou art Peter and vpon this Rock I will build my Church And therfore S. Augustine sayth (y) Serm. 15. de Sanct. Our Lord called Peter the foundation of the Church for which cause the Church with reason worshippeth this foundation vpon which the height of the ecclesiafticall edifice is raysed 3. You say (z) Pag. 42. that when the Fathers expound by Rock Peter they meane ether a primacy of order or honor or els a priority of Confession in Peter not of Authority and Dominion and the same you repeate afterwards saying (a) Pag. 110. The similitude of head and members hath no colour of superiority but of priority of place or of voyce And this reason you alleage (b) Pag. 41. why though the other Apostles beleeued before Peter spake yet he alone answered as being the mouth of the rest I grant that Peter spake in the name of the rest but to inferre that therfore Christ when he answered Peter saying Thou art Peter made him not a Rock or promised not to make him the foundation of his Church is a Non sequitur I grant also that the other Apostles beleeued before Peter spake that he answered as the mouth of the rest not because he had any Commission from them but because out of his great feruor he preuented the rest and spake for them as their head and Superiour as Christ somtimes did for all his Apostles (c) Math. 9.11 Luc. 6.2 and as the Rector is wont to answere in the name of the whole Colledge So sayth S. Cyrill of Alexandria (d) L. 4. in Ioan. c. 18. They all answere by one that was their Superiour And againe (e) Ibid. l. 12. cap. 64. when our Sauiour asked his Disciples whom doe you say that I am Peter as being Prince and head of therest first cryed out Thou art Christ the sonne of the liuing God So S. Cyrill of Hierusalem (f) Catech. ââ All the Apostles being silent for this doctrine was aboue their strength Peter Prince of the Apostles and the chiefe preacher of the Church sayth vnto him Thou art Christ c. And in the same sense S. Cyprian (g) L. 1. ep 3. sayth Peter on whom our Lord built his Church speaketh for all in the voyce of the Church And S. Augustine (h) Serm. 31. de verb. Apost c. 1. Peter bearing the figure of the Church most feruent in the loue of Christ chiefe in the order of Apostles and holding the Princedome of the Apostleship often answers one for all And againe (i) Tract 124. in Ioan. That in his answere he bare the person of the Church for the primacy of his Apostleship and for the primacy which he had among the Disciples And whereas you to elude this exposition of the Fathers say (k) Pag. 42. 110. that when they expound by Rock Peter or pronounce him to be the head and Captaine of the rest they meane not primacy of authority and iurisdiction but of order or honor is a distinction that caries with it its owne confutation and shall be effectually disproued (l) Chap. 17. sect 1. hereafter CHAP. IX S. Peter exercised his Authority and Iurisdiction of supreme Pastor and Gouernor ouer the other Apostles and ouer the whole Church TO disproue S. Peters authority ouer the other Apostles you obiect first (a) Pag. 45.46 that S. Gregory vpon those words of the Apostle (b) Rom. 9.12 I will magnify my office in as much as I am Doctor of the Gentils
failing in fayth and confirming his brethren was not personall but belonging to his office and descending with it to his Successors for Peter in his owne person was not to liue till the end of the world and therfore not by himselfe but by his Successors to confirme the faythfull vntill the end of the world The same truth is further proued out of an ancient Treatise intituled A dispute between the Church and the Synagogue written by a learned Author aboue 700. yeares since in which it is said (d) Cap. 19. art 4. Christ seemeth to haue defined that the fayth of the Roman Church shall neuer faile saying to Peter I haue prayed for thee that thy fayth faile not for he foresaw that Peter whose fayth he promised shold neuer faile was to be Bishop of the Roman Church and there to end his lyfe by Martyrdome And what I beseech you are we to thinke him to haue signified to vs but that that Church especially whose Bishop Peter the Head of all Churches after Christ was to be shold alwayes remaine in the confession of one true fayth To these I adde the testimony of Georgius Trapezuntius a learned Grecian who explicating the same words of Christ sayth (*) In illud Ioan. Si eum volo manere c. In them two great Mysteries are plainly expressed the first that only the fayth of Peter his Successors that is to say of the Roman Church shall not fayle The other that the fayth of the rest shall sometimes fayle Wherefore sayth Christ thou being once conuerted confirme thy brethren He said Once to shew that the Apostles being confirmed with the grace of the Holy Ghost none of them should erre but that their Successors should for whose confirmation Peter that is to say his Successors are commanded to be conuerted which hath byn effectually performed for the rest of the Churches of the world haue byn often confirmed by the Roman but She neuer by others Finally S. Bernard writing to Pope Innocentius and requiring him to condemne the heresies of Abailardus subscribeth to the same exposition saying (e) Ep. 190. It is fit that all dangers scandals arising in the kingdome of God and chiefly those that concerne fayth should be referred to your Apostleship for I thinke it iust that the ruines of fayth shold be repared there where fayth cannot fayle for that is the prerogatiue of your See for to what other was it euer said I haue prayed for thee Peter that thy fayth faile not and therfore what followeth is required from Peters Successor And thou being once conuerted confirme thy brethren It is tyme therfore most âouing Father that you show your zeale repressing the corruptors of âayth Out of these testimonies I inferre against you that whatsoeuer Bellarmine in his Controuersies holdeth to the contrary (f) L. 4. de Pont. c. 3. these words of Christ I haue prayed for thee Peter c. containe no priuiledge of Peter peculiar to his person but a publike prerogatiue belonging to his office and descending to his Successors as Bellarmine in a later worke (g) Apol. c. 14. §. Neque solum expresly declareth And therfore though out of them it cannot be proued but that his Successors in their priuate Doctrine or writing may erre and fall into heresy yet it followeth that they neuer shall nor can erre ex cathedra that is iudicially in their Councels Consistories publike decrees or definitions of fayth made for the whole Church for S. Augustine (h) Epist 16â truly sayth The heauenly Mayster in the chayre of Vnity hath placed the Doctrine of verity and secured his people that for euill Prelates they forsake not the chayre of holsome Doctrine in which chayre euen they that are ill men are inforced to speake good things There is then in the Church a chayre of holsome Doctrine which is not the chaire in which Christ now sitteth in Heauen for in that there sit no ill men nor any other but himselfe Nor is this Chayre the chayre of euery Bishop for euery Bishop is not inforced to speake truth many haue bene heretikes and inuentors of heresies Wherfore S. Augustine himselfe declareth this chayre of Vnity to be that in which sitteth one Pastor in whom all Pastors of the earth are one I find sayth he (i) L. de Pastor c. 13. all good Pastors in one for surely good Pastors are not wanting but they are in one They that are diuided are many here one is praysed because vnity is commended This one chayre is none els but that of S. Peter There is one chayre sayth S. Cyprian (k) L. 1. ep 8. founded vpon the Rock by the voyce of our Lord. and againe (l) Lib. de Vnit Eccles Christ to manifest vnity constituted one chayre and ordained the originall of this vnity beginning from one giuing the primacy to Peter that so one Church of Christ and one chayre might be manifested c. He that keeps not this vnity doth he thinke himselfe to hold the fayth In the Episcopall chayre sayth Optatus (m) L. 2. contra Parmen was set Peter the Head of all the Apostles to the end that in this only chayre vnity might be preserued to all From this priuiledge obtayned by Christ for S. Peter his chayre it proceedeth that the ancient Fathers haue not doubted to belieue and teach the infallibility of the Roman Church in matters of fayth as also from other grounds of Scripture to be declared hereafter S. Cyprian speaking against the Nouatians sayth (n) L. 1. Ep. 3. They presumed to carry letters from Schismatikes and heretikes to the chayre of Peter and the principall Church from whence Sacerdotall vnity is deriued not considering that the Romans are they whose fayth was praysed by the mouth of the Apostle and to whom misbeliefe can haue no accesse S. Basil writeth to Damasus Pope (o) Epist. 69. per Sabinum Diac. Surely that which is giuen by our Lord to your Holynesse is worthy of that most excellent voyce which proclamed you Blessed to wit that you may discerne betweene what is counterfeit and what is lawfull and pure and that you may without any diminution preach the fayth of our ancestors S. Ambrose writeth to Siricius Pope (p) L. 10. ep 31. Whom your Holinesse hath condemned know that we also hold them condemned according to your iudgment S. Hierome sayth to Ruffinus (q) L. 1. Apol aduers Ruffin Know thou that the Roman fayth commended by the voyce of the Apostle admitteth no such delusions and that being fensed by S. Pauls authority it cannot be altered though an Angell should teach otherwise S. Augustine writing against the Pelagians and hauing professed that the Bishop of Rome hath from the holy Scriptures authority to declare the true fayth and condemne heresies addeth (r) Epist 157. The Catholike fayth expressed in these words of the Apostolike See is so ancient so grounded so certaine
and againe (o) In c. 1. ad Gal. he went to him as to one greater then himselfe and that not in a vulgar manner but as he obserueth out of the Greeke Verbe ãâã ãâã ãâã ãâã ãâã to behold and admire him as a personage of great excellency and maiesty as men goe to behold and admire great and famous Cities for which cause and to satisfy himselfe with a perfect view of his person and behauiour notwithstanding his great employments he stayed 15. dayes with him If therfore the generall accord of sacred expositors be of weight this 1. place of S. Paul which you produce to disproue his subiection to S. Peter is so farre from disprouing it that it strongly proueth it and his owne acknowledgment therof Againe 14. yeares after this time sayth S. Paul I went vp to Hierusalem according to reuelation to conferre with them the Ghospell which I preach among the Gentils From this place you argue (q) Pag. 5â that S. Paul held himselfe equall in authority with S. Peter for S. Hierome whom you alleage out of Salmeron sayth it is one thing to conferre an other thing to learne for among them that conferre there is equality What equality of iurisdiction and power No for a subiect may conferre with his Superiour a Collegiall with his Rector but of Doctrine and learning only as S. Hierome there declareth adding that betweene him that teacheth and him that learneth he that learneth is the lesser to wit in knowledge And therfore I grant that S. Paul went not to learne of S. Peter he had learned his Ghospell by reuelation immediatly from Iesus Christ the same Maister that taught S. Peter Nor did he receaue from S. Peter or the other Apostles power or authority to preach for that likewise he had immediatly from Christ in this sense he sayth (*) Gal. 2.6 The Apostles added nothing to me Neuerthelesse because he had not conuersed with Christ in mortall flesh nor learned his Doctrine from the other Apostles which had bene instructed by him before his death lest the Gentils to whom he preached being incensed against him by false Apostles might haue any doubt of the truth of his Doctrine or of his Commission to preach for their satisfaction and that his preaching might not be in vaine and without profit to the hearers he went to Hierusalem and conferred his Ghospell with the chiefe Apostles to the end that the Gentils might be certified of the truth of his Doctrine knowing it to haue their approbation and to be the same that they preached But you that borow your argument from Salmeron (r) In Ep. ad Gal. Disput â2 why do you conceale what followeth in his Comment If sayth he it was needfull for so great an Apostle of Christ to conferre his Ghospell with the Apostles and Peter how much more necessary was it that Luther and Caluin should haue brought theirs to be conferred with the See Apostolike With what pillars of the Church did they conferre it as Paul did or with what Miracle did they proue it they that could neuer persuade themselues so much as to come to the See Apostolike and Roman Church the mother of all Churches to conferre nor to the Oecumenicall Councell of Trent that was gathered for their soules health sake that was free and open to them that did courteously intreat them and with a safe conduct inuite them to come So Salmeron whose words you thought best not to mention both because they shew your Doctrine to be destitute of lawfull authority and also because they refute the fabulous report which you (s) Pag. 404. make out of Thuanus your historian that diuers Protestants came to the Councell and desired of the Popes Legates liberty to dispute but could not be admitted for Samleron was present at the Councell as one of the Popes Diuines who therfore knew what passed in the Councell better then Thuanus And to Salmerons testimony I adde your owne confessions in the late Declaration of the Archbishops and Bishops of Scotland against the pretended Generall assembly holden at Glascow (t) Pag. 13. and in your Apology of the Church of England which also expresseth the reasons why you refused to come set downe in your owne words and refelled by Doctor Harding in his Confutation of the same Apology (u) Part. ad Chap. 7. fol. 293. seqq How far therfore you are from the Doctrine example of S. Paul in this point not only Salmeron but Venerable Bede and S. Anselme (x) In cap. 2. ad Gal. haue declared out of S. Augustine whose words both they and Salmeron set downe to this purpose If the Apostle Paul himselfe sayth S. Augustine (y) L. 28. contra Paust c. 4. being called from Heauen after the Ascension of our Lord had not found the Apostles liuing that by communicating and conferring his Ghospell with thew he might shew himselfe to be of the same society the Church would giue no credit at all vnto him But when they knew that he preached the same Doctrine which they did that he liued in communion and vnity with them and did worke Miracles as they did our Lord therby commending him he deserued so great authority that his words at this day are heard in the Church euen as if Christ were heard to speake in him as he most truly said With these Fathers accordeth S. Hierome (z) Epist 89. quae est 10. inter epist. August defining that Paul had not had security of preaching the Ghospell if it had not bene approued by Peters sentence and the rest that were with him So S. Hierome whose testimony with the rest shew how beggarly a cause you haue since those very Scriptures which you produce in defence therof are so many verdicts against you A third text of S. Paul (*) 2. Cor. 12.11 you set downe thus I am nothing inferior vnto the Chiefe of the Apostles But I cannot commend your translation for none but Peter is Chiefe of the Apostles to whom therfore S. Paul compares not himselfe in the singular number as you here and els where falsifiing his words make him to say but to the Chiefe Apostles in the plurall number and yet not that in authority and iurisdiction of which he speaketh not but in the dignity of an Apostle in his great labors in his Miracles in his reuelations in his dangers and iourneys vndertaken for the preaching of Christ as the Context before and after sheweth S. Ambrose Theodoret S. Anselme S. Thomas Aquinas and other expositors declare (a) In eum locum But you vrge the testimonies of Fathers (b) Pag. 60. fin vpon this text of S. Paul And first that S. Ambrose saith (c) In 1. Cor. c. 12. Paul was no lesse in dignity then Peter You falsity S. Ambrose there compares not Paul with Peter in particular but speaking of him and the rest in generall sayth that albeit he were called to the
roundly without any answere at all therfore your said Antagonist told you as with reason he might that he greatly marueyled with what conscience or if not conscience with what forehead at least you could at that tyme write and print things that you did know or might haue knowne to be merely false and forged Is not this sayth he a signe of obstinate wilfulnesse that neither God nor truth is sought for by you but only to maintaine a part or faction with what slight or falshood soeuer Hauing giuen you this admonition though he remit you or rather the reader to the Warnword for a larger satisfaction yet he also briefly answereth (k) Ibid. num 55.56.57.58 shewing 1. Your grosse ignorance in ascribing that Canon to Pope Boniface wheras it is gathered by Gratian out of the sayings of S. Boniface an Englishman that was Archbishop of Ments in Germany and a holy Martyr 2. Your fraud in setting downe the words of the Canon corruptly both in Latin and English as by leauing out the beginning which sheweth the drift of the Canon and the end which containeth a reason of all that is said and cutting of other words in the middest to couer the pious meaning of S. Boniface 3. Your falshood in leauing out and altering some words and corruptly translating others with a heape of falsities as he rightly calleth them (l) Ibid. num 57. marg Wherefore if he had iust cause to marueile with what conscience or forehead you could then repeate an obiection so fully answered before farre greater cause haue I to maruayle now that after he hath againe giuen you this second answere and so fully discouered your fraud you are not ashamed yet againe to reiterate the same obiection without taking any notice of those errors wilfull falsities which that answerer laid to your charge To him and to the Warnword I remit the reader But because the glosse affirmeth the Pope to haue plenitude of power in disposing of Prebends and that none ought therin to say vnto him why do you so You call this the height of all desperate presumption in the Popes to make themselues incontroulable in their mischiefes A bold censure Kings haue fullnesse of power to dispose of the temporall offices of their kingdomes and none ought to say vnto them Why do you so Will you therfore tell them that this their authority is the height of all desperate presumption to make themselues incontroulable in their mischiefes No why then do you giue it that name and censure in the Popes You might haue done well to aske S. Bernards opinion He would haue told you (m) Ep. 131. that the plenitude of power is by a singular prerogatiue giuen to the See Apostolike That he which resisteth this power resisteth the ordination of God that he hath power if he iudge it profitable to erect new Bishoprickes where formerly they were not and of those that are in being to put downe some and set vp others as reason shall dictate vnto him so that he may lawfully of Bishops make Archbishops and contrariwise if it shall seeme necessary He can summon from the furthest partes of the earth whatsoeuer Ecclesiasticall persons of neuer so high degree and compell them to appeare before him and this not once or twice but as often as he shall find it expedient This is the power which the glosse speaketh of you call it the Height of all desperate presumption wherby the Popes make themselues incontroulable in their mischiefes S. Bernard holds it to be a power giuen him by Christ and that whosoeuer refisteth it as you doe resists the ordinance of God Whether is it fit that Christian men should belieue S. Bernard or you especially since you acknowledg him to be a Saint which he cold not be if he had erred in fayth nor will any wise man thinke that in this point he was of any other beliefe then all the holy Fathers of Gods Church were whose doctrine he knew and vnderstood better then you do But not contenting your selfe with censuring condemning Popes you carpe at the holy Martyr S. Boniface whom all Germany reuerenceth as their Apostle for teaching that albeit the Pope shold by his scandalous life draw innumerable multitudes with him into hell yet no man may presume to correct him to wit iuridically by punishing or deposing him for that is the sense in which S. Boniface speaketh vnlesse he also depart from the fayth But you consider not the wrong which by thus carping at the Pope you offer to all Christian Princes for dare you say that if an Emperor a King or any other absolute Prince be of so scandalous a life that by his example he lead thousands with him into Hell he may therefore be deposed Wherfore since you will hold it to be good doctrine that albeit a temporall Prince yea or many Princes liuing at the same tyme shold by their vicious liues draw thousands with them into hell none of them may therefore be corrected iuridically why do you carpe at vs for defending the same of the Pope who is but one at once Your fifth obiection is (n) Pag. 64. sin 65. S. Paul alone writ to the Romans not S. Peter True for when S. Peter writ his Epistles he was at Rome and had conuerted many of the Romans to Christ and planted the Church among them before S. Paul came theither or writ his epistle to them Againe S. Peter writ his epistles to all the faythfull and in regard therof you intitle them Generall Epistles and we Catholike Epistles a title which is not giuen to those of S. Paul Your sixth Obiection is (o) Pag. 65. It was not sayd of Peters ship as it was of that wherein S. Paul was God hath giuen vnto thee all them that sayle with thee and except those to wit the Mariners remaine in the Ship you cannot be saued Among 28. famous priuiledges which Bellarmine (p) Lib. 1. de Pont. c. 17.18.19.20.21.22.23.24 sheweth to haue bene granted to S. Peter and not to S. Paul nor to any other of the Apostles you are content to conceale them all without making any mention of them vnlesse it be of two or three to carpe at them as here you doe at his ship postposing it to that in which S. Paul sailed because in a dangerous tempest God preserued the liues of all that were in the ship for his sake But in this your dealing is no better then in the rest for the holy Doctors take the ship of Peter to be a type of the Catholike Church out of which none can be saued eternally which they say not of the ship in which Paul sayled When Christ saw two ships standing by the lake of Genezareth going into the one ship (q) Luc. 5.3 that was Simons and sitting he taught the multitude out of the ship it was not without mystery that of those two ships Christ made choyce of Peters only to
teach the people out of it for as S. Hilary sayth (r) Can. 13. in Math. the Church is the ship in which the word of life is placed and preached and which they that are out of it cannot vnderstand but lye like sand barren and vnprofitable and the preaching of Gods word out of the ship of Simon in particucular signifies that Christ dwelleth in that society which keepes the fayth and communion of Peter and makes his See the pastorall chayre from whence by Peter and his successors he teacheth the doctrine of his Ghospell Our Lord sayth S. Ambrose (s) Serm. 11. goeth only into that ship of the Church of which Peter is Mayster our Lord saying Vpon this rock I will build my Church And then he addeth that the Church of Peter is the Arke of NoÌe to shew that out of his Church none can be saued Which Doctrine S. Hierome likewise deliuereth comparing the Roman Church to the Arke of NoÌe out of which whosoeuer is shall perish at the coming of the floud Moreouer howbeit other ships be tossed yet sayth S. Ambrose Peters ship is not tossed in her wisdome sayleth perfidiousnesse is absent (t) L. 5. in c. 5. Luc. fayth fauoureth for how cold that ship be tossed of which he is Gouernor that is the strength of the Church And S. Bernard (u) L. 2. de consider The sea is the world the ships the Churches From whence it is that Peter walking on the waters like our Lord shewed himselfe to be the only Vicar of Christ which was not to gouerne one nation but all for many waters are many people and therfore wheras each of the others hath his peculiar ship to thee he speakes to Eugenius Pope S. Peters successor is committed that one mighty great ship made of them all to wit the vniuersall Church of the whole world I conclude therfore that the ship of S. Peter is the pastorall Chayre from whence the doctrine of Christ is to be learned by all and the Arke of NoÌe out of which none can be saued and that therfore betweene his ship and that in which S. Paul sayled as also betweene the priuiledges granted to the one and to the other there is as much difference as betweene the eternall saluation of all Gods elect and the corporall lyfe of a few Mariners and passengers that sayled with S. Paul Your seauenth and principall Obiection is (x) Pag. 65. If S. Peter had written of himselfe as S. Paul did of himselfe saying I haue the care of all the Churches this one wold haue seemed to you a firmer foundation then the word Rock or any other of those Scriptures wherby you labour to erect a Monarchy on S. Peter and by your consequence vpon the Pope ouer all Churches in the world Answere There are two kindes of solicitude and care one proceeding from the obligation of iustice the other merely out of the zeale of Charity The supreme care which S. Peter had both of all Churches and of their Pastours was of obligation of iustice because he had iurisdiction ouer them all as being supreme Pastor ouer the whole flock of Christ and therfore as the Pastor hath obligation of iustice to gouerne his flock and attend to the good therof so had S. Peter to attend to the good gouerment of the vniuersall Church and whatsoeuer persons therof which function was not committed to S. Paul nor did Christ promise to build his Church on him as he did on S. Peter and therfore that care he had of the vniuersall Church proceeded from his great zeale of Gods glory and feruorous charity which made him trauell so much in the conuersion of soules SECT VI. What estimation S. Paul had of the Roman Church YOu say (y) Pag. 65. S. Paul had not by farre so great estimation of the Roman Church as we would make the world belieue How proue you this because say you Dionysius Bishop of the Corinthians witnesse Eusebius (z) L. 2. c. 24. sayth that Peter and Paul both founded the Church of Corinth and that of Rome This then is your argument Dionysius Bish of Corinth sayth Peter and Paul founded the Churches of Corinth and Rome Ergo S. Paul had not by farre so great estimation of the Church of Rome as we would make the world belieue A witlesse consequence It is true that we account it a great honor and happinesse for the Church of Rome to haue bene founded by those two most glorious Princes of the Apostles and so it was also to the Church of Corinth But the Church of Rome was not only founded but moreouer ennobled by them for as Tertullian (a) L. de Praescr c. 36. obserueth they powred into her all their doctrine togeather with their bloud and enriched her with the inestimable treasure of their sacred bodies But her chiefest dignity and that which maketh her absolutely the Head and Mother of all Churches is that S. Peter the supreme Pastor and Gouernor of the vniuersall Church fixed his seate at Rome and ending his life there left the same dignity to his successors and they as occasion required ceased not to send their pastorall admonitions to the Corinthians for when not long after S. Peter and Paul had founded a Church among them they fell into errors and dissentions among themselues S. Clement Pope successor to S. Peter writ vnto them sayth S. Irenaeus (b) L. 3. c. 3. potentissimas literas most effectuall letters reducing them to peace and shewing them the Doctrine which they had newly receaued from the Apostles And to the same purpose Soter Pope not long after writ also vnto them And that the Corinthians acknowledged these epistles of the Roman Church to be sent vnto them as from their Mother Church whose doctrine they were to imbrace and receaued them as such appeareth in this that is Dionysius their Bishop and Eusebius (c) L. 4. hist. c. 22. out of him testify they held them in so great veneration that they vsed to read them publikely in the Churches for the instruction of the saythfull But this you could not see or if you did see it were willing to conceale it as not being for your purpose 2. Wheras we in commendation of the Roman fayth and Church are wont to alleage those words of S. Paul in his Epistle to the Romans (d) Rom. 1.8 I giue thankes to my God through Iesus Christ for all you because your fayth is renowned throughout the whole world you say (e) Pag. 66. that we vpon this commendation of the fayth of those Romans vse in a manner to triumph as though that Encomium with the same fayth were hereditary to that Church or as if at that day Catholike and Roman had bene all one If in this testimony of S. Paul we triumph and hold the Catholike fayth and the Roman fayth to be all one and hereditary to the Church of Rome we do therin nothing more then
striue earnestly against his error for the Catholike truth The reason therfore why Pelagius after he had deceaued the Councell of Palestine endeauored also to deceaue the Roman Church by a feigned profession of his fayth sent to Innocentius Pope was because it was the constant beliefe of all Christians in those dayes that the Roman Church as being heyre of the fayth commended by S. Paul could not approue any doctrine but what was truly orthodoxall and Catholike as Pelagius in that his profession acknowledgeth saying (t) In fin Symb. ad Dâââ apud Hieron to 4. Baron anno 417 This o most blessed Pope is the fayth which I haue learned in the Catholike Church and which I haue alwayes held and do bold Wherin if I haue said any thing ignorantly or vnwarily I desire to be corrected by you that hold the fayth and chayre of Peter If this my confession be approued by the iudgment of your Apostleship whosoeuer layes an aspersion on me shall shew himselfe to be ignorant or malicious or els not to be a Catholike but he shall not proue me to be an heretike With this profession Pelagius sought to deceaue the Roman Church but could not because Zozimus sayth S. Augustine (u) Proximè cit considered what iudgment the fayth of the Romans commended by the Apostle had made of him in the tyme of Innocentius his predecessor For which cause Procopius truly said (x) L. 1. de bello Goth. If euer any surely the Romans chiefly are they that haue had the Christian fayth in veneration I conclude therfore that if the holy Fathers haue vnderstood the Scriptures aright the fayth of the Roman Church is proued to be infallible not only by the Scriptures formerly alleaged (y) Supra hoc âap but by this very passage of the Apostle Nor do Tolet or Sà whome heere you obiect (z) Pag. 66. say ought to the contrary for if they obserue that when the Apostle sayth to the Romans your fayth is published euery where it is an hyperbole because the sense is not that the fayth which they belieued was then actually preached throughout the whole world but that is was a thing knowne and published throughout the whole world that they had belieued they say nothing but what is true for the Apostle cold not say that the Roman fayth which was the fayth of Christ was then actually preached in all partes of the world as neither it is yet at this day but that it was publikely knowne throughout all the world that the Romans had receaued the fayth of Christ because in common speach and morall reputation that which is diffused ouer a great part of the world and famously knowne is said to be euery where And this publike fame was of great moment for the conuersion of other nations for Rome being the Head of the world whither all sorts of people vnder that vast Empyre had recourse for discharg of their tributes and accompts of their offices they cold not but haue knowledge that the Romans belieued in Christ And as Tolet noteth out of S. Chrysostome but you to detract from the Romans what prayse you can conceale it this publike same and knowledg of their beliefe was an example and a great motiue for other nations to receaue the fayth of Christ Now wheras you adde (a) Pag. 60. It is an obiection now a dayes breathed into the mouth of euery vulgar Papist that at that day Catholike and Roman were all one the testimonies of antiquity which I haue formerly brought in profe therof shew that none but he which is not so much as vulgarly read in Ecclesiasticall history can be ignorant of so certaine a truth Wherfore you speake vntruly when you say it is an insultation of ours easily checked with a paralell of the like if not of a larger commendation of the Church of Thessalonica by the same Apostle 1. Thessal 1.2 We giue thankes alwayes to God for you all making mention of you in our prayers remembring without ceasing your worke of fayth And againe v. 8. From you sayth he sounded out the word of the Lord not only in Macedonia and Achaia but also in euery place your fayth to Godward is spread abroad c. This is your paralell which is easily disparalelled for as Baronius obserueth (c) Anno 58. out of S. Chrysostome the Romans being Head of the world their fayth was a forcible motiue to bring other nations to belieue in Christ And therfore S. Leo (d) Serm. 1. in Nat. Apost Pet. Paul had reason to say that S. Peter Prince of the Apostles not by humane counsell but by diuine ordination came from Antioch to Rome to preach the Ghospell and fixe his chayre in that Citty that so the chiefe seat of religion might be where the Head of superstition had bene and that the fayth from thence as from the top of the Empyre might be diffused throughout the world And S. Anselme (e) ân c. 1. ad Rom. that S. Paulgiuing thankes to God for the fayth of the Romans sayth I giue thanks to God for all the faithfull in the first place for all you because you are the chiefest the Roman Church hauing the primacy among all Churches And wheras the Apostle sayth The fayth of the Romans is published throughout the whole world the same S. Anselme noteth (f) In c. 1. ad Thessal that he sayth not so to the Thessalonians but You are made a paterne to all that belieue in Macedonia and Achaia and from you the word of our Lord was bruted not only in Macedonia and Achaia but also in âuery place that is sayth he in euery place neare to you And hereby it appeareth that the Romans for the example of their fayth and the profit that redounded therby to others were preferred by S. Paul before the Thessalonians as farre as the whole world ouer which the conuersion of Rome was quickly spread exceedeth Macedonia Achaia with a few bordering Prouinces which only had notice of the Thessalonians And therfore S. Paul giueth a further prayse to the Romans (g) Rom. 15.15 I am assured of you that you are also full of loue replenished with all knowledge so that you are able to admonish one another And againe (h) Rom. 16.19 Your obedience is published into euery place none of which prayses he gaue to the Thessalonians But lest we should gather any preeminence of the Roman Church because the Epistle to the Romans among all S. Pauls epistles hath the first place you preoccupate this obiection telling vs (i) Pag. 67. that the epistle to the Thessalonians and others were written before that to the Romans Be it so but we aduertise you with S. Anselme (k) Praefat. in ep ad Rom. It is to be belieued that they which collected S. Pauls epistles into one body iudged that the epistle to the Romans ought to haue the first place because it was
addressed to that Citty which was then Head of the whole world and because the Roman Church still vntill this day hath the soueraignty of all Churches And in his commentary of the eight verse of the first Chapter Here againe sayth he it is manifest that the âpistle to the Romans ought to be placed first because the Romans among all the faythfull are the chiefest because the Roman Church hath the soueraignty among all Churches SECT VII Why S. Paul did not intitle his Epistles Catholike Epistles THat S. Paul in his epistle to the Romans hath giuen sufficient testimony of the preeminency of the Roman Church aboue all others is a thing manifest if not you but the ancient Fathers may be the iudges Them you must giue vs leaue to follow and forsake you fighting against S. Paul and them Against this truth you frame yet two Arguments more The first is (l) Pag. ââ that whereas the epistles of S. Iames Peter Iude and Iohn are intituled Catholike epistleâ if S. Paul had bene possessed with the spirit of the now Bishop of Rome he would haue intituled the Church of Rome the Catholike Church and at least inscribed his epistle Catholike The second is (m) Ibid. that he giueth not to the Roman Church so much as the title of a Church which yet in his prefaces to the Corinthians Galathiâns and Thessalonians he giues to those Churches To the first I answere that the Apostles themselues did not giue to any of their epistles the name of Catholike epistles That title is prefixed to the epistles of Iames Peter Iohn Iude by the Church for diuers reasons which you may reade in Salmeron (n) Disp 1. in Ep. S. Iacobi and chiefly because as S. Augustine (o) De fide oper c. 14. witnesseth they were written against the heresy of Simon Magus defending Iustification by only fayth wherin Protestants are his heires And for that cause their epistles insist so much on good workes and the keeping of Gods Commandements and shew that fayth without charity is dead and fruitlesse And for the same cause S. Iohn (p) Ep. 1. vers 24. 27. admonisheth the faythfull to abide in that Doctrine which they haue heard from the beginning because many seducers are gone out into the world And S. Iude (q) Vers 4.8 seqq exhorteth them to stand to their old fayth shewing them by examples that it is damnable not to be constant in it To your second Argument I might answere with 8. Chrysostome that they which were but a small number newly conuerted and weake S. Paul salutes them by the name of a Church to comfort them but not those that were more in number and of longer standing as the Romans were when he writ vnto them For this reason I say that as S. Paul did not salute the Ephesians Philippians Colossians by the name of a Church in expresse words so neither did he the Romans but only virtually and implicitly saying (r) Rom. 1.7 To all that are at Rome the beloued of God called Saints which title cannot agree to any congregation but to a true Church of Christ as (s) Tom. 13. disp 7. in ep ad Rom. Salmeron learnedly proueth and you contradicting your selfe acknowledge saying (t) Pag. 7â sin S. Paul to shew that the Church rather doth consist in the professors then in the place omitteth the name of a Church and mentioneth only the persons saying To the Saints at Colosse To them at Rome beloued of God called Saints But because you mention Salmerons solution I will giue the reader notice how fouly you abuse and fallify him He giues three solutions to this Argument The first he most approueth and this you wholly pretermit to persuade your reader that he giues not three but only the two later and therfore wheras he begins the second thus Posset secundò commode dici you leaue out fecundo that this may seeme not to be his second solution but his first and to the same end you say allata alia solutione ad hunc redit that hauing brought another solution he returnes to this saying but the first solution in my iudgment is more soâde which words containe a most notorious falsification for he returnes not to this which you make the first by leauing out secundò but to the first of the three which you neuer mention And wheras he sayth that the first solution is in his iudgment the more solide you by falsifying apply this his saying to the second against which because you can make a shift to cauill you would haue your reader thinke it is Salmerons first solution and that he thought it to be the most solide of all the three But of what import to your cause is this iugling Marry that because in the second solution Salmeron mentioneth the factions that were then in Rome betweene the Iewes and Gentiles you may inferre that S. Paul did thinke Rome to be as other Churches subiect to the alteration of Schismes and factions and in proofe therof you say (u) Pag. 69. that not only our Professors among themselues but also Popes and Antipopes were distracted into diuers Schismes and factions c. One of our deuout Doctors reckoning the number of these Schismes to haue ben twenty an other accounting the continuance of one of them to haue endured fifty yeares Our Deuout Doctor whom you mention to proue that there hath ben twenty schismes in the Roman Church is Stapleton The place in which you cite him is his thirteenth booke De princip Doctrin Cap. 15. wheras in that worke he hath but twelue bookes in all But be it that there haue ben twenty Schismes in the Roman Church Schisme is not a sinne against fayth but against Charity If then Antipopes or other professors of the Roman Church haue broken the bond of charity was it therfore lawfull for you to renounce the fayth of the Roman Church If Schismes be a lawfull cause of departure who can stay in your Protestant congregation diuided subdiuided into Lutherans Caluinists Zwinglians Brownists and a thousand other Sects vnder these new ones daily arising among you as Separatists and Socinians all which are diuided not only in poynt of charity but in the very substance of fayth And surely you are ill aduised to obiect the Schismes of the Roman Church in iustification of your departure from her for since as our Authors haue aduertised nether the persecutions of heathen Emperors nor the Gothes and Vandals nor the Turke nor any sacks or massacres by Alaricus Gensericus Attila Borbon and others nor the emulation of secular Princes were they Kings or Emperors nor the many Schismes and diuisions betweene the lawfull Popes and Antipopes nor the manifold difficulties dangers in their elections nor the great vices which haue bene noted in some of their persons nor any scandall haue had power to ouerthrow the Roman Church as they haue done the Churches
