Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	doctrine_n	scripture_n	tradition_n	1,683	5	8.8849	5	false

Text snippets containing the quad

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

manner of way viz. by sacrifice or as if in sacrifices themselues some rites were not arbitrary as he instances himselfe about feasts and holy daies in his numb 26. so the substance be vncorrupted or as if other things being precisely ordered by Gods mouth this were not a generall recapitulation of all the rest as too long to be repeated in particular that nothing in Gods worship must be done besides his word I meane for the substantialls And Quod de vno dico de omnibus intelligite as our Sauiour to his Disciples what I say to you I say to all So what of one that of all The Scripture is full of the like caueats euery where against your patchings to the word Turne neither to the right hand nor to the left hand Which Bellarmine saith is all one with the former To the Law and the Testimonie Esay 8. 20. Gods workes are perfect adde not to them nor detract not from them no more then from Lysias his Orations nay much lesse where one syllable being peruerted all the whole frame falls to ground His law is the truth yea and the whole truth Whatsoeuer is without that is but meere fables Iniqui narrauerunt mihi fabulas The vngodly told me fables but not according to thy Law Therefore fables because not according to thy Law And a hundreth such like which no doubt bind vs to a precise adherence to Gods will and sure reuealed in his word euen vs I say of the new Testament not onely them of the old see Apocal. 22. 18. yet for this the Bishop is a Iew with this gentleman a reuiuer of Moses ordinances and I know not what § 22. Though more particularly I might reply to his fond exception vnto the place aforenamed out of Deuter. 12. which he saith was only a rule for sacrifice that the same precept was giuen afore euen Deut. 4. and without any mention of sacrifices sometimes applyed to all the commandements ver 2. againe ver 5. againe ver 8. particularly against idolatry ver 15. to which this of praying to Saints is thought to be reducible Therefore Bellarmine answers that place another way lib. 4. De verbo Dei cap. 10. Not that we must doe no more then is commanded vs but in a thing commaunded no more for substance then the commaundement importeth Which is enough for vs as I haue often said that God therefore is not to be prayed vnto by the mediation of Saints vnles he had commaunded it because that is not so much an appertinence or a bare forme as a wrong seruice a substance by it selfe § 23. Absurdly in his 26. number is the multiplication of certaine festiualls in which no new