Eusebius Nebrissensis proueth the like by examples of other natioÌs And to what he sayth I adde the reason which Blessed Augustinus Triumphus a holy and ancient wryter that liued 400. yeares since yieldeth (l) De Potest Ecclesiact c. 7. art â why S. Paul in the Popes buls is somtimes placed on the right hand of S. Peter S. Paul sayth he was lesse then Peter greater then Peter and equall to Peter He was equall to Peter in the office of preaching lesse then Peter in Ecclesiasticall power for Peter alone was Cephas that is Head of the whole Church but he was greater then Peter in the prerogatiue of his election to the Apostleship for he was chosen by Christ after his resurrection glorification for this cause Paul in the Popes bulls is placed on the right hand Peter on the left So he Hauing now answered the arguments which hitherto you haue brought out of S. Pauls epistles and shewed that by alleaging them you conuince your owne Doctrine of falshood and proue ours I must craue pardon if I aske you a question concerning his Epistle to the Romans which Optatus asked the Donatists concerning some other of his epistles and S. Augustine concerning them all How dare you sayth Optatus (m) L. â cont Parmen read S. Pauls epistle to the Romans in whose communion you are not You sayth S. Augustine (n) L. 2. de Baptism c. 6. that haue it and read it and say that you liue according to it why doe you not communicate with the Church to which it was sent Answere why haue you separated your selues c Choose which you will If then that is when Donatus when Luther when Caluin began the Roman Church was polluted with errors it was perished for a Church that holds false pernicious schismaticall hereticall blasphemous and Antichristian Doctrine with which you often charge the Roman Church cannot be a true Church of Christ but a Synagogue of Satan from whence then had Donatus Luther or Caluin his begining where was he Cathechized where baptized where ordayned I conclude therfore as Optatus did against the Donatists Know that you are cut of from the holy Church And I say to you as S. Augustine did to them (p) L. de vnit Eccles c. 12. You haue the epistle to the Romans but we read it and beleeue it and haue the Roman Church in our communion from which we grieue with him (p) Psal cont part Donati to see you lye cut of she being that Rock which the prowd gates of hell ouercome not CHAP. XIII Whether S. Iohn the Euangelist conceaued himselfe subiect to the Roman Church YOVR Tenet is (r) Pag. 73. that S. Iohns fayth did not conceaue the Article of subiection to the Roman Church In proofe therof you assume that in his booke of Reuelation he reuealeth the City of Rome to be Babylon that Autichrist shall haue his seate there which though it were granted yet I see not which way it followeth that Iohn did not acknowledg himselfe subiect to S. Peter or âo his Successors in the Church of Rome But let vs examine the particulers of your Doctrine and proofes SECT I. Whether Rome shall be the seat of Antichrist THat the City of Rome is Babylon mentioned in the Reuelation say you (s) Ibid. is the gener all consent of our owne Iesuits and other Diuines But in proose hereof you can find no other Iesuits nor Diuines to alleage but Ribera Viegas and the Rhemists whom you abuse and falsify to make them serue your turne as I shall now declare The Rhemists say you (t) Pag. 74. do thus farre grant as to say The great Antichrist shall haue his seat at Rome as it may well be though others thinke that Hierusalem rather shall be his principall soat But your Iesuits Ribera and Viegas both of them Spanish Doctors and publike professors do confidently auerre the contrary and the one is so bold as to hold him to be a most notable foole that shall deny it But good Sir by your leaue this is a most notable vntruth That which Ribera sayth is that towards the end of the world Rome shall be burned not only for her former sinnes of Idolatry and persecuting of Christ vnder the Pagan Emperors but also for other sinnes that in the end of the world she shall commit vnder Pagan Kings and that this is so certaine out of the Apocalypse that no man though neuer so foolish can deny it This Ribera sayth and it may well be said that he who out of these words of Ribera inferreth as you do that the City of Rome is to be the seat of Antichrist or that Ribera sayth so is I will not say a notable foole but whether he deserue not that name I leaue to the readers censure The Doctrine of Ribera Viegas the Rhemists is that when S. Iohn calleth Rome Babylon he neither speaketh of the Church or Pope of Rome nor yet of the Citty of Rome as she is vnder the gouerment of Christian Emperors or in obedience of the See Apostolike for in that estate the hath sayth S. Hierome (u) L 2. cont louin wiped out the blasphemies written in her forehead by the confession of Christ. In that estate (x) Ep. 17. ad Marcell there is in Rome the holy Church there are the triumphant Monuments of Apostles and Martyrs there is the true confession of Christ there is the fayth praysed by the Apostle and gentility troden vnder foote the name of Christ daily aduancing it selfe on high Wherfore when S. Iohn calleth Rome Babylon Ribera Viegas and the Rhemists with the ancient Fathers expound him to giue her that name as she was the head of Paganisme the mother of superstition and Idolatry and persecuted the Church and Popes of Rome being drunke with the bloud of the Saints Martyrs of Christ Iesus (*) Apoc. 17.6 as she did vnder Nero and Domitian in S. Iohns tyme afterwards vnder other Pagan Emperors when she put to death thirty Popes successiuely one after another and as she shall do againe in the end of the world for both Ribera and Viegas hold that the Citty of Rome shall then fall from the obedience of the See Apostolike and from the fayth of Christ and that as well for her enormous sinnes anciently committed vnder the heathen Emperors as also for other like which in the end of the world she shall commit vnder heathenish Kings she shall be burn's and consumed with fyre But that Rome euen then vnder pagans Emperors was or hereafter vnder Heathenish Kings shall be the seate of Antichrist neither Ribera nor Viegas affirme nor any way insinuate as it may appeare out of their words which you here set downe in Latin (y) Pag. 74. marg for those words Roma sedes Antichristi which you attribute to Ribera are not his but foysted in by your selfe to Father on him your owne fiction
And therfore wheras here els where often (z) Pag. 377. 378. alibi you affirme peremptorily out of Ribera and take it as a truth granted by him and vs that Rome shall be the seate of Antichrist you passe the limites of truth for Ribera most expresly affirmeth (*) Adcap 11. Apoc. n. 20. sin 21. init that Antichrist shall haue his Court in Hierusalem reigne there and that the Iewes shall receyue and honor him as their Messias And the same is the most common and receaued opinion as well of our moderne Diuines as of the Ancient Fathers Hippolitus Martyr Lactantius S. Chrysostome S. Ambrose S. Hierome S. Augustine Sedulius S. Damascen Arethas Seuerus Sulpitius S. Gregory of Tours Venerable Bede Haymo and S. Thomas related by Suarez (a) Defens sid l. 5. c. 16. Bellarmine (b) L. 3. de Pont. c. 13. and Sanders (c) Visib Monarch l. 8. c. 26. that Antichrist shall not haue his seat at Rome but at Hierusalem And if the Rhemists say it may be that he shall haue his seat at Rome withall they rightly obserue that whosoeuer opposeth the Roman Church or belieueth otherwise then she teacheth belongs not to Christ but is an Heretike a member of Antichrist And the same was the beliefe of the most learned Doctors of Gods Church S. Hierome (d) Ep. 57. I know the See of Rome to be the Rock on which the Church is built And speaking to Damasus Pope (e) Ibid. Whosoeuer gathereth not with thee scattereth and is not of Christ but of Antichrist And before him S. Cyprian (f) L. 1. ep 8. had said He that gathereth out of the Church and chaire built vpon Peter scattereth Optatus (g) L. 2. cont Parmen that whosoeuer opposeth the Episcopall chayre of Rome built vpon Peter is a Schismatike and a sinner S. Leo (i) Ep. 75. that whosoeuer presumeth to oppose the Roman Church built by the voyce of our Sauiour vpon the most blessed Peter Prince of the Apostles as vpon a Rock is either Antichrist or a Diuel S. Maximus a famous Martyr the greatest Diuine of his age (k) Epist. ad Marin Diue. that they which speake against the Church of Rome are heretikes that with vnbrideled mouths breath out iniquity against heauen S. Bernard (l) Ep. ad Hildebert Arch. Turon that they which be of God are vnited with the Pope and he that stands but against him either belongs to Antichrist or is Antichrist himselfe By these testimonies it appeares first how great reason the Rhemists Ribera and Viegas had to admonish you that this Prophecy of S. Iohn though in their opinion it point out the destruction of the City of Rome for her Idolatry vnder the Pagan Emperors and for the Apostacy from the fayth vnder other wicked kings in the end of the world when she shal returne to her ancient greatnesse yet it aymeth not at the Church of Rome or Bishop therof because that Apostacy shall be from the fayth of that Church and from the Bishop therof 2. And since you confesse (m) Pag. 75. that these Authors admonish their readers here of againe and againe thereby you conuince your selfe of folly for this your argument out of the Apocalyps against the Bishop and Church of Rome is wholy grounded on their exposition testimony which being so manifestly against you what man but your selfe would haue produced them or which is all one S. Iohn as expounded by them for witnesses against the Roman Church Or with what coÌscience could you say here (n) Pag. 74. afterwards againe so boldly repeate (o) Pag. 377. 378. as their Doctrine that Rome shall be the seate of Antichrist since Ribera from whom Viegas dissententh not most expressly teacheth that Hierusalem shall be his seate and that he shall raigne there Is not this a most wilfull falsification 3. And from hence the reader may learne how fraudulently you remit vs to the testimonies of Ribera Viegas in their exposition of this text of S. Iohn to proue a necessity of your departure from the Church of Rome since they condemne you as an heretike and the holy Fathers pronounce you to be a member of Antichrist for it The departure which S. Iohn speaketh of is not from the Church of Rome but from the idolatry and vices which in his tyme reigned in the City of Rome and shall reigne in her againe in the end of the world And this departure is not to be made so much by locall motion as by steps of fayth that is by not communicating with her in her wickednesse And therfore notwithstanding that admonition of S. Iohn Goe out of Babylon my people the faythfull in his tyme did not leaue the Citty of Rome but still remayned there departing from her idolatry and other Vices But you aske (p) Pag. 76. 77. If the destruction of Babylon mentioned in the reuelation point only at the Citty and not at the Church or Bishop of Rome how can the Pope at that tyme still remayne Bishop of Rome when he and all Christian people are departed out of the City and the City it selfe is vtterly extinct for then to be called Bishop of Rome say you is but a man in the moone and Titulus sine re I answeare though at that time the Citty of Rome shall be consumed with fire yet the Church of Rome shall not for you (*) Pag. 76. confesse that the Church rather consisteth in the Professors then in the place and therefore whiles the faythfulll Professors of the Roman Church yea of Rome it selfe with their Bishop shall remaine which shal be till the end of the world though not in the Citty after it is destroyed the Church of Rome shall still remayne according to your owne Principle and chiefly according to the oracle of Christ That the gates of Hell shall neuer preuaile against her Suppose which God forbid Turkes and Infidels should take from you the Citty of Durham or that the same should be consumed by fire into ashes the whole multitude of your good godly Christians escaping away with your selfe liuing and being by you fed in some corner of your Diocesse in this case would you say the Church of Durham should be extinct the Bishop of Durham become Titulus sine re Should the superintendent of Durham be changed into the man in the Moone The Citty of Rome as Ribera (q) Ribera in Apocal c. 1â n. 47. Pontificem cum multitudine Sanctorum eijcient Nam multi viri boni ex has potissimùm Ciuitate âiecto Pontifici adhaerebunt holdes shall towardes the end of the world fall from the Christian fayth and obedience of her Bishop not that all the people of Rome shall fall away for a great multitude of good Christians and Saints shall remaine constant and adhere to the Pope and depart with him out of the Citty yea the Citty it selfe
said belonged not to the other Apostles 2. That power did extend to all Bishops because the reason of order and Ecclesiasticall vnity so required 3. The power of the Bishop of Rome was alwaies ordinary and to continue perpetually in the Church not so in the other Apostles This is Suarez his Doctrine which I haue set downe in his owne words that the reader perusing yours and comparing them with his may see how you falsify for both in your Latin margent English text you leaue out (i) Pag. 79. the reason wherwith he proues his assertion and set downe for his only ground that he cannot remember to haue read in any author any thing of this point wheras he proues it out of what he had formerly said And doth he not here againe proue it out of the power and iurisdiction which was in S. Peter ouer the whole Church descended from him to his Successors And doth he not from thence inferr three prerogatiues which his Successors had ouer the other Apostles two of which you conceale And though you set downe the third yet it is in your Latin Margent only and so dismembred from Suarez his context that the reader will not easily vnderstand the force therof Againe who is so blind that sees not your absurd manner of arguing which is this (*) Pag. 78. 79. Suarez opinion is that S. Iohn suruiuing S. Peter was subiect to Linus his Successor ergo S. Iohns fayth did not conceaue the Pope to haue iurisdiction ouer all other Bishops and Pastors in the Catholike Church You might as well haue inferred that because Yorke hath a Minster London hath a Bridge for this is as good a consequence as yours But hereby the Reader may see with what silly Sophistry you delude or to vse your owne words against your selfe with what vntempered morter you daube vp the consciences of your followers Now as for Suarez his assertion that the iurisdiction of S. Peters Successor was greater then the ordinary Episcopall iurisdiction of the other Apostles a iudicious Reader wil easily conceaue to be no such improbable Doctrine if he reflect that the Successor to euery Bishop is inuested in all the Episcopall authority of his predecessors and therfore Linus being Successor to S. Peter it must follow that 8. Peter being in Episcopall authority and iurisdiction superior to all the other Apostles Linus had the same authority and iurisdiction ouer those that suruiued S. Peter And this S. Chrysostome seemeth to haue expressed (k) L. 2. de Sacerd 1â when he said Christ committed to Peter and to Peters Successors the charge of those sheep for the regayning of which he shed his bloud from which number I trust you will not excluded S. Iohn or any other of the Apostles that suruiued S. Peter And what els did S. Cyril meane when he said (l) Apud S. Thom. Opusc cont error Graec. c. 32. As Christ receaued from his Father most ample power so he gaue the same most fully to Peter and his Successors And what Paschasinus when in the presence and with the approbation of the Councell of Chalcedon (m) Act. 1. he affirmed the Pope to be inuested in the dignity of Peter the Apostle And what meant S. Bernard (n) L. 2. de considerat when he said to Eugenius Pope Thou art Peter in power and by vnction Christ the sheep of Christ were not so without exception committed to any Bishop nor to any of the Apostles as to thee thou art Pastor not only of the sheep but Pastor of all Pastors And what meant S. Leo (o) Serm. 2. â Anniuers suae assump when he said The ordinance of truth standeth and S. Peter continuing in the receaued solidity of a Rock hath not left the gouerment of the Church for truly he perseuereth and liueth still in his Successors And againe (p) Ibid. In the person of my humility he is vnderstood he honored in whom the solicitude of all Pastors with the sheep commended to him perseuereth and whose dignity in an vnworthy heyre fayleth not And what S. Peter surnamed Chrysologus (q) Ep. ad Eutychet when he exhorted Eutyches to heare obediently the most blessed Pope of Rome because S. Peter who liueth in his owne See and is stil president in the same exhibits the true fayth to those that seeke it And what the Legates of Celestine Pope in the Councell of Ephesus (r) P. 2. Act. 2. No man doubtes for it hath bene notorious to all ages that the holy and most blessed Peter Prince and Head of the Apostles piller of the fayth foundation of the Catholike Church liues and decides causes yet vnto this day and for all eternity by his Successors And what Eulogius Patriarke of Alexandria writing to S. Gregory (s) Apud Greg. l. 6. ep 37. that Peter Prince of the Apostles sitteth still in his owne Chayre in his Successors And what S. Gregory himselfe reporting (t) Dial. l. 3. c. â that Agapet Pope comming to Constantinople the friends of a man that was lame and dumbe beseeching him to cure that man by the authority of Peter the Apostle Agapet by the same authority cured him And what the Fathers of the sixt Councell generall when commending the Epistle of Agatho Pope they said (u) Act. 18. The paper and inke appeared but it was Peter that did speake by Agatho And finally what Constantine Pogonate when writing to the Roman Synod (x) Apud 6. Syn. Act. 18. he admired the relation of Agatho at the voyce of the diuine Peter himselfe It followeth then that if Linus was inuested in the Episcopall dignity and power of Peter if S. Peter still liue and rule in his owne See and decide causes in his Successors if he speake by them and their voyce be to heard as his voyce to be subiect to Linus was no other thing then to be subiect to S. Peter and to disobey Linus was to disobey S. Peter who did speake by Linus and gouerne in his owne See by him Wherfore as the Apostles owed subiection to S. Peter whiles he liued so those that suruiâââ him did to Linus hauing the place of Peter for ãâã ââârian âalles the Roman See L. 4. âp 2. CHAP. XIV Your fifth Chapter with diuers Arguments answered SECT I. Of the Name Catholike AFTER a discourse made from an Argument ab authoritate negatiuè which euery Logician knowes to be of no force you say (a) Pag. 81. We begin at the word Catholike and desire to vnderstand why the epistles of Iames and Iohn and Iude were called Catholike or vniuersall as well as the two Epistles of Peter if the word Catholike were so proper to the Roman Chayre seing that the Epistles of Iames Iohn and Iude were not sent to or from Rome nor had any relation to Peter there Before I answere I desire you to remember that the name Catholike by the ancient Fathers is giuen
Successor and so much the holy Councels haue declared He that hath the See of Rome sayth the Councell of Nice (b) Can. 39. ex Graecis Arab. is Head and Prince of all Patriarkes for as Peter was so he is the chiefe to whom power is giuen ouer all Christian Princes and all their people as one that is the Vicar of Christour Lord ouer all people and ouer the whole Christian Church And the generall Councell of Lions (c) In Sâxt Decret Cap. Vbi periculum calleth the Pope the Vicar of Iesus Christ the Successor of Peter the Gouernor of the Vniuersall Church the guyde of our Lords slock And in the same sense S. Bernard (d) L. 2. de Confid said Peter walking vpon the water like our Lord shewed himselfe to be the only Vicar of Christ that was to gouerne not one nation but all for many waters are many people By this you see that when we call the Pope The Vicar of Christ we take the name of Vicar antonomastice for him that beareth the person and holdeth the place of Christ as vniuersall Pastor and Gouernor of the whole Church In which sense neither Tertullian attributed that name to S. Paul as Genebrard obserueth in that very place in which you cite him for the contrary (e) Chrou l. 3. pag. 479. â80 nor doth it in that sense agree to any other Bishop but only to S. Peter and his Successors in the See of Rome which Genebrard also testifieth against you in these words Christ hath no Successors because he still liueth but he hath Vicars and Ministers on earth among which Peter and the Bishops of Rome his Successors haue the Soueraignty as all antiquity without exception hath belieued and therfore with great reason we reckon their Succession which is to continue till the worlds end as one of the markes that hold vs in the lap of the Catholike Church S. Ignatius and Eusebius Pope you likewise abuse for although Deacons be in their degree Ministers and Vicars of Christ yet S. Ignatius sayth it not but only commandeth the Trallians to whom he writeth to reuerence them as our Lord Iesus Christ and as guardians of that place and so much his owne words set downe by you (f) Pag. 242. n. 15. in Greeke declare The testimony of Eusebius you falsify He sayth Caput Ecclesiae Christus est Christ is Head of the Church You corruptly translate There is one Head of the Church Christ to signify that there is no one Head thereof vnder Christ as his chiefe Lieutenant and Vicar on earth which is contrary to the Doctrine of Eusebius in the same Epistle both before and after the words which you obiect And to this you add an other corruption for where Eusebius sayth Priests are Vicars of Christ you in your English leaue out the word Priests for the good will you beare to that name and function Whose Vicar may he be thought to be that deales so imposterously But you obiect (h) Pag. 82. S. Paul to auoyd Schismes among the people will not haue them adhere to any one man no more to Cephas that is Peter then to Paul or Apollos wheras your Roman Cephas would haue taught S. Paul a contrary lesson saying that they who adhere vnto Cephas cannot be called Schismatikes as those who hold of Apollos because Cephas was the Rock whereupon the Church was built Answere That Cephas was the ministeriall Rock on which Christ built his Church is a truth asserted by Christ and by all the Orthodoxall writers that haue liued in the Church therfore with great reason they haue pronounced him that separates himselfe from the communion of the Bishop and Church of Rome to be a sinner a Schismatike an Heretike and not to be of Christ but of Antichrist Their words I need not repeate you haue heard them already (i) Chap. 1. sect 4. And tell vs now did those Fathers teach S. Paul a lesson contrary to our Doctrine So you say but misunderstand S. Paul for S. Augustine and S. Gregory expound him to speake these words against them that contemning Christ did not build their fayth vpon him but vpon men as vpon Heads not subordinate to him (k) L. 4. ep 38 or to vse S. Gregories words extra Christum out of Christ. Paul the Apostle sayth S. Augustine (l) Serm. 13. de verb. Dom. knowing himselfe to be chosen and Christ to be contemned said What is Christ diuided was Paul crucified for you or were you baptized in the name of Paul In like manner expound S. Anselme and S. Thomas (m) In eum loc saying that the Apostle speaketh against those that made many Christs and many Authors of grace What force then hath this Scripture against vs who hold S. Peter and his Successors to be Vicars of Christ and reuerence and obey them because they are his Vicars so farre we are from contemning him or setting vp another Head different from him as the false Apostles and some of the Corinthians seduced by them did for which the Apostle reprehendeth them You might with more truth haue proued out of these words with S. Chrysostome (n) In hunc locum that Paul acknowledged S. Peter to be his Superiour because he spake ascending by gradation that so he might place Peter aboue himselfe and next to Christ SECT III. Whether S. Paul reckoning the Ecclesiasticall Orders gaue the Pope any place among them IF S. Paul say you (o) Pag. 82. had bene of our sayth to belieue that the Pope of Rome as Successor of S. Peter is the visible Head of the Church whereas he alleageth the Ecclesiasticall orders twice first Apostles then Prophets after Doctors and againe Some Apostles and some Prophets and some Euangelists he should haue alleaged Peter among them and the vnion with the Bishop of Rome as a true note of the Church Syr you may be pleased to take for an answer the fearfull example which Doctor Sanders (p) Vifib Monarch l. 7. pag. 690. related of one Wright a Doctor of law and Archdeacon of Oxford who after the change of Religion in England being loath to loose his place falling one day in a Sermon on these words of S. Paul said Here you find not one word of the Pope Which when he had vttered being presently strucken with a vehement disease as it were suddainly become dumbe he was carried from the pulpit not to dinner as he had intended but to bed where the eight day after he ended his life I feare that this answer howbeit it is from God will not please you S. Damascen will giue you another For with him I desire to know of you who to flatter Secular Princes grant them the chiefest place of gouerment in the Church making them Heads therof where among the Ecclesiasticall Orders reckoned by S. Paul you with all your wisdome can sind any place for secular Princes or Magistrates or any mention
at all of them It belonges not to Kings sayth S. Damascen (q) Orat. 2. de Imagin to giue lawes to the Church for consider what the Apostle sayth and whom he hath placed in the Church first Apostles after Prophets then Pastors and Doctors in the constitution of the Church he placed not Kings And againe (r) Ibid. Obey your Prelates and be subiect to them for they watch as being to render accompt of your soules And remember your Prelates which haue spoken the word of God to you Kings are not they which haue spoken the word but Apostles and Prophets and Pastors and Doctors The ciuill gouerment belongs to Kings but the Ecilesiasticall constitution to Pastors and Doctors So Damascen whose Doctrine if it please you not you may learne the same lesson from your Grand-maister Caluin teaching that the chiefest place of gouerment in Christs Church belonged to the Apostles and so to Bishops and Priests their Successors And lest you might thinke that there is so much as one word in S. Paul which may argue him to grant vnto secular powers any place of gouerment in the Church Caluin (*) L. 4. Instit c. 3. sect 5. cap. 11. sect 1. specially noteth that by gubernationes gouerments which S. Paul after Apostles and Doctors reckoneth in the seauenth place are not vnderstood ciuill officers but such men as were ioyned to the Preachers for better order in spirituall gouerment But though you in neither of these places where the Apostle speaketh of the Ecclesiasticall dignities can finde any place for secular Princes and Magistrates the Fathers of the Church haue found in both of them a place for the Pope for S. Hierome obserueth (s) In Psal 44. that in the Church Bishops succeed in place of the Apostles and therefore Tertullian (t) L. de praescrip c. 2â 32. and S. Augustine (u) Ep. 162. haue noted that their Churches were called Apostolicall so long as they continued in the fayth receaued from the Apostles as likewise all others that being afterwards founded agreed with them in Doctrine or as Tertullian speaketh propter consanguinitatem doctrinae Now as S. Peter was Head and Prince of the Apostles so the Roman Church in which he placed his Episcopall Chayre and into which sayth Tertullian (x) L. de praser c. 36. both he and S. Paul powred all their Doctrina togeather with their bloud was and is still by a speciall prerogatiue called The See Apostolike in so much that when the See Apostolike is named without any addition the Roman See is alwayes vnderstood In this language speake S. Hierome (y) L. 2. Apol aduers Ruffin when he said Ironicè to Ruffinus I wonder how the Bishops haue receââed that which the See Apostolike hath condemned In this spake S. Augustine (z) Ep. 106. saying Relations concerning this busines were sent by the two Councells of Carthage and Mileuis to the See Apostolike And els where (a) Ep. 162. In the Roman Church hath alwayes florished the Principality of the See Apostolike In the same language spake the Councell of Chalcedon (b) Act. 1. calling Paschasinus the Popes legate The Vicar of the See Apostolike And the Bishops of Dardania in their Epistle to Gelasius (c) Extââ inter epist. Gelasij It is our desire to obey all your commands and to keep inuiolate the ordinations of the See Apostolike as from our Fathers we haue learned to do And S. Bernard (d) L. 2 de Considerat vpon those words of S. Paul He that resisteth power resisteth the ordinance of God sayth to Conradus the Emperor This sentence I wish and by all meanes admonish you to keep in yelding reuerence to the chiefe and Apostolicall See From hence it also proceedeth that as S. Hierome (e) Ep. 58. said to Damasus The Bishop of Rome followeth the Apostles in honor and therfore he aboue all other Bishops is called Apostolicus Apostolicall So was S. Leo called in the Councell of Chalcedon (f) Act. 1. The most blessed and Apostolicall man Pope of old Rome which is the Head of all Churches And the Bishops of France (g) Inter op Leonis ââto 52. salute him with the title of The most blessed Pope to be reuerenced with Apostolicall honor And Rupertus (h) De diuiââ offic l. 1.27 The Successors of the other Apostles are called Patriarkes but the Successor of Peter for the excellency of the Prince of the Apostles Apostolicus nominatur hath the name of Apostolicall And Hugo Victorinus (i) L. 1. Erud Theol. de sacram Eccles c. 43. The Pope is called Apostolicall because he hath the place of the Prince of the Apostles From hence also his Episcopall dignity is by a speciall prerogatiue called Apostolatus Apostolate or Apostleship So Paschacinus in the Councell of Chalcedon said of Pope Leo (k) Act. 1. His Apostleship hath vouch safed to command that Dioscorus sit not in the Councell So the Bishops of France writing to the same Leo beseech his Apostleship to pardon their slownesse (l) Iuter ep Leon. ante 52. Honorius the Emperor beseecheth Pope Bonifacius (m) Ep. ad Bonifac. that his Apostolate would offer vp prayers to God for the good of his Empire S. Bernard sayth to Innocentius (n) Ep. 190. It is fitting that whatsoeuer dangers or scandals arise in the kingdome of God be referred to your Apostleship All this sheweth that vnder the name of Apostles to whom S. Paul allotteth the first and chiefest place among Ecclesiasticall gouernors are vnderstood S. Peter and his Succcessors who haue the first and chiefest place of gouermentin the Church And this the Fathers Councels haue sufficiently declared by giuing the Pope the title of Apostolicall by calling his place Apostleship and his Church absolutely Apostolicall See This you could not see so dimme sighted you are in beholding any light that shewes the Authority of the Bishop or Church of Rome And this also is thereason why you could not see that S. Paul comprehendeth Peter and the Popes his Successors vnder the name of Pastors for Christ made Peter Pastor of his flock the same dignity remayneth to his Suecessors for why els did the Mileuitan Councell in tyme of the Pelagian heresy beseech Innocentius Pope (o) Aug. ep â2 to apply his Pastorall diligence to the great perills of the weake members of the Church why did S. Hierome (p) Ep. 57. liuing in Palestine fly to Damasus Pope for resolution of his doubts as a sheep to his Pastor Why did S. Chrysostome say (q) L. 2. de Sacordot that Christ committed to Peter and his Successors the charge of those sheep for which he shed his bloud Why did S. Ambrose (r) Ep. 81. call Siricius Pope a good and rigilant Pastor that with pious solicitude keepes the flock of Christ Why did S. Prosper say (s) l. de ingrat c. 2. that Rome by
it selfe but one Church gouerneth another as the Metropolitan doth the Suffragans the Roman Church as being the Head and Mother Church ruleth all others of the world Nor is this explication of lesse force becauss he sayth that she gouerneth in the region of the Romans for he sayth it not to limit her gouerment but to expresse the place in which she is seated and from whence she gouerneth all other Churches I conclude therfore that by calling her the Church that gouerneth and not limiting her gouerment to anyone Church or nuÌber of Churches he declareth her to be Head Gouernesse absolutely of all Churches for as S. Bernard speaking of this subiect sayth (m) L. 2. de consider at Where there is no limitation nothing is excepted And in this sense Theodoret long before had said (n) Ep. ad Leon. The Roman See hath the sterne of gouerment of all the Churches of the whole world This to be the genume sense of S. Ignatius his words Casaubon and you peraduenture did see and therfore to giue an expedite solution you reiect the whole Epistle saying (o) Pag. 100. marg No man skilfull in Greeke would belieue it to be written by S. âgnatius But this solution is exploded by Euscbius (p) L. 3. hist. c. 30. and S. Hierome (q) L. de Scriptor who might be Casaubons and your Maysters in Greeke and yet affirme S. Ignatius to be the Author of this Epistle and transcribe a part therof yeÌt to be found in it as also doth S. Irenaeus (r) L. 4. aduers haeres apud Baron anno 109. to shew the admirable spirit and feruor of that holy Bishop Hauing proposed these arguments of Casaubon you obiect out of your owne obseruations (s) Pag. 100. that S. Ignatius exhorting the Trallians vnto obedience to Bishops instanceth equally in Timothy S. Pauls scholler as in Anacletus Successor to S. Peter Answere You may by the like argument proue that S. Ignatius equalleth Priests in authority with Bishops for exhorting the Trallians to obedience he instanceth as well in Priests as in the Bishop Obey sayth he (*) Ep. ad Trallianos the Bishop the Priests Who then seeth not your argument to be a childish Sophisme SECT VI. S. Irenaeus his iudgment of the Roman Church I Renaeus say you (t) Pag. 100. for direction in the right of Traditions referreth as well to Polycarpe Bishop of Smyrna as to Linus Bishop of Rome Tertullian also to secure Christians in the Doctrine of the Apostles prescribeth vnto them that they consult with the Mother Churches immediatly founded by the Apostles naming as well Ephesus in Asia and Corinth in Achaia as Rome in Italy and for the persons mentioning as well Polycarpe ordayned by S. Iohn as Clemens by Peter The like argumeÌt you make out of Vincentius Lyrinensis But all of them imposterously and against your selfe And first to begin with S. Irenaeus these words Discite ab Apostolicis Ecclesijs Habetis Romae Linum which you alleage as of S. Irenaeus (u) L. 2. c. 3. I find not in him It is true that both he and Tertullian teaching the Christians of their tyme to auoyd heresy warned them that the true fayth was to be learned from the Apostolicall Churches that is from the Churches founded by the Apostles themselues or by Apostolicall men as Timothy Polycarpe and other their disciples that preached the same fayth they learned from the Apostles their Maysters But withall they taught them that the chiefe Church they were to adhere vnto and by whose authority they were to confound all Heretikes was the Roman Church All men sayth S. Irenaeus (x) L. 3. c. 3. may behold the tradition of the Apostles that is the fayth deliuered by them to their Successors in euery Church if they be desirous to heare the truth and we can number the Bishops that were made by the Apostles in Churches and their Successors euen vnto vs who neither taught nor knew any such thinge as rauing heretikes do broach c. But because it were a long businesse to number the Successions of all Churches we declare the tradition of the most great most ancient and most knowne Church founded by the two most glorious Apostles Peter and Paul which tradition and fayth it hath from the Apostles coÌming to vs by Succession of Bishops and thereby we confound all them that any way ether by euill complacence of themselues or vaine-glory or blindnesse or ill opinion do gather otherwise then they ought Lo here how Catholikes in S. Irenaeus tyme did confound all heretikes by the fayth of the Roman Church and by the Succession of Bishops in that See And he yeldeth the reason saying (y) Ibid. for to this Church by reason of her more powerfull Principality all Churches must necessarily agree that is to say all the faythfull of what place soeuer in which Church the tradition and fayth of the Apostles hath bene alwayes conserued And in confirmation of this he reckoneth by name all the Popes from S. Peter to Eleutherius who at that tyme gouerned the Church (z) Ibid. And by that orderly and neuer-interrupted Succession he proueth the Roman Church to haue conserued vnto his daies the fayth pure and entyre as it was preached by the Apostles By this Succession that Doctrine and truth which the Apostles preached in the Church hath come to vs And this is a demonstration conuicing that it is one and the same quickening fayth which from the Apostles tyme vntill this day is conserued and delinered in truth And againe relating to this place and speaking of the same Succession of Bishops in the Roman Church which he calleth the principall Succession he declareth all those that withdraw themselues from it to be Schismatikes or heretikes They that are in the Church sayth he (a) L. 4. c. 41. ought to obey those Priests which haue their Succession from the Apostles which togeather with the Succession of their Bishoprikes haue receaued the assured grace of truth according to the good will of the heauenly Father And we ought to hold suspected all others that withdraw themselues from the like Principall Succession and ioyne togeather in some other place We ought I say to hold them as heretikes of a peruerse iudgment or as Schismatikes and selfe-liking presumptuous fellowes or els as Hypocrites that worke for lucre and vaine-glory If then S. Irenaeus in his dayes thought it an argument sufficient to conuince all Heretikes that they had fallen from the true fayth preached by the Apostles because they had fallen from the Succession of Bishops in Peters See to which all the Churches and faythfull of the world must necessarly agree how much more conuincing is the same Argument against Protestants to whom we shew not the Succession of twelue Popes in S. Peters See as S. Irenaeus did to the heretikes of his tyme but almost of 240. You were not ignorant of the force
of these testimonies of S. Irenaeus and therfore lest you might seeme to passe them ouer without answere you say (b) Pag. 100. marg fine As for the words Propter Principalitatem they are answered hereafter How are they answered first you bid vs (c) Pag. 253. marg remember that Irenaeus was he which consented with the Asian Bishops that were excommunicated by Pope Victor But wee know this to be an vntruth and wish you to remember that you acknowledge so much contradict your selfe saying (d) Pag. 131. Irenaeus differed in opinion from the Asian Bishops These then are your propositions Irenaus consented with the Asian Bishops Irenaeus differed in opinion from the Asian Bishops Reconcile them 2. Wheras S. Iraeneus sayth (e) L. 3. c. 3. It is necessary that all Churches haue recourse to the Roman Church by reason of her more mighty principality you answere (f) Pag. 253. This might haue bene spoken of the Imperiall power of that City to which the subiects of the Roman Empire were bound to resort for paying of tributes and the Gouernors of Prouinces to yield an account of their offices But the very words of S. Irenaeus shew the falshood of this answeare for he mentioneth not the City but the Church of Rome Ad hanc Ecclesiam c. To this Church sayth he all Churches must of necessity resort Againe they which were to resort to the City of Rome for the discharge of their offices and paymeÌt of tributes were the subiects of the Roman Empire only But S. Irenaeus tels you that omnes vndique fideles that is All the faythfull and all the Churches not only of the Roman Empire but of all the world are necessarily to repaire to the Church of Rome shewing therby that her authority and command is of larger extent then that of the Roman Empire for as Prosper truly sayd (g) De ingrat c 2. de vocat gent. l. 2. c. 6. Rome the See of Peter is greater by the fortresse of Religion then by the throne of temporall power and being made the Head of Pastorall honor to the world possesseth by religion what she doth not by force of armes 3. You answeare (h) Pag. 253.254 Be it Ecclesiasticall power yet was not the necessity of recourse vnto it absolute and perpetuall but occasionall for that tyme. This is as vntrue as the rest for the necessity of resorting to the Roman Church sayth S. Irenaeus (i) L. 3. c. 3. is by reason of her more mighty principality or which is all one by reason of the great dignity of the See Apostolike which sayth S. Augustine (k) Ep. 162. hath alwaies florished in her and which maketh her the Mother Church of the world And therfore so long as she shall be S. Peters See which shall be till the end of the world so long the necessity of all other Churches resorting to her and agreeing in fayth and communion with her shall still continue SECT VII Tertullian his Iudgment of the Roman Church TErtullian agreeth with S. Irenaeus in pressing against all heretikes the same argument of the neuer interrupted succession of Bishops in the Roman See (l) L. 3. Carm. cont Marcio c. vltimo recknoning all the Popes by name vntill his tyme against Marcion and all heretikes to proue theÌ to be such It is manifest saith he (m) Praescrip c. 21. that all Doctrine which agreeth with those Mother and originall Churches founded by the Apostles is true and to be held as certayne being that the Churches receaued it from the Apostles the Apostles from Christ and Christ from God and that whatsoeuer is contrary to this is to be accounted false and erroneous And speaking of heretikes (n) Ibid. c. 32. If there be any of them that darevent their Doctrine for Apostolicall let them shew the originall of their Churches let them vnfold the order of their Bishops in such sorte that by a Succession deriued from the beginning they proue their first Bishop to haue bene some one of the Apostoles or of the Apostolicall men that perseuered with the Apostles vnto the end This Tertullian sayth the Smyrnaeans in his dayes could do shewing that Polycarpe their Bishop was placed there by S. Iohn and that the Roman Church could do the like shewing Clement ordeyned by S. Peter And the same she can do at this day shewing that all her Bishops vnto VrbaÌ the eight which now possesseth that Chayre had S. Peter the Apostle for their predecessor and first Bishop in that See and that from him they can lineally deriue their pedigree wheras no heretikes could euer shew any such descent as Protestants at this day cannot And therefore Tertullian bringeth in the Catholike Church vpbrayding them and all heretikes in this manner (o) Ibid. c. 37. Who in Gods name are you When and from whence came you hither What do you among myne being none of myne By what right O Marcion dost thou cut downe my woods What leaue hast thou O Valantine to turne my streames and fountaynes another way By what authority doest thou remooue my bounds O Apelles O Luther O Caluin O Zuinglius The possession is mine I haue it of old I enioyed it before you I can deriue my pedigree from the very first Authors to whom the thing did properly belong I am the right beyre to the Apostles According to their will and testament according to their trust and charge giuen my Tenure standeth As for you they alwayes disinherited you and reiected you as aliens yea and as enemies In this very manner may Catholikes with great reason vpbrayd you who as you cannot shew any Succession of your Bishops continued from the Apostles so you are therby conuinced not to be their heires but strangers and enemies to them and to the Churches founded by them Againe Tertullian prescribing a rule for you to finde out the true fayth doctrine deliuered by the Apostles saith (p) Ibid. c. 36. Goe to If thou wilt be curiously exact in the affaire of thy saluation repaire to the Apostolicall Churches c. If thou be a neighbour to Italy thou hast Rome from whence we also haue authority O happy Church into which the Apostles powred all their Doctrine togeather with their bloud where Peter is equalled to our Sauiours passion where Paul is crowned with Iohn Baptists lot where Iohn the Apostle being plunged into boyling oyle and yet not hurt therwith was banished into an iland Let vs obserue what this Church hath learned what she hath taught Tertullian was an African a Priest of the Church of Carthage and yet speaking of the Roman Church sayth From whence we that is as Macerus expoundeth all the African Churches or all Catholikes haue authority at hand for our defence Wherfore out of this place of Tertullian Quintinus rightly inferreth that the Roman Church euen from her first foundation had great authority aboue all Churches of the world and
that all men are to learne from her the Doctrine of fayth deliuered vnto her by the blessed Apostles And this is the reason why Tertullian speaking of Marcion and Valentinus (q) Ibid. c. 30. proueth them to be heretikes because they had fallen from the faith into which they had beleeued in the Roman Church Nam constat c. For sayth he and his words no lesse agree to Luther and Caluin then to Marcion and Valentinus it is manifest that they first beleeued the Catholike Doctrine in the Roman Church vntill in the tyme of the blessed Bishop Eleutherius for their turbulent spirit of nouelty wherwith they did also peruert their Brethren they were often excommunicated and at length cast out for euer to perpetuall ruine By this it appeareth that the Roman fayth was then held to be the Catholike fayth and the Roman Church which Tertullian calleth The Catholike Church (r) L. 4. cont Marcio c. 4. the Head and Mistresse of all Churches in the world for Marcion was borne at Sinope in Pontus and for his heresy and lewdnesse of lyfe excommunicated by his owne Father a holy Bishop who refusing to absolue him he went to Rome to seeke absolution but his Father opposing obteyned it not ValeÌtine was as Aegyptian borne and hauing fallen into heresy in Cyprus came to Rome in the tyme of Higinius Pope and feigning himselfe to be a Catholike was receaued into the Communion of the Roman Church but falling often backe into heresy as a dog returning to his vomit was finally cast out of the Church by the blessed Pope Elutherius as you haue heard Tertullian report And why did these heretikes as also Cerdon at the same tyme when they sought absolution from heresy come from so remote countreyes subiect to other Patriarkes and why from all the Easterne Church and why all of them to the Church of Rome in particular but because they knew her to be the Head Mistres of all Churches that had power to absolue all those which had bene excommunicated by any other Bishops whatsoeuer and to be the originall and center of Catholike Communion and that so long as they remayned out of her bosome they nether were nor should be esteemed Catholikes nor to be in state of saluation Herby it appeares how little reason you had to say out of Beatus Rhenaus (s) Pag. 131 1ââ though Tertullian giue an honorable testimony to the Church of Rome yet be did not esteeme her so highly as wee see her accounted of at this day And since you acknowledge that Rhenanus his mouth for that and other his inconsiderat speeches is gagged by the Index expurgatorius you shew litle iudgment in obiecting his authority against vs. SECT VIII Vincentius Lyrinensis his iudgment of the Roman Church VVHat hath bene sayd sheweth the futility of your argument out of Vincentius Lyrinensis which is like to the two former out of S. Iraeneus and Tertullian And how little support you haue for your cause in the authority of this ancient and learned Father he will testify for himselfe for when the Doctrine of rebaptizing Heretikes at their returne to the Catholike Church defended by Firmilianus Bishop of Cefarea Agrippinus S. Cyprian Bishops of Carthage and many others wrought so great inconueniences that it gaue a paterne of sacriledge to all heretikes and occasion of error to some Catholikes Vincentius declareth how Stephen then Pope of Rome suppressed it by his authority When sayth he (t) L. cont propha haeres nouat c. â all men euery where exclamed against the nouelty of that Doctrine all Priests in all places ech one according to his zeale did opppse then Pope Stephen of blessed memory Bishop of the Apostolike See resisted indeed with the rest of his fellow Bishops but yet more then the rest thinking it as I suppose reason so much to excell all others in deuotion towards the fayth as he did surmount them in the authority of his place To conclude in his epistle which then was sent to Africa he decreed the same in these words Let nothing be innouated but that which comes by tradition be obserued And (u) Ibid. c. 10. notwithstanding that the contrary doctrine had sayth he such pregnant wits such eloquent tongues such a number of Patrons such shew of truth such testimonies of Scripture but glosed after a new and naughty fashion and that it was decreed in an African Councell yet the authority of the Pope declaring it a nouelty was of so great force that after he had condemned it all those things were abolished were disanulled were abrogated as dreames as fables as superfluous And afterwards (x) Ibid. c. 43. he alleageth as witnesses of his Doctrine diuers Greeke Fathers and addeth to them the authority of S. Felix Martyr and S. Iulius both Bishops of the Roman Church whom to declare their soueraigne authority he calleth The Head of the world And he concludeth Ibid. c. 45. Least in such plenty of proofes any thing should be wanting wee haue added for a conclusion a double authority of the See Apostolike the one of S. Sixtus a venerable man that now honoresh the Church of Rome the other of Pope Celestine of blessed menory his predecessor And their decrees he calleth Apostolicall and Catholike decrees SECT IX Other Obseruations of Doctor Morton out of Antiquity answeared YOur obseruations are (y) Pag 101. seqq that S. Athanasius S. Augustine the Councels of Constantinople of Aegypt and of Cauthage reckoning diuers Bishops to shew their agreement in fayth with them name not only the Pope but other Bishops and write both to him them and consult with him and them as with their fellow Bishops which you say is to giue the Bishop of Rome so many mates and to equalize other Bishops with him But who seeth not what poore stuffe these your obseruations are For if one concerning matters of fayth should consult with his parish Priest and his Bishop would it follow that he equalizeth the parish Priest with the Bishop and maketh him his mate Or if you writing to the King and his Counsell I should lay to your charge that by consulting with his Maiesty and his Counsell you giue his Maiesty so many mantes as he hath Counsellors and equalize them in power and dominion with him would you not thinke mâ a trifling and indeed a childish opponent how then shall wee thinke otherwise of you that by like consequence go about to equalize other Bishops with the Pope among themselues CHAP. XVI The iudgment of the Councell of Nice concerning the authority of the Bishop and Church of Rome THAT the Councell of Nice acknowledged the supremacy of the Bishop of Rome ouer all Bishops is proued 1. Because Iulius a most holy Pope in his third Epistle which S. Athanesius hath inserted into his second Apology writing to the Arians and declaring vnto them the right of the Roman See to haue the
betake your selfe as to your last refuge when you are pressed with vnanswearable arguments is a mere shift inuented to delude ignorant readers with empty words voyd of truth And by this canon it is in like manner euident that the primacy was not then first giuen to the Church of Rome but preserued vnto it according to the canons Your second Argument (z) Pag. 107. to proue that the later Roman Councells are bastardly and illegitimate and that we haue little regard to the Councell of Nice is taken out of Theodoret writing that Constantine the Great required in that Synod that because the bookes of the Apostles do plainly instruct vs in diuine matters therfore we ought to make our determinations vpon questions from words which are diuinely inspired And then you tell vs that Bellarmine answeareth thus Coâstantine was a great Emperor indeed but no great Doctor of the Church who was yet vnbaptized and therfore vnderstood not the mysteries of religion Thus say you doth this your Cardinall twite and taunt the iudgment of that godly Emperor and as the Steward in the Ghospell iniustly concealeth from his reader that which followeth in Theodoret namely that the greater part of that Councell of Nice obeyed the voyce of Constantine So you as you are wonâ for first you falsify Bellarmine who sayth not that Constantine was yet vnbaptized but that that is the opinion of you Protestants and the old Arians from whence he argueth ad hominem against you that this testimony of Constantine is not of so great weight as Caluin and Kemnitius make it for if he were vnbaptized he could then be no great Doctor of the Church as being a Neophyte and therfore not so well skilled in the mysteries of Christian Religion What twiting or taunting of that godly Emperor your find in this answere of Bellarmine I know not but I know that you in holding Constantine to be then vnbaptized both seeke to disgrace that godly Emperor and withall to vphold the authority and credit of the Arian heretikes who to make him a Patron of their heresy gaue out that he was not baptized vntill a litle before his death and that then he receaued his baptisme from Eusebius B. of Nicomedia the chiefe ringleader of the Arian faction But that your dealing may the better appeare it is to be noted that Bellarmine is so farre from twiting or taunting that godly Emperor that he admitteth of his testimony Admitting sayth he (a) L. 4. de verbo Dei c. 11. §. Admissâ the authority of Constantine I say that in all those doctrines which concerne the nature of God there are extant testimomes in Scripture out of which if they be rightly vnderstood we may be fully and plainly instructed but the true sense of the Scriptures dependeth on the vnwritten tradition of the Church Wherfore the same Theodoret that reporteth this speach of Constantine declareth in the next Chapter that in the Councell of Nice Scriptures were produced on both sydes but the Arians were not conuinced with them because they expounded them otherwise then the Catholikes and therfore were condemned by the vnwritten tradition of the Church piously vnderstood to which condemnation no man euer doubted but that Constantine assented So Bellarmine And hereby it appeares that when you say Bellarmine citeth Theodoret yet as the Steward in the Ghospell iniustly concealeth that which followeth in him namely that the greater part of the Councell obeyed the voyce of Constantine you wrong Bellarmine and a buse Theodoret who in those words relateth not to the determining of controuersies by Scriptures but to Constantines exhortation made to the Bishops of peace and concord among themselues which sayth Theodoret the greatest part of the Councell obeyed imbracing mutuall concord and true doctrine though diuers Arians disagreed some of whose names he there expresseth This you iniustly conceale like the ill Steward in the Ghospell that you may pick a quarrell with Bellarmine In confirmation of this I might adde that as S. Augustine (b) L. 5. de Baptism c. 23. and Vincentius Lyrinensis (c) Cont. haer c. 9. 10. haue testified the heresy of Rebaptization could not be disproued by Scripture but was condemned by Tradition And finally I might aske you why you like the bad Steward conceale what Theodoret writeth in that very place namely that what Constantine said he spake not to the Bishops as their Head but as a sonne that loued peace offered vp his words to the Priests as to his Fathers and that he would not enter into the Councell but after them all nor sit downe but with their leaue and in a low chayre Did he trow you belieue himselfe to be Head of the Church CHAP. XVII The second Generall Councell held at Constantinople belieued the supreme authority of the Bishop and Church of Rome SECT I. By what authority this Councell was called BELLARMINE in proofe of the Popes vniuersall iurisdiction alleageth that the Fathers of the first generall Councell of Constantinople which was the second generall of the whole Church in their Epistle to Pope Damasus say They were gathered by his Mandate and confesse that the Church of Rome is the Head and they the members This say you (d) Pag. 109. is all that is obiected but vpon a mistake What then is the mistake Because Bellarmine in the Recognition of his workes afterwards obserued that it was not the Epistle of the second generall Synod but of the Bishops which had bene present at the Synod and met againe the next yeare after at Constantinople But if this Epistle were not of the Synod why do you speaking of it not without contradiction say (e) Pag. 10â The generall Councell of Constantinople do endite an Epistle (f) Pag. 110. margin and inscribe it thus And why do you mentioning the inscription of the same Epistle call it Synodicae Epistolae inscriptio The inscription of the Synodicall Epistle And why doth Theodoret (h) L. 5. hist. c. 9. stile it Libellus Synodicus à Concilio Constantinopolitano missus A Synodicall writ sent by the Councell of Constantinople c But howsoeuer you alleaging that Bellarmine acknowledgeth his owne mistake is a mere cauill nothing auailing your cause for be it that those Bishops writ not their Epistle whiles they were assembled in Councell but when they met the next yeare after at Constantinople yet you must acknowledge the truth of what Bellarmine alleageth out of their Epistle vnlesse you will make them all lyers But let vs goe on Bellarmine sayth (i) Recogn pag. 46. in hoc Concil it is sufficiently proued out of the sixth generall Councell that this of Constantinople was called by the commaund of Pope Damasus you answeare (k) Pag. 109. that in proofe therof he referreth himselfe to another Councell against the vniuersall current of histories which with generall consent set downe the Mandates of Emperors as the supreme and first compulsary causes for
were more then maruell if the Church of Rome should admit any Canon that may any way derogate from her presumption This your answere is as if the lower house of Parliament should enact a law against the Kings iust and lawfull authority or at least without his knowledge and the King not admitting therof you should iustify their acte saying a It were more then maruell if the King should admit any acte that may any way derogate from his presumption Were this loyalty Were this good Doctrine Yet such is yours for concerning Ecclesiasticall affaires the Pope hath the same place in a generall Councell that a King hath in his Parliament And as no Statute enacted in Parliament can be of force vnlesse it be confirmed by his Maiesty so no Canon nor decree of a Councell can be of force vnlesse it be confirmed by the Pope SECT VI. That no Canon of any Councell can be of force vntill it be confirmed by the See Apostolike FOr who knoweth not that as Socrates shewing the decrees of the Arian Councell at Antioch to be of no force sayth (h) L. 2. c. 5. Iulius B. of Rome was not there nor sent any in his steed wheras the Ecclesiasticall Canon commandes that no decrees be made for the Churches without the sentence of the B. of Rome Which Doctrine is els where repeated by himselfe (i) L. 2. c. 13. and by Epiphanius Scholasticus in the Tripartite saying (k) L. 4. c. 9. Councells must not be held without the allowance of the B of Rome And by Sozomen (l) L. 3. c. 9. who writes that Iulius rebuked the Arians for that against the lawes of the Church they had not called him to the Synod there being a Sacerdotall law which declareth all Actes to be inualid that are made without the allowance of the B of Rome The reprehension of Iulius which these Historians mention is exstant in his first Epistle to the Orientalls where he sayth The Nicen Canons command that by no meanes Councells be held without the B. of Rome And in his secoÌd Epistle which S. Athanasius hath inserted into his second Apology speaking to the Arians Are you ignorant that the custome is that if any exceptions were taken against the Bishops there we should first haue bene written to that what is iust might be determined from hence And how ancient this custome is Marcellus the first a holy Pope and Martyr testifieth saying (m) Ep. ad Epise Antioch Prouin The Apostles ordeyned that no Synod should be held without the Authority of the See of Rome Which ordination of the Apostles the Emperors Theodosius and Valentinian confirmed by a speciall law in these words (n) Const Nouel Theo. tit 24. We decree that according to the ancient custome nothing be innouated in the Churches without the sentence of the Reuerend Pope of the City of Rome And in like manner Iustinian in his Law to Epiphanius Patriarke of Constantinople (o) Cod. tit 1. l. 7. We preserue the estate of the Vnity of the most holy Churches in all things with the most holy Pope of ancient Rome to whom we haue written the like because we will not haue any thing to passe concerning the affayres of the Church which shall not be also referred to his Blessednesse because he is the Head of all the holy Prelatet of God And in his letter to the Pope (p) Cod. tit 1. l. 8. We wil not suffer that any thing be treated of belonging to the estate of the Church though cleare and manifest which shall not also be referred to your Holynesse who are the Head of all Churches Vpon this ground it was that Dioscorus Patriarke of Alexandria was accused and by the Popes command punished in the Councell of Chalcedon (q) Act. 1. for that he had temerariously presumed to hold a Synod without the authority of the See Apostolike which neither was nor could euer lawfully be done And Euagrius in the history of the same Councell reportes (r) L. 2. c. 18. that the Senators demanding of Leo's Legates what charge there was against Dioscorus they answered that he must yeld an account of his iudgment because against right he had vsurped the person of a Iudge without the B. of Romes permission Wherupon by the iudgment of the Synod he was commanded as a person guilty to stand vp in the middest of the place and accused of many crimes as the same Narration declareth Againe from this ground it proceeded that as the Fathers of Chalcedon testify (s) Act. 10. in generall Councells the Legates of the See Apostolike were alwayes wont to speake and confirme the decrees made in the first place before all other Bishops And as all those Councells generall and particular which haue required and obtained Confirmation from the See Apostolike haue euer bene held valid and reuerenced throughout the Christian world so contrarily all those that haue wanted this confirmation haue bene reiected and condemned as vnlawfull and spurious assemblies The Councell of Ariminum for number of Bishops was exceeding great and yet for want of this confirmation the profession of fayth made by them in that Councell as also the Councell it selfe haue euer bene reputed inualid The number of Bishops assembled at Ariminum sayth Damasus with many other Bishops (t) Theod. l. 2. c. 22. Sozom. l. 6. c. 23. ought to haue no force of preiudice for as much as that profession of fayth was made without the consent of the B. of Rome whose sentence before others ought to haue bene attended Againe for want of this confirmation the second Councell of Ephesus hath alwayes bene condemned as a piraticall Synod And that famous Martyr Stephanus Iunior speaking of a Councell held by the Image-breakers vnder Constantinus Copronymus answered (u) Apud Damas edit Pacis an 1603. part 2. pag. 491. How can this Councell be called Oecumenical which was not allowed by the B. of Rome without whose authority no Ecclesiasticall decrees can be made In like manner Pelagius predecessor to S. Gregory speaking of Iohn B of Constantinople sayth (x) Ep. 1. That intituling himselfe Vniuersall he presumed to call a general Councell wheras the authority of calling generall Synods hath bene consigned by a singular priuiledge to the Apostolike See of blessed Peter c. And therfore sayth he (y) Ibid. to the Bishops of that Councell all that you haue decreed in that no-Synod of yours for Synod so attempted it could not be but a Conuenticle I ordaine by the authority of blessed Peter that it be annulled and abrogated And S. Gregory speaking of this sentence of Pelagius sayth (z) L. 4. op 38. l. 7. ep 70. Our Predecessor Pelagius of blessed memory hath disanulled by a sentence entirely valid all the actes of that Synod except what concerned the cause of Gregory B. of Antioch Finally to adde more proofes for the confirmation of a truth so certaine were to adde light
that if very speedily that is within the tyme prescribed by the most holy Bishop of the Roman Church he renounce not the Nouelties of his Doctrine he is to haue no more communion with vs not place among the Minister of God And the Councell it selfe proceeding to the sentence of condemnation against him sayth (n) Conc. Ephes to 2. c. 20. Constrained necessarily by the force of the Canons and by the letters of our most holy Father Celestine we are come not without many teares to pronounce this heauy sentence against him And then they couch the sentence it selfe in these words (o) Ibid. Therfore our Lord Iesus Christ whom Nestorius hath assailed with his blasphemies by this holy Synod pronounceth him wholly depriued of all Episcopall dignity and cast out from all company and conuersation of Priests These passages proue the authority of the Pope 1. Ouer Cyrill Patriarke of Alexandria whom he made his Vicar and who acknowledged himselfe bound by Celestines letters to condemne Nestorius and cast him out from among the Ministers of God 2. Ouer the Patriarke of Constantinople whom he first condemned at Rome and afterwards gaue command to Cyrill to publish his condemnation at Constantinople and to substitute another Bishop in his place And 3. ouer the Councell of Ephesus in which the Bishops professe (*) Euagr. l. 1. c. 4. that they were compelled necessarily by the force of the Canons and by the letters of Celestine to condemne Nestorius Which sayth Bellarmine was to professe that they deposed him by the command of Pope Celestine False say you (p) Pag. 114. There is not the word Command vsed by the Councell c. No you know well that to command was not the stile of Popes in primitiue and ancient tymes S. Gregory B. of Rome 150. yeares after Celestine did vtterly abhorre it I command sayth he Away with the word Command I haue not commanded And the same you repeate afterwards againe (q) Pag. 233. And to persuade your readers that the passages alleaged containe no Command of Celestine to Cyril or to the Councell you shift them off saying (r) Pag. 115. Those Fathers confesse they were moued and compelled by Celestines letters meaning by the persuasions of that Orthodox Bishop and that but only tùm tùm in part for so they say Both by the Canons and also by your letters But this euasion cannot serue for they say not They were persuaded by Celestines letters there is no mention of persuasion but that they were necessarily compelled by them which is to be Commanded for Persuasions do not necessarily compell but Commands And what more cleare then that Celestine did exercise the authority of a Iudge and Commander in ordayning Cyrill to execute exactly and seuerely the sentence of condemnation against Nestorius if he did not within ten dayes after admonition giuen him anathematize his hereticall Doctrine Was this only to persuade Was it not most strictly and properly to command Vnlesse you will say that when his Maiesty without vsing the word Command giues strict charge to his Iudges to condemne a Malefactor he commands them not but only persuades them to condemne him But you say (s) Pag. 115. Those Fathers were compelled by Celestines letters and by the Canons and therfore not wholly by his letters but only in part What then If the Iudges say they are compelled by the lawes and by his Maiesties letters to condemne a malefactor doth it therfore follow that his Maiesty hath no authority to command the Iudges or that his letters were not mandatory to them but only persuasiue with such poore euasions you deceaue your disciples But you say (t) Pag. 114. We well know that to command was not the style of Popes in primitiue and ancient times Pardon vs Syr we well know that you speake vntruly and ignorantly for Victor the first Pope of that name who liued in the first age after Christ commanded the Asian Bishops to celebrate the Feast of Easter after the manner of the Roman Church and excommunicated them that obeyed noâ (u) Euseb l. 5. hist c. 24. 2. Anthetus that liued in the beginning of the next age writ to the Bishops of Andaluzia Toledo These things we command to be obserued according to your desire (x) Apud Bin. to 1. pag. 145. Stephen the first of that name writing to S. Cyprian commanded that such as were baptized by hetetikes should not be rebaptized Let nothing be innouated sayth he (z) Vincent Lyr. aduers haer c. 9. but the ancient to adition abserued And notwithstanding the opposition of S. Cyptian of Firmiâianââs and many other learned Prelates this command of Stephen preuailed and the contrary doctrine was condemned by the Councell of Nice as hereticall 4. Iulius the first of that name rebuked the Arians (a) Sozom. l. 3. c. 7. because they had rashly depersed Athanasius and other Catholike Bishops and commanded that some of them in the name of all should appeare at Rome on a set day to giue âccempt of the iustice of their sentence and threatned not to let them passe without punishment vnlesse they did leaue to innouate And both Theodoreâ (b) L. 2. hist. c. 4. S. Athanasius (c) Apol. 2. out of an vndoubted Epistle of the same Pope report that following the Ecclesiasticall law hâ commanded the Arian Bishops to come to Rome and suâââned Athanasius canânic ally to present himselfe in iudgment and that as soone as he receaued the citation he transported himselfe in diligence to Rome What thinke you of these examples Was it not the stile of ancient Popes before S. Gregory to command and to command the greatest Patriarkes of the East But let vs goe on 5. Anastasius the second of that name speaking to Anastasius the Emperor sayth (d) In ep ad Anastas Aug. Let not Pride make resistance to the Apostolicall precepts but those things which are commanded by the Roman Church and Apostolicall authority let them be obserued 6. when Aurelius Bishop of Carthage writ to Damasus Pope for a copy of all the decrees and Statutes ordeined by the Roman Church since S. Peter to his tyme he sent them to him saying (e) Ep. 5. We wish you to obserue them and command you to publish them that with due reuerence they may be kept by all The African Bishops acknowledge (f) Ep. ad Bonifac in Concil Africa c. 101. that they had receaued from the Pope Mandata literas Mandates and letters 8. Gelasius a learned holy Pope maketh expresse mention of the decrees and commandes of the Popes his predecessor for the good of the Church (g) Ep. â 9. Leo the great writing to Anatolius Patriarke of Constantinople testifieth (h) Ep. 4â that he bath enioyned him the execution of his decree And in his first Epistle which is to all Bishops he sayth All the decrees and constitutions as well of Innocentius of
and her communicants we haue for our communicants and those that are condemned by her we also condemne Why then did you say that we obiect out of this Councell but one word Obedience why did you here and afterwards againe (m) Pag. 237. citing this passage out of Bellarmine in both places cut it of in the middst Can any Catholike at this day professe more perfect and exacte obedience to the See Apostolike then to hold all them for Orthodoxe and communicate with them all that communicate with her and to condemne all them that are condemned by her This was the obedience of that Councell to the Pope which to shift of and deceaue your reader you mangle the words leauing out the most effectuall part of them because they shew that if you had bene liuing in those primitiue tymes that Councell would haue detested and condemned you as it did Anthymus and other heretikes there mentioned for their disobedience to the See Apostolike and for not communicating with her CHAP. XXI Of the sixth Generall Councell SECT I. That it acknowledged the supreme Authority of the B. and Church of Rome THAT the sixth Generall Councell was called by the Authority of the B. of Rome I haue already proued (n) Chap. 17. sect 1. And that it acknowledged the vniuersall iurisdiction of the Pope ouer the whole Church is declared by Constantine the Emperor who speaking to the Roman Synod held vnder Agatho calls him Vniuersall Father and Vniuersall Arch-Pastor (o) Syn. 6. Act. 18. and by the Councell it selfe (p) Ibid. calling him Bishop of the first See and of the vniuersall Church And speaking of the Epistle of Agatho sent from the Roman Councell to the Emperor they receaue it as of the holy Ghost dictated from the mouth of the holy and most Blessed Peter Prince of the Apostles and written by the hand of the thrice blessed Pope Agatho And againe (q) Ibid. We assent say they and agree to the dogmaticall Epistle of our most holy Father the soueraigne Pope Agatho sent to your Highnesse and to the suggestion of the holy Synod of 225. Fathers vnder him And a litle after speaking of the same Epistle and acknowledging Agatho to be the Successor of S. Peter they adde The paper and inke appeared but it was Peter that did speake by Agatho One of the things which Agatho spake in that Epistle (r) Apud Bin. to â pag. 11. was that the Roman Church hath neuer bene stayned with error that the whole Catholike Church all the Councells all the Venerable Fathers and all the holy Doctors haue imbraced her authority and reuerenced and followed her Apostolicall Doctrine which contrarily the heretikes haue maliciously derogated from and persecuted And speaking of the same Church to the Emperor and his two sonnes (s) Ibid. This your spirituall Mother the Apostolicall Church of Christ by the grace of Almighty God shall neuer be proued to haue erred from the track of Apostolicall tradition nor by any deprauation to haue yelded to hereticall nouelties but as from the beginning of the Christian fayth the receaued it purâ from her authors the Princes of Christes Apostles so she remaineth vntill the end according to the diuine promise which our Lord and Sauiour made to the Prince of his Disciples in the Ghospells saying Peter Peter Satan hath required to sift you as one that sifteth wheat but I haue prayed for thee that thy fayth faile not and thou being once conuerted confirme thy Brethren Your Clemency therfore consider that our Lord and Sauiour of all who hath faythfully promised that the fayth of Peter shall not faile admonished him to confirme his brethren which that my Apostolicall predecessors haue alwayes assuredly performed is a thing notorious to all men And because Theodorus Patriarke of Constantinople was a Monothelite as Anastasius testifieth (t) In vita Agathon condemned with Pyrrhus and the rest of that Sect in this sixth Councell he addeth that Since the Bishops of Constantinople haue endeauored to bring hereticall Nouelties into the Church of Christ his Apostolicall predecessors of holy memory haue neuer ceased to exhort and admonish them to desist from hereticall error lest by holding one will and operation in Christ they should occasion a beginning of diuision in the vnity of the Church SECT II. Whether the sixth Councell condemned Honorius Pope as an Heretike THese passages of the sixth Councell so forcible for the authority of the Roman Church you mention not but passing by them as being not for your purpose pick out of it a quarrell against Honorius B. of Rome that with no small lack of syncerity for wheras you obiect out of Bellarmine that in this sixth Councell as also in the seauenth and eight Honorius was condemned as a Monothelite Bellarmine contrarily proueth out of Honorius his expresse words that he was no way guilty of that heresy but alwayes a Catholike holding with the Roman Church two wils and operations in Christ And he confirmeth the same with the testimony of S. Maximus Martyr the greatest Diuine of that age and that liued in Honorius his tyme. And Maximus himselfe in a famous disputation which he had with Pyrrhus Patriarke of Constantinople alleageth as witnesse of this truth Honorius his owne Secretary that writ those epistles dictated from his mouth and was then still liuing Wherfore Bellarmine denyeth that the sixth Councel damned Honorius as an Hereticke and further proueth it because Agatho in his first epistle to Constantine the Emperor which was read in the Councell and not only read but approued and admired as the words of S. Peter and as dictated by the holy Ghost affirmeth expressly that none of his Predecessors one of which was Honorius was euer guilty of heresy but that they haue alwayes made resistance to heretikes that the Pope as Pope cannot decree any thing contrary to fayth And from thence he inferreth that the Councell did not iudge Honorius to be an heretike nor condemne him as such els by receauing and reuerencing Agathos Epistle as the words of S. Peter and as dictated by the holy Ghost the Councell should contradict it selfe and condemne both S. Peter and the holy Ghost of a lye in affirming that none of Agatho's predecessors was euer guilty of heresy And the truth hereof he confirmeth by the testimony of Nicolas the first who in his epistle to Michael the Emperor auoucheth that none of his predecessors was euer stayned with the least spot or blemish of heresy which he wold not euen for very shame haue affirmed so resolutely if Honorius in the publike asseÌbly of a generall Councell had bene anathematized as an heretike Wherfore Bellarmine rightly inferreth that Honorius was not condemned by the sixth Councell but his name inserted among those heretikes whom the Councell condemned by the Greekes enemies to the Church of Rome And so it is testified by Theophanes Isaurus a Greeke historian and out of him
THAT the seauenth and eight Generall Councells belieued the B. of Rome to be the Head and Gouernor of the Vniuersal Church is a truth not to be denied In the second Action of the seauenth Synod was read and approued the Epistle of Adrian Pope to Tharasius in which speaking of S. Peters See he sayth Whose seate obtayning the primacy shineth throughout the whole world and is the Head of all the Churches of God In the eight Synod the profession which all Schismaticall Bishops returning to the Catholike Church were to make is expressed in these words (f) Apud Bin. to 3. pag. 923. Can. l. 6. c. 6. pag. 200. The begiuning of saluation is to conserue the rule of right fayth and no way to swarue from the tradition of our Fore-fathers because the words of our Lord cannot fayle saying Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it And the proofes of deeds haue made good these words for as much as in the See Apostolike the Catholike religion is alwayes conserued inuiolable We therfore desiring not to be separated from the fayth and doctrine of this Sea and following in all things the constitutions of the Fathers and chiefly of the holy Prelates of the See Apostolike anathematize all heresies c. And a litle after Wherfore following the See Apostolike in all things and obseruing all her constitutions we hope to deserue to liue in one communion which the See Apostolike teacheth in which there is the true and entire solidity of Christian religion we promise likewise not to recite in the sacred mysteries the names of those which are separated from the communion of the Catholike Church that is to say which agree not to the See Apostolike What you thinke Doctor Morton I know not but sure I am that if you who deny the Roman Church to be the Head and gouernesse of all Churches you that liue out of her Communion you that refuse to obey her constitutions you that professe not to follow her doctrine had liued in tyme of the seauenth and eight Synods they would haue anathematized you and condemned your doctrine as hereticall And this is the reason why you conceale these many other passages of those Councells in which the same truth is deliuered and many other points of your Protestant Doctrine condemned SECT II. Doctor Mortons ignorance concerning the eight Generall Councell IN your eight Chapter in the title of the eight Section you say (g) Pag. 127. The beliefe of the Article Viz. The Catholike Roman Church without subiection wherunto there is no saluation damneth the eight Councell which you call generall consisting of 383. Bishops in the yeare 870. This is your title in proofe wherof you cite Binius (h) Tom. 3. p. 143. in your margent but ignorantly and falsly for the Councell which Binius there setteth downe is not the eight generall held the yeare 870. vnder Basilius the Emperor and Adrian the second Pope of that name but a particular Synod consisting of certaine Greeke Bishops assembled the yeare 692. by the industry of Calinicus Patriarke of Constantinople in the tyme of Sergius Pope Iustinian the yonger in his pallace called Trullum hath neuer bene esteemed a lawfull Councell but alwayes reproued as a false and erraticall assembly as Binius proueth (i) To. 3. pag. 154. 155. and I shall presently declare (k) Sect. seq Againe you say The eight generall Councell consisted of 383 Bishops and giue Binius for your Author But you are mistaken wrong Binius for he (l) Tom. 3. pag. 910. proueth out of Nicetas and Anastasius who was present at the eight Councell that it consisted only of 102. Bishops Nor will it serue you for an excuse that Bellarmine sayth it consisted of 383. Bishops for you bring not him for your author but Binius who affirmeth and proueth the contrary And in what sense Bellarmine speaketh you might haue learned if you had obserued what Binius noteth out of Anastasius namely that many other Bishops agreed to this Synod though they were not present at it But let vs go on What was done say you (m) Pag. 127. in this fourth Synod of Constantinople you may vnderstand from your owne men Here I must request you to call to mind that els where you say (n) Pag. 235. marg lit â the Councell vnder Menas was the fifth Councel of Constantinople How then can the eight general Councel which you say was held the yeare 870. be the fourth Councell of Constantinople since in this other place alleaged you affirme the Councell vnder Menas held the yeare 553. to be the fifth Councell of Constantinople for therby you ignorantly make the fifth Councell of Constantinople to haue bene held aboue 300. yeare before the fourth SECT III. Whether the eight generall Councell condemned the Saturday fast allowed by the Roman Church YOu tell vs (o) Pag. 1â7 that we may vnderstand from our Binius that these Bishops of the eight generall Councell condemned a custome of the saboth fast in lent then vsed in the Church of Rome and therupon made they a Canon inhibiting the Church of Rome from keeping that custome any longer And you adde (p) Ibid. This Canon sayth your Surius is not receaued because it reprehendeth the Church of Rome the mother-Church of all other Churches So you And your readers especially of the vulgar sort by this your expression what will they conceaue but that the Roman Church did in those tymes fast the Sundayes in Lent for as by the Saboth day Protestants especially the vulgar vnderstand no other day but Sunday so by the Saboth fast what will they vnderstand but the Sunday fast which was neuer vsed nor allowed in the Roman Church but condemned in the Councell of Gangra as an hereticall obseruation of the Eustathians (q) See Spond anno 319. n. 9. The fast which this Canon inhibiteth is the Saturday fast which as then it was so notwithstanding this Canon is still vsed by the Roman Church in Lent and not prohibited out of Lent Nor was that Canon made by the eight generall CouÌcell to whom you ignorantly ascribe it but by the Trullan Synod as Binius and Surius testify whom therfore you abuse in fathering on them your owne ignorant mistake of the Trullan Synod for the eight generall Councell And so much the more because both of them with all Catholike Diuines hold the Trullan Canons to be illegitimate and of no force for as much as no Legates of Sergius then Pope were present at that Synod nor was it assembled by his authority or consent but absolutely reproued and condemned by him notwithstanding the barbarous violence of Soldiers and other meanes vsed by the Empetor to extort a confirmation from him and his successors as Venerable Bede (r) L Dâ sex aetat in iustinian iuniore who liued at that tyme
Cyprian in his anger spread against Stephen I will not suffer to passe vnder my pen. But as C ham (t) Gen. 9.22 delighted to lay open the shamefull parts of his Father so you glory in publishing the faultes of the Saintes when you can espy any error or frailty in them though afterwards they repented themselues as Cyprian did for S. Augustine reporteth as most credible (u) L. 2. de Bapt. c. 4. ep 48. ad Vincent that he changed his opinion before his death and as absolutely certaine that by his glorious Martyrdome he washed out with his bloud the blemish which he had contracted by defending that error 3. In making this Argument you shew great folly it being so far from disprouing the Popes authority that it is an vnanswerable proofe therof as that ancient and learned Father Vincentius Lyrinensis in his golden Treatise against the prophane nouelties of heresies conuinceth in these words (x) Cap. 9.10.11 In tymes past Agrippinus of venerable memory Bishop of Carthage the first of all mortall men maintained this assertion against the diuine Scripture against the rule of the vniuersall Church against the minde of all the Priests of his tyme against the custome and tradition of his fore Fathers that Rebaptization was to be admitted and put in practise Which presumption of his procured so great domage to the Church that not only it gaue a paterne of sacriledge to all beretikes but also ministred occasion of error to some Catholikes When therfore all men euery where exclaimed against the Nouelty of that doctrine and all Priests in all places each one according to his zeale did repugne then Pope Stephen of blessed memory Bishop of the Apostolike See resisted indeed with the rest of his fellow Bishops but yet more then the rest thinking it as I suppose reason so much to excell all others in deuotion towards the fayth as he was superior to them in authority of place To conclude in his Epistle which then was sent to Africa he decreed the same in these words Let nothing be innouated but that obserued which came by tradition c. What then was the end of this whole businesse what els but common and vsuall Antiquity was retained nouelty abandoned But perhaps that new inuention wanted patrons and defenders To which I say on the contrary that it had such pregnant wits such eloquent tongues such number of defendants such shew of truth such testimonies of Scripture but glosed after a new and naughty fashion that all that conspiracy schisme should haue seemed to me inuincible had not the very profession of nouelty it selfe so taken in hand vnder that name defended with that title recommended ouerthrowne the very ground of so great a schisme To conclude what force had the Councell or decree of Africa By Gods prouidence none but all things there agreed vpon were abolished annulled abrogated as dreames as fables as superfluous And O strange mutation of things the authors of that opinion are iudged to be Catholikes and the followers accounted heretikes the maisters discharged and the schollers condemned the writers of those bookes shall be children of the kingdome of heauen and the maintainers of them shall burne in bell All this is of Vincentius Lyrinensis who tels you that albeit Cyprian and other his Colleagues authors of that doctrine be Saintes in heauen yet they that maintaine it now after it hath bene condemned by the vniuersall Church as you do iustifying Cyprian in his defence therof against Stephen Pope shall burne for euer in hell which I wish you to looke to in tyme to obserue how properly you are discribed by Vincentius a litle after comparing such as you are to Cham and expressing liuely your imposterous dealing in theirs 4. As in this obiection you shew folly arguing against your selfe so you cannot be excused from fraud for wheras we answeare that Firmilianus and Cyprian with the other Bishops that assented to them when they saw their doctrine reproued and condemned by the Church acknowledged their error retracted the same by a new decree contrary to that which before they had made in their Councell of Carthage you shift it of saying (y) Pag. 138. I passe it ouer as a vaine presumption and so it is proued to be By whom forsooth by your Reuitius a man of as much credit as your selfe His answere set downe by you in Latin in your margent as also what he bringeth out of Dionysius Alexandrinus and S. Basil you may see confuted by Baronius (a) Apud Bisciol anno 258. pag. 148. S. Hierome and other ancient Fathers The blessed Cyprian sayth S. Hierome (b) Aduers Lucifer stroue to auoid the miry lakes not to drinke of strange waters and vpon this subiect addressed the Synod of Carthage to Stephen B. of Rome who was the twenty sixth after S. Peter but his strife was in vaine And in the end they which had decreed that such as were baptized by heretikes must be rebaptized returning to the ancient custome set forth a new decree saying What do we So it hath bene deliuered to them by their ancestors and ours And Venerable Bede (c) L. quaest q. 5. Cyprian with his Bishops in Africa made a decree contrary to the custome of the Church that heretikes should be rebaptized but because in his sense which he conceaued to be right he endeauored to enrich himselfe with good workes he deserued to be soone reformed and by the instruction of spirituall men to be reduced to the vniuersall custome of holy Church And S. Augustine testifieth (d) L. 3. cont Crescon c. 3. that The orientall Bishops which had met at Icomium and Synnada reuoked their decree and corrected their iudgment And finally Dionysius Alexandrinus certified Pope Stephen (e) Ep. ad Stephan apud Euseb l. 7. hist c. 4. Nicephor l. 6. c. 7. that the same was done not only by the Orientall but also by other forraine Churches euery where Wherfore your obiecting of Firmilianus and Cyprian as opposing the Pope in this conuouersy and inferring that you may likewise oppose him in your Protestant Tenents is as if you should proue out of S. Peters deniall of Christ that it is lawfull for you to deny him for as S. Peter repented his fall so did those Bishops retract their error And hereby also appeares the fraud of your Reuitius seeking to limit this retraction of Firmilianus and other Bishops to those of the East only for you haue heard S. Hierome Bede S. Augustine Eusebius and Nicephorus testify that S. Cyprian with his African Bishops and all others vbique locorum in all place were reconcileds and this not only among themselues as Reuitius ridiculously glosseth for they dissented not among themselues but also with Stephe Pope returning to the ancient custome practise of the Church as he had commanded Wherevpon Dionysius Patriarke of Alexandria writ to him a congratulatory letter (f) Extat
be directed to the holy and Venerable Pope Innocentius And we likewise had written from the Councell of Mileuis in Numidia to the same Apostolike See And what did they write We hope sayth the Councell (k) Aug. ep 92. these men which hold so peruerse pernicious opinions will sooner yeld to the authority of your Holinesse drawne from the authority of the holy Scriptures by help of the mercy of our Lord Iesus-Christ who vouchsafeth to gouerne you consulting with him and to heare you praying vnto him To this Epistle of the Councell Innocentius answeared (l) Aug. ep 93. You prouide diligently and worthily for the Apostolike honor c. following in the consultation of difficult things the forme of the ancient rule which you know as well as I to haue bene alwayes obserued by the whole world But I omit this for I thinke it is not vnknowne to your wisdome for why els did you confirme this by your deeds but because you know that answeres do alwayes flow from the Apostolicall fountaine throughout all Countries to those that aske them And especially as often as matter of fayth is in question I conceiue that all our brethren and fellow-Bishops ought not to referre what may be profitable in common to all Churches to any but to Peter that is to the author of their name and dignity as your Dilection hath done If you answeare that Innocentius writ this but spake vntruly in his owne cause S. Augustine will satisfy you who highly prayseth both these answeares of his Vpon this affaire sayth S. Augustine (m) Ep. 106. relations were sent from the two Councells of Carthage and Mileuis to the Apostolicall See c. And besides the relations of the Councells we writ also priuate letters to Pope Innocentius of blessed memory in which we discoursed more largely of the same subiect And he answeared vs to euery point as it was conuenient and fitting the Prelate of the Apostolike See should answeare And againe (n) Ep. 157. Pelagius and Celestius hauing bene the authors or most violent promotors of this new Heresy they also by meanes of the vigilancy of two Episcopall Councells with the help of God who vndertakes the protection of his Church haue bene condemned in the extent of the whole world by two reuerend Prelates of the Apostolike See Pope Innocentius and Pope Zozimus vnlesse they reforme themselues and do pennance Out of this it is euident 1. That it was the ancient tradition and custome that Councels should send their decrees to the Pope to be confirmed by his authority 2. And that it is so ordeyned not by humane but by diuine sentence 3. That all other Churches of the world compared to the Roman are as streames that flow from their mother source and are to imbrace as pure whatsoeuer doctrine she deliuereth and reiect whatsoeuer she condemneth 4. That the Fathers of both these Councels did acknowledg the Pope to be their Pastor 5. And that they did belieue his authority to be takeÌ out of the holy Scriptures 6. That Christ guideth him in his consultations and decrees of fayth 7. That the custome ancient rule beareth that in doubts especially of fayth the See Apostolike is to be consulted and nothing determined vntill answeare had from thence Now to your obiection (o) Pag. 141. seqq that the Councell of Mileuis denied any right of Appeales from Africa to the Church of Rome which in your eyes is so forcible that you repeat it afterwards againe (p) Pag. 321.322 seqq and descant on it at large against Bellarmine who sheweth (q) L. 2. de Pont. c. 24. it to be wholly impertinent and from the matter for the question of appeales to the B. of Rome is not of Priests and inferior Clerkes of whom only the Councell of Mileuis speaketh but of Bishops for the Councell of Sardica which hath declared (r) Can. 4. 7. that Bishops may appeale to the Pope hath withall decreed (s) Can. 27. that Priests and inferior Clerkes are to be iudged by their owne Bishops that if they conceiue themselues to be wronged by them they appeale to other Bishops of the same prouince And the same had bene ordeyned not long before by the Councell of Nice (t) Iulius ep 1.2.3 apud Bin. to 1. pag. 399. seqq and afterwards by S. Leo (u) Ep. 84. ad Anastas Thessal S. Gregory (x) L. 2. indict 11. ep 6. ordeyning that maior causes be iudged in the first instance by a Councell of Bishops of the same prouince by way of appeale by the See Apostolike And to goe no further the same was answeared by the holy Pope Innocentius to whom the Councell of Mileuis sent their decrees to be confirmed (y) Aug. ep 92. For when Victricius B. of Rhoan desiring to order the gouerment of his Church according to the Roman discipline required instructions from him he (z) Ep. 2. addressed vnto him diuers rules to be obserued of which the third is that If dissentions arise betweene Priests or other Clerkes of the inferior order they are to be iudged ended by the Bishops of the same Prouince as the Councell of Nice hath determined And for the causes of Bishops he addeth (a) Ibid. If they be maior causes that are in question let them after the Episcopall iudgment be referred to the See Apostolike as the Synod of Nice and the ancient customes ordeyne This Epistle of Innocentius was cited by the Bishops of France in the second Councell of Tours 700. yeares since And his very words concerning the appeales of Bishops to the See Apostolike are inserted in forme of a Law into the Capitulary of Charlemaine And Hincmarus Archbishop of Rhemes in his epistle to Nicolas Pope (b) Erodoard histor Eccles Rhem. lib. 3. repeating the same decree of Innocentius sayth We Metropolitans trauilling in our prouinciall Councels haue care after iudgment to referre the maior causes that is of fayth and of maior persons that is of Bishops to the determination of the soueraigne See And speaking of Priests and inferior Clerkes Let it not please God that we thould depise the priuiledge of the first and supreme See of the holy Roman Church as to weary your soueraigne Authority with all the controuersies and quarrels of the Clergy as well of the superior as of the inferior order which the canons of the Nicen Councell and the decrees of Innocentius and other Popes of the holy See of Rome command to be determined in their owne Prouinces From hence it followeth that the Canon of the Councell of Mileuis which you obiect against appeales to Rome makes nothing at all for your purpose your peremptory conclusion is (c) Pag. 141. that the Councell of Mileuis denieth any right of appeales from Africk to the Church of Rome To make this good you should haue shewed that the Councell of Mileuis forbids the appeales of Bishops
to resist all nouelties with such constancy as the authority of the See Apostolike and the seuerity of the Prelates assembled in one may not seeme to permit that the doctrine of those whom the Church hath long since condemned come to be borne againe 6. Eugenius another successor to Aurelius being pressed by the LieutenaÌt of Hunericus Lord of Africa to enter into a publike disputation with the Arians answeared (y) Victor Vtic. l. 2. He would not do it without writing to his fellow Bishops and chiefly to the Roman Church which is the Head of all Churches 7. S. Fulgentius sayth (z) De incarn grat c. 11. Which the Roman Church which is the head of the world holdesh and teacheth and with her the whole Christian world doth both without hesitation belieue to iustice and also doubts not to confesse to saluation And when the same Sainct was going to the wildrnesse of Thebais in Aegypt to fast (a) Author vitae S. Fulg. c. 12. to 6. Bibliothec Pat. he desisted from his intent when comming to Sicily he vnderstood from Eulalius B. of Syracusa that those Countries were separated from the communion of the Roman Church lest desiring a more perfect life he should runne hazard of loosing the true fayth And insteed of gong into Aegypt he went in pilgrimage to Rome to visit the Sepulchers of the holy Apostles Peter Paul 8. The African Bishops consulted S. Leo the great in their doubts of fayth and S. Leo writ to them a famous decretall Epistle (b) Leo ep 87. 9. Almost all the African Bishops 220. in number being banished into Sardinia by Thrasimundus the Arian King Symmachus Pope relieued maintained them at his owne charges (c) Paul Diac. l. 17. rerum Roman which he would not haue done if they had bene separated from his communion 10. Possessor a famous African Bishop writ to Hormisdas Pope (d) Ep. ad Hormisd It is fit and expedient that we haue recourse to the Heard as often as the health of the members is treated of for who hath greater solicitude of his subiects or from whom is more to be required the stability of fayth that is wauering then from the President of that seate whose first Gouernor heard from Christ. Thou art Peter and vpon this Rock I will build my Church 11. Victor Bishop of Vtica reporteth (e) L. 1. de persequut Vandal that the Arians in Africa did call the Catholikes Romans as you now call vs Romanists which they did vpon no other ground then because the African Catholikes were of the Roman Communion 12. And that the possession which the Bishop of Rome were in of appeales out of Africa was not interrupted by the sixt Conncell of Carthage is prouâd out of Ferrandus a Deacon of that Church (f) Breuiar Can. art 59. 60. which liued soone after that tyme hath registred in his collection of Canons this as the fifth sixth Canon of the Councell of Sardica That a condemned Bishop may if he will appeale to the See Apostolike and that during the appeale no other can be ordained in his place By these and many other euidences which may be produced it is manifest that by this Controuersy of Appeales the Africans were not separated from the communion of the Roman Church and that therfore to affirme as you do that they remained in the state of separation for the space of 100. yeares vntill the tyme of Boniface the second is a notorious vntruth for all the examples here alleaged are of African Bishops that liued within the compass of 100. yeares after the sixth Councell of Carthage Against this truth confirmed by so many euident and vndeniable proofes that the African Church was not in the dayes of Aurelius Primate of Africa and S. Augustine seuered by Schisme from the Roman Church you vrge the Epistle of Boniface the second wherein he testifieth that the African Church was in his dayes reconciled vnto them Roman In the Body of your Councells say (g) Pag. 148. you there is (h) Apud Suriumtom 2. Concil pag. 384. So you quote him falsly for it is Tom. 1. Concil pag. 1057. extant the Epistle of Boniface the second wherein about the yeare 606. the same Pope complaineth that Aurelius with his fellow-Bishops of Africa with whome S. Augustine did consent had by the instigation of Satan for so the Epistle speaketh been separated from the Church of Rome vntill now after an hundred yeares space Eulalius Bishop of Carthage acknowledging his offence seeketh and desireth to be reconciled to the Church of Rome Thus farre the Epistle of your Pope Do you belicue this Epistle concerning the Excommunication of the Churches of Africk Then had you best stand aside a while for scare of knocks For behold there are at hand children of the Tribe of Dan angry fellowes that lay about them 1. Bellarmine (i) Bellar. lib. 2. de Pont. Rom. c. 25. I greatly suspect sayth he that this Epistle is counterfait 2. It is full of fraud sayth (k) Binius Tom. 1. Conc. in hanc Epistolam Binius 3. Which sayth Baronius some wicked Impostor hath fayned c. Do not you belieue this Epistle of Boniface to be true Then harken to your (l) Lindan Panopl l. 4. c. 89. Lindan This Epistle sayth he is not supposititious but true c. Thus you And then finding in Baronius that during those huÌdred yeares there were whole troopes and armias of African Martyrs and holy Confessors you triumph and bid vs take (m) Pag. 150. this your Syllogisme to ruminate vpon No true Christian Martyrs dye out of the state of Saluation Diuers true Christian Martyrs dye out of Obedience to the Roman Church Ergo Diuers dying out of Obedience to the Roman Church dye not out of the state of Saluation Thus you dispute in your fancy victoriously as hauing by this your discourse and Syllogisme knock't the Roman Church on the heal I shall first discouer the weakenesse and vanity of your Syllogisme then shew the multiplicity of your falsities and fraudes supposed and cunningly contriued into your relation of the Story lastly lay open the reasons why that Epistle may be suspected yea reiected as being Counterfait In your Sollogisme I grant the Maior Proposition That no true Martyr dyeth out of the state of Saluation In your Minor or Assumption Diuers true Christian Martyrs dye out of obedience to the Roman Church I distinguish sundry Kinds of Disobediences First there is disobedience Heretical which resists the doctrines decrees of Fayth deliuered by the Catholike Roman Church yea denieth the prime article of Christian vnity the headship and supreme authority of her Bishop In the state of this Disobedience there can be no true Martyrdome no hope of Saluation Secondly there is Disobedience Schismatical which belieuing firmely the Doctrine of the Roman Church and acknowledging the Supreme authority of her Bishop excepts against the present
Bishop and Pastor as not being true Pope and cleaueth to one opposite vnto him men dying in the state of this Disobedience cannot possibly be true Martyrs nor be saued Thirdly there is Disobedience moral in matter of good life manners against precepts enacted by the Church for the better auoyding punishing of ill behauiour Now in the state of this kind of Disobedience men may be saued for the disobeying of these kind of orders and commands may proceed either from contumacy and contempt or from errour and ignorance If out of contempt then is it damnable so that none dying therin can be Martyrs or goe to heauen But with Disobedience of the second kind caused by ignorance Saluation and Martyrdome may stand for their ignorance may be inuincible or else probable and grounded vpon good seeming reasons Or if it be vincible and faulty yet may it be abolished by their contrition for all their sinnes or falce Martyrij by the sickle of Martyrdome done away This supposed I say the Disobedience of the African Bishops was not Heretical because in all matters of sayth they were conforme to the Church of Rome and by manifold practise shewed that about doubts and controuersies of this kind they held it necessary to haue recourse to (n) Ep. Concil Mileuit 92. inter Epist August the Pastorall Chayre and care of Peter to the (o) Cypr. l. 2. Ep. 10. l. 4. ep 8. Roote and matrice of the Catholike Church to the Rocke which the (p) August Psal cont part Donat. proud gates of Hell do neuer ouercome to the maine indeficient fountaine which with the streames of wholesome doctrine watereth all Christians ouer the whole world The ancient rules say they the foure Primates of Afrike (q) Ep. ad Theodor. Papam Extat in Concil Lateran 1. consult 2. Bin. to 2. p. 1075. haue ordayned that whatsoeuer is treated in Prouinces distant and farre of should not be deemed to be ended vntill first it were come to the knowledge of the See Apostolike to the en that the sentente which should be found iust might be confirmed by the authority of the same See and that from thence all other Churches as streames flowing from their mother source might take the beginning of their preaching and the Sacraments of Saluation Their Disobedience then could not be Heretical nor was it Schismatical because they acknowledged the Pope euen that Pope with whome they did disagree to be their Pastor and Superior whose (r) August Epist. 157. Iniuncta nobis à Venerabili Papa Zozimo Ecclesiastica necessitas lawfull Commaunds they were bound to obey that all Maior causes all matters controuersies aboue Iurisdiction of greater moment to wit such as concerne sayth and the life and gouernment of Bishops are to be referred vnto him and to be finally and infallibly decided by him Neither thirdly was their Disobedience ioyned with contumacy and contempt because though they refused to deferre vnto the Appeales which Priest infertour Clergymen might make to the Pope yet they do it with great humility and respect and by way of submissiue intreaty in their (s) Ep. ad Caelestin apud Sur. Tom. l. Coucil pag. 520. letter to Pope Celeftine Praefato debitae Salutationis officio impendio deprecamur vt deinceps ad aures vestrashinc venientes non facilius admittatis The behoofe of due Salutation or Reuerence being premised we humbly beseech you that those which come from hence with their Appeales you will not admit them vnto audience ouer-easily Therefore their disobedience was out of ignorance for they did not doubt but the Pope had power to command the Bishops of Africa to yield vnto the Appeales that were made vnto him but they esteemed the practise of that power not to be in those circumstances for the good of the Church of Africa They saw by appealing to Rome that dissolute and vnruly Clergymen would cause much vexation vnto the Bishops their lawfull Iudges prolonge the cause differre the sentence and many times escape deserued punishment which impunity might easily grow into liberty and audacity and extreme disorder Wherefore the power giuen of Christ to his Church and Vicar on earth being giuen (t) â Cor. 1â 10 for edifying not for destroying they were persuaded that the Pope could not prudently command them to deferre vnto such Appeales and if he did that they should not be bound to obey therein You demand (u) Pag. 150â whether the Pope of Rome whom we entitle Monarch of the Church Catholike and Bishop of Bishops would accept it as a matter of subiection for Protestants with S. Augustine and those other African Bishops to deny that any ought to be called Bishop of Bishop and not to yield to his demands in point of Iurisdiction vpon any pretence of Diuine Law but to exact of him proofe by a Canon of an ancient Councell I answere The African Bishops deny the title of Prince of Bishops to any Arch-bishop or Primate within Africke but not to the Roman Bishop yea they entitle him in expresse termes (x) Aruob in Psal 138. Tertullian lib. de pudicit c. 1. Stephanus Mauritaniae in Africa Episcopus Epist. ad Damasum Bishop of Bishops the Holy Father of Fathers the soueraigne Bishop of all Bishops and Pastors they call his Authority the Princedome of the Apostolike Chayre euer vigent in the Roman Church they acknowledge that they are bound to obey all his iust commandes that all Christians may and must Appeale to him about Controuersies of Religion and the Catholike Fayth August ep 1â2 A postolitae Cathedrae principatum Item the foure Primates of Afrike in their Synodical Epistle to Pope Theodor in Conc. Lateran 1. Consul 2. Bintom 2 pag. 1078. Patri Patrum summo omnium Praesulum Pontifici Theodoro By which is answered what you alleage pag. 46. out of the 26. Canon of the Councell of Carthage yea Bishops also in criminal causes from the condeÌnation giuen against them by their fellow-Bishops But that the Pope should admit the Appeales so easely of euery African Priest and Clergyman hereof they doubt whether it be expedient for the African Church Now Bishops may be sometimes excused if they do not obey the Pope in matters that are extremely burthensome and hard specially when they haue probable reasons that it is not prudently commanded nor will proue for the good of soules But Protestants you are disobedient vnto the See of Peter and the Soueraigne Bishop of all Bishops in points of Iurisdiction allowed vnto him by ancient Councells Your disobedience is ioyned with Contumacy contempt contumely and base language You deny Appeales vnto him in matters and doubts about Christian Fayth Wherefore you want that dutifull subiection to Peters chayre without which none can be of the number of Christ his sheepe nor consequently be saued yea you are guilty of that damnable disobedience whereof S. Leo sayth (y) Epist 93. c.
wordes sayth Sanders it is apparent that S. Augustine would haue had the matter of Appeales referred to the Pope and ordered as he should thinke best So that whereas you cite Sanders saying All the African Bishops were seuered from the Church of Rome his true wordes import the direct contradictory Non omnes Episcopi Africani All the Bishops of Afrike did not oppose the Roman Bishop You also alleage him de visibili Monarch pag. 368. n. 411. where he hath nothing to your purpose but only alleageth the wordes of Eulalias of Carthage his recantation We anathematize all those that proudly lift vp their neckes against the Holy Roman and Apostolical Church From these wordes can you gather your dismal assertion that All the African Bishops from the dayes of Cyprian vntill Boniface the second that is for three hundred yeares were excommunicated by the Pope and seuered from the Communion of the Roman Church The Iesuite Salmeron sayth no more then (g) Salmeron tom 12. tract 68. §. Ad Canonem that in the dayes of S. Cyprian the African Bishops began to be seuered from the Roman Church and that in the dayes of Pope Innocent and Aurelius Bishop of Carthage they were bitter and displeased against the Church of Rome But he doth not say that all the African Bishops were so nor that they withdrew their Communion and obedience from the Roman Church Yea in the dayes of S. Cyprian though he and fourescore African Bishops were displeased with Pope Stephen because he did strongely and constantly oppose their impious doctrine of Anabaptisme yet they neuer proceeded to make a Schisme and separation from the Roman Church Contrariwise the very same fourescore Bishops who had made a decree for Anabaptisme met together againe as S. Hierome doth testify (h) Hieron Dialog cont Lucifer Illi ipsi Episcopi qui Rebaptizandos haereticos cum Cypriano statuerunt ad antiquam consuetudinem reuâluti nouum emisâre decretum and repealed their decree which might haue caused their separation from the RomaÌ Church So false is it that all the Bishops of Africa from the dayes of S. Cyprian vntill the time of Boniface the second were seuered from the Church of Rome that euen those very Bishops of those dayes were not seuered By the Epistle of Boniface the second grant it be true no more is proued then that Aurelius Bishop of Carthage superbirâ cepit was somewhat arrogant and proud against the Pope and that Eulalius of Carthage did against the example of his other Predecessors imitate Aurelius therin as he doth testify saying in the said Epistle of Boniface that he felt himselfe Peccatis Aurelij praegrauatum ouer-burthened with the sinnes of Aurelius But that all the Christians of Africa namely those many Martyrs that suffered persecution vnder the Arian Wandalls were tainted with this bitternes of distast and Schismaticall dis-vnion against the Roman Bishop is a fable by your selfe newly coyned and vented abroad Now to the third point proposed although the Epistle of Boniface do not iustify your slander against all the Bishops Martyrs of Africa that they were excommunicated by the Pope and out of the communion of the Roman Church yet there be many Arguments that may seeme to euince that the same is counterfeit the relation thereof being incoherent First you (i) Pag. 148. The Epistle of Boniface the second wherin about the yeare 606. the same Pope complaineth c. say that the reunion of the Church of Africa to the Church of Rome happened about the yeare 606. and in the time of Boniface the second These thinges hange not togeather and consequently are false for Boniface the second dyed in the yeare 531. that is almost an hundred yeares before the yeare 606. Secondly the said Epistle of Boniface the Second affirmes that Eulalius his reconciliation with the Church of Rome was performed in the daies of Iustine the Emperour (k) Iustini elementissimi Principis Orientis sacrarum literarum exemplaria ad voâ destinauimus that this Emperour writ letters to the said Boniface about it Now Iustine the Emperour was dead three or foure yeares before Romiface the Second was chosen Pope Thirdly the Epistle of Boniface is written to Eulalius Bishop of Alexandria But the Bishop of Alexandria in the dayes of Boniface the second was not named Eulalius but Timothaeus an Heretike and an Aduersary of the Roman Church You saw this difficulty and to auoyd it feare not to do against the command of the Holy Ghost (m) Vide titulum Psalmi 58. Augu. tract 117. in Ioan. Ne corrumpaes Tituli inscriptionem For the Title of that Epistle in Surius being Epistola eiusdem Bonifacij ad Eulalium Alexandrinum Episcopum (n) Pag. 248. in marg at x you change it and make it to be Epistola Bonifacij ad Alexandrum Episcopum the Epistle of Boniface to Bishop Alexander nor do you tell vs of what Church or See this your Alexander was Bishop Fourthly in the time of Boniface the secoÌd Gilimer the Arian Wandal was King of Africa during whose reigne there was no Catholike Bishop in Carthage (o) See Baron Anno 620. seqq nor in any Church of Africa but only Arians Finally your Apostata-Bishop of Spalato Antonius de Dominis in his (p) De Repub. Eccles. lib. 4. c. 8. n. 34. London-writings which he published vnder your nose with your so great approbation and applause doth so lay about him against the Epistle of Boniface that you who are so stiffe a defender therof had best to stand aside for feare of knocks In the Controuersy about Appellations sayth he (q) Communio inter Africam Romam non est abrupta the Communion between Africa and Rome was neuer broken as Baronius and Binius do proue very well The reconciliation or recantation made by the Church of Carthage vnto Boniface the Second which some one hath faigned (r) Mara est impostura is a meere Imposture as the said Authors demonstrate Thus he May you not number this man among the Children of the Tribe of Dan and angry fellowes who doth so peremptorily auerre the Epistle of Boniface to be a meere forgery and a grand Imposture with greater reason then you haue done Bellarmine for only saying I suspect it is counterfeit In fine these Arguments abundantly shew that this Epistle of Boniface may be questioned and reiected and yet all the other Epistles of ancient Popes set downe in the Body of our Councells cells subsist firme against which the like implicancies and incoherencies cannot be vrged As for Bishop Lindan he speaketh against them who discard this Epistle voluntarily and without euident proofes saying that they might aswell infringe the credit of any ancient history which his inference is of no force against them who refuse it as counterfeit not voluntarily but constrained by the pregnant incompossibilities thereof with other knowne vndeniable truthes CHAP. XXVIII Whether the Britans
wholly on falshood imposture as likewise is your affirming that the Africans from the time of Celestine Pope to Boniface the second were separated from the communion of the Roman Church for setting aside all other Arguments since you cannot deny that she in her Kalendar of Saints placeth many most glorious African Martyrs and Confessors of that time what man euen of common sense can persuade himselfe that she would honor them as Saints if they had died out of her Communion and obedience CHAP. XXIX Of the great Reuerence of ancient Christian Emperors and Kings to the Pope BELLARMINE (f) De officio Principis Christia l. 1. c. 4. 5. proueth that Emperors and Kings owe subiection to Bishops in sprirituall affaires as to their Pastors and especially to the Pope as to the supreme Couernor of the vniuersall Church and Father of all Christians And lest he might seeme by this Doctrine to derogate from the Maiesty of Emperors or Kings or any way to lessen the reuerence due to their persons and dignity he proueth by the vndoubted testimonies of Scripture of S. Chrysostome S. Ambrose S. Gregory and other learned Fathers as also by the acknowledgment of the most godly Christian Emperors and Kings themselues that the Episcopall and Sacerdotall dignity excelleth the Imperial as farre as gold surpasseth lead and the Soule the body that not only Constantine the great but God himselfe honoreth Bishops and Priests with the name of Angells and Gods that the Bishop is the Father the Doctor Pastor aswell of the Prince as of the people and that Christian Princes when they speake of the B. of Rome or write to him expresse their acknowledgment of his supreme dignity by giuing him the title of Holy Father and Most Blessed Father From whence it must follow that as Disciples owe obedience to their Doctor Children to their Father sheepe to their Pastor so Christian Princes in the affaires of their soules owe obedience to their Prelates and Pastors and especially to the Pope who is the Father the Archpastor chiefe Doctor of all Christians Vpon this ground S. Gregory Nazianzen for his profound learning surnamed The Deuine feared not to say to the Emperor (g) Orat. ad ciues suos timo percul Princip irascent Will you heare me with patience to speake my mind freely vnto you which truly you ought to do for so much as the law of Christ hath made you subiect to my power and to my tribunall for we Bishops haue an Empire also and that more perfect then yours vnlesse you will plead that the spirit is inferior to the flesh and heauenly things to earthly But I doubt not but that you will take in good part this my freedome of speach you being a sacred sheepe of my holy flock and a Disciple of the Grand Pastor rightly instructed by the holy Ghost euen from your yong yeares And vpon the same ground it was that holy S. Bernard gaue this admonition to Conradus the Emperor (h) Ep. 183. I haue read Let euery soule he subiect to higher powers and he that resisteth power resisteth the ordinance of God Which sentence I greatly desire and by all meanes admonish you to obserue in yelding reuerence to the soueraigne and Apostolike See and to the Vicar of blessed Peter as you will haue it exhibited to you by the whole Empire These learned Fathers did vnderstand right well the honor due to Emperors and Kinges that by reason of their dignity they are to be held in great Veneration and yet neuerthelesse conceaued it no vilifiyng of their Maiesty nor abasing of their Persons to require from them obedience in spirituall affaires to their Bishops and Pastors especially to the Successor of S. Peter the supreme Bishop of Bishops and Pastor of all Pastors This is Bellarmines Doctrine and the summe of his discourse which puts you so farre out of patience that not being able to confute what he hath so solidly proued you begin to raile at the Pope (i) Pag. 160.164 for permitting his feete to be kissed as tasting rankly of Luciferian pride Which though it be no Argument either against the fayth or supremacy of the Pope and Church of Rome but a friuolous cauill no way pertinent to the question in hand hath bene already satisfied to the full (k) Chap. 10. 2. You goe on in the same streame telling vs (l) Pag. 160. that we make a barbarous boast our Popes in not admitting of two Emperors Henry the fourth and Frederick Barbarossa to their presence without aââââââme kind of subuission the one by appoathing vpon his bare seet the other by subiecting his neck vnto the Popes feet while as the Popes one may brag of more fauor then the first and his asse thou the second So you but your scoffes rebound vpon your owne head and turne to your shame for Henry the fourth a most flagitious Emperor was excommunicated by Gregory the seauenth moued and solicited therto by the many complaints and extreme importunity of all the Princes Ecclesiasticall and secular of Germany Henry seeing himselfe for saken by them all and fearing least they would depriue him of his Empire vnlesse he reconciled himselfe to the Church and procured absolution from the excommunication he had incurred came of his owne accord to the Pope and presented himselfe vnto him in a penitentiall habit and bare-foot crauing absolution which after three dayes instance the Pope granted him hauing inuited him to dinner courteously dismissed him This in briefe is the story related more at large by Baronius (m) Anno 1077. who hauing proued that this pennance was no way extorted by the Pope but freely done by the Emperor conuinceth Ben no that affirmed the contrary of a most impudent lye told reclamantibus omnibus Authoribus against the agreeing consent of all Authors Wherfore you in alleaging Baronius for your author that we make a barbarous boast of the Popes not admitting this Emperor without approaching on his bare feet impose falsly on Baronius as Benno did on the Pope And as litle truth do I find in that your other tale of Fredericus Barbarossa for we are so farre from making any boast therof that we know it to be a mere fable in proofe wherof you bring nothing but the bare testimony of Massonius who whether he report it or no I know not nor is it worth the examining for you know him to be a moderne fabulous and forbidden Author (n) In indice lib. prohib and that this fable of his is disproued by Baronius (o) Anno 1177. n. 86.87 and Bellarmine (p) in Apol. c. 16. out of the testimonies of Roger Houeden an historian of that time Romualdus Archbishop of Salernum who being present and an eye witnesse of all that passed writeth that Frederick falling downe prostrate at the Popes feet the Pope with teares did most courteously lift him vp in his armes But
what if that Pope had carried himselfe proudly towards the Emperor is that any Argument to disproue the Doctrine Primacy of the Roman Church or any excuse to you for your leauing the Catholike fayth and departing from the Church of Christ But such Arguments are fittest for a grand Imposture 3. Because you cannot answeare Bellarmines Arguments nor deny the truth of his Doctrine otherwise then by giuing the lye to the holy Saints and renowned Doctors of Gods Church you passe ouer their testimonies his whole discourse out of them with a fraudulent reticence of the particulars and thinke to be euen with him making vp by scoffing what you cannot by arguing Bellarmine say you (q) Pag. 160. sin 161. in his last worke intitled the Duty of a Christian Prince dedignifieth and abaseth Princes by wresting violently to a generall rule of office and duty all the examples of honor be could rake out of the ashes of Princes Kings and Emperors yeilded either to Popes Bishops or Priests in the superlatiue excesse of their humility zeale and deuotion and with extreme dotage exacteth very soberly a prebition and drinking of Bishops and Priests before them These are your words in which you cunningly reduce all Bellarmines proofes to examples that by scoffing at the example of S. Martin for you mention no other you may seeme to haue answeared all the rest of his proofes in which not only Princes by their examples but the holy Doctors with most cleare and vnanswearable words auerre the truth of his Doctrine Nor is it Bellarmine whom you condemne of extreme dotage but in him that most ancient venerable renowned Bishop of Tours S. Martin a man of Apostolicall sanctity that was sayth S. Bernard (r) Serm. in festo S. Martimi rich in merits rich in miracles rich in vertues that raised three dead men to life that restored light to the blinde hearing to the deafe speach to the dumbe that healed the halting and lame the withered and dry that escaped great perills by his diuine vertue that repelled the flames of fire opposing his owne body against them that clensed a leper with a kisse cured the palsy euercame Diuells saw Angells and prophesied things to come This Apostolicall Prelate being earnestly inuited to dinner by the Emperor Maximus when diuers of his fellow Bishops assembled in a Prouinciall Synod were present at Court and seeing them vse base and obiect flattery to the Emperor and other temporall Princes making themselues and their Episcopall Dignity contemptible to the Laity with no small dishonor to Gods Church and hurt as well to their owne as to lay-mens soules he in whom alone sayth Seuerus Sulpitius (s) Vita 8. Martin c. 23. Apostolicall authority remained to admonish the Emperor and Princes there present of their reuerence due to their Pastors and also to let the Bishops all other Pastors see their basenesse in vilifiyng themselues to their sheep giuing them occasion to contemne disobey them in things important for the good of their soules he I say when at dinner the Emperors owne cup was first presented vnto him by the Emperors command hauing drunke therof gaue it not to the Emperor but to his Chaplaine because sayth Sulpitius he thought no man there more worthy to drinke after himselfe then his Priest This is the example of S. Martin alleaged by Bellarmine reported and commended by Sulpitius and many other ancient and iudicious authors that haue written his life as an heroicall act of true Episcopall magnanimity and grauity If you and such as vilify the Episcopall function and lay it as S. Ambrose sayth (t) Ep. 32. vnder lay-mens feet relish it not tâis no wonder but that being the fact of Martin the myrror of Prelates you should scoffe at it and at Bellarmine for reporting it in proose of Sacerdotall dignity who can but wonder and thinke you to faile not only in iudgment but euen in point of ciuility good manners that will offer to controle S. Martin and teach good manners not only to him but to Seuerus Sulpitius a man of most noble parentage borne and bred vp in Rome the Head Mistres of Ciuill Policy and Vrbanity But when you say Bellarmine hath raked out of the asbesof Princes Kings and Emperors all the examples he could of honor yielded either to Popes Bishops or Priests in the superlatiue excesse of their humility zeale and denotion and wrested them to a generall rule of office and duty I must craue pardon if I thinke you to ouerlath and that willingly for Bellarmine could haue told you that the holy Bishop and Martyr Ignatius (u) Ep. ad Philadelph so ancient that as he writeth of himselfe he saw our Sauiour in mortall flesh prescribing that order of obedience in Christs Church wherby vnity may be preserued in all admonisheth Princes and soldiers to obey the Emperor Priests Deacons and all the rest of the Clergy and people whosoeuer they be soldiers Princes yea the Emperor himselfe to obey the Bishop the Bishop Christ as Christ obeyeth his Father that so vnity may be preserued in all And in his Epistle to the Christians of Smirna headuiseth them in the first place to honor God next the Bishop as bearing his image and then the King He could haue told you that the 318. Fathers assembled in the Councell of Nice one of the foure which S. Gregory reuerenced as the foure Ghospells decreed (x) Con. 80 ãâã Grac. Arab as a doctrine to be belieued by all Christians that the B. of Rome is aboue all Christian Princes and people as being the Vicar of Christ our Lord ouer all people ouer all the Christian Church He could haue told you that when pennance was enioyned to Philip the first Christian Emperor (y) Euseb l. â hist c. 7. for faultes that were bruited of him he willingly performed what was enioyned him by the Priest shewing by his deeds that the feare of God and a great esteeme of Religion liued in him He could haue told you that the most religious Emperor Theodosius being excommunicated by S. Ambrose (z) Thââd â c. â7 was so farre from denying the authority of S. Ambrose ouer him that he submitted himselfe with all humâlity and crauing absolution with harty repentance and teares obtained it As Arcadius also in like case did of Innocentius Pope (a) Niceph. l. 13. c. 33. Cedren Glycas in Arcad. He could haue told you that Iustinian writ to Pope Iohn We yield honor to the Apostolike See and to your Blessednesse which is and euer hath bene our desire and honor your Holynesse as it becometh vs to honour our Father He could haue told you of Charles the Great who as he was inferior to no Prince that euer was in wisdome and valour so he most excelled in true piety deuotion and zeale to Gods cause most especially in his filiall affection and obedience to the See Apostolike in so
himselfe but to do his duty and what the lawes of God and his Church require at the hands of euery good Christian Prince which is to defend and maintaine the authorities and iudgements of the Church But I must aduertise you of some ignorant mistakes you say (t) Pag. 161. out of S. Augustine that Constantine committed the cause of Cecilian to Melchiades Pope But in three other places (u) Pag. 221. 327. 328. contradicting your selfe and S. Augustine you say he committed it to Pope Iulius shewing therin your ignorance in Ecclesiasticall history for if as S. Augustine truly sayth it was committed to Melchiades how could it be committed to Iulius who was not chosen Pope till aboue 20. yeares after Melchiades his death and betweene whom and Iulius were other two Popes Syluester Marke With like ignorance you say (x) Pag. 161. The Emperor chargeth all the Bishops of the Prouince of Tyre to appeare before him for Tyre hath not many Bishops nor is it a Prouince but a City in the prouince of Phenicia in which the Arians held their wicked Councell against S. Athanasius SECT II. Doctor Mortons second Example of Theodosius examined THat Theodosius acknowledged no subiection to the B. of Rome you proue by his interesting himselfe in Ecclesiasticall affaires Of the Emperor Theodosius say you (y) Pag. 161. we read that he gaue to the Bishop Dioscorus authority and superiority of place to moderate causes in a Councell This you speake of that most godly and religious Emperor Theodosius the elder for here and in your Index of the tenth Chapter prefixed before this your Grand Imposture you name him immediatly after Constantine and before Theodosius the yonger and both in the same Index and page 167. you expresly declare that the Emperor which you obiect against vs immediatly after Constantine is Theodosius the elder And finally because vnlesse by this Theodosius you meane the elder you obiect nothing at all out of him against vs which yet in the places alleaged you professe to do in this Chapter Wherfore I must make bold to tell you that in this your instance you discouer extreme ignorance in Ecclesiasticall history for Theodosius the elder died the yeare 394. which was 50. yeares before Dioscorus was made Bishop How then could he giue to Dioscorus authority and superiority of place to moderate causes in a Councell If you had not bene ignorant and willing to lay hold of any thing true or false to help your selfe in the defence of a bad cause you should haue said that Theodosius not the elder but the yonger sauoring the Arch-heretike Eutyches and seduced by his high Chamberlaine Chrysaphius an Eutychian Heretike gaue authority to Dioscorus an hereticall Bishop of Alexandria of the same sect with Eutyches to moderate causes not in a true Councell but in a sacrilegions Conuenticle at Ephesus in which Eutyches was absolued his heresy approued the Catholike Bishops that had condemned him in a Synod at Constantinople vnder Flauianus Patriarke of that City not permitted to speake all such as were knowne to be zealous maintainers of the Catholike fayth against Eutyches deposed others sent into banishment the Popes Legates thrust out of the Councell the holy Patriarch Flauianus by the faction of Dioscorus barbarously misused beaten and wounded to death the Bishops that figned compelled therto by famin and force of armes the Emperors soldiers ruling all by violence and tyranny and many other outragious villanies committed in so much that this Conuenticle hath neuer deserued the name of a lawfull Councell but by all writers is called Synodus Piratica and Latrocinium Ephesinum The piraticall Synod and the Ephesine theeuery or as Socrates termeth it (z) L. 1. c. 9. 10. Vesanum Ephesi Conciliabulum The frantike Conuenticle of Ephesus And the Acts therof were soone after condemned by Leo Pope (a) Ep. 24. and repealed by the holy Councell of Chalcedon (b) Act. 1. I appeale now to the Reader whether you haue not shewed great ignorance and in the highest degree wronged that most religious Emperor Theodosius the elder in making him patron of the Eutychian heresy and charging him falsly with assembling that sacrilegious Synagogue of Ephesus and most of all in producing him for your Protestant doctrine against the Roman Church to which he so firmely adhered that he held her to be the Head and center of Catholike communion And therfore intending to establish the true fayth and free the whole Empire from the pernicious doctrines of diuers heretikes which liued in those dayes he made that famous Law which Iustinian hath inserted into his Code and marcheth in the front therof (c) Cod. tit 1. L. 1. Our will is that all the people ruled by the Empire of our Clemency shall liue in the same religion which the diuine Apostle Peter deliuered to the Romans as the religion insinuated by him witnesseth vntill this present day and which it is manifest that the high Priest Damasus followeth and Peter of Alexandria a man of Apostolicall sanctity that is to say Peter who being driuen out of his Seat of Alexandria by Lucius the Arian intruder appealed to Rome (d) Socrat. l. 4. c. 36. and had bene newly restored confirmed by Damasus in the Patriarchall seat of that City And the same or not vnlike to this law of Theodosius is that which Gratian that gouerned the Empire together with Theodosius made to reduce all heretikes to the true Church and fayth of Christ He made a law sayth Theodoret (e) L. 5. hist c. 2. by which he commanded the holy Churches to be deliuered to them that agreed in communion with Damasus which commandment as he further expresseth (f) Ibid. c. 2. init was without contradiction executed throughout all Nations By this it appeares that if Doctor Morton had liued in the dayes of Theodosius Gratian they would haue taken from him the Church of Dutham deliuered it to a Bishop of the RomaÌ CoÌmunion SECT III. Doctor Mortons third instance of Theodosius the yonger and Honorius examined YOu go on obiecting (g) Pag. 162. out of the Glosse in C. Renouantes Theodosius the yonger and Honorius both Emperors say that the Patriarke of Constantinople hath the same right ouer those in subiection to him which the Pope hath euer his Why do you falsify The Chapter is taken out of the Trullan Synod vnder Iustinian the yonger who liued long after Theodosius Honorius Againe the words of the Glosse are Imperator dicit The Emperor sayth but mention of Honorius or Theodosius there is none that 's your false comment The Glosse citeth the Emperor in Authentica de Ecclesiasticis titulis which was not written by Honorius nor by Theodosius but by Iustinian the elder And how far he was from equalling the B. of Constantinople with the Pope you may vnderstand not only by other his Lawes (h) See Sect. sequent but euen by this very
5. Martin the first praying the Emperor to vouchsafe to read his letters The Epistle is not of Martin alone but of the whole Roman Synod which hauing condemned the Monothelites sent their decrees to Constans the Emperor desiring and exhorting him for his confirmation in the Catholike fayth to read them attentiuely by his Lawes condemne and publikely declare the Monothelites to be heretikes Can there be a more childish illation then to inferre from hence that Martin acknowledged himselfe subiect to the Emperor If a Prouinciall Synod gathered by the Archbishop of Canterbury should send the like instruction to a Peere of this Realme his spirituall subiect exhorting him to read it would it therfore follow that the Archbishop did acknowledge himselfe subiect to that Peere Who then seeth not your arguing to be trifeling 8. You say (e) Impost pag. 179. serm pag. 5. Adrian the first deuoted himselfe to the Emperor by letters as one in supplication fallen downe prostrate at the soales of his feet O Imposture Adrian writ that Epistle to Constantine and Irene his Mother against the Image-breakers heretikes of that time whose heyres you are And hauing proued effectually out of Scriptures and Fathers the veneration due to sacred Images with all loue as if he were at Constantinople present with them and prostrate at their feet beseecheth and requireth them before God and coniureth them for so are his words which you alter and mangle that renouncing and detesting the craft of those wicked heretikes they would cause the sacred Images to be restored and set vp againe in the Churches of Constantinople and of all Greece to the end they might be receaued into the vnity of the holy Catholike Apostolike and irreprehensible Roman Church But that it may appeare how you abuse your readers and hearers inferring from hence that Adrian acknowledged subiection to the Emperor it is to be obserued that in that very Epistle he often calleth Constantine and Irene His belieued children and exhorteth them by the examples of Constantine the great Helena his Mother and the rest of the Orthodoxe Emperors to exalt honor and reuerence the holy Catholike Apostolike Roman Church as their spirituall Mother from which all Churches haue receaued the documents of Fayth to embrace her doctrine to admit of her censure to loue honor and reuerence the Successor of S. Peter Prince of the Apostles to whom our Sauiour gaue the keyes of heauen with power to bind and loose on earth And as he hauing receaued from Christ the principality of the Apostleship and pastorall charge sate first in the Apostolike See so by commandment from God he left it with all the power and authority that Christ had giuen to him to his Successors for euer and therfore that the sacred Scripture declareth of how great dignity that chiefe See is and how great Veneration is due vnto it from all faithfull throughout the world So Adrian as if he had written purposely to shew your lack of iudgment and honesty that would aduenture to produce his Epistle as a selected Argument against the supreme authority of the Bishop and Church of Rome and vent it for such both in your Imposture and againe in your late Sermon before his Maiesty And not vnlike to this is an other obiection you make (f) Impost pag. 179. serm pag. 5. out of an Epistle of Agatho Pope to Constantine in the sixth Councell generall 9. You cull certaine Latin words out of two Epistles of S. Gregory the great and patching them vp into one English sentence adding to them these two adiectiues of your owne Vestris and Vestrae you make him say As for me I performe obedience vnto your commands wherunto I am subiect Both the Epistles out of which you botch vp this sentence are written to Mauritius who though he were a Catholike Emperor yet S. Gregory sticketh not to compare him to Nero and Dioclesian and reprehendeth him sharpely for his tyrannizing ouer the Roman Church the Head of all Churches and seeking to subiect her to his earthly power against the commandment of Christ who committed his Church to S. Peter when he gaue him the keyes of the kingdome of heauen The one of those Epistles he writeth against the arrogancy of Iohn Patriarke of Constantinople styling himselfe Vniuersall Bishop And as he praiseth Mauritius for desiring the peace of the Church to hinder the garboiles of warres and in the procuring therof professeth himselfe ready to obey his commands so he reprehendeth him for not repressing the pride of Iohn wherby not he alone but the peace of the whole Church was disturbed And if in the other he also professed obedience to the same Emperor it was only in temporall affaires and because with humble and submissiue words he sought to worke him to his owne good whom he cold not dissuade nor otherwise hinder from publishing an iniust Law wherby he prohibited soldiers and all such as had bene employed in publike accompts of the Common wealth to become Monkes And therfore in one of the Epistles which you obiect (g) Pag. 179. 234. he declareth to the Emperor that he vsed not his Episcopall authority nor speaketh in the right of the Common wealth but writeth as a priuat person yet adding that he stood greatly astonished at such a Law because it did shut vp the way to heauen vnto many Wherfore he dealt earnestly with him to abrogate the Law or els permit it to be moderated so that it might stand without preiudice to Christian liberty Wherunto the Emperor at length yielded as S. Gregory declareth saying (h) L. 7. ep 11. indict 1. Qua de re Serenissimus Christiantssimus Imperator omnimodò placatur concerning which matter our most Clement and most Christian Emperor is wholly pleased And therfore S. Gregory hauing corrected the Law and reduced it to a reasonable lawfulnesse and temperate moderation to wit that they which had borne offices of charge in the Common wealth and desired to become Monkes should not be receaued vntill they had giuen vp their accompts and obtained publike discharge for the same and that soldiers should not be admitted to Monasticall habit vntill they had ended three yeares of probation in their secular apparell Wherfore though S. Gregory yielded to publish the Law yet withall he shewed his Pastorall power and care in limiting and moderating the Emperors law according to the law of God Which if you had not concealed the futility of your obiection wold haue bene apparent to euery reader But you say (i) Impost pag. 179. Heere wee are arrested by your Cardinall in the name of this Pope Gregory from his Deeree concerning the Monastery of Medardus enioyning that whatsoeuer secular Prince should violate that same Decree should forthwith he depriued of his honor As if this one Act of this only Pope were so authentike and of so suffecient authority in it selfe as to be made a Precedene for euer vnto all Popes of succeeding
a person of so great dignity and very aged he vndertake so long so laborious and so dangerous a iourney to declare vnto Anicetus the reasons of his persisting in the Asian custome which if Anicetus had then condemned it is not to be doubted but that Polycarpe would haue departed from it as all orthodoxe Bishops did when they saw it condemned by the Church and the defenders of it declared to be heretikes SECT II. S. Cyprian obiected by Doctor Morton TO proue that Cyprian belieued not any necessity of vnion with the Roman Church you repeate here (t) Pag. 185.188 what you had sayd before of his being excommunicated by Pope Stephen contemning the excommunication for which you bring no other proofe then the testimony of Cassander an heretike Primae classis whose workes you know to be forbidden and yet shame not to cite him as a Catholike author that you may call his lies Our confessions for that they be lies I haue already proued (u) Chap. 24. And so much the more reproueable you are because S. Cyprians testimonies which shew him to haue beleeued the Roman Church to be the Catholike Church and all that are diuided from her to be Schismatikes you shift off (x) Pag. 186. with an answeare of Goulartius that Cyprian spake them of his owne only authority against Schismatikes who troubled his iurisdiction Which to be a false and vnconscionable answeare you and your Goulartius may learne from the Centurists who reprehend S. Cyprian (y) Brerel Protest Apol. tract 1. sect 3. subdiu 10. for teaching that our Lord hath built his Church vpon Peter that one Chaire by our Lords voyce is built vpon Peter as vpon a Rock that there ought to be one Bishop in the Catholike Church for calling Peters chaire the principall Church from whence Sacerdotall vnity is deriued and for teaching that the Roman Church ought to be acknowledged of all others the Mother and Roote of the Catholike Church To these testimonies acknowledged by the Centurists I adde that Cyprian (z) L. 4. ep 2. exhorteth Antonianus in time of Schisme to adhere to the Pope and hold fast his communion that is sayth he the communion of the Catholike Church and expressly affirmeth (a) L. de Vnit. Eccles that Who-euer resisteth the Chaire of Peter nether holdeth the fayth nor is in the Church And speaking of some certayne heretikes he obiecteth vnto them their great boldnesse in presuming to saile to the chaire of Peter and the principall Church from whence Sacerdotall vnity is deriued not considering that the Romans are they whose fayth was praised by the voice of the Apostle and to whom perfidiousnesse can haue no accesse To this you answeare (b) Pag. 186. No Father of the primitiue times is more vrged by you then S. Cyprian no Epistle more insisted vpon then this no words more inculcated then these and we may adde no Father no epistle no sentence more egregiously abused and peruerted for he speaketh not of perfidiousnesse in doctrine but only in discipline by the false and perfidious reportes of schismaticall fellowes c. If this sentence of S. Cyprian be peruerted not we but you peruert it And so it will appeare to any impartiall Iudge that shall read the words not cut short as you rehearse theÌ that the sense may not be vnderstood but entire as I haue set theÌ downe The Nouatians were not only Schismatikes but heretikes as S. Cyprian in that epistle els where often calleth them And in the words alleaged when he opposeth their perfidiousnesse to the Roman fayth commended by the Apostle by perfidiousnesse he vnderstandeth error in doctrine or misbeliefe which is oposite to fayth not perfidiousnesse in discipline for that hath no opposition at all with fayth Wherefore he reprehendeth the Nouatians that hauing not only diuided themselues by schisme from the chaire of S. Peter which is the principall Church from whence sacerdotall vnity is deriued but also forsaken the Roman fayth praysed by the mouth of the Apostle they dare notwithstanding presume to saile to Rome in hope to deceaue that Church and get their doctrine approued by her not considering that the Romans are they whose fayth being praysed by the Apostle misbeliefe can haue no accesse to them Which doctrine S. Hierome seemeth to haue taken from this place of Cyprian when speaking to Ruffinus he saith (c) Apol. aduers Ruffin l. 1. Know that the Roman fayth commended by the voice of the Apostle admitteth no delusions and that being fensed by S. Pauls authority it cannot be altered c. SECT III. S. Athanasius obiected by Doctor Morton THat S. Athanasius beleeued not the necessity of vnion and subiection to the Roman Church you proue (d) Pag. 190. for that being excommunicated by Liberius Pope he regarded not his excommunication This we deny It is peraduenture true though not altogether certaine (e) Onuphr in Not ad Plati Ruffin l. 1. histâc 27. Sozom l. 4. c. 14. that Liberius wearied out with two yeares banishment and other vexations by Constantius the Arian Emperor yeilded to signe the condemnation of Athanasius and entred into communion with the Arians and thereby became a Schismatike But that he excommunicated Athanasius is not reported by any writer nor is it true but a fiction of yours And were it true the excommunication had not only bene iniust as being pronounced against an innocent person and therfore no way obligatory but also inualid for as much as Liberius by forsaking the communion of Catholikes and entring into communion with heretikes was fallen from his Papacy and had no power to pronounce excommunication against Athanasius or if he had pronounced it Athanasius had not bene bound to obey To proue that Athanasius regarded not the excommunication of the B. of Rome you should haue proued that whiles Liberius was true Pope he excommunicated Athanasius and that Athanasius refused to obey which you proue not and therfore your obiection is impertinent and your assertion false For who knoweth not that Athanasius acknowledged the supreme power of the Roman Church when being cast out of his Bishoprick he appealed to Iulius Pope and Iulius by the dignity and prerogatiue of the Roman See restored him againe to his Church (f) Socrat. l. 2. c. 11. Sozom. l. 3. c. 7. And what els did he meane when he and the rest of the Aegyptian Bishops writing to Marcus Pope endorsed their letter To the holy and Venerable Lord of Apostolicall Eminency Marke Father of the holy Roman Apostolike See and of the vniuersall Church And in the letter We desire that by the authority of the Church of your holy See which is the Mother and Head of all Churches we may deserue to receaue the copies of the Nicen Canons by these our Legates for the instruction and comfort of the faythfull that being fensed by your authority c. And againe (g) Eadem Ep. We are yours and
de Pont. c. 2. it is defended by Gerson and Almain Doctors of Paris as also by Castro and Adrianus sextus and that it is tolerated by the Church Do not you then ouerlash saying that Bellarmines opinion is part of our beliefe necessary to saluation when he so expresly teacheth the contrary SECT VI. S. Hieroms iudgment concerning the necessity of vnion with the Church of Rome and subiection to the Bishop therof HE declared his iudgment (z) Ep. 77. when to assure himselfe to be in the communion of the Catholike Church he regarded not the communion of Paulinus in whose Patriarship of Antioch he liued but professed himselfe to stick fast to the communion of Damasus Pope that is to the chaire of Peter vpon which sayth he I know the Church to be built You answeare (a) Pag. 203. that by chaire he meant not the See and Bishoprick of Rome but the true Doctrine of fayth then preached at Rome euen as Christ spake of the chaire of Moyses that is sayth S. Hierome the law of Moyses This satisfieth not both because wheÌ some Fathers expound fayth to be the Rock on which Christ built his Church they exclude not but include the person of Peter and chiefely because S. Hierome followeth not that exposition but euer vnderstaÌds the person of Peter his See to be the Rock on which Christ promised to build his Church Christ sayth he (b) Ad cap. 16. Math. gaue to Simon that belieued in him the name of a Rock and according to the Metaphor of a Rock it is rightly said to him I will build my Church on thee And a litle after Christ did not then actually build his Church on Peter but promised to build it on him afterward saying I will build my Church on thee and I will giue to thee the keyes of the kingdome of Heauen Wherfore as he promised not to deliuer the keyes of the kingdome of heauen to Fayth but to Peter and his Successors so on him and them he promised to build his Church And the same is manifest out of the contexture of this his Epistle to Damasus for doth he not say I am ioyned in communion to your Blessednesse that is to the chaire of Peter vpon this Rock I know the Church to be built Whosoeuer shall eate the Lambe out of this house he is prophane If any one shall not be in the arke of Nöe he shall perish in the deluge These words conuince that S. Hierome by the chaire of Peter vnderstands not fayth but the Church built on him and his Successors for the house out of which no man can eat the lambe that is offer sacrifice is not fayth to which the denomination of a house cannot agree but the Church built vpon Peter which S. Ambrose (c) In 1. Timoth 3.15 calleth The house of God wherof Damasus was then Gouernor And the same is euident out of S. Hierome himselfe for fayth is not the Arke of Nöe but the Church of Peter out of which whosoeuer shall be at the comming of the deluge shall perish And I cannot but admonish you of a fraudulent reticence for being you make so great accompt of Erasmus produce him for your only author (d) Pag. 204. that S. Hierome by the chaire of Peter vnderstandeth fayth why do you conceale that vpon this very passage Erasmus sheweth S. Hierome to condemne your doctrine of falshood Here sayth he (e) Anotat in Ep. 77. S. Hieron Hierome seemeth to be wholly of opinion that all Churches ought to be subiect to the Roman See or surely not diuided from her which peculiarly glorieth in this Apostle that had the soueraignty among the Apostles and which is so Orthodoxall that of all Orthodoxall Churches she is the chiefest in dignity This you know to be the true meaning of S. Hierome but shift it of repeating often and with great variety of words that if S. Hierome pointed out the Church of Rome as the Arke of Noah yet therby he conceaued not a perpetuity therof that Virgin Hierusalem may become a harlot and that she hath no priuiledge neuer to apostatate But this euasion I haue already disproued (f) See aboue Chap. 12. sect 1. 2. by the promise of Christ made to S. Peter and his Successors that their fayth shall not faile and that the gates of hell shall not preuaile against the Church built vpon them To this I adde that S. Hierome acknowledgeth Damasus to be his Pastor (g) Ep 77. and therfore Pastor of the vniuersall Church for when he writ that Epistle he was an inhabitant of Palestine which being in the Patriarkship of Antioch Paulinus that was then Patriarke of Antioch was actually his Pastor and he actually a sheep of Paulinus therfore could not at the same time be actually a sheep of Damasus if the sheep of the Patriarkship of Antioch were not actually subiect to the pastorall authority and iurisdiction of the B. of Rome Yes say you (h) Pag. 202. He might be held a sheep of the B. of Rome in respect of his baptisme But this I deny for he that being baptized in one Dioces leaueth that and becometh an inhabitant of another eo ipso becometh a sheep of that Dioces which he inhabiteth and leaueth to be a sheep of the former in which he was baptized And as the Bishop vnder whom he was baptized can haue no authority ouer him after he hath left his Dioces vnlesse he be superior in power and iurisdiction to the Bishop whose Dioces he now inhabiteth so neither could Damasus be actually Pastor to S. Hierome hauing left the Dioces and Patriarkship of Rome and inhabiting that of Antioch if Damasus had not had pastorall authority ouer the sheep of the Patriarkship of Antioch Now to your obiections The first is (i) Pag. 205. S. Hierome twited and taunted Damasus saying But away enuy and let the ambition of the Roman height depart which he did not say so much in regard of Damasus his owne pride otherwise an excellent godly Pope as for the pride of the Roman top or height namely the ambition of his state This is impertinent and vntrue Impertinent for were it true as it is not that S. Hierome reprehended the pride of the Roman Church pride is not an error in fayth but a fault in manners and therfore no warrant for you to disauow the fayth or forsake the Communion of the Roman Church It is also vntrue for S. Hierome doth not only not twite Damasus but professeth himselfe to be ioyned in communion with his Blessednesse And much lesse doth he taunt his See which he acknowledgeth to be the Rock on which the Church is built And indeed who but you would haue charged S. Hierome with twiting and taunting Damasus an excellent godly Pope whom you acknowledge to be his pastor and spirituall Father that not for any fault of his owne but for faults feigned by you against
the charge of feeding his sheep and lambes (u) Ioan. â1 15 16. gaue him an vniuersall Pastorall power and iurisdiction ouer his whole flock throughout the world which power and iurisdiction therfore S. Augustine and the whole Councell of Mileuis (x) Apud Aug. ep 92. acknowledge Innocentius Pope to haue from the authority of the holy Scriptures that is by diuine Law from the mouth of Christ himselfe Your sixth obiection is (y) Pag. 208.209 that S. Hierome disagreed from the Roman Church in matter of necessary and Catholike doctrine You told vs euen now (z) Pag. 205. that the Church of Rome was then sound in fayth If therfore S. Hierome disagreed from her in matter of necessary and Catholike Doctrine S. Hierome was an heretike for all doctrine contrary to the Catholike fayth is heresy But you regard not what you say of that renowned Doctor if you may make him like to your selfe in disagreeing from the Church of Rome in matter of necessary and Catholike doctrine But let vs heare in what he disagreed Because S. Hierome sayth that although formerly all other Churches in the East did account S. Pauls Epistle to the Hebrewes Canonicall yet it was not receaued as Canonicall in the Latine or Roman Church From whence you tooke these words I know not for no such are to be found in his Epistle to Euagrius out of which you alleage them Part of them I find in his Commentary vpon Isaias and in his Epistle to Dardanus where he saith The Epistle to the Hebrewes is receaued as Canonicall by all the Greeke Churches though the custome of the Latines receaue it not But that the Roman Church receaues it not is an imposterous addition of yours to S. Hieromes text for when he sayth The custome of the Latines receaues it not that by the custome of the Latines he vnderstands not all the Latine or Roman Church he declareth saying (a) Ep. ad Euag. All the Greekes receaue the Epistle to the Hebrewes nonnulli Latinorum and many of the Latines Yea when he infinuateth that some of the Latines receaued it not he speaketh not of the Latines of his time but of some that liued before him as Tertullian S. Cyprian Lactantius Arnobius who in their workes are not found to alleage this Epistle But since the tyme of Lactantius the Latine Fathers haue bene so far from making any doubt that it is Canonicall that Philastrius (b) In Catal. haeres a Latine Father and Bishop of Bressa in Italy more ancient then S. Hierome ranketh them among heretikes that deny it to be Canonicall And in S. Hieromes time Innocentius Pope (c) Eup. ad Exuper and soone after him Gelasius with a Councell of 70. Bishops (d) Decret de lib. sacr Eccles reckon the Epistle to the Hebrewes in the number of Canonicall Scriptures If therfore Gelasius Pope with a Councell of 70. Bishops and Innocentius belieued it to be Canonicall with what forehead do you say that the Roman Church denied it to be Canonicall or how can it be thought that S. Hierome differed in any point of Catholike beliefe from the Church of Rome he that prescribeth to Demetrias (e) Ep. 8. ad Demetriad as a secure way to auoid the snares of heresy that she hold fast the fayth of S. Innocentius Pope And finally how cold he dissent from the Roman Church in this or any other point of necessary and Catholike doctrine he I say that so often commendeth and recommendeth (f) Ep. 6.8.68 the Roman fayth and defineth him to be a Catholike that holds the fayth of the Roman Church (g) Aduers Ruffi l. 1. What followeth of this you know namely that by affirming S. Hierome to disagree from the Roman Church in matter of necessarie and Catholike doctrine you make him an heretike Is not then your Argument a Grand Imposture And no lesse it is that the Councell of Trent hauing defined the bookes of Hester Daniel Baruch Ecclesiasticus Wisdome Iudith Tobias and the two bookes of the Machabies with all their parts as they are in the vulgar edition to be canonicall you (h) Pag. 209. in disproofe therof obiect these words as of Bellarmine S. Hierome sayd of these bookes that they were not within the canon of scriptures for Bellarmine in that place maketh no mention of Hester Daniel Baruch And though he grant S. Hierome to haue bene of opinion that the other bookes mentioned were not canonicall yet why do you conceale his reason which is that S. Hierome was of that opinion because the Church had not then defined the contrary in any generall Councel And how do you proue that S. Hierome in that his opinion disagreed from the Roman Church in matter of necessary and Catholike doctrine since it was no matter of necessary and Catholike doctrine to belieue these bookes to be Canonicall vntill the Church had defined it in a generall Councell as in S. Hieromes time she had not done sauing only of the booke of Iudith which afterwards he receaued vnderstanding that the Councell of Nice had so declared But from hence you take occasion (i) Pag. 302. fin 303. to inueigh against Bellarmine and other our Doctors for imputing to the Councell of Nice a decree wherby they condemne Protestants as sacrilegious persons for not admitting the booke of Iudith into the number of Canonicall scriptures and alleaging S. Hierome as a witnesse to proue that which he neuer spake and for profe of a doctrine which himselfe doth vtterly abandon In this charge you are twice reproueable first for saying that we falsly impute that constitution to the Councell of Nice for that the CouÌcell did make such a Constitution S. Hierome witnesseth saying (k) Praefat. in Iudith Librum Iudith Nicena Synodus in numero sanctarum scripturarum legitur computasse The Nicen Councell is read to haue reckoned the booke of Iudith in the number of holy scriptures The same is testified by Rupertus (l) De diuin offic l. 12. c. 25. who repeating S. Hieromes doctrine concerning this booke and almost his words sayth Hoc volumen c. This booke is not canonicall among the Hebrewes but by the authority of the Councell of Nice it is receaued for the instruction of holy Church Secondly you are reproueable in preteÌding that S. Hierome in these words declareth not that booke to be canonicall for being requested to translate it out of the Chaldean tongue in which it was written into Latin he sayth The Iewes reckoned this booke among the hagiographes whose authority is sufficient to decide controuersies And theÌ opposing against them the authority of the Nicen Councell he addeth But because the Councell of Nice is read to haue registred this booke in the number of holy scriptures I haue yeilded to your request In these words he plainly she weth the Church to be of a different beliefe from the Iewes touching this booke to receaue
it in that sense in which the Iewes did not receaue it to wit as sufficient to decide controuersies of fayth And in confirmation herof he numbreth this booke among other canonicall scriptures saying (m) Ep. ad Principiam Ruth Hester Iudith were of so great renowne that they gaue names to sacred volumes And in other his workes he often citeth it as diuine scripture (n) Ep. 9. ad Salu. Ep. 22. ad Bustoch in Isa c. 14. But to proue that he held it apocryphall you obiect Stapleton (o) Pag. 303. Salmeron Lindanus Acosta whom you call our lesse precipitant Authors Stapleton you falsify citing him l. 2. de authorit Script cap. 4. for he hath no booke so intituled and much lesse any such words as you set downe for his Yea he is so far from saying that S. Hierome denieth this booke to be canonicall that he sayth directly the contrary for discoursing (p) De princip doct l. 9. c. 6. how some bookes of scripture which before the definition of the Church had bene held apocryphall or doubtfull were afterwards by her authority certainly beleeued to be canonicall he exemplifieth in this of Iudith which saith he S. Hierome moued by the authority of the Councell of Nice held to be Canonicall hauing formerly accounted it to be apocryphall This is Stapletons doctrine Are you not ashamed to produce him as a witnesse for the contrary And as little truth hath your citation of Salmeron for he alleageth S. Hieromes words expresly declaring that the rule to distinguish Canonicall Scriptures from apocryphall is the authority of the Church Wherupon Salmeron truly sayth that if S. Hierome should deny this booke to be Canonicall his authority alone could not be preualent against the whole streame of Ancient Fathers holding the contrary Their testimonies you may read in Iodocus Coccius Lindanus and Acosta I haue not seene but you that haue dealt so with Stapleton and Salmeron may be presumed to deale no better with them SECT VII S. Ambrose his iudgment concerning the necessity of Vnion and subiection to the Bishop and Church of Rome S. Ambrose declared his iudgment when reporting (q) Orat. de obitu Satyri how his holy brother Satyrus in his returne out of Africa was cast by ship wrack vpon the isle of Sardinia infected with schisme he said Satyrus not esteeming any fauor to be true but that of the true fayth called vnto him the Bishop of that place and asked him whether he agreed with the Catholike Bishops that is sayth S. Ambrose with the Roman Church This sheweth that S. Ambrose and Satyrus belieued the Roman Church to be the Catholike Church and all that were not in her Communion to be schismatikes You answeare (r) Pag. 213. that the reason why Satyrus would not communicate with any Bishop that agreed not with the Roman Church was because Sardinia was then diuided into diuers schismes by hereticall spirits No maruell therfore though Satyrus asked of a Bishop whose fayth he suspected whether he belieued as that Church did whose fayth was known to be truly Catholike euen as if in tyme of rebellion the Citizens of some one City for example Yorke were more generally knowne to professe loyalty to their Soueraigne an honest man comming into the kingdome might aske the inhabitants whether they agreed with the City of Yorke therby to know whether they were loyall subiects and yet it would not follow that therfore Yorke is the head of the kingdome This your answeare framed to puzzell an ignorant reader is easely reiected Satyrus did well know and it was generally knowne both in the East and West that at that time not only the Church of Rome but also that of Milan of which Ambrose his owne brother was then actually Bishop and famous ouer all the world was sound in fayth and truly Catholike Why then did not Satyrus to informe himselfe whether that Sardinian Bishop were Catholike aske him whether he agreed with the Bishop and Church of Milan but because he knew that neither the Church of Milan nor any other but the Roman was the head of Catholike Communion as S. Ambrose himselfe teacheth saying (s) L. 1. Ep. 4. ad Imperat. From the Roman Church the rights of Venerable Communion do flow to all And why els did he say this but because he knew that neither to the Church of Milan nor to any other but the Roman Christ hath promised that her fayth shall not faile (t) Luc. 22.31 and that the gates of hell shall not preuaile against her (u) Math. 16.18 In regard wherof it is said that not to the Church of Milan but to her all Churches and all the faithfull from all places must haue recourse (x) Iren. l. 3. c. 3. And vnlesse you can shew that Yorke hath an especiall Priuiledge from God not to faile in her loyalty as the Roman Church hath not to faile in the Catholike fayth and profession therof your example is impertinent Yorke may faile in loyalty and therfore to be a citizen of Yorke and to be a good subiect are not termes conuertible But the Roman Church can neither faile in the Catholike fayth nor in the profession therof and therfore to be a Catholike and to agree with the Roman Church as in themselues they are so were they held by S. Ambrose by his brother Satyrus and by the generall accord of antiquity to be all one (y) See aboue Chap. 1. sect 3. 2. S. Ambrose declared his iudgment when he called Damasus Pope Rector of the house of God which is his Church (z) In cap. 3. prioris ad Tâmoth You answeare that we mistake the words respectiuely spoken to one person Pope Damasus and circumstantially for one tyme as if they were absolutely so meant for the persons of all Popes at all times This answeare is not respectiuely but absolutely insufficient for what dignity superiority or power of gouerment had Damasus ouer the whole Church in his person and for his tyme which euery Pope hath not had in his person and for his time The power of Ruler Gouernor of the whole Church which Damasus had was by his Popedome And as he by the right of his Popedome was so all his predecessors and successors in that See haue by the same title and right bene Rectors and Gouernors of the whole Church This is so certaine that you passing lightly ouer this first answeare fly to a second (a) Pag. 212.213 that the title of Rector or Gouernor of the whole Church argueth not Damasus to be Head of the Church because Athanasius Basil Gregory Nazianzen haue receaued titles equiualent if not more excellent as of Prop and Buttresse of the Church and fayth Eye of the world and others in which ascriptions say you there is not any acknowledgment of authority but a commendation of their care and diligence iudgment and directions in behalfe of the whole Church In the
noting the wordes in a distinct letter as the very phrase of his Sanction manifestly against his meaning For in that very Sanction or Decree he declareth that the cause that moued him to publish it was to disanull the attentats and Innonations against the Venerable Churches aswell those wherof the Patriarke Acacius hath the Priesthood as those placed in other sundry Prouinces which second part about other Churchs and Prouinces you (6) Pag. 26â leaue out in your Marginal Latin to deceiue the Reader in making him to thinke that Constantinople is stiled absolutely Mother of all Orthodoxall Churches that thereby you may more colourably elude the like Titles attributed vnto the Roman Church So as nothing is related or alleaged by you without fraudulency and falshood SECT IV. Doctor Mortons Answeare to Vincentius Lyrinensis confuted VIncentius to proue that the Latine Churches agreed in Doctrine with the Churches of the East produceth as witnesses Felix and Iulius Popes calling them the Head of the world and S. Cyprian and S. Ambrose The sides of the world You to put off this testimony offer violence to Vincentius his words (k) Pag. 271. interpreting him to meane by Head of the world not the Bishop but the City of Rome But knowing this to be a false comment you adde as a second answeare (l) Ibid. that if he vnderstood the B. of Rome to be the Head of the Catholike Church we must also belieue that Cyprian of Carthage and Ambrose of Milan were alwayes to continue the sides of the Catholike Church This we deny for the Churches of Charthage and Milan haue no promise from Christ that the gates of Hell shall not preuaile against them nor that their fayth shall not faile as the Roman hath (m) See aboue Chap. 1. sect 1. 2. But to bolster vp one falsity with another you say (n) Pag. 271. If Lyrinensis by Head of the world vnderstood the Ecclesiasticall Orbe he cold meane no more then that the Pope is Head of the Westerne part therof But this hath bene already disproued (o) See Chap. 17. sect 2. Chap. 19. sect 3. Chap. 3â by the testimonies of Councells and Fathers Greeke and Latine directly affirming that the B. of Rome is Head of all Churches and faythfull whatsoeuer throughouth the whole world and that his spirituall power extends euen to them whom the temporall forces of Rome could neuer subdue And to goe no further for proofes Lyrinensis himselfe declared this (p) Cap. 9.10.11 when he said that all Priests in all places made resistance to the doctrine of Rebaptization defended by Agrippinus Cyprian but Stephen B of Rome more then the rest thinking it reason to excell all others in deuotion towards the fayth so much as he was superior to them in the authority of his place And what els doth he throughout that whole Treatise but declame against you who haue brought nouelties into the Church contrary to that ancient truth which you found in it when Luther began and when as Caluin professeth you made a separation from the whole world SECT V. Doctor Morton in his Answeare to Optatus contradicteth himselfe OPtatus proueth the Roman Church to be the Catholike Church by the succession of Bishops in the chaire of Rome numbring them all from S. Peter to Siricius that liued in his time (r) L. 2. cont Parmen and defineth all them to be schismatikes and sinners that are separated from the communion of that only singular chaire You answeare (s) Pag. 269. that Optatus by One chaire meant not the particular chaire of Rome but the whole vniuersall Church But the contrary is euident for he reckoneth not the succession of Bishops in any other Church but only in the Roman and sayth (t) L. 2. cont Parmen that the Episcopall chaire was set vp in Rome for Peter to the end that in that chaire vnity might be preserued to all and that he might be a schismatike and a sinner that against this only chaire should set vp another What expression can be more effectuall to proue you to be a schismatike and a sinner then these words of Optatus who condemned the Donatists (u) Ibid. of bold and sacrilegious presumption for fighting against this Chaire of Peter as you do But you reply (x) Pag. 269. The particular Church of Rome is but a portion of the vniuersall Church and therfore Optatus obiecteth against the Donatists their want of vnion with the Churches of Asia commended by S. Iohn in the Reuelation as well as with Rome This you repeate afterwards againe (y) Pag. 273. and had obiected the same before (z) Pag. 100. 101. 229. 230. Your answere you haue receaued already (a) Chap. 15. sect 9. Chap. 34. sect 8. to which I adde that as he who should obiect to rebells their want of vnion with their Prince his loyall subiects doth not therby deny the supreme authority of the Prince ouer all the subiects of his dominions so Optatus obiecting to the rebellious Donatists the want of vnion with the Roman Church and other Orthodoxall Churches of Asia subiect to her doth not therby deny her authority ouer all the Churches of the world But you say (b) Pag. 270. Rome hauing departed from the sincerity of the Apostolicall profession as Asia hath done the departure from that must dissolue necessity of Vnion with Rome You grant then that the Asians haue fallen from the Apostolicall profession as Rome hath done and Rome if we belieue you hath fallen so far that her doctrine is false impious hereticall blasphemous damnable sacrilegious Antichristian Satanicall c. Ergo the Asians hauing fallen from the Apostolicall profession as Rome hath done their doctrine is also damnable hereticall blasphemous Satanicall c. And yet afterwards you say (c) Pag. 407. the Asians haue continued visible partes of the Catholike Church and Protestants stand in Christian vnity with them I conclude therfore that when it is for your purpose the Asians are truly professed Christians and partes of the Catholike Church and Protestants stand in Christian Vnion with them and when it is not for your purpose they haue fallen from the sincerity of the Apostolicall profession as Rome hath done from whence it must follow that it is as vnlawfull to be in vnion with them as with Rome whose doctrine to you is Hereticall blasphemous c. SECT VI. Other vntruthes of Doctor Morton discouered his cauilling against the Title of Holinesse giuen to the Pope YOu set downe (d) Pag. 273. this Thesis as of Bellarmine When the Fathers say that the Church of Rome cannot erre the word cannot is not to be taken absolutely and simply but with this cantion so long as the Apostolicall See continueth at Rome This is not a Thesis of Bellarmine but of a few other Deuines who hold that S. Peter fixed his See at Rome not by diuine ordination but by his owne
the left in his kingdome They were holy Apostles that sought among themselues without any ordinance of their Lord who should be chiefe They were indeed Disciples and Apostles of Christ but as yet imperfect nor did they arrogate to themselues much lesse seeke to practise superiority ouer the Church of the whole world as the Popes from the beginning haue done Which if it were not giuen them by Christ could not stand with Christian Modesty much lesse with sanctity for such a claime is not a small blemish nor a veniall offence but the very height of Luciferian pride for so you call it (d) Pag. 336. and the very marke of Antichrist himselfe Againe the ambition of the Apostles was reformed and they perfected and confirmed in grace by the coÌming of the holy Ghost But there is no testimony of antiquity that any one of the primitiue Popes whom you taxe with pride and great arrogancy did at any tyme before their death relinquish that claime yea contrarily all of them constantly mantained their authority as giuen them by Christ in S. Peter and exercised the same ouer all the Churches of the world vntill their dying day And if this were in them great arrogancy and Luciferian pride they were far from being holy Saints of God which yet you truly confesse them to haue bene condemning therby your doctrine against their supremacy of falshood and your selfe of slandering Gods Saints with Luciferian pride and arrogancy Your last refuge (e) Pag. 286. that Popes are not fit witnesses in their owne cause was refuted aboue (f) Chap. 15. sect 3. CHAP. XXXVIII The Vniuersall iurisdiction of the B. of Rome proued by the Exercise of his Authority ouer other Bishops AS among the Arguments for the Popes vniuersall iurisdiction there is none more conuincing then that from the first ages after Christ by their authority they haue ordayned deposed and restored Bishops throughout the whole Church so there is none which with more sleights you seeke to clude That the Popes anciently exercised this authority is a thing so certaine that Danaeus a learned Protestant is enforced to acknowledge the truth therof (g) Resp ad Bellar. part 1. pag. 117. and answeare It followes not that because the B. of Rome vsed that right he had therfore that right for certainely he had no right to do this but only tyranny and vsurpation Which to be an vnconscionable answeare no man can doubt for the B. of Rome as now he doth so much more did he then want temporal power to coÌpell Bishops especially in Countres far remote from Rome to obey him which yet he must haue had if that vse of his power had not bene from a true right giuen him by Christ but only by tyranny and vsurpation Wherfore you finding this answeare of Danaeus not to satisfy haue made a bold aduenture to deny that the ancient Popes exercised any such power which how vntrue it is the ensuing Sections shall demonstrate SECT I. The Popes vniuersall authority proued by the Institution and confirmation of Bishops and of the vse and signification of the Pall or Mantle granted to Archbishops YOur first position is (h) Pag. 288. Anciently Institutions of Metropolitans and Patriarkes were done by communicatory letters to the chiefe Patriarke which were letters of correspondence to shew their agreement in fayth in which case the B. of Rome sent his Pall in token of his consent That the B. of Rome hath euer accustomed to institute Bishops in the most remote Prouinces of the world appeareth out of the booke intituled Vitae Romanorum Pontificum written by Damasus or as others more probably thinke by Anastasius Bibliothecarius in which are reported the ordinations of Bishops made by Linus immediate successor to S. Peter and successiuely by all other Bishops of that See The letters you mention of Metropolitans Patriarkes written at the tyme of their Institution to the chiefe Patriarke the B. of Rome were not only of correspondence to shew their agreement in fayth for howbeit they did containe a profession of their agreement in fayth with the Roman Church that therby they might be receaued into her communion and haue the title of Catholike Bishops yet moreouer they contayned an oath of Obedience and subiection to the B. of Rome And by the same letters they asked his Pal which S. Gregory witnesses (i) L. 7. ep 5. indict 1. was granted to none vntill they did humbly and earnestly desire it It is true that the Pope by sending his Pal to Archbishops did expresse his consent to their Institution But if they did not owe subiection to him there had bene no need of requiring his consent and much lesse of asking his Pal for the Pal did not only containe an expression of the Popes consent to their Institution but a grant of great authority and power which by the Pal was signified and giuen vnto them So testified the irrefragable Doctor Alexander of Hales 400. yeares since When the Pal is giuen sayth he (k) Part. 4. q. 10. memb 5. art 2. §. 6. there is giuen fulnesse of Pastorall power for before a Metropolitan be honored with the Pal he is not to ordaine Priests consecrate Bishops or dedicate Churches And before him the fourth Councell of Lateran consisting of 1280. Fathers declared (l) C. 5. that after the Patriarkes of the East haue taken their Oath of Fidelity and Obedience to the B. of Rome and haue receaued the Pal from him as a token of the plenitude of Pontificall office they may grant it also to their Suffragans receauing in like manner from them an oath of Obedience both to themselues and to the Church of Rome And before the Councell of Lateran Innocentius the third (m) Myster Missae l. 1. c. 63. The Pal containes the fulnesse of Pontificall office for as much as in it and with it the fulnesse of Pontificall office is conferred for before a Metropolitan be honored with the Pal he ought not to ordaine Priests consecrate Bishops or dedicate Churches nor haue the Name of Archbishop Which also was testified before him by Honorius the second (n) Ep. ad suffragan Episcop Tyri and by S. Bernard (o) Vitae S. Malach. cap. 19. reporting of S. Malachias that hauing founded a Metropolitan See in Ireland and knowing it to want authority vntill it were confirmed by the See Apostolike he trauelled to Rome in person to procure the Pal as well for that See as also for another which Celsus had founded And before him Wilfrid an English Abbot who for his great labors in preaching the Ghospell to the Germans and conuerting that nation to Christ hath deserued to be intituled The Apostle of Germany coming to Rome and bring consecrated Bishop by Gregory the third and in his consecration called Boniface after he had taken the oath of obedience to the See Apostolike as all Bishops vsed to do (p) Spond an 723. n.
tradition and an Ecclesiasticall institution and moreouer adding that he had commanded all the Bishops of his Prouince to doe the like SECT VIII Doctor Mortons ignorance concerning Excommunication And of heretikes excommunicating the Pope EXcommunication is a most grieuous Ecclesiasticall censure which can be inflicted by none but an Ecclesiasticall Superior that hath iurisdiction power to binde and loose to punish absolue the person excommunicated A thing so certaine that no puny-Diuine can be ignorant therof Wherfore you discouer more then vulgar ignorance in defining (l) Pag. 290. Excommunicating of others to be but a denying to haue communion with them By this definition euery subiect may excommunicate his Superior Ecclesiasticall or temporall for euery subiect of neuer so meane a ranke Ecclesiastick or laick may deny to haue communion with his Bishop or his Soueraigne and therby excommunicate them Yea by the same definition any Heretike may excommunicate the Pope or any other Bishop or Councell by which he is condemned for he may deny to haue communion with them Is this good Diuinity And yet it is yours who from this definition as from a true principle deduce that when ancient Popes excommunicated hereticall Bishops of the Easterne Church it was no act of iurisdiction in them ouer those Bishops but (m) Ibid. only a disuniting of themselues from them by denying to haue communion with them which also the same Bishops might deny to haue with the Popes And vpon this ground you iustify as well you may the Arians who being excommunicated by Iulius Pope toke to themselues liberty to excommunicate him in their false Councell at Philippopolis (n) Sozom. l. 3. c. 10. And vpon the same ground when Dioscorus Patriarke of Alexandria grew to so great a height of madnesse as to pronounce a sentence of excommunication against Leo the Great and first Pope of that name because he had condemned Eutyches and his heresy you say (o) Pag. 290. fin 291. He did it vpon the knowne iudgment of the Easterne Church and vpon a common right and hability to do it which as it is an answeare full of ignorance so I know not how to excuse it from impiety for although Dioscorus were an Arch-heretike though contrary to the Lawes of the Church he had by his owne authority assembled a Councell at Ephesus and approued in it the heresy of Eutyches and condemned the Orthodoxe Doctrine and not only excommunicated but beaten and wounded to death Flauianus Patriarke of Constantinople a stout champion of the Catholike fayth yet none of these crimes were alleaged against him as the cause of his excommunication and deposition but only his presumptuous attempting to excommunicate the Pope and his disobedience to him Dioscorus sayth Anatolius Archbishop of Constantinople (p) Conc. Chalced. Act. 9. Socrat. l. 2. c. 18. speaking to the Councell of Chalcedon hath not bene deposed for the fayth but because he had excommunicated my Lord the Archbishop Leo and that hauing bene thrice cited he would not appeare And the Councell of Chalcedon it selfe writing to Leo (q) Relat. ad Leon. After all these things he hath extended his phrensy euen against him to whom the guard of the Vine is committed by our Sauiour that is to say against your Holinesse hath moditated an excommunication against you who hasten to vnite the body of the Church So enormous a crime did this holy Councell iudge it to be for any Bishop euen the greatest Patriarke of the East as Dioscorus was to pronounce sentence of Excommunication against the Pope But to make this matter more euident what Christian euer heard that the iudgment of any Bishop could be valid against the Bishop of the primary See which sayth the Councell of Sinuessa (r) Nicol. Papa Ep. ad Micha Imper. is to be iudged by no man The primitiue Fathers thought it so vnlawfull to be separated from the B. of Rome that they pronounce all that are diuided from his communion to be branches cut of from the Vine which is the Catholike Church to be heretikes of a peruerse iudgment or els presumptuous selfe-liking schismatikes and sinners not to gather but to scatter not to be of Christ but of Antichrist (s) See aboue Chap. 1. sect 4. And finally so absurd a thing it was euer held for any Christian to excommunicate the Pope that the Emperor Martian writing to certaine hereticall Monkes of Palestine who being enemies to the Councell of Chalcedon had presumed to excommunicate Leo Pope telleth them (t) Apud Bin. to 2. pag. 144. that therby they had and with good cause made themselues a laughing stook to the Heathens themselues What you obiect (u) Pag. 290. out of Nicephorus that Menas Patriarke of Constantinople excommunicated Pope Vigilius Cardinall Peron hath learnedly proued to be a mere fable and were it true it was an vnlawfull attempt and inualid as you haue heard SECT IX Adrian and Nicolas Popes obiected by Doctor Morton ADrian and Nicolas the two first Popes of those names required of Constantine and Michaell Emperors of the East the restitution not only of the temporall patrimony of S. Peter iniustly taken away from the Roman Church by hereticall Emperors their predecessors still with-held by them but also of the Ecclesiasticall right of ordayning and gouerning ten Prouinces of the East as their peculiar Diocesse according to the custome of their predecessors This obiection you (x) Pag. 291. 292. tooke from Baronius (y) Anno 800. He hath giuen you an answeare to him I remit you But wheras you say These Popes did not thinke themselues to haue iurisdiction ouer the whole Church of Christ it is worth the nothing that they euen in those very Epistles which you obiect not only affirme but most effectually proue the iurisdiction of the B. of Rome ouer the whole Church and of Adrian somthing to this purpose hath bene said already (z) Chap. 33. sect â SECT X. Of the deposition of Flauianus Patriarke of Antioch BEllarmine (a) L. â de Pont. c. 18. produceth many examples of Easterne Bishops deposed by the Pope In answeare wherto you say (b) Pag. 295. fin 296. The chiefest example which your Cardinall may seeme principally to insiston is that Pope Damasus as he calleth it deposed Flauianus Patriarke of Antioch And therfore haue I singled out this example for a singular Argument of retorsion to proue the no-iuridicall or iudiciall authority of the Roman iurisdiction ouer the Patriarkes of Antioch Bellarmines first and chiefest examples are of eight Patriarkes of Constantinople which are so many witnesses of the Popes authority against you Among these he chiefly inssisteth on the example of Anthymus whom Agapet Pope deposed in the City of Constantinople it selfe as you haue heard (c) In this Chap. sect 4. and he proueth out of Nicolas the first Liberatus Zonaras and Gelasius The reason therfore why you passing ouer these examples single
to goe and Siricius successor to Damasus gaue to Theophilus Patriarke of Alexandria power to iudge his cause And notwithstanding all the Emperors fauor he was not confirmed in the Patriarkship vntill at the intreaty of Theophilus Chrysostome the Pope had pardoned his offence and he himselfe had sent Legates to obtaine his confirmation If this be not sufficient to proue the Popes authority ouer the Bishops of Antioch what is And when you aske (g) Pag. 297. Whether the Christian Churches could be good Catholikes and in state of samation that communicated with Flauianus at the time of his opposition to the Pope it is a question sprung from ignorance for the cause of Flauianus being in agitation it was so far from being vnlawfull to communicate with him or with them that adhered either to him or Paulinus and Euagrius that for auoyding of further schisme the Councel of Capua ordained that Communion should be denied to neither party SECT XI Doctor Morton in defence of his Doctrine chargeth ancient Bishops with exercising Acts of authority out of the limits of their owne iurisdiction VVE haue proued the Popes to be supreme Gouernors of the vniuersall Church because they haue exercised acts of iurisdiction ouer the greatest Bishops of the East and West You make your apposition as you say (h) Pag. 297. by parallels and examples of other Bishops in antiquity executing Acts of confirming and deposing Bishops without the limits of their owne iurisdiction which is tacitly to contradict your selfe confessing that the Popes haue confirmed and deposed Bishops out of their owne Patriarkship to which you confine their authority but that they had no iurisdiction our those Bishops The falsity of this answeare who seeth not for confirming and deposing of Bishops is an act of iurisdiction which no Bishop hath power to exercise out of the limits of his iurisdiction And therfore to say that either the Popes or other Bishops haue executed acts of confirming or deposing Bishops without the limits of their owne iurisdiction is to accuse them of pride and iniustice in arrogating to themselues liberty to transgresse the limits of their iurisdiction executing acts of authority where they had no right But as to deny the vniuersall iurisdiction of the Popes you wrong them so to make good your deniall of their authority you wrong the other Bishops in whom you instance The first is S. Athanasius B. of Alexandria who say you (i) Pag. 300. appointed a Bishop ouer the Indians This Bishop though you name him not was Frumentius who hauing liued among the Indians and returning from thence informed S. Athanasius of the great hope he conceaued of their Conuersion to Christ if preachers were sent vnto them The fayth which Frumentius preached was the Roman fayth and he serued God after the manner of the Roman Church and induced all Christians that traded with the Indians to do the like (k) Ruffin l. 2. c. 9. Sozom. l. 2. c. 2.3 S. Athanasius with the aduice of his Clergy created him Bishop at Alexandria and sent him with other Priests to preach the Ghospell to the Indians and reduce them to the Communion of the Roman Church Where do you find in all this that S. Athanasius instituted or confirmed any Bishop without the limits of his owne iurisdiction Did he not consecrate Frumentius Bishop in his owne Church at AlexaÌdria Did he send him to preach or exercise iurisdiction within the Dioces of any other Bishop No. He sent him to a barbarous people to reduce them to the fayth of Christ and obedience of the Roman Church which was then and is still lawfull for any Bishop in like case to do that being no where forbidden nor contrary to any Law diuine or humane nor any way derogating from the authority of the B. of Rome but most gratefull to him whose greatest desire is to reduce the whole world to the fayth of Christ and whose approbation for such enterprises is alwayes iustly presumed especially since therby the glory of the Roman Church is increased and her iurisdiction enlarged as by the conuersion of both Indies in these later tymes we see Your second example (l) Pag. 300. is of Theophilus B of Alexandria laboring to ordaine Chrysostome to be the B. of Constantinople For this you alleage Sozomen who sayth (m) L. 8. c. 2. that Chrysostome being famous for his Vertue learning throughout all the Roman Empire by voyce of the Clergy and people of Constantinople and of the Emperor himselfe was chosen Archbishop of that Imperiall City but that Theophilus Patriarke of Alexandria resisted his ordination laboring to promote to that dignity Isidore a Chaplaine of his owne This is the relation of Sozomen why do you report it vntruly Your third example (n) Ibid. is of S. Gregory Nazianzen vnto whom say you Meletius B. of Antioch and Petrus of Alexandria confirmed the See and Patriarkship of Constantinople For this you bring Theodoret (o) L. â hist. c. 8. and Gregorius Presbyter Theodoret sayth no such thing but only that albeit the Canons to preuent ambition forbid the remouing of Bishops from one See to another yet the opinion of Meletius was that in those circumstances Gregory might hold the Bishoprick of Constantinople by reason of the great domage that Church sustained for want of a Bishop in so dangerous a time But that Meletius designed or ordained him Bishop Theodoret sayth it not nor is it true for he was created Bishop by the Councell of Constantinople which Theodoret in that Chapter mentioneth And the same is verified by other historians Gregory sayth Socrates (p) L. 5. c. 5. by the common consent of many Bishops was transferred from the Bishoprike of the City of Nazianzum to the Bishoprike of Constantinople And Sozomen (q) L. 6. c. 17. Gregory by the voices of many Bishops was designed B. of Constantinople for no Catholike Bishop nor Church of Orthodoxe people being in that City the doctrine of the Councell of Nice was in danger to be wholly exploded How then could you say that Meletius and Petrus of Alexandria confirmed vnto Gregory Nazianzen the See of Constantinople Especially since Theodoret in that very Chapter expresseth the names of diuers of those Bishops which in the generall Councell of Constantinople conferred that dignity on him and repressed the insolency of Maximus whom Timothy B. of Alexandria would haue intruded into that See Your fourth example (r) Pag. 300. is Moyses who being a man famous for miracles was ordained Bishop by certaine exiles It is true for the Romans vpon agreement of peace with Mauia Queene of the Saracens who desired to haue Moyses created Bishop of her Nation brought him to Alexandria to be consecrated by Lucius then Patriarke of that city who being an Arian heretike Moyses refused to be consecrated by him and therfore the Arians were enforced to permit him to be consecrated by the Catholike Bishops of the Roman
cause of Gods wrath against them to be their obstinacy in defending their error against the holy Ghost he ordained by his prouidence that vpon the very day of Pentecost their Citty of Constantinople should be taken by the Turke their Emperor slaine and their Empire wholly extinguished A thing which S. Brigit foretold (o) Reuel l. 7. c. 19. almost 100. yeares before it happened denouncing to them that their Empire and dominions should not stand firme vnlesse with true humility they did submit themselues to the Roman Church and fayth All this you were ignorant of or if you were not dissemble it and quarrell at vs for reporting that the Greekes in the Councell of Florence renounced their errors and submitted themselues to the Church of Rome and Bishop therof Some say you (p) Pag. 338. would scrape acquaintance with the Greeke Church in the yeare 1549. (*) You should say 1439. at the Councell of Florence as though all then had bene subiects to the Pope So you but with what conscience you know and so do we for not only Catholike writers but your Protestant brethren M. Marbeck (q) Common plac pag. 258. and Osiander (r) Epit. Centu. 15. pag. 477. testify that in the Councell of Florence the Grecians Armenians and Indians were vnited to the Church of Rome And the same is apparent out of the Councell it selfe (s) In lit vnionis in which after the Grecians had abiured their two chiefe errors the one concerning the proceeding of the holy Ghost from the Father alone and the other of Purgatory they made open profession of their obedience and subiection to the B. of Rome in these words (t) In lit vnionis Mareouer we define that the holy Apostolike See and B. of Rome hath the primacy throughout the whole world and that the same B. of Rome is the successor of Blessed Peter Prince of the Apostles and the true Vicar of Christ and Head of the whole Church and that he is the Father and Doctor of all Christian and that to him was giuen by our Lord Iesus Christ full power of feeding and gouerning the vniuersall Church as it is also declared in the Acts of the Oecumenicall Councells and in the sacred Canon Benewing moreouer the order set downe in the Canons concerning the other Venerable Patriarkes that the Patriarke of Constantinople be the second after the B. of Rome And the like profession of their beliefe they had made before in a priuat Session of their owne in the Emperors Pallace none of the Latins being present (u) Conc. Flor. sess vlt. apud Bin. to 4 pag. 474. fin 475. init To this profession subscribed the Emperor of the Grecians all their Bishops assembled in that Councell he of Ephesus only excepted and not only they that were then liuing but also Ioseph their Patriarke who before the end of the Councell finding himselfe strucken with deathes dart set downe in writing this profession of his fayth which after his death was found in his closet (x) Ibid apud Bin pa. 474. I Ioseph by the mercy of God Archbishop and Oecumenicall Patriarke of Constantinople new Rome because I am come to the end of my life by the mercies of God according to my duety I publish by this writing my verdict to my beloued Children For I professe that I hold and belieue and giue full assent to all those thinges which the Catholike and Apostolike Church of our Lord Iesus Christ of old Rome shall iudge and ordaine And I refuse not to grant that the most Blessed Father of Fathers the chiefe Bishop Pope of old Rome is the Vicar of our Lord Iesus Christ and that there is a Purgatory for soules Would you thinke gentle Reader that any Christian man could put on so brazen a face as to deny that the Grecians in the Councell of Florence were vnited to the Church of Rome or that they acknowledged themselues subiect to the Pope as to one whom the sacred Councells declare to haue the primacy throughout the whole world to be the successor of S. Peter the true Vicar of Christ the Head of the whole Church the Father and Doctor of all Christians and that to him was giuen by Christ full power of feeding and gouerning the vniuersall Church Are not these their very words And yet you Doctor Morton deny all this saying (y) Pag. 331. Vpon due examination you your selues find the Grecians there to haue bene so farre from subiection to the Pope that they would not permit him to constitute a Patriarke among them professing that they could do nothing without the consent of their owne Church So you with your wonted fidelity both for that you set downe the first part of these words in a different character as the Grecians answeare to the Pope when as they are not their but your words and contrary to truth for that the Grecians vnited themselues to the Latines and acknowledged their subiection to the Pope and Church of Rome is there testified by a publike declaration (z) In lit vnio apud Bin. to 4 pa. 476.476 in the Letters of Vnion subscribed by Ioannes Palaeologus the Emperor and by all the Prelates Greekes and Latines that were present in the Councell And after this perfect accord was made the Pope calling vnto him the Grecian Bishops not by way of command as not willing to irritate them but of perswasion to that which was most decent and conuenient exhorted them before their departure to choose a new Patriarke in place of him that was deceased that they might not returne home without a Head They answeared that the custome of the Grecians was to choose and consecrate their Patriarke at Constantinople and that the Emperor who was not ignorant of their ceremonies and customes would not permit them to doe otherwise Wherupon the Pope vrged no further but with all courtesy dismissed them How can you inferre from this that the Greeke Bishops denied subiection to the Pope It mattereth not where their Patriarke was chosen since as you haue heard they acknowledged both themselues him as being members of the vniuersall Church to be subiect to the Pope as to their Head and to be gouerned by him as sheepe by their Shepheard and as children by their Father But you say (a) Pag. 331. They were farre from subiecting themselues in doctrine for when some few points were propounded they answeared the Pope that they had no licence to treat of such matters This is an other euasion as vntrue as the former For the next day after that the Greekes being conuinced had yeilded to the Latines in that mayne controuersy concerning the Procession of the holy Ghost from the Father and the Sonne for the decision wherof that Councell was chiefly called the Pope desired to haue some of their Bishops sent vnto him They sent foure to whom the Pope said (b) Tom. 4 pag. 474. We by the grace
of the holy Ghost are vnited and so fully agreed in the chiefe question which was most in controuersy that no further speach therof is necessary But that our agreement may be so absolute firme that hereafter there be no difference betweene vs it will not be amisse that we treat of the fyre of Purgatory of the primacy of the Pope of celebrating in leauened or vnleauened bread and of Transubstantiation Those Bishops answeared We O most holy Father haue no licence to treat of these things which words you set downe as the answere of all the Greeke Prelates when as they were spoken only by foure of them who hauing receaued no commission to treat of those Questions refused to make answere vnto them in the name of all their brethren But neuerthelesse which you conceale they declared their owne iudgment concerning the three first to be conformable to the doctrine of the Roman Church adding moreouer that of the fourth which was Transubstantiation they could not treat without the authority of all the Easterne Church How doth this proue that the Greekes in the Councell of Florence agreed not in doctrine with the Roman Church especially since these foure Bishops declared to the Pope that concerning the three first points of the foure proposed by him they belieued as the Roman Church did and concerning the fourth as at that time they did not affirme it so neither did they deny it and sone after not only they but all the rest of the Greeke Bishops and Abbots together with their Emperor in the Letters of Vnion expresly declared that not only in the three first namely of the Popes supremacy of Purgatory of the lawfulnesse of celebrating Masse in vnleauened bread they belieued as the Roman Church did but also in the fourth of Transubstantiation saying that by the Priest vpon the Altar of bread is made the very body of Christ. All this you could not be ignorant of and yet blush not to deny it and to adde another vntruth saying (c) Pag. 331. fin 332. init Yea and their Emperor Palaeologus that was so earnest to peece them together was himselfe but hardly welcomed home to the Greeke Church which was now much more exasperated against the Roman Church in so much that they did now pronounce their Patriarke of Constantinople the supreme and chiefe of all Bishops These your words cannot be freed from a notable imposture for you falsify Bellarmine alleaging these words in a differeÌt letter as his The Greekes did now to wit after their returne from the Councell of Florence pronounce their Patriarke of Constantinople the supreme and chiefe of all Bishops Bellarmine speaketh of their fall from the Roman Church the yeare 1054. which was not after the Councell of Florence but almost 400. yeares before it You to perswade your reader that he speakes of their fall after their returne from that Councell cunningly insert into his words this aduerbe Now and falsify the yeare putting in stead of Anno 1054. which Bellarmine hath Anno 1454. Can there be more wilfull fraud then this But you shew no lesse folly then fraud for wheras you say (d) Pag. 331. the Councell of Florence was the yeare 1549. to proue that the Greekes after their returne from that Councell denied the primacy of the Pope you say (e) Pag. 332. Now to wit the yeare 1454. which was in your account 100. yeares before that Councell they did pronounce their Patriarke of Constantinople the supreme and chiefe of all Bishops I deny not that the Greeks a few yeares after the Councell of Florence returned to vomit and that a great part of them still persisteth in the errors which then they abiured I only speake here of your simplicity who to proue that they fell from the Roman Church after their returne from the Councell of Florence say (f) Pag. 332. marg they fell the yeare 1454. which according to your account was 100. yeares before that Councell With these impostures you delude your readers who not doubting of your fidelity take your doctrine vpon your word SECT III. That many of the Grecians at this day are of the Roman Communion and professe subiection to the B. of Rome THat many of the Grecians are at this day accordant in fayth and Communion with the Roman Church professe subiection and obedience to the B. of Rome is a thing notorious for who is ignorant that as in Rome there is a Seminary wherin many youthes of our English nation are trained vp in vertue and learning to the end that being ordained Priestes and returning into England they may help to reduce their Countrey to the Catholike fayth so likewise there hath bene many yeares another of Grecians for the reduction of Greece And who knoweth not that as Cardinall Peron (g) Repliqu Chap. 22. aduertised our late Soueraigne K. Iames in the Iles of Malta Cyprus Candia Xante Chios Naxos and other Greeke and Asian Islands the Roman fayth and Communion hath place euen at this day either wholly or for the greatest part And if it be true that as you affirme (h) Pag. 335. Russia a good part of Polonia Dalmatia and Croatia belong to the Greeke Church and are vnder the iurisdiction of the Patriarke of Constantinople with what forehead can you challenge the inhabitants of these Countreys in generall to dissent in fayth communion from the Church of Rome when it is notorious that in Dalmatia Croatia Polonia as also in Lituania and Transiluania the fayth and Communion of the Roman Church is not only allowed but publikely professed And for the Russians Michaell Hipation and Cyrill with the rest of the Bishops of that Nation haue lately submitted themselues to the same Church as both their Epistle and profession of fayth addressed to Clement the eight in the yeare 1595. abundantly testify (i) Apud Cocci to 1. l. 7. art â SECT IV. Of the Aegyptians YOur second example of remote nations dissenting from the Roman Church (k) Pag. 304.342.400.409 417. is of the Aegyptians To shew your error herein these euidences may serue for as Iacobus Nauarchus (l) Ep. Asiââ Coccius (m) Tom. 1. l. 7. art 6. and Doctour Sanders (n) Monar Visib l. 7. n. 1121. relate Eugenius Pope hauing actually vnited the Greekes and Latines in the Councell of Florence and wrirten to the Patriarkes of the East to the same effect they in their Epistles to him writ back Honorably Catholikely and resolutely of the Latin Church and authority of the Pope And in particular Iohn Patriarke of Alexandria that is to say of the Christians of Aegypt and of all the countreys which first belonged to the Empire of Aegypt and afterwards to the Prefecture therof styleth the B. of Rome The perfection of Priesthood the Apostolicall Father of all Churches the Prince of Priests the Guide of Pilgrimes that shews the way to the rest the Physitian of the diseased And his Vicar of
n. 1555.1556 by Coccius (l) To. â l. 7. art 6. and by the Protestant edition of the Acts of the Councell of Trent in which it is acknowledged that this profession of Abdisus was made in presence of two Cardinalls and subscribed by them All which notwithstanding you (m) Pag. 338.339 reiect this wholy story as a tale of Robin Hood and merely fabulous which argueth in you much vnshamefastnesse For who is so litle versed in the histories of these tymes as not to know that albeit the Christians of the East Indies liuing so many yeares vnder Heathenish or Mahumetan Princes were debarred from entercouse with the Church of Rome and runne into diuers errors yet they thought themselues still to retaine entirely that fayth which the Apostle S. Thomas had preached vnto them And when they came to be vnder the King of Portugal being instructed by Preachers sent out of Europe they reformed their errors and yielded due subiection to the Church of Rome and in particular those very places which Abdisus in his Profession nameth to wit Cuscho Cananor Goa Calicut and Carangol and many more are named by Iacobus Payua and Radius (n) L. de orig Soc. Iesu who testifieth that euen in those beginnings in his time to the number of 80000. of those Indians were reduced to the Roman Church Who likewise knoweth not that Ormus and other places vnder the Persian which both Abdisus Andradius nominate are of the Roman fayth and Communion and that the King of Persia hath giuen licence to preach the fayth of Christ and for Religious men which goe thither to that end to erect houses build Churches in his Dominions by which meanes many are conuerted and liue in the Communion and obedience of the Roman Church All which notwithstanding you boldly pronounce that these Christians acknowledge no subiection to the Church of Rome stand in Christian vnion with Protestants which to be a grand Imposture no man can deny SECT IX Of the Antiochians YOur seauenth example (o) Pag. 330. is of the Antiochians whom with their Patriarke you vntruly deny to communicate with the Church of Rome or to acknowledge any subiection to the Pope for the Patriarke of the Maronites (p) Peron Repliq. Chap. 22. which is one of the branches of the Patriarkship of Antioch with all the Bishops of his iurisdiction hath yet to this day alwayes liued and perseuered in the communion of the Roman Church wherof your Historian M. Grimston speaking (q) Descript of Countreys pag. 1053. sayth The Maronites haue for these 400. yeares made profession of following the Roman Church And the same is acknowledged by their Patriarke in his Epistle to Leo the tenth (r) Cocci to 1. l. 7. art 6. Moreouer as Genebrard recordeth (s) Chron. an 1555. Moyses Mardenns being sent out of Mesopotamia by the Patriarke of Antioch and comming to Vienna in Austria after he had procured the new Testament to be set forth in the Syriack tongue and character at the charges of the Emperor Ferdinand went to Rome and as well in his owne name as in the name of his Patriarke of Antioch made a publike and solemne profession of the Catholike fayth and Obedience to the See of Rome which Andreas Masius hath translated out of the Syriack originall into Latin and both Coccius (t) Cocc to 1. l. 7. art 6. Sanders (x) Mon. vis l 7. n. 1494. haue inserted into their workes Moreouer the Nestorians of Seleucia who belong to that Patriarkship hauing abiured their heresy by perswasion of Iulius Pope the yeare 1553. writ an Epistle to him professing their beliefe of the Catholike fayth and their subiection to the B. of Rome and sent it by three chiefe men of their nation and with them Sind a Monke whom they beseeched Iulius to ordaine and send back vnto them consecrated as their Patriarke (y) Cocc Sand. loc cit SECT X. Of the Africans YOur eight example (z) Pag. 341. 406. 407. 409. is of the Africans among whom the kingdome of Congo is of the Roman fayth and Communion (a) Peron Repliq Chap. 21. Geneb Chron. an 1503. And an Embassador that came from thence a few yeares since and died in Rome made publike profession therof from before Luthers tyme. And it is notorius that all the Christians which liue in the borders of Africa vnder the conquest of the Kings of Spaine Portugal are of the Roman fayth and Communion SECT XI Of the Asians YOur ninth example (b) Pag. 341. 406. 407. 409. is of the Asians as vntrue as the rest for the Antiochians Armenians and Maronites whome with their Patriarkes we haue already proued to be of the Roman fayth and Communion are Asians And who knoweth not that in Asia since the expulsion of Godfrey King of Palestine and of Boemond Prince of Antioch the guard of the holy Sepulcher of Hierusalem hath alwaies remained to the Christians of the Roman Communion CHAP. XLI That in the aforenamed Countries there are no Christians that agree in fayth communion with Protestants HAVING proued that in all the Churches of remote nations which you haue nominated there to be many Catholikes of the Roman fayth and Communion it resteth that your deniall of so certaine a truth either proceedeth from grosse ignorance or is a grand imposture And no lesse is your affirming the same Churches to be of your Protestant Communion for the Christians of those nations which are not Roman Catholikes are damnable heretikes and haue no communion at all with Protestants as the following sections will demonstrate SECT I. The Grecians which are not of the Roman Communion are absolute heretikes and Doctor Morton falsifieth Catholike Authors to excuse them THat the Grecians dissenting from the Roman Church whom therfore you challenge as accordant in communion with Protestants are absolute Heretikes erring fundamentally in their doctrine of the Blessed Tinity by denying the holy Ghost to proceed from the Father and the Sonne is a thing most certaine out of the Councell of Florence where the chiefe dispute betweene the Greekes and the Latines was of this subiect and the Greekes being conuinced acknowledged their error as the Letters of Vnion extant in the end of the Councell record The same is testified not only by the Latin writers but also by Laonicus Chalcondylas a Greeke Historian The Greekes sayth he (c) De reb Turcicis l. 6. in the Councell of Florence first defend that the holy Ghost proceeds from the Father alone but afterwards being conuinced with the arguments of the Latins they confesse him to proceed also from the Sonne yet after their returne inte Greece they obstinatly defend their former opinion And when Hieremy Patriarke of Constantinople sent a profession of his fayth to the Lutherans of Germany in the first Article therof which is concerning the blessed Trinity he affirmed and labored to proue that the holy Ghost
haue done nothing but bring witnesses against your selfe for all of them condemne the Greekes of heresy and conuince you of a notorious vntruth in saying l (p) Pag 336. that in our iudgement the Greekes are no heretikes excepting for the denying a necessity of subiection and vnion to the Church of Rome Nor do these only censure them for their heresy of the holy Ghost but other writers more ancient condemne them as guilty of other errors SECT II. Of the Lutherans of Germany writing to Hieremy Patritriarke of Constantinople to be admitted into the Communion of the Greeke Church and his answeare to them THe Pelagians being condeÌned by the Roman Church pretended to be of the communion of the Church of Greece which S. Augustine speaking of to Iulian the Pelagian (r) Cont. Iulian Pelag. l. 1. c. 4. said I thinke that part of the world ought to suffice thee in which our Lord wold haue the chiefe of his Apostles to be crowned with a most glorious Martyrdome to the President of which Church blessed Innocentius if thou woldest haue giuen eare thou hadst ere now freed thy dangerous youth from the Pelagian snares The same wee say to you who haue imitated the Pelagians in your pretence of vnion with the Greeke Church Your German brethren writ to Hieremy Patriarke of Constantinople sending him a prosession of their fayth and desiting to be admitted into the communion of his Church He answeared them addressing his letters to the Protestants of Prague in Bohemia These letters of Hieremy set forth by the Lutherans of Wittemberg you obiect (s) Pag. 334. to proue that Protestants accord in fayth and communion with the Greeke Church but with your wonted syncerity for as it appeareth out of the edition of Stanislaus Socolouius Deuine to the King of Poland printed at Colen Apud Maternum Cholinum 1582. that epistle as it is set forth by the Lutheran Deuines of Wittemberg Anno 1584. is corrupted and falsified and for that cause iustly forbidden (t) In Ind. lib. prohib Neuerthelesse that very edition of Wittemberg is sufficient to shew the claime you make to the Grecians as to men of your communion to be a Grand imposture for it expresseth that the Greeke Church to this day teacheth inuocations of Saints and Angels veneration of Relikes worship of Images Transubstantiation with the Masse and significant ceremonies thereof Auricular Confession inioyned satisfaction all the seauen Sacraments in particular Confirmation with Chrisme and extreme Vnction prayer sacrifice and almes for the dead free will Monachisme Vowes of chastity the fast of Lent and other set fasting dayes that Priests may not mary after orders taken that the tradition doctrine of the Fathers is to be kept with many other things as M. Brereley (u) Prot. Apol tract 1. sect â sub 12. pag. 202. sheweth setting downe exactly the Page and part of the Page where euery one of these particulars is to be read in that protestant edition And the same is confirmed out of Syr Edwin Sands who in his Relation of the estate of Religion vsed in the West parts of the world in the fifth leafe before the end affirmeth that the Greeke Church agreeth with Rome in opinion of Transubstantiation generally in the sacrifice and whole body of the Masse in praying to Saints in auricular Confession in offering sacrifice and prayer for the dead Purgatory Worshiping of pictures c. And I must not omit the testimony of Iustus Caluinus who being brought vp in Protestancy was afterwardes conuerted to the Catholike fayth and being taxed for it by many of his friends writ a Booke to satisfy them and the world in which he declareth the moriues of his conuersion and among them the agreement of externe Churches with the Roman in condemning Protestants And he insisteth particularly on this Epistle of Hieremy Patriarke of Constantinople and the censure which in it is giuen of the Protestant doctrine acknowledging that therby he was greatly confirmed in his beliefe of the Roman Church For sayth he (x) Pag. â fin seqq the Greekes and Latines agree so precisely in the chiefest Heads of doctrine that I wonder much the Nouellists haue not the same opinion of the Patriarke of Constantinople that they haue of the Pope for if the one be Antichrist the other must of necessity be Antichrist by reason of their accordance in doctrine And so much more to be pitied is the simplicity of some of them who dreaming still of I know not what accordaÌce with the Greeke Church cease not to inquire of the doctrine of the East by sending letters and Catechismes What haue they so soone forgotten how fatally the Confession of Augusta was reiected and how deepely censured by the Patriarke of Constantinople Let them goe to Tubinga and inquire Crusius will informe them Or if the iourney seeme teadious let them read the Oration of Chytraeus printed at Francford Of the estate of the Churches in Greece Asia Bohemia c. There p. 113.115.116.133 They shall find somthing to this purpose but chiefly pag. 132. where out of Crusius he setteth downe a summe of that Censure in these few propositions First the Patriarke laboreth to proue that the holy Ghost proceeds only from the Father 2. He attributes too much to freewill 3. He holds that man is iustified by fayth hope and charity 4. He alloweth seauen Sacraments 5. He inuocateth Saints deceased and Mary the Mother of God and the holy Angells and adoreth their sacred Images not with Latria for that is due to God alone but coniunctiuely that is not in regard of the matter but of the Saints represented by the matter and with an amicable affection declaring the veneration and honor due to the Saints 6. He defendeth Monasticall institute as an angelicall profession 7. He takes his proofes out of the Fathers and Councells 8. He inuiteth vs courteoussy to agree with them This is the summe of the whole Censure related by Crusius which if any one with vs please to read at large throughout he shall find more and greater arguments to condemne the new Fayth and especially these words which the Patriarke addeth for a conclusion We had resolued absolutely to be silent and giue no answeare to these your writings which so manifestly wrest both the Scripture the expositions of the holy Doctors to your fancy since we haue this exhortation from Paul Anoid an heretike after the first and second admonition But because with our silence we might seeme to assent vnto you as if you did vnderstand and belieue a right and that you had the Scriptures and holy Fathers on your side we haue thought good to set downe these things in defence of the truth albeit we are fully satisfied out of your writings that you can neuer accord with vs or rather with truth And in the same place in the end of the third answeare pag. 370. Wherfore we desire you not to trouble vs
hereafter nor to write nor send to vs any writings concerning these things for you treat the Diuines which were lights of the Church otherwise then is fit you honor and extoll them in words but with your deeds reiect them seeking to wrest out of our hands their holy and diuine words with we might vse to confute you Wherfore for as much as concernes vs you haue freed vs from care and therfore going on in your owne wayes write no more to vs of your Doctrine but only for friendships sake if you please All these are the words of Iustus Caluinus related out of the Censure or Epistle of Hieremy Patriarke of Constantinople by Chytraeus and Crusius two chiefe Protestants of Germany where Iustus Caluinus liued writ Chytraeus and Crusius being then liuing who might and would haue taxed him of falshood if he had misalleaged them Wherfore I cannot sufficiently admire your boldnesse who to proue that the Grecians accord in doctrine with Protestants and dissent from the Church of Rome dare aduenture to alleage this Censure of the Patriarke out of which it is so manifest not only by the Catholike editions but euen by that of Wittemberg and by the relations of Chyrtraeus and Crusius that the Greekes in very few points of those which are in Controuersy between Protestants and vs dissent from the Roman Church and that they condemne the contrary doctrines of Protestants as hereticall auoid them as heretikes for so you haue heard the Patriarke call them But yet as Iustus Caluinus (y) Pag. 1â fin rightly obserueth the accordance of the Greekes with the Roman Church in so many chiefe Heads of doctrine is not sufficient to excuse them from schisme and heresy for if they were not guilty of other errors their obstinate denying the holy Ghost to proceed from the Sonne is alone sufficient to make theÌ absolute schismatikes and heretikes incapable of saluation as S. Athanasius hath expresly declared in his Creed You therfore haue told a most solemne vntruth in saying (z) Pag. 330. that the Greekes which dissent from the Roman Church haue not ruinated any fundamentall Article of sauing truth SECT III. A particular instance of Ignatius Patriarke of Constantinople produced by Doctor Morton to proue that he dissented from the Roman Church examined FOr the corroboration of your former Arguments you produce (a) Pag. 387. Ignatius Patriarke of Constantinople as an especiall patterne of disobedience to the Roman Church The case is this The people of Bulgaria hauing sent for preachers to Rome and being instructed by them in the fayth of Christ submitted themselues voluntarily to the Pope and in spirituall things were gouerned immediatly by him as part of his Roman Diocesse (b) Spond anno 869. n. 13. Neuerthelesse because the Grecians challenged the temporall state of that Prouince to belong to the Emperor of the East Ignatius supposing the spiritualty of it to belong in right to his Diocesse vsurped it to himselfe and consecrating a Bishop by his owne authority sent him thither with other Priests for which he was checked by Adrian Pope (c) Spond anno 871. n. 1. and afterwards excommunicated by Iohn the eight if within thirty dayes after notification of the sentence vnto him he did not desist from that vsurpation He died before the arriuall of the sentence at ConstaÌtinople (d) Spond anno 878. n. 1. 8. which if he had receaued before his death it is not to be doubted but that he would haue surceased from that claime which he made not out of any desire or intention of opposing the See Apostolike whose authority ouer the Church of Constantinople he acknowledged both in appealing to it against Photius who had intruded himselfe into his Church and also in his epistle to Nicolas Pope (e) Extat Ep. in Syn. 8. Act. 3. And finally that he alwaies liued died in communion of the RomaÌ Church appeareth by diuers letters of Iohn the eight written after his death (f) Spond anno 878 n. 8. His example therfore can be no help to your cause SECT IV. The Aegyptians Aethiopians Armenians Russians Melchites Africans and Asians which call themselues Christians and be not of the Roman Communion are absolute Heretikes THe Aegyptians and Aethiopians that are not of the Roman fayth and communion imbrace the Heresy of Eutyches which holdeth but one nature one will and operation in Christ and was for that cause anathematized and cast out of the Church by the holy Councell of Chalcedon twelue hundred yeares since And they which are not of the Roman communion still persist in the same error in so much that when of late yeares Goâsaluus Rodericius of the Society of Iesus was sent into Aethiopia (g) Pran Sachin Hist Soc. Iesu l. 1. n. 49. to prepare the way for Ioannes Nunnez whom the See Apostolike had sent thither honored with the title and dignity of Patriarke Claudius then King of Aethiopia answeared that he had no need of a Patriarke from Rome hauing in his owne kingdome men that were able to gouerne the Patriarkship of Rome it selfe Moreouer that he would by no meanes approue the Councell of Chalcedon nor allow of Leo Pope and that Dioscorus had done well in excommunicating him Finally the obstinacy of the Aethiopians and Aegyptians in this particular error of Eutyches is the sole cause of their continuance in schisme and separation from the Roman Church for as Cardinall Peron (h) Repliq. Chap. 63. answered our late Soueraigne K. Iames they haue often offered and are all ready at this day to acknowledge the Pope whom they confesse to be the Successor of S. Peter Prince of the Apostles if they might be receaued into his communion without obliging themselues to anathematize Eutyches and Dioscorus The Armenians which are not of the Roman fayth communion are guilty of many heresies They acknowledge but one Nature in Christ with the Eutychians They deny his diuinity with the Arians They affirme the holy Ghost to proceed from the Father alone with the Grecians They rebaptize them that haue bene baptized in the Roman Church with the Donatists And finally they hold many other grosse and damnable heresies related by Prateolus (i) L. 1 tit 67. out of Guido Carmelita and Nicephorus Calixtus who therfore rightly tearmeth them A sinke of all heresies The Russians agree with the Grecians in deniing the holy Ghost to proceed from the Sonne So hath confessed your Minister Thomas Rogers (k) Art 3. propos 3. pag. 25. Moreouer they defend other hereticall Tenets to the number of 40. related by Ioannes Sacranius (l) Elucid error rit Rhuten and Prateolus (m) L. 6. tit 4. Wherunto I adde that Stanislaus Socolouius in the attendance of the King of Polonia whose Diuine he was visiting those Northerne countries and coming to Leopolis the Metropolitan city of Russia reporteth of it (n) Praefat. Censura Orient that although it hath
imbraced many other errors yet it deserueth this singular praise that by the speciall gift of God it hath kept it selfe free from the heresies of this age and with greatest care diligence made resistance vnto them And how farre the Russians euen those which are not of the Roman communion are from allowing your Protestant doctrine you may learne from M. Grimston who in his Description of Countries (o) Pag. 697. 698. writeth that the Russians haue the Masse that they pray to the Virgin Mary the Saints and keep their Bodies with great reuerence that they neuer passe by any Crosse but they kneele downe pray that they often blesse themselues with the signe of the Crosse that they haue many Monasteries of Monkes of S. Basils Order who in their quires in the night sing praises to God that they vse the Sacrament of Confession and receaue absolution and pennance that they keep the holy Sacrament in their Churches in one kind for the sicke and in that kind alone administer it vnto them that they say Masses for the faythfull deceased And not to conceale what other Protestants write of the doctrine of the Russians and all the other nations which you affirme to be of your beliefe and communion Osiander (p) Epit. Centur. 16. pag. 970. speaking of all the Easterne Churches ingenuously confesseth that they haue not sincere Religion but are in most part of their articles Popish Doctor Philippus Nicolai testifieth (q) L. 1. de regno Christ. pag. 22. that not only the Greeke Churches but also the Ruthens Georgians Armenians Indians Aethiopians that acknowledge Christ hold the reall presence of his body and bloud in the Eucharist And speaking of the Armenians in particular he reckoneth (r) Pag. 35. among their errors Inuocation and intercession of Saints and oblation of the Sacrament Of the Indians he sayth (s) Ibid. pag. 45.46 that they offer the sacrifice of the body and bloud of Christ preparing themselues vnto it by confession of their sinnes that at their entrance into the Church they sprinkle themselues with holy water as the Papists do that they pray for their dead bury them with the same ceremonies the Papists vse that their Priests shaue their Crownes that they obserue strictly the fastes of the foure Ember weekes as also of Aduent Lent and that they haue Monkes and sacred Virgins reclused in seuerall Monasteries where with great religion they strictly obserue Abstinence and Chastity These doctrines though they be in themselues Orthodoxall and Catholike yet Protestants reiect them as false and superstitious and your selfe in particular censure the doctrine of the reall Presence and sacrifice of the Masse as idolatrous (t) Pag. 403. not blushing to compare Christ in the Eucharist to the Idoll Moloch and calling our adoration of him The adoration of our Romish Moloch in the Masse Wherby it appeares that albeit you condemne these doctrines in vs as hereticall and Idolatrous yet you are contented to allow them in the Russians and other nations which you claime to be of your Communion and to canonize their blasphemous errors against Christ and the holy Ghost with other their impious heresies for Orthodoxe doctrines and to tell your reader that the Russians Aethiopians and other nations which professe themselues to be Christians diffent from the Church of Rome are truly professed Christians parts of the Catholike Church in state of saluation and in accordance of communion with Protestants Of the Melchites your Historian M. Grimston in like manner reporteth (u) Pag. 1051. that they hold all the errors which were condemned in the Councell of Florence and that there are also Nestorians among them And this sheweth how vntruly (x) Pag. 341.406.407.409 you affirme that the Asians and Atricans are not guilty of fundamentall errors for the Aegyptians Aethiopians Melchites and Armenians what are they but Asians or Africans And so likewise are the Iacobites of whom M. Grimston reporteth (y) Pag. 1052. that they follow the heresy of Dioscorus and Eutiches Of the Persians he likewise writeth (z) Pag. 797. that among them there are Nestorians And of the Tartarians that they follow the heresy of Nestorius and hold him for a Saint as also Paulus Samosatenus Theodorus of Mopsuestia and Diodorus Tharsensis and that they condemne S. Cyril of Alexandria and reiect the Councell of Ephesus And yet neuerthelesse all these are to you good Christians and members of your Protestant Church But among all the vntruthes which you haue vttered in your discourse of the Churches of remote Nations there is none more remarkable then that speaking of the Christians which in those nations are not of the Roman Communion you say (a) Pag. 336. that in our owne iudgments they are not heretikes excepting for the denying of this false Romish article Of necessary Subiection and Vnion to the Church of Rome And enlarging this vntruth you adde (b) Pag. 340.341 that we dare not directly charge them with heresy and that there are scarse any among them chargeable for any fundament all heresy for to omit the error of the Grecians denying the holy Ghost to proceed from the Sonne which if you belieue the Creed of S. Athanasius makes them incapable of saluation the heresies of Nestorius and Eutiches against Christ are against the most fundamentall doctrine of the Church of which S. Paul sayth (c) 1. Cor. 3.10 None can lay any other foundation beside Christ. And S. (d) 2. Ioan. 7. If any confesse not that Iesus Christ income in flesh he is a seducer and Antichrist And againe (e) Ibid. vers 10. 12. If any one bring not this doctrine receaue him not into your houses and say not to him Well be it with thee for whosoeuer sayth to him Well be it with thee communicats in his wicked workes I conclude therfore that the heretikes of remote natios of whom we haue spoken erre fundamentally if any error can be fundamentall and that as you by professing your selfe to accorde in Communion with them shew your selfe to be of their spirit and to be out of the Church of Christ as they are so on the contrary the Roman Church by excluding them and you from her communion she weth herselfe to be the true Catholike Church and of the same beliefe with the holy Councells of Constantinople Ephesus and Chalcedon in which those heretikes were anathematized and condemned CHAP. XLII Doctor Mortons plea for his Protestant Church AS profuse as you haue bene in your inuectiues against the Church of Rome so briefe and succinct you are in setting forth your Protestant Congregation which affords you so litle matter of discourse that coming to treat professedly of her (f) Pag. 341. you confine her praises to lesse then a small leafe of paper You commend her for foure things for great Extent for the purity of her Doctrine for her freedome from Vice and from Schisme SECT I.
The small extent of the Protestant Church proueth her not to be the Catholike Church VVHen first you began to appeare in the world Luther complained (g) Pref. in 1. tom cont Reg. Augl fol. 497. that he was alone that he alone stood in the battaile forsaken of all and holpen by none The Centurists (h) Sleid. praef hist. confesse that your beginning was slender and almost contemptible Luther bearing the brunt of all the world Then you boasted your selues to be the Pusillus Grex which Christ speaketh of in the Ghospell (i) Luc. 12.31 But now Luthers brood being increased partly by his disciples and partly by the accession of many new Sects sprung from him knowing that the Catholike Church according to her name must be vniuersally spread throughout the whole world whersoeuer Christ is acknowledged you haue thought best to lay claime to all those Sectaries and to shake hands with ancieÌt heretikes that you may seeme to haue a Church of large extent If as Bellarmine (k) Cap. 14. Apolog. aduertised our late Soueraigne you draw into your Church all the Nestorians Eutychians and other heretikes of the East and South of which I haue spoken if all the Hussites Lutherans Zuinglians Suinkfeldians Anabaptists Confessionists Caluinists Brownists Familians Arians Samosatens and many other Sects with are at this day in the Prouinces of Europe by you named (l) Pag. 341. they will I confesse make a great rable of Sectaries that are so farre from being one Church that they anathematize and damne each other to the very pit of hell (m) See Coccius to 1. l. 8. art 7.8.9.10 Againe these sectes being confined some to one and all which here you claime as parts of the ProtestaÌt Church to a few Prouinces of Europe and yet those not wholly theirs none of them nor all of them togeather can be the Catholike Church for she sayth S. Augustine (n) Ep. 170. ad Seuer cont Gaud. l. 3. c. 1. must be ãâã ãâã ãâã ãâã ãâã secundum totum that is diffused through out the whole world as well where these Sects are as where they are not The Catholike Church sayth he (o) Cont Lit. Petil. l. 2. c. 104. hath this certaine marke that she is knowne to all nations the Sect of Donatus is vnknowne to many nations and therfore that cannot be she So likewise the sects of Luther of Caluin of Zuinglius c. are vnknowne to many nations and therfore no one of them nor all of them togeather can be she By this Argument Optatus proued the Donatists and by the same we proue Protestants not to be the Catholike Church because she is not only in a corner of Africa or in a few Prouinces of Europe where they are but in many other places of the world where they are not Which passage of Optatus therfore I know not to what end you alleage (p) Pag. 342. vnlesse it be to proue your Church to be a Conuenticle of heretiks The same Argument S. Augustine vseth (q) De vnit Eccles c. 20. The Catholike Church by the denine and most certaine testimony of holy Scriptures is designed to be in all nations And therfore whatsouer is alleaged vnto vs by them that say Heere is Christ there is Christ if we be his sheepe we must rather heare the voyce of our Shepheard who sayth Belieue them not for these are not to be found in many places where she is and she who is euery where is also whersoeuer they are This therfore euidently proueth the Roman Church to be the Catholike Church for she is not only in England Scotland Denmarke Norway Swedland in a part of Germany Polonia Bohemia Hungaria France Heluetia and Ireland which are all the Prouinces you cold name for the extent of your Church but in the rest of the world where you haue no footing for her Communion hath place either wholly or in part in all the Nations of Europe in the East and West Indies in the Philippines in Iaponia in Chyna in Persia in all the islands of the Ocean and Medeterranean and in many of the South Sea in Greece Aegypt in Aechiopia Armenia Assyria and finally in all the foure parts of the world whersoeuer the Christian name is acknowledged And vntill you can shew your Protestant Congregation to haue the same extent you must confesse that she is not ãâã ãâã ãâã ãâã ãâã not vniuersally spread ouer all the parts of the Earth and therfore not the Catholike Church Whosoeuer sayth S. Augustine (r) Ibid. c. 4. do so dissent from the Church which is the body of Christ that their communion is not with the whole whersoeuer diffused but with themselues seuerally in some part it is manifest that they are not the Catholike Church SECT II. Whether the Protestant Church be free from Error in Doctrine TO proue that your Church is free from Error in doctrine you say (s) Pag. 342. The greatest error you can impute vnto Protestants is that they for their fayth immediatly depend vpon Christ Iesus as the Head of the Catholike Church In these words you seeme tacitly to insinuate that we depend not immediatly vpon Iesus Christ as the Head of the Catholike Church which is an vntruth that needeth no refutation We impute not that to you as your greatest Error nor as any Error at all we stedfastly belieue that Iesus Christ is the only principall immediat Head of the Catholike Church But we impute to you as an Error in fayth that you belieue not the B. of Rome to be the Lieutenant and Vicar of Christ and vnder him the secondary and ministeriall Head of the Catholike Church on earth But this is not your only error in fayth for you hold many other old condemned heresies as with Simon Magus that only fayth iustifieth With Acrius you deny Purgatory and prayer for the dead With Iouinian you equall Mariage with Virginity yea and preferre it surpassing him therin With Virgilantius you deny inuocation of Saints all religious Veneration of their relikes With Manichaeus you deny free-will With the Iconoclasts you pull downe and breake the Images of Christ and his Saints and deny that honor is to be exhibited vnto them With Berengarius you deny Transubstantiation All these to omit that you reiect fiue of the Sacraments race out of the Canon of holy Scripture diuers canonicall bookes are heresies anciently condemned and anathematized by the whole Church of Christ And if S. Augustine say (t) De haeres fin that whosoeuer holdeth any one heresy is not a Catholike Christian and S. Athanasius (u) In Symbolo that whosoeuer holdeth not the Catholike fayth entire and inuiolate cannot be saued what may we thinke of them that hold so many certaine and vndoubted heresies or what Christian hart can forbeare to compassionate their estate SECT III. Doctor Mortons pretended purity of Manners in his Protestant Church TO proue that
so wholly destitute of an vniuersall gouernor on earth that the elergy of Rome may not in many things supply his place as you may learne from S. Cyprian who in sundry occasions aduised with the Clergy of Rome witnesse his epistles to them (d) L. 3. ep 5. 21. l. 5. ep 4. 5. and theirs to him (e) L. 2. ep 7. l. 5. ep 13. But here (f) Pag. 346. you take occasion to calummitate Bellarmine for saying that by the Keyes which Christ gaue to S. Peter and in him to his Successors in vnderstood the principality of Ecclesiasticall power ouer all the Church that when the Pope dieth this power remaineth not formally in the Church excepting only so farre forth as it is communicated to the inferior Ministers but immediatly in the hands of Christ. And when a new Pope is chosen the Keyes are nether brought by him nor giuen to him by the Church but by Christ and this not by a new donation but by the ancient institution for when he gaue them to Peter he gaue them to all his Successors These are Bellarmines words which you cut from the example he addeth for the explanation of his doctrine that you may haue occasion to exclame against him and scoffe saying (g) Ibid. O depth of delusion Will you see a Iugler Yes we see him but too perfectly in Doctor Thomas Morton for doth not Bellarmine say It happeneth in this case as if a King when he makes a Vice-Roy of any Countrey should declare his pleasure to be that the Vice-Roy being dead they should nominate another and that he granteth vnto him now the same power he gaue to his Predecessor What depth of delusion or what iuggling do you find in this case And is not the other wholly like to this And doth not Bellarmine declare it with this very example Wherfore your question (h) Ibid. Whether the keyes of S. Peter do indeed fly into heauen at the death of euery Pope though you make it forsooth to shew your selfe acute and witty is God wot a silly conceipt to which that renowned Doctor Theodorus Studites hath answeared (i) Ep. de imagin saying that when we speake of keeping Peters Keyes at Rome it is not to be vnderstood that Christ gaue any materiall Keyes to him but only that by his mouth he gaue him power to bind and loose And as it is a poore conceipt so it is a cauill to which your selfe must answere in the other example of temporall power for tell vs Do then indeed the Vice-Royes keyes when he dieth fly to the Kings Court But you goe on asking (k) Pag. 346. What power then is it which remaineth formally in the inferior Ministers of the Church at the death of the Pope If it be the Keyes of Principality then is euery inferior Priest a Pope If it be the Keyes only of Order and absolution then shall it not be lawfull for any Bishop to exercise any power of iurisdiction by precept or punishing by excommunication during all the time of the Vacancy So you either not vnderstanding or wittingly concealing Bellarmines doctrine for doth he acknowledge no Ecclesiasticall power but only of principality ouer the whole Church which is proper to the Pope or els of Order and Absolution which is common to euery Priest Doth he not with all Catholike Diuines hold that euery Bishop besides his power to absolue in the inward Court of Conscience hath also power of externall iurisdiction to gouerne and command his Diocesans and inflict punishment vpon them by excommunication and other Ecclesiasticall censures according to the measure of their offences And doth he not sufficiently expresse this power when speaking of the Popes authority ouer the Church he sayth that the Pope being dead it still remaineth in the Church so farre forth as it is committed to inferior Ministers which are the Bishops and other Pastors vnder the Pope And by this it appeares how vntruly you adde (l) Pag. 347. that Bellarmine is driuen forsooth by this your subtle Argument into a most vncouth and extreme corner where neuer any ancient Father before him set so much as the least print of his shoo This you proue (m) Ibid. out of Binius whom you make to say that in the Inter-regnum or vacancy betweene the death of Pope Agapetus and his Successor there was called a generall Councell at Constantinople which is an Act proper to the Papall primacy But as in the rest so in this you want fidelity for Binius sayth not that this Councell was generall but directly the contrary to wit that it consisted of such Bishops only as were neare to Constantinople and some others which at that time were resident in the city Wherfore it was no generall but a particular Councell in which Menas presided not as Vicar of the See Apostolike as Binius mistaketh but only as Patriarke of Constantinople And much lesse did any Legates of the Pope preside with him for albeit the Italian Bishops which had bene Legates to Pope Agapetus assisted at the Councell yet they assisted not as his Deputies for their legation was finished and their commission expired before that time by the arriuall and especially by the death of Agapetus at Constantinople but for honors sake and as Exlegates and not as Legates It is not therfore Bellarmine but you that are driuen into such an vncouth and extreme corner that you haue no way to get out but by fathering on Binius your owne fiction of a generall Councell which Binius neuer dreamed of and which is yet worse by contradicting your selfe for before (n) Pag. 238. lin 11. you had said that this was not a generall Councell These then are your words The Councell vnder Menas was a generall Councell The Councell vnder Menas was not a generall Councell Agree them It resteth therfore that according to Bellarmines Tenet a generall Councell which hath authority to decide controuersies of fayth cannot be called without the Popes authority you hauing not bene able to produce any one example or proofe to the contrary but only your ignorant mistake of a particular Councell for a generall SECT IV. Whether the Roman Church haue at any time a false Head YOur assertion is affirmatiue for proofe you remit vs to your former argumeÌt already answeared to which you adde heere (o) Pag. 349. init that God neuer ordained a Head no bigger then of a wren to stand vpon the sholders of a man and so litle in respect is one Bishop of one City of Rome to be set ouer the Church vniuersally dispersed throughout the whole world But you confider not that the Church of Christ being the most perfect of all common wealthes ought to haue the most perfect gouerment which is Monarchicall S. Cyptian (p) De vnit Eccl. Optatius (q) L. 2. cont Parmen and S. Hierome (r) L. 1. cont Iouin haue taught that our Sauiour made
S. Peter Head of the Apostles to the end that all being subiect to one occasion of schisme among them might be taken away This passage you alleaged out of S. Hierome in your laâe Sermon preached at Durham before his Maiesty (s) Pag. 42. to proue the necessity of Bishops against the Scots A Bishop then is necessary to appease the contentions that may happen among your Ministers But contentions and strifes may also arise among Bishops An Archbishop therfore is necessary to quiet them But they may likewise arise betweene Archbishops as they did betweene Theophilus Chrysostome Flauianus and Dioscorus Cyril and Nestorius who shall end them If you say a generall Councell who shall summon that Councell Not a temporall Prince for no one hath power ouer all nations from whence the Bishops are to be called besides that temporall Princes are often at variance among themselues And when a generall Councell is called what if the Bishops agree not or decline from the truth as in the Councel of Ariminum the second of Ephesus they did Who shall compose their differences and iudge their causes vnlesse some one Head of the whole Church be appointed by Christ whose iudgement is infallible and to whose censure all are bound to submit Wherfore the Puritans argument propounded by M. Cartwright (t) Second Reply part 1. pag. 58â concludeth euidently against you that This point of keeping peace in the Church is one of those which requireth aswell a Pope ouer all Archbishops as one Archbishop ouer all Bishops in a Realme From this vnity of the Head the Church of Christ vniuersally spread ouer the earth takes her vnity Euen as there are sayth S. Cyprian (u) De vnit Eccles many beames of the sunne and one light many bowes of one tree and yet one strength founded in one roote and many brookes flowing from one fountaine a vnity therof conserued in the spring euen so the Church of our Lord casting forth her light displaieth her beames euery where throughout the world and yet her light is one she extends her bowes ouer the whole earth and spreads her flowing riuers farre and neere and yet there is one Head one beginning and one fruitfull and plentifull Mother And lest you might answeare that this one Head of the whole Church mentioned by S. Cyprian is none other but Christ he declareth himselfe saying (x) Ibid. Our Lord to manifest vnity hath constituted one chaire ordained by his authority that vnity should haue beginning from one And explicating who this one is he sayth (y) Ibid. Vpon Peter being one he buildeth his Church and to him commendeth his sheepe to be fed c. The primacy is giuen to Peter that the Church may be shewed to be one And therefore he cals the Chaire of Peter (z) Ep. 55. The principall Church from whence Sacerdotall vnity proceedeth S. Augustine (a) L. de pastor c. 13. Our Lord committed his sheepe to Peter to commend vnity in him There were many Apostles and to one it is sayd feede my sheepe S. Leo (b) Serm. 3. de assump sua Peter being one is chosen out of the whole world to be constitated ouer the vocation of all nations ouer all the Apostles and all the Fathers of the Church to the end that although there be many Priests and many Pastors in the people of God yet Peter may peculiarly gouerne them all whom Christ also principally ruleth And S. Bernard speaking to Eugenius Pope (c) L. 2. de consider Thou being one art Pastor not only of the sheepe but of all Pastors c. Christ committed all his sheep to one to commend vnity in one flock and in one shepheard Where there is vnity there is perfection If therfore Christ committed his whole flock to Peter being one if one Head among twelue Apostles were necessary to take away occasions of Schisme among them their number being but small how much more necessary was it that for the same cause the whole Church which by reason of the multitude of Bishops and people is more liable to schisme should be gouerned by one Head Who although he be a weake man Christ praying for him (d) Luc. 22.32 hath secured vs that his fayth shall not faile and to the end he may confirme all his brethren hath placed him (e) Aug. ep 166. in the chaire of Vnity in which euen ill men are enforced to speake good things And though he be but one yet he is assisted by other Bishops as his Coadiutors and they by inferion Pastors that so the Bishops watching ouer the inferior Pastors and the supreme Pastor ouer the Bishops the gouerment of the Church labor therof might be diuided among many and yet chiefly committed to one to whom the rest were to haue recourse as the Apostles had to Peter Among the most Blessed Apostles sayth S. Leo (f) Ep. 84. there was in the likenesse of honor a difference of power And although the election of them all was alike yet it was granted to one that he should be aboue the rest in authority from which modell the distinction of Bishops hath proceeded with great prouidence it hath bene ordained that all should not claime all things to themselues but that in seuerall Prouinces there should be seuerall Bishops whose sentence should hold the first ranck among their brethren and againe that others constituted in the greater cities should haue a more ample charge and that by them the gouerment of the vniuersall Church might flow to the seat of Peter and that none might euer dissent from their Head This was the doctrine of that renowned Father and the same hath bene the beliefe of all Orthodoxe Christians And you that oppose it by telling vs a tale of a wrens head placed vpon the sholders of a man shew your selfe not to vnderstand the things of God (g) Math. 16.13 but to measure them by your shallow capacity not considering that according to his promise the supreme Pastor to whom he hath committed the charge of his flock is gouerned by the holy Ghost in his consultations of fayth and that as without his assistance no multitude of Prelates is able to gouerne the whole Church so with his helpe one may performe it as experience teacheth But you obiect (h) Pag 350. 1. That we cannot haue certitude of any B. of Rome because his ordination dependeth vpon the intention of the Ordainer then which what can be more vncertaine This you had obiected before and haue receaued your answere (i) Chap. 5. sect 7. And S. Cyprian (k) L. 4. ep 9. hath told you that to raise such doubts is to doubt of the prouidence of God and to rebell against his ordination 2. You obiect (l) Pag. 350. Iohn the twelth wanting yeares and other conditions necessary for that dignity tooke possession of the Roman Church by intrusion and that therfore in his time the
authority and command of the Pope the Councell it selfe so requiring and the condemnation of all the errors of Wiclef and Hus ratified and confirmed by a speciall Bull of the Pope with command that all suspected of those heresies should be demanded whether they belieue that S. Peter was the Vicar of Christ hauing power to bind and lose vpon earth and whether they hold that the Pope canonically chosen his proper Name expressed is the Successor of S. Peter hath supreme power ouer the Church of God These are the doctrines of that Councell which shew that your obiecting it against the authority of the Pope and Church of Rome ouer all other Bishops and Churches is a Grand Imposture SECT VIII The same matter prosequuted out of the Councell of Basil THere was say you (r) Pag 358. a Councell gathered at Basil by the authority of Pope Martin the fifth What A generall Councell called by authority of the Pope Then it appeares that the Pope is supreme Head and gouernor of the vniuersall Church for as a King cannot by his authority call a Parliament of those that are not his subiects so neither could the Pope by his authority haue called a generall Councell had not his authority extended it selfe ouer the vniuersall Church So vnaduisedly are you caught in your owne snares You adde (s) Ibid. out of Binius that this Councell was after confirmed by Eugenius How confirmed Were the Acts or decrees of that Councell confirmed by Eugenius So would you perswade your reader But Binius speaketh not of the confirmation of any Act or Decree of the Councell but only of ratifying the calling and beginning of it vnder the presidence of Iulianus Caesarinus his Legate according to the Order of his predecessor which is also obserued and proued by Canus (t) L. 5. de loc cap. postrem It was therfore begun and for a time continued by lawfull authority but afterwards became schismaticall and was iustly condemned by the generall Councell of Lateran (u) Sub Leon. 10. sess 11. as a Conuenticle schismaticall sedition and of no authority 1. Because as Turrecremata a learned writer of that time aduertiseth (x) Sum. de Eccl. l. 2. c. 10â contrary to the custome of all generall Councells they refused to acknowledge the authority of those whome the Pope had sent to preside in the Councell 2. For that they presumed to pronounce a sentence of deposition against Eugenius Pope and that in a most temerarious manner because there was then no Legate of his in the Councell all the chiefe Bishops being departed a certaine Cardinall of Arles by his owne authority had vsurped the place of President and because there wanted voyces of Bishops to make vp number they tooke into the Councell a great multitude of Priests so that now against all order and forme of Councells it was not a Councell of Bishops but of Priests 3. as Turrecremata witnesseth (y) Ibid. the decrees of that Councell euen such as they were were not vnanimously agreed vpon both because many Prelates and Doctors as well of Canon as of ciuill Law made resistance vnto them and also because vnderstanding that Embassadors sent by the Kings of England and Castile were on their way and neere at hand they hastned fraudulently to define such things as they knew those Legates would not assent vnto 4. Because as S. Antoninus reporteth (z) Part. 3. tit 22. c. 10. §. 4. Iulianus the Cardinall whom Eugnius had appointed President leauing that schismaticall Conuenticle returned to the Pope who by Apostolicall authority dissolued their assembly But they stopping their eares began to summon Eugenius being solicited theruÌto by the Duke of Milan his professed enemy On the other side Sigismund the Emperor and the Venetians dissuaded them from any further proceeding Which notwithstanding they pronounced sentence of deposition against Eugenius and erected to themselues a new Idoll Amadaeus Duke of Sauoy calling him Felix the fifth to whom obedience was yeilded in his owne territory Thus S. Antoninus Wherby it appeares that Felix whom the Councell created being acknowledged no where but in his owne Dukedome the whole Church adhered still to Eugenius belieuing that the Councell had no authority to depose him Yea Felix himselfe (a) See Binius in Not. ad hoc Council pag. 406. acknowledging the same resigned his vsurped title by perswasion of the Emperor and euen by his owne iudgment condemned all the Acts of that Councell by which he had bene chosen as of a schismaticall Assembly And hereby is discouered the falshood of what you alleage (b) Pag. 359. out of a Synodicall Epistle of that Councell demanding whether the Pope will condemne for schismatikes all the Cardinalls Bishops and the Emperor himselfe with Kings Princes yea and the whole Church which did approue that Councell This I say is a shamefull vntruth for all the chiefe Prelates seeing that Councell grew to open Schisme had forsaken it there was remaining one only Cardinall (c) See Bin. to 4. pag. 121. and he an enemy to the Pope the maior part of them that remained were not Bishops but Priests and they disagreeing among themselues as appeareth out of another Synodicall Epistle of theirs (d) Apud Bin to 4. pag. 146. in which also they confesse the paucity of their number partly excusing it by reasons and partly laying the fault on Eugenius that he had drawne away so many Prelates from them How then is it true that all the Cardinalls Bishops the Emperor with Kings and Princes and the whole Church were present there and approued this Councell How is it true since it is certaine that three yeares before the dissolution of this Conuenticle was assembled that famous generall Councell of Florence in which this Basilean Synagogue was condemned and the Vnion betweene the Greeke and Latine Church established Pope Eâgenius himselfe assisting in it as President the Emperor of the Grecians being present in person the Emperor of the Latines by his Legates together with all the most famous Prelates of the Greeke and Latin Church aboue 1400. in number This sheweth which of these two assemblies was the lawfull Councell which the schismaticall yea and God himselfe interposing his verdict declared the same for those Schismakikes obstinatly refusing to breake vp their assembly so often annulled by the Pope he according to his promise made to S. Peter (e) Math. 16.19 and in him to his Successors confirming the sentence of Eugenius from hâauen sonâ among them a most horrible plague of which many of them dying the rest were enforced to breake vp and depart as Aeneas Siluius recordeth (f) In histor Conc. Basil who hauing bene present at that Councell and seeing their âemerations obstinacy against the Roman See forsooke it and detesting it writ earnestly against it All this being true as it is with what fidelity do you say (g) Pag. 350. that in this case the
world ouerwhelmed in the dregs of Antichristian filthinesse abhominable traditions and superstitions of the Pope And of our English Protestants why did Iuel say (c) Apol. part 4. c. 4. The truth was vnknowne at that time and vnheard of when Martin Luther and Hulderick Zuinglius first came vnto the knowledge and preaching of the Ghospell Why Perkins (d) Expos of the Creed pag. 307. That during the space of 900. yeares the Popish heresy spread it selfe ouer the whole world and for many hundred yeares an vniuersall Apostacy ouerspread the whole face of the earth I conclude therfore that when you deny that the Church of Christ was extinguished before Luthers time you out-face and coÌtradict your best learned brethren domestick forraine Nor is it a sufficient answere to tell vs (e) Pag. 406. of a sentence of Caluin in which he acknowledgeth the Church not to be perished in Africke Aegypt Asia and among the Grecians for you haue heard the testimonies not of Caluin only but of many others If Caluin deny that which together with them he affirmed he contradicteth himselfe And since both he and you hold the Church to be inuisible I desire to know how you came to find out and see in Africa and Greece a Church that is inuisible and indeed that is not in being for in those nations there is no Church but of Roman Catholikes all the rest which in them beare the name of Christians being absolute heretikes (f) See aboue Chap. 41. sect 4. But you say (g) Pag. 369. To charge Protestants with holding a decay error from fayth in the whole Catholike Church vnto Bellarmine seemed in effect to be a lewd slander You vnderstand not Bellarmine or els wittingly misinterpret his meaning He rightly obserueth (h) L. 3. de Eccles milie c. 11. that Protestants hold two Churches the one visible the other inuisible wherof you speaking say (i) Pag 10. fin 11. init that by some you are slandered with making two Churches But this to be no slander Bellarmine proueth out of the Centurists whose doctrine it is And the same I proue against you out of other Protestants We say quoth Whitaker (k) Cont. 2. q. 1. c. 14. fol. 125. there are two societies of men in the world that is two Churches To the one the predestinat belong to the other the Rebrobate The one of these he affirmeth to be wholly inuisible the other visible (l) Ibid. q. 2. c. 1. q. 1. c. 3.7.8 q. 4. c. 1.3 The same is stifly mantained by Fulke (m) In cap. 3. Math sect 3. in c. 22. sect 3. When Caluin and other Protestants say The Church cannot perish they speake of the inuisible Church which Bellarmine and all Catholikes hold to be a Platonicall idea and a mere Chimaera no where existent but in your deluded fancies The true Church of Christ all Catholikes with the holy Councell of Nice hold to be One and that Bellarmine proueth to be visible And you sayth he hold that to haue perished and your inuisible Church only to haue remained which in his doctrine and in verity is to say that the true Church of Christ on earth wholly perished nothing remayning but a Chimaera of a supposed inuisible Congregation which hath no reall existence but only fantastike in your imaginations And that you wrong Bellarmine in producing him as a witnesse that an absolute decay of the Catholike Church was neuer taught by Protestants you may not deny for afterwards (n) Pag. 406. you confesse and proue out of his words that he as also Bozius parifieth you with the Donatists which held the Catholike Church to haue wholly perished throughout the world and to haue remained only in a few Professors of their Sect in a corner of Africa which doctrine differeth not from yours who hold the Catholike-Church to haue bene vtterly destroied for many yeares and now to haue no being but where your Protestant professors are Wherfore I aske you as S. Augustin (o) L. 3. contra Parmen c. 3. did the Donatists How can you vaunt to haue any Church if the haue ceased for so long time And againe (p) De bapt l. 3. c. 2. If the Church were perished so long time from whence did Donatus or Luther appeare From what earth is he sprung vp From what sea is he come forth From what heauen is he fallen I conclude therfore that we may iustly exclaime against you as S. Augustine did against the Donatists (q) In Psal 101. Gods Church of all nations is no more she is perished so say they that are not in her O impudent Voyce They say the whole Church is perished and the relickes remaine only on Donatus on Luther or Caluin his side O proud and impious tongue (r) Aug. de agon Christ. c. 29. SECT II. Whether the Catholike Church assembled in a generall Councell may erre in the definitions of Fayth IN your second Thesis (s) Pag. 369. you define The Church Catholike properly so called as it is militant to be multitude of all Christian belieuers whensoeuer and whersoeuer dispersed throughout the world This you say cannot erre But your third Thesis is (t) Ibid. that the representatiue body of this Church that is to say all the Prelates of this Church assembled in a generall Councell may erre in their decrees of fayth This thesis destroieth the former for if all the Prelates of the Church which are the lightes of the world (u) Math. 5.15 and whom God (x) Ephes 4.12.14 hath prouided as Pastors and Doctors vnto the edifiing of his Church and giuen to vs that we be not like little ones wauering carried away with euery blast of erroneus doctrine may themselues be carried away and seduced with false doctrine they may also preach the same to the people and leade them into error What meanes then is left to preserue the whole Church from erring But you say (y) Pag 366. That generall Councells may erre in their decrees of fayth some of your owne Romish Schoole haue auouched These some if we belieue you are Cusanus Occham Turrecremata Gerson and Canus But we cannot belieue you for those workes of Cusanus and Occham are forbidden (z) Ind lib. prohib and Cusanus hath retracted his Turrecremata speaketh not of the Church representatiue that is to say of Councells which consist only of the Pastors and Prelates of the Church but of the whole body of the Church as it comprehendeth all the faythfull both Pastors and people which sayth he cannot erre in fayth though some members therof may But withall he proueth against you (a) Sum. de Eccâe l. 4. c. 2. that the verities of fayth defined by the Church in generall Councells are to be held infallible though not expressly contained in the Canon of holy Scripture and that no definitions of Councells can be of force vnlesse they be
aboue the little hills vnto which all nations shall flow (a) Isa 2.2 to a Tabernacle seated in the sunne (b) Psal 28.6 of which S. Augustine speaking sayth (c) In âum Psal He placed his tabernacle in the sunne that is to say his Church in manifestation or open view not in a corner not such as is hidden as if it were couered c. In the sunne he placed his tabernacle what doest thou meane O Heretike to fly into darknesse To a light that is not hidden vnder a bushell but set vpon a candelstick Which if Protestants see not How sayth S. Augustine (d) Tract 2. in 1. Ep. Ioan. can I call them other then blinde that see not so great a mountaine and shut their eyes against the Lampe set vpon the candelstick But what meruaile for sayth he (e) L. 2â coââ Parm. c. 3. it is the condition of all heretikes not to see the thing which in the world is most cleare constituted in the light of all nations out of the vnity wherof whatsoeuer they do can no more warrant them from the wrath of God than the spiders web from the extremity of cold Finally we belieue with S. Augustine (f) Cont. lit Petil. l. 2. c. 104. that the Catholike Church hath this certaine marke that she cannot be hidden This is the doctrine and beliefe of all Catholikes Do you herein accord with vs Do you hold the Catholike Church to be alwaies visible and alwaies as conspicuous as a lampâ vpon a Candelstick as a city vpon a mountaine as a tabernacle in the sunne Why then do you say that she was so many yeares latent and inuisible that she could not be shewad that she was vnknowne and vnheard of that she was no where externall and visible that she was wholly destroied With what modesty then can you say that Protestants hold not any greater inuisibility or rather obscurity of the Church Catholike then that which the Romanists are forced to confesse But in proofe of this Thesis and in opposition to the holy Scripture and S. Augustine you say to vs (g) Pag. 367. fin you regard not that the Church of Christ as it is somtime in lustre glorious as the sunne so againe it is according to the iudgement of S. Augustine and S. Ambrose somtimes as the moone which hath her increases and decreases Yes we regard it well and you ought to haue regarded that although S. Augustine compare the Church to the moone in this respect that her externall lustre is somtimes diminished by persecutions and her glory obscured by the ill liues of some of her children yet he frequently compareth her to the sunne and belieueth with the Prophet (h) Isa 60.29 that her sunne shall neuer set and her moone shall not be diminished and (i) Ep. 48. that when by scandalls her light is most obscured etiam tunc in suis fortissimis eminent euen then she is eminent in her most steedfast Champions and in them remaineth resplendent and glorious displaying beames of light ouer the whole earth So farre is S. Augustine from your absurd paradoxe of the inuisibility totall decay of the Church And in what sense S. Ambrose compareth her to the moone he declareth saying (k) L. 4. Hexam c. 2. The Church hath her times of persecution and of peace she seemeth to decay as the moone but decaieth not She may be shadowed she cannot perish because she is diminished by the fall of some in persecutions to the end she may be filled with the confessions of Martyrs and that being illustrated with trophies of the bloud shed for Christ she may diffuse greater light of her deuotion and fayth throughout the whole world If Costerus Castro Lindanus and Stapleton affirme that the Arian heresy in a short time infected almost all the Churches of the world so haue Lutheranisme Caluinianisme Zuing lianisme with other new Sects sprung from them in these later times infected many prouinces of Europe But therfore is the Catholike Church in those Prouinces inuisible How then do you see Catholikes to persecute them to imprison them And euen so much more when the Arian heresy was in the greatest ruffe the Catholike Church was euery where still eminently visible as that very passage of Liberius proueth which here you produce for the contrary for Constantius the Arian Emperor hauing by threats drawne many Bishops especially of the East to subscribe to the condemnation of Athanasius and as Theodoret out of his Apology reporteth (l) L. 2. histor c. 15. the rest that refused to subscribe either concealing themselues for feare or being sent into banishment he called Liberius vnto him and vrged him not to communicate with Athanasius saying he was condemned by the whole world and defended by none but by him Liberius answeared (m) Theod. l. 2. hist. c. 16. Esto quod solus sim c. Be it that I am alone the cause of the fayth is not therfore the worse for there was a time when there were but three Children to resist the Kings commandment These three Children were brought by Nabuchodosor out of Iury into Babylon As then there were none in Babylon to defend Gods cause but only those three so sayth Liberius and out of him Salmeron here obiected by you be it that I am now left here alone to desend the cause of Athanasius the cause of the fayth is not therfore the worse This you bring to proue that the Church was then or may somtimes be brought to so low an ebbe that there be but three yea only one Orthodoxe man remaining But it is an ignorant mistake for albeit there were then in Babylon three only Children to resist Nabuchodonosor yet in Iury there was remaining a numerous Church of Orthodoxe people And so likewise though there was then no other Bishop present to withstand Constantius yet there were in the Church of God at that time many Catholike Bishops renowned for their learning and constancy and diuers of them then actually in banishment whose restitution to their Churches Liberius in that very Dialogue often demanded of Constantius And who knoweth not that beside many Catholike Bishops reckoned by S. Athanasius (n) Apud Theod. l. 2. hist. c. 14.15.16 there liued at the same time other most eminent Prelates and Doctors as Saint Hilary Pacianus Didymus Titus Bostrensis S. Cyrill of Hierusalem Optatus Eusebius Vercellensis S. Ephrem S. Gregory Nazianzen S. Epiphanius S. Basil S. Gregory Nyssen S. Ambrose and many others And as there were many Catholike Pastors so were there Catholike people gouerned by them Yea who knoweth not that both the Roman and all the Westerne Church at that time was full of Orthodoxe Pastors people in so much that after the Roman MatroÌs by aduice of their Husbands (o) Theod. ibid. c. 17. had presented themselues before Constantius and obteyned Liberius his returne from exile the Bishops of the East sent Legates vnto
him and to all the Bishops of Italy and of the whole Westerne Church humbly crauing to be admitted into their communion and to declare themselues free from suspicion of heresy with which they had bene charged protested that they did not belieue otherwise then the Fathers of the Nicen Councell did and that they had held formerly did still hold and would euer hold till their last breath the same fayth with them Wherupon Liberius willingly admitted them into the communion of the Westerne Church and addressed a letter to fifty nine of them by name and to all the rest in generall expressing the great ioy he conceaued to vnderstand that they had alwaies agreed in fayth with him and with the rest of the Bishops of Italy and of all the other Westerne countries for so are his words This is the story truly set downe What reliefe do you finde here for your inuisible Church since in the very height of the Arian heresy which is the greatest wayne you can sinde in the Catholike Church she abounded and shined like a sunne most gloriously with orthodoxe Pastors and people both in the East and West Shew vs such a Protestant Church before Luther or els confesse the truth that you had no Church before Luther But you tell vs (p) Pag 369. with how great a cloud of obscurity the Church shal be couered in the time of Antichrist proue it out of the Rhemists who make wholy against you for albeit they grant that then there shal be no publike seat of gouerment in the Church nor publike exercise of Ecclesiasticall functions nor publike entercourse with the See of Rome as there is not this day in Cyprus nor in England yet there shall not want Orthodoxe Pastors and people remaining in due obedience to the Roman Church and communicating with her not only in hart but practising the same in secret and making publike profession therof of if occasion require it This is the doctrine of the Rhemists and of all Catholike writers Wherfore as Catholikes are not in England at this day inuisible nor yet so obscure but that their coÌstaney is knowne and renowned throughout the Christian world so likewise shall the faithfull be in the dayes of Antichrist Nor do Costerus Ribera Pererius Acosta Viegas or any of the Fathers which you obiect (q) Pag. 370. teach ought to the contrary The testimony of S. Hilary which you obiect (r) Pag. 3â8 S. Augustine hath answeared long since (s) Ep. 48. for it was obiected to him by Vincentius the Rogatist of whose spirit and beliefe you shew your selfe to be vrging against vs the same testimony he vrged against S. Augustine who not only in that place as you haue heard teacheth that if the Church be somtimes obscured and as it were shadowed with cloudes by the multitude of scandalls that is persecutions when sinners bend their bow to wound her in the obscurity of the Moone yet euen then she is eminent in her most constant professors but also in his bookes Of the City of God (t) L. 20. c. 8. speaking professedly of the state of the Church in the dayes of Antichrist he sayth she shall not be so obscured that either Antichrist shall not find her or when he hath found her be able with his persecutions to ouerthrow her but that euen then faithfull Parents shall with great deuotion procure baptisme for their children that as many shall fall from the Church so others shall stand constant and others shall enter a new which before were out of her and in particular the Iewes who towardes the end of the world shal be conuerted to Christ (u) S. Aug. ibid. c. 29. And the same is testified by S. Gregory (x) Hom. 12. in Ezechiel whom you mis-cite (y) Pag. 370. for the words you obiect out of his Moralls on Iob are not there to be found SECT IV. What causes may suffice to depart from the Communion of a particular Church YOur fifth Thesis is (z) Pag. 370. All particular Churches are not to be forsaken for euery vnsoundnesse in either manners worship or doctrine In the first part of this Thesis we agree with you but you agree not with your selfe for before you tould vs (a) Pag. 11.12 that the Catholike Church is in euery part perfect and consisteth only of the sanctified elect of God But here you say (b) Pag 371. that there is scarce to be found any one example of any particular Church consisting only of sanctified professors It scarce any particular Church can be found consisting only of sanctified professors how is it true that the vniuersall Church consisteth only of the sanctified elect of God for the vniuersall Church consisteth of all the particular Churches in the world Againe here you inueigh against the Separatists for diuiding themselues from you for only scandall taken at the wicked liues of your professors May not wee then iustly except against you for obiecting so often the vices of some few Popes to make your departure from the Roman Church more iustifiable The second part of your Thesis is false for no worship no rite or ceremony which the Roman Church alloweth or permitteth to particular Churches in the administration of the Sacraments or in any part of their seruice is vnsound And therfore as such difference is not a sufficient cause for one particular Church to separate it selfe from others so on the contrary if a particular Church vse any Ecclesiasticall obseruation or ceremony disallowed and condemned by the Church of Rome the Mother of all Churches that worship is vnsound and such a Church is schismaticall and to be forsaken and if it persist obstinatly in that schisme becometh hereticall So many of the Asian Churches persisting obstinatly in the celebration of Easter according to the Iewish custome after the prohibition of Pius the first Pope of that name were iustly condemned and cut of from the vniuersall Church by Victor a boly Pope and Martyr and his sentence was confirmed by the Councell of Nice many others in so much that the obseruers of that custome haue euer since bene iudged heretikes and registred as such vnder the name of Quartadecimani by all Ecclesiasticall writers that haue made Catalogues of heresies The third part of your Thesis that all particular Churches may erre in some points as the Corinthians did in denying the Resurrection and the Galatians in teaching a necessary obseruation of the Law of Moyses together with the Ghospell of Christ and yet S. Paul (c) 1. Cor. 1.2 Galat. 1.2 calleth them both Churches and Churches of God because they were ready to be reformed and being admonished of their error to abandon it and obey the truth But not to be willing to learne and not to yeild to truth sufficiently proposed is proper to the Synagogues of Sathan and the Churches of the malignant All this you allow as true doctrine taken out of Bellarmine What
Franciscus Dauid Gentilis Gribaldus Siluanus and others all of them Caluinists reuolted to Arianisme Wherfore sayth Neuserus whosoeuer feareth to fall into Arianisme let him take heed of Caluinisme And as Caluin opposed the holy Scripture and all Christian Antiquity in their beliefe of the Diuinity of Christ and the blessed Trinity so did he in the rest of his doctrines to the number of 23. confessing point by point that the contrary was held by the primitiue Church and Fathers thereof whom he nameth noteth of error and reiecteth in a scornefull and contemptible manner as you may read in his life (a) Sect. 5. a. pag. 146. ad 265. in which the particulars are faithfully expressed in his owne words And Iacobus Gaulterius (b) Tab. Chronog saecul 16. a pag. 757. ad 795. hath related more of his errors to the number of 100. shewing that in many of them he iumpeth with ancient condemned heretikes These two are the Maister-builders of your Protestant Church whom you to honor them call (c) In your late Serm. at Durham pag. 38. Stellae primae magnitudinis Protestants generally haue in great esteeme as men raised by Gods extraordinary prouidence to enlighten the world Their doctrines you follow and with them reiect the ancient Fathers as Papists for that you acknowledg the Fathers to be against you in the chiefe heads of Doctrine wherin you differ from vs is exactly proued by your owne confessions expressed in your owne words (d) Brereley Prot. Apol. ferè per tot I appeale then to any impartiall Iudge whether you be not iustly accused of error and of obstinacy in the mantainance therof for to confesse that you hold against the primitiue Fathers and Church and yet not to reforme your selues after so many admonitions giuen you by the Church which hath condemned your errors and learnedly confuted them by her Doctors what is it but to confesse that you erre and are obstinate in error especially since many of your Tenets are precisely the same which primitiue heretikes haue held (e) See aboue Chap. 42. sect 2. and in them haue bene confuted by the primitiue Fathers and anathematized by the primitiue Church If therfore as you professe not to be willing to learne and not to yeild to truth sufficiently proposed be proper to the Synagogues of Sathan and the Churches of the malignant I leaue it to your iudgment whether your Churches may not be iustly reckoned in that number SECT V. Of Luthers Excommunication and of his Conference with the Diuell YOur seauenth Thesis is (f) Pag. 373. No vniust excommunication out of a true Church can preiudice the saluation of the excommunicate So farre we accord with you and allow what you bring out of Tolet (g) Ioan. 9.34 that the blinde man whome the Iewes cast out of their Synagogue was happy therin but wheras you adde that Luther whilest he continued in our Church was as one borne blind and when Christ opened his eyes was excommunicate by our high Priest for acknowledging the diuine light you are to remember S. Augustines words (h) Tract 45. in Ioan. that There are many who boast not only that they see but will seeme to be enlightned by Christ and those are heretikes Luther speaking of his owne life and manners before his reuolt from the Catholike Church said of himselfe (i) To. 2. Witemb fo 233. a. that during that time he was iuuenis monachus pietatis studiosus a yong man a Monke studious of godlinesse and liued in his Monastery (k) Voyon Catal. of Doct. printed in English 1598. pa. 180. Luth. vpon the Galat. Englished in c. 1. vers 14. fo 350. punishing his body with watching fasting and prayer that he honored the Pope (l) Luther ibid. of mere conscience kept chastity pouerty obedience and whatsoeuer I did sayth he I did it with a syncere hart of good zeale and for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of my hart In so much that Erasmus (m) Ep ad Thom. Card. Ebor. reporteth of him that for some smal time after his reuolt there remained yet in him some reliques or sparkes of former sanctimony But afterwards he was much altered and so farre transported from the obseruance of Chastity that now he professeth to the contrary (n) In Prouerb 31. vers 1. Nothing is more sweet or pleasing vpon earth then the loue of a woman if a man can obtaine it And againe (o) Tom 7. Wittem Ep. ed Wolfing fol 505. a. He that resolueth to be without a woman let him lay a side the name of a man making himselfe a plaine Angell or spirit And yet more (p) Brer Luth. life Chap. 3. sect 6. pag. 71. h. Luth. Colloq German cap. de matrim As it is not in my power to be no man so it is not in my power it be without a woman c. It is more necessary then to eat drinke purge make cleane the nose c. In so much that he acknowledgeth (q) Colloq mensal fol. 526. a. 400. a. himselfe to haue bene almost mad through the rage of lust and desire of women exclaming out yet further (r) To. 1. Ep. Latin fol. 334. ad Philip. and saying I am burned which the great flame of my vntamed flesh c. Eight daies are now past in which I neither write pray or study being vexed partly with temptations of the flesh partly with other trouble But sayth he (s) Ibid. fol. 345. it sufficeth that we haue knowne the riches of the glory of God from him sinne cannot draw vs although we should commit fornication or kill a thousand times in one day And finally not long after with breach of his vow he maried Katherine Bore a runnagate Nunne (t) Melancth Ep. ad Ioac Camer de Luth. coning inter Theol. Consil Melancth part 1. pag. 37. for which by the most ancient Imperiall Lawes made soone after Constantine the Great (u) Sozom. l. 6. c. 3. fin lex extat Cod. l. de Epise Cler. he should haue lost his head These were his beginnings and by degrees he grew to be so wicked that Caluin was enforced to confesse Magnis vitijs laborat that Luther was subiect to great vices And in the end he grew to be so dissolute that he was censured by his owne followers who when they would giue themselues to dissolution were wont to say (x) Morgenstern tract de Eccles printed 1598. pag. 221. Hodie Lutheranice viuemus This day we will liue Luther-like Which corruption springing from Luther as from the roote grew and spread it selfe so farre among his followers that as he himselfe confesseth (y) Postil in Euang. Dominic 1. Aduentus they grew daily worse being more reuengfull couetous licencious then they were before in the Papacy And what testimony hereof other Protestants giue you
from error in their definitions of fayth hath bene the beliefe of all Orthodoxe antiquity (m) See aboue Chap. 12. sect 1. 2. Nor do you produce here any thing to the contrary which hath not bene proued to be imposterous excepting only that here you charge the new Church of Rome for so you call it with belieuing the conclusion of the Pope in matters of fayth to be infallible albeit he vse no diligence at all for the directing of his iudgment which is say you the strong breath of an Anabaptisticall and Enthusiasticall spirit We are well assured what spirit guydeth your pen. Do you find this doctrine authorized by the Church of Rome In what Councell By what Pope In your margent you cite Valentia in the seauenth Chapter of his Analysis which is to cite at randome and falsly for that worke of Valentia consisteth of eight bookes you specify none of them nor are the words you obiect to be found in the seauenth Chapter of any one of those eight bookes I find some such in the third Chapter of his last booke where as also afterwards againe (n) Analy l. 8. c. 10. he professedly disputeth what meanes the Pope is bound to vse in his definitions of fayth and whether the infallibility of his iudgment depend vpon those meanes In which question Valentia teacheth nothing but what is the most receaued opinion of Deuines and most agreeable to truth There seemeth to be some disagreement in this point among the Schoole-Doctors some saying that the Pope cannot erre if he proceed maturely hearing the counsell of Pastors and Learned men Others of which number Valentia is affirming that he cannot erre though he define alone without deliberation and consultation But these two opinions differ in words only not in reality of truth for when the authors of the former opinion say that to define the Pope is bound to proceed maturely taking the aduice of a Councell or of men wise learned and skilfull in the matter which is to be determined to the end he may not erre they say not this to signify that the infallibility of his definition consisteth in or proceedeth from the wisdome and learning of his Counsellors but only to shew that he is bound to proceed prudently and maturely And so likewise when Valentia and authors of the second opinion say that if the Pope should define alone without a Councell of Bishops or aduice of other learned men he could not erre they say it not to deny that he is bound to vse such meanes but to signify that the infallibility of his definition consisteth not in them but in his owne authority and warrant which he hath from Christ of not erring And this is the meaning of Valentia as in that very place he expresly declareth Nor do I see what you can find therin either absurd or vntrue But if you curiously demand Whether the Pope may erre in case he proceed to define inconsideratly and rashly Valentia and all Catholike Doctors will answeare that your Question implieth a Condition impossible for the Pope in his definitions cannot proceed immaturely The Philosophers say Qui dat formam dat consequentia ad formam He that giues the forme giues also the dispositions necessary for the forme And he that giueth the end giueth also such meanes as are necessary for the attaining of the end Wherfore Christ hauing made promise to the See Apostolike that the gates of hell shall not preuaile against her and that the successors of S Peter shall not faile in confirming their brethren it belongeth to his diuine prouidence so to direct gouerne and assist him that he proceed not to define without sufficient deliberation and maturity If sayth S. Augustine (o) De vtil ered c. 10. the prouidence of God be not the Gouernesse of humane affaires no regard is to be bad of religion But if all this variety of Creatures do I know not with what interior knowledge mooue vs to seeke God and to serue God surely we ought not to be diffident but that there is some authority constituted by the same God wheron we relying as vpon a certaine step may ascend vnto God SECT VII Whether there be in the Scripture any Prophesy that the Church of Rome shall fall from the fayth THat Christ hath prophesied of the Church of Rome that she shall neuer fall from the fayth hath bene alredy proued (p) Chap 12. sect 1. 2. Your third Thesis to the contrary is that there is not in all the Scripture any prophesy of the fall of any Church Christian from the fayth Pag. 377. but only of the Church of Rome from which it may somtime be necessary to depart Which is in effect to say that there is in the Scripture a prophesy that the Church of Rome shall fall from the fayth In proofe of this you remit vs to the testimony of two Iesuits Ribera and Viegas that the city of Rome shall in the end of the world be the seat of Antichrist which is not their doctrine but a calumnious slander of yours They hold with the ancient Fathers that not Rome but Hierusalem shall be the Seat of Antichrist The Euangelist sayth Ribera (r) Ad cap. 11. Apocalyp n. 20. fin 21. init calling Hierusalem a great city signifieth not obscurely that she shall be great at that time in power and in number of Citizens to wit when Antichrist shall raigne in her being receaued of the Iewes and honored as the true Messias This city both because she killed our Lord and because then she shal be the Court of Antichrist full of all wickednesse and impiety he calleth Sodome and Aegypt c. for what sinne and impiety will she not be guilty of Antichrist raigning in her So Ribera from whom Viegas dissenteth not Say now Can there be a more shamfull imposture then to impute to these learned Authors your owne falsities theron to ground your caluÌnies against the Church of Rome as vpon truthes asserted by them Such Arguments are indeed fit proofes to iustify your departure from her But were it true that the City of Rome in the end of the world shall be the Seat of Antichrist doth that any way iustify your present departure from the Roman Church Looke back vpon what hath bene sayd you shall find how little those words Goe out of Babilon my people make for you and that euen according to your Protestant Expositors they are wholly against you In your fourth Thesis (s) Pag. 378. which is That the Church of Rome hath long bene and still is the most schismaticall Church of all other Churches Christian that carry in them a visible face of a Church you bring nothing but what hath bene already answeared point by point SECT VIII Whether Luther were iustly excommunicaeed TO proue that he was iniustly excoÌmunicated you say (t) Pag. 381. Luthers excommunication by Pope Leo must haue bene either for manners or
Peter Cardinal Albert B. of Mentz and the Marquis of Brandeburg to whom the publishing of the Indulgences and collecting the almes was committed for the publishing of the indulgences made choyce of Tetzelius a famous preacher of the Order of S. Dominick Wherat the Friers of S. Augustines Order and especially Staupitius the Vicar generall and Martin Luther being offended opposed themselues hoping by fauor of Frederick Duke of Saxony to get the place for themselues But missing of that they began to reprehend the abuses committed as they pretended in the promulgation of those indulgences But Luther being of a fiery nature and of a contentions spirit rested not here but published in print 95. propositions about the nature institution end and effect of indulgences diuers of which were censured by Tetzelius as hereticall and Luther thervpon complained of to the Pope and cited to appeare at Rome But by mediation of friends which he procured the hearing of his cause being remitted to Cardinall Caietan who was then the Popes Legate in Germany Luther appeared before him and gaue vp a protestation of his submission promising to follow the holy Roman Church in all her sayings and doings present past and to come But neuerthelesse being gotten from the Cardinall he went forward in his former contentions and beside a publike disputation which he held with Eckius at Lipsia against indulgences he diuulged many other scoffing pamplets treatises to call in doubt and bring in contempt diuers other points of religion from whence hath followed all the calamity that in these parts of the world hath ensued since that time in the Church of God This was the occasion these the beginnings of Luthers reuolt proceeding merely from his couetousnesse pride enuy and grudging that the promulgation of those indulgences was not committed to him and his Order for he protested afterwards at that time he neither intended nor dreamed of any change but fell into those contentions casually and against his will not well knowing then what Indulgences meant (c) See Brerel Luthers life Chap. 1. sect 1. Now you come in to act your part (d) Pag. 381. fin 382. init and promise to proue by a cloud of witnesses the falshood and impiety of the Popes doctrine concerning indulgences and the iniquity of his practise heaping vp riches by them And first you except against the Pope (e) Pag 383. for condemning this proposition of Luther It is not in the power of the Church to make new articles of fayth This hath bene alleady answeared (f) See aboue Chap. 4. and declared what power the Church hath or hath not herein 2. To prone that the doctrine of Indulgences is a new article of fayth you produce many Authors (g) Pag. 382. 383. 384. 385. 386. 389. which may be reduced to three classes The first is of heretikes as Cornelius Agrippa a Magicians Paul a Venetian Fryer condemned a few yeares since for heresy Fasciculus rerum expetendarum Acta Concilij Tridentini Controuersiae memorabiles all of them being Treatises of Protestants set forth without names of their authors and prohibited To these you adde Thuanus (h) Pag. 385. whom you call our noble Historian but we bequeath him to you as one whose writings shew him to be yours Nor are you contented to cite him as a Catholike author but falsify him He raileth against Pope Leo for ordaining that when a Bishoprick or Abbacy in France is vacant for the auoiding of simony and other inconueniencet a person fit for those dignities be presented by the King ordained by the Pope His words in Latin as you cite them are Peccatum in sacris muneribus dispensandis Leo mox grauiore cumulauit c. In which words he makes no mention of indulgences but only of conferring sacred or Ecclesiasticall dignities and offices But you to make them serue your turne against indulgences corrupt them translating in sacris muneribus dispensandis thus of ill dispersing indulgences Leo say you to his sinne of ill dispersing indulgences added a farre greater Is not this a great imposture And the like you commit againe (i) Pag. 389. when speaking of Luthers separation from the Roman Church you say Luther was a passiue therin as appeareth out of the proceedings of Pope Leo against him Els why is it that your owne Thuanus speaking of this separation sayd That some in those dayes laid the fault vpon Pope Leo. This is a greater imposture then the former for Thuanus speaketh not those words of Luthers separation from the Church of Rome but against altering the custome formerly obserued in the election of Ecclesiasticall Prelates in France which he attributeth to Antonius Pratensis Chancellor of that kingdome though out of his owne splene against the Pope he adde that there were not then wanting some that laid the fault vpon Pope Leo. What connexion hath this with Luthers reuolt from the Church of Rome or with the doctrine of indulgences You cannot excuse it from a Grand Imposture To the second classe may be reduced Massonius Polydore Virgill and Erasmus who speake not aggainst the doctrine of Indulgences but against the abuse of them And for as much as in many other things and particularly in that very point they speake temeraiously and ouerlash those their workes you know are forbidden by the Church Why do you alleage them as of authority against vs The third classe is of approued Catholike Authors of whom you first produce (k) Pag. 384. fin Roffensis saying There was no vse of indulgences in the beginning of the Church Christian But you change the state of the question passing from the vse of indulgences of which Roffensis speaketh to the doctrine of indulgences and inferre that because Roffensis found not the vse or practise of them in the begining of the Church he denieth the doctrine and lawfulnesse of them which in that very article he effectually proueth out of the power of binding and losing giuen by Christ in the Ghospell to S. Peter and his Successors 2. He yeildeth the reason why there was not so much necessity of vsing theÌ in those beginings as afterwards 3. He sheweth that Catholike Deuines proue the vse of them to be most ancient out of the stations so much frequented in Rome and that S. Gregory the great granted some in his time 4. His owne opinion is that it is not certainly knowne when they began first to be vsed in the Church from whence it must follow by the rule of S. Augustine (l) L 4. de Baptism c. 24. that the practise of them is from the Apostolicall time The second author you produce (m) Pag. 135. is Alphonsus de Castro who sayth Neque tamen hac occasione sunt contemnendae indulgentiae quod earum vsus in Ecclesia videatur sero receptus which words you peruert changing videatur into fit but most of all by translating them falsly for you render them thus Indulgences are not
workes of all the ancient writers of the Greeke and Latin Church and out of them hath in two large Volumes which he intituled Thesaurus Catholicus demonstrated most exactly that they were all of the beliefe of the now Roman Church detested the contrary doctrine of Protestants as hereticall no lesse then at this day the Roman Church doth The like hath bene performed by the most eminent Cardinalls Baronius and Bellarmine the one in his Annals the other in his learned Volumes of Controuersies The like paines hath bene taken by Doctor Sanders in his Monarchia visibilis by Iacobus Gaulterius in his Tabula Chronographica against the French Huguenots and by Doctor Norrice in his Antidote Appendix against English Protestants The like haue other learned writers done out of the workes of diuers ancient Fathers in particular Theodorus Petretus out of S. Cyprian S. Leo S. Gregory and S. Bernard Ioannes Nopelius out of S. Ambrose Cornelius Schultingus out of S. Hierome and Hieronymus Torrensis out of S. Augustine intituling their workes the Confessions of those Fathers and conuincing clearely in them that they were all Roman Catholikes and in all points of the same beliefe we professe at this day This it is which we so often require of Protestants a Catalogue of learned men who in all ages since Christ haue agreed with them and dissented from vs in all those Tenets which they mantaine against the fayth of the now Roman Church This the best learned Protestants knew they could not performe and therfore were enforced to say as you haue heard (m) See heere aboue sect 3. the Church of Christ was altogether inuisible yea for many ages vtterly perished extinguished But you with other late English Protestants ashamed of so faythlesse a paradoxe mantaine that the Church of Christ which you hold to be yours was neuer wholly Errors in the Print to be corrected In the Text. PAg. 13. line 11. Ermodius read Ennodius Pag. 14. lin 37. true read the true Pag. 18. lin 21. then read men Ibid. lin 24. which read with Ibid. lin 37. also read them also Pag. 21. l. 28. his read if his Pag. 24. lin 15. nouthes read monthes Pag. 29. l. 38. Nicolaus Augustus read Iacobus Augustus Pag. 50. l. 31. being read bring Pag. 65. l. 10. Church read Churches Pag. 68. l. 19. misplacing read miscoÌstruing Pag. 75. l. 37.38 to the thing read of the thing Pag. 78. l. 3. ingeniously read ingenuously Pag. 80. l. 11. misbelieue read misbeliefe Pag. 94. l. 15. this read his Pag. 98. l. 19. odorned read adorned Pag. 106. l. 33. a great Non seq read as great a Non seq Pag. 108. l. 13. first of read first Bishop of Pag. 110. l. 23. The third read The first Pag. 112. l. 35. which read with Pag. 118. l. 38. piuat read priuat Pag. 125. l. 14. Augustine to Zozimus read Aug. to Bonifacius Pag. 134. l. 38. Samleron read Salmeron Pag. 141. l. 20. first time to Hierusalem read the first time from Antioch to Hierusalem Pag. 148. l. 37. him read them Pag. 153. l. 27. contentions read contentious Pag. 164. l. 18. no read nor Pag. 169. l. 6. but read out Pag. 169. l. 12. the read her Pag. 171. l. 10. Christian read Christians Pag. 178. l. 19. blot out k put a * in place of it and in the margent ouer against it read thus * Apud Vincent Lyrin c. 26. Pag. 179. l. 13. whom read when pag. 184. l. 25. speake read spake Pag. 188. in the 7. line adde k corresponding to the margent Pag. 189. l. 36. sayth he read saith he Epist 48. Pag. 190. l. 2. present lawes read present Emperors Pag. 191. confired read confidered Pag. 202. l. 27. which read with Pag. 325. you read your Pag. 334. l. 5. of mediocrity read of our mediocrity Pag. 338. l. 23. second Epistle read third Epistle Pag. 349. l. 31. out read your Pag. 372. l. 30. the Patriarkes read their Patriarke Pag. 373. l. 13. The 150. read That the 150. Pag. 374. l. 26. seud read sent Pag. 380. l. 28. fouored read fouored Pag. 389. l. 6. defaining read defaming Pag. 399. l. 10. nistaken read mistaken Pag. 407. l. 7. retraction read retractation Pag. 419. l. 16. Epistle read Epistles Pag. 425. l. 36. this very point read this the very point Pag. 428. l. 10. as the read as of the. Pag. 429. l. 3. had notice read had had notice Pag. 431. l. 1. Bishop read Bishops Pag. 436. ouer against the 18. line adde in the margent Concil Ephes to 2. c. 4. in append Pag. 439. l. 6. which read what Pag 493. l. 7. dele and. Pag 442. l. 31. aboue read about Pag. 444. falsifies read falsities Pag. 457. l. 21. prebition read prebibition Pag. 458. l 4. obiect read abiect Pag. 466. l. 3. authorities read authority Pag. 470. l. 34. as Socrates read as Euagrius Pag. 475. l. 2. our read your Pag. 476. l. 38 lawier read lawiers Pag. 480. l. 33. For Leo de Castro read And Leo c. Pag. 493. ouer against liue 32. adde in the margent Anselm l. de ferment azim init Pag. 499. l. 15. noly read only Pag. 502. l. 3. Apostolicall chayre read Apostolicall charge Pag. 514. l. 29. which some read which though some Pag. 516. l. 29. Pilie read Pilier Pag. 519. l. 3. coÌuinced read continued Ibid. l. 12. do not you read do not they Pag. 521. l 20. with read without Pag. 528. l. 17. vndertake read vndertooke Pag. 538. l. 21. But away read Put away Ibid. l. 25. his state read his seat Pag 544. l. 26. sufficient read insufficient Pag. 567. l. 4. they approued read they gaue Pag. 569. l. 18. are of truth read are oracles of truth Pag. 570. l. 18. anno 1520. read 1620. Pag. 576. l. 17.18 if it were thought schisme read if be thought it were schisme Pag. 582. ouer against the 9. line adde in the margent Caluin ep 141. Pag. 589. l. 13 after the words by S. Augustine adde c and in the line following insteed of c put d and ouer against it in the margent adde Optat. l. 2. cont Parmen Pag. 590. l. 10. it not read is not Pag. 597. l. 26.27 had right read had no right Pag. 602. l. 3. bring read being Ibid. lin 31. Gregory the third read Gregory the second Ibid. l. 34. Gregory sent him read Gregory the third sent him Pag. 615. l. 20. acknowledgeth read acknowledged Pag. 618. l. 28. Record read Records Pa. 629. l. 18. yeath read death Pag. 655. l. 11. is easy read is not easy Pag. 664. l. 17. kingdome read kingdoÌes Pag. 667. l. 18. and Radius read Andradius Pag. 668. l. 31. Sind a Monke read Siud a Monke Pag. 672. l. 28. with read which Pag. 702. l. 1. obiecteth read obeyeth Pag. 714. l. 30. be multitude read be the multitude Pag. 719. l. 23. the Arians that of Ephesus read the Arians reiected the Councell of
words which you obiect to wit that Christ after his resurrection gaue equall power to all the Apostles saying As my Father sent me so I send you receaue yee the holy Ghost c. For by these words he gaue to them all equall authority to preach throughout the world to reueale matters of fayth assurance of infallibility to make canonicall Scriptures to institute the first mission of Pastors to remit sinnes to giue the holy Ghost and the like In this sense he sayth The Apostles were the same that Peter endowed with like fellowship of honor and power to wit in the exercise of these Apostolicall functions ouer the faythfull to whom he sent them But S. Cyprian sayth not that Christ made all the Apostles equall among themselues exempting them from the iurisdiction of S. Peter in the manner of exercising this power Nor is it true for he gaue it theÌ with subordination to him as to their Superior Peter sayth S. Leo (d) Serm. â in Aâniuers suae Assumpt is preferred before all the Apostles if Christ would haue them to haue any thing common with him he gaue it them not but by him And this is declared and the reason therof yelded by Optatus S. Hierome and by S. Cyprian himselfe in that very place which you obiect for the contrary In the Episcopall chayre sayth Optatus (e) L. â cont Parmân was set the Head of all the Apostles Peter from whence he was also called Cephas to the end that in this only chayre Vnity might be preserued in all and that the other Apostles might not challenge to themselues ech one a seuerall chayre but that he might be a Schismatike and a sinner that against this only Chayre should erect another The Church sayth S. Hierome (f) L. 1. aduers louin c. 14. is built vpon Peter though els where it be also built vpon the rest yet among the twelue one is chosen to the end that a Head being made occasion of Schisme might be taken away And S. Cyprian (g) L. de vnit Eccles Christ to manifest vnity constituted one chayre and ordayned the originall of Vnity beginning from one giuing the primacy to Peter that so one Church of Christ and one chayre might be manifested And then declaring you that haue forsaken this originall of Vnity S. Peters Chayre on which the Church is built to haue lost the fayth and to be out of the Church he addoth He that keepeth not this vnity of the Church doth he belieue himselfe to hold the fayth he that resisteth the Church he that forsaketh the chaire of Peter on which the Church is built doth he thinke himselfe to be in the Church So S. Cyprian equalling you with the Nouatians for your disclayming from the Church of Peter CHAP. XII The authority of the Roman Church in her definitions of fayth proued to be infallible HAVING in vayne shot your darts at S. Peter to dethrone him from the height of Authority in which Christ hath placed him you come now to try their force against the Bishop of Rome his Successor whose authority in his definitions of fayth you hold to be fallible SECT I. Our first Argument THat the authority of the Bishop of Rome in his definitions of fayth is infallible we proue out of the words of Christ spoken to S. Peter (h) Luc. 12.32 I haue prayed for thee Peter that thy fayth faile not and thou being once conuerted confirme thy Brethren There is no man so voyd of vnderstanding sayth Leo the 9. speaking (i) Ep. ad Michael Impâr of this prayer that can thinke Christs prayer whose will is his power to haue bene inefficacious which the Apostle allso teacheth saying (k) Heb. 5.7 he was heard for his reuerence And for this prayer in particular Christ himselfe signifieth so much saying I haue prayed for thee for what would his prayer haue auayled Peter if he had not obtayned for him what he asked Or how cold his brethren haue any assurance of their confirmation in fayth from Peter if Peter could haue error proposing vnto them falshood for truth Againe that Christ in these words prayed not in mediatly for the whole Church nor for all the Apostles but for Peter alone appeareth in this that he expressed one singular person saying Simon Sâmon for in the Greeke it is twice repeated and added the pronounce of the second person I haue prayed for thee that thy fayth fayle not and thou being once conuerted confirme thy brethren That Christ prayed not for the other Apostles you grant (l) Pag. 53. and take this for a ground to proue that he prayed for Peter only and not for Clement Vrban or any other of his Successors in the Roman See But your argument proueth nothing for Christ had formerly obtayned the personall perseuerance of Peter and the rest when he said (m) Ioan. 17.9 seqq for them I do pray c. Holy Father keep them in my name c. I pray not that thou take them out of the world but that thou preserue them from euill And therfore this prayer for Peters not fayling in fayth was not made for him in the person of a priuat man and without relation to his office of Supreme Pastor but as for a publike person that is as for the Head of the Apostles and Gouernor of the whole Church and consequently for his See and all his Successors in the same See for as that supreme dignity of Head Gouernor of the vniuersall Church was not to dye with Peter but to descend by him to his Successors so the effect of this prayer of Christ being a prerogatiue obtayned for Peter by reason of his office was to descend to Clement to Vrban and to whosoeuer hath hitherto or shall hereafter succeed him in the same office euen as whatsoeuer prerogatiue is granted to a Vice-Roy as Vice-Roy and as belonging to his office is consequently granted to all his Successors in the same office But you obiect (n) Pag. 54. that this priuiledge cannot agree to Peters Successors because Salas the Iesuit teacheth that a personall and singular priuiledge is that which is granted to an indiuiduall person with expression of his name and therfore doth not extend to any other but dyeth with the person to whom it is granted You vnderstand not Salas for he calleth a personall priuiledge that which is granted to an indiuiduall person as he is a piuat person only for his owne particular good not by reason of any publike office for the good and benefit of the community for if it be granted to him as to a publike person by reason of his office as this was to S. Peter as to the Head of the Church and for the common good of the Church though his name be neuer so much expressed in it it is not a personall but a common (o) See Bonacina Compend v. Priuileg or as Suarez (p) L. 7. de
leg c. 3. n. 23. from whom Salas learned his Doctrine de legibus call's it A reall priuiledge which he confirmeth with the example of a priuiledge that being granted to a certaine Bishop in the Canon law with expression of his name is notwithstanding supposed to passe to his Successors Now that this prayer of Christ was not made for Peter as for a priuate but as for a publike person that was supreme Head and Gouern or of the Church and consequently for the common good and benefit of the Church that therfore by vertue therof the Popes his Successors haue an infallible prerogatiue of not erring in their publike definitions of fayth to the seducing of others is the agreeing consent of the ancient Fathers in their expositions of this passage of S. Luke And 1. three holy Popes in their epistles Lucius the first to the Bishops of Spayne and France Felix the first to Benignus and Marke to S. Athanasius out of this prayer of Christ made for S. Peter gather the infallibility of the Roman Church in her definitions of fayth But because Protestants hold for suspected the authority of these epistles I omit them and passe to such as by Protestants are granted to be vndoubtedly of those Popes to whom they are attributed 2. Therfore Agatho a most holy Pope and whom God graced with Miracles in his Epistle to the Emperor (q) Extat Act. 4. Apud Bin. to 3. pag. 12. Constantine Pogonat which was read in the sixt generall Councell and approued (r) Act. 8. 18. as the suggestion of the holy Ghoât dictated by the mouth of the holy and most blessed Peter Prince of the Apostles speaking by Agatho sayth Our Lord promised that the fayth of Peter should not faile and commanded him to strengthen his brethren which that the Popes my Apostolicall predecessors haue euer performed is a thing notorious to all This testimony sheweth that not only Agatho but all the Fathers of that Councell belieued this priuiledge of not erring in sayth and confirming others to haue bene obtained by Christ not only for S. Peter but for all his Successors and that this is a truth suggested by the holy Ghost and dictated by S. Peter speaking by Agatho 3. S. Gregory (s) L. 6. ep 37. Who is ignorant that the holy Church is strengthned by the solidity of the Prince of the Apostles who in his name receaued the constancy of his mind being called Peter of a Rock to whom by the voyce of truth it is said Confirme thy Brethren And els where (t) L. 4. ep 3. he proueth against Iohn Patriarke of Constantinople the authority of the Bishop of Rome ouer the vniuersall Church by the Commission giuen to S. Peter his predecessor It is manifest to all such as know the Ghospell that the charge of the whole Church is committed to the Apostle Peter Prince of all the Apostles for to him it is said Feed my sheepe And so him it is said I haue prayed for thee Peter that thy fayth fayle not thou being once conuerted confirme thy Brethren Which testimony conuinceth thaâ Christ prayed not for S. Peter as for a priuate person buâ as for the Head of his Church and consequently for his Successors in him 4. S. Leo the great (u) Serm. 2. de Natali Apost Petri Pauli The danger of tentation was common to all the Apostles they all equally needed the protection of Gods help but our Lord taketh a speciall care of Peter and prayeth peculiarly for his fayth that the state of all the rest might be more secure if the mind of the Chiefe were not corquered The strength then of all is fortified in Peter God so dispensing the ayde of his grace that the assurance and strength which Christ gaue to Peter might by him redound to the Apostles And he addeth that as Peâer confirmed the Apostles so it is not to be doubted but that still he affordeth his help to his Successors in the Roman chayre and as a pious Pastor confirmeth them with his admonitions and ceaseth not to pray for them c. 5. Leo the ninth (x) Ep. ad Michael Imper. c. 7. The false deuises of all heretikes haue bene reproued confuted and condemned by the See of the Prince of the Apostles which it the Roman Church and the hartes of the Brethren strengthned in the fayth of Peter which hath not fayled hitherto nor shall euer fayle hereafter And the same sense of these words of Christ is deliuered by Nicolas the first (y) Ep. ad Michael Imp. and Innocentius the third (z) In Cap. Maior de Bap. If you answere that these testimonies are of Popes speaking in their owne cause I reply that they speake in the cause of God and his Church and are worthy of all credit both because they were men most eminent in learning sanctity as also because in this exposition they agree with the Fathers both of the sixth generall Councell and the rest for S. Ambrose sayth (a) Ad ca. 22. Luc. Behold what our Lord said and vnderstand it Peter is sifted he fall's into tentations but after his tentation is made Gouernor of the Church and therfore our Sauiour before hand signifieth why afterwards he chose him to be Pastor of his flock for he said vnto him And thou being once conuerted confirme thy brethren You see then that in S. Ambrose his iudgment Christ prayed for Peter as for the Pastor of his flock and that for Peter to confirme his brethren is to performe the office of Pastor and Gouernor of the Church which office as it was no lesse necessary afterwards then in S. Peters tyme so it descended from him to his Successors A truth which Theodorus Studites with other his brethren being pressed with the outragious persecutions of âeretikes professe in their epistle to Paschalis Pope in these words (b) Apud Baron anno 817. Heare O Apostolicall Head made by God Pastor of his sheep porter of the kingdome of Heauen and Rock of the fayth vpon whom the Catholike Church is built for thou art Peter adorning and gouerning the See of Peter Christ our God said to thee And thou being once conuerted confirme thy brethren Behold now the tyme behold the place ayde vs c. Thou hast power from God because thou art Prince of all fright away the hereticall wild beasts c. And Theophilact (c) Ad cap. 22. Luc. expounding the same words The plaine sense of them is this because I hold thee as Prince of my Disciples when thou after thou hast denied me shalt weep and come to repentance confirme the rest for this becometh thee that next to me art the Rock and fortresse of the Church And we may vnderstand it not to be spoken of the Apostles only but of all the faythfull that shall be till the end of the world Which addition of Theophilact sheweth that this priuiledge giuen to Peter of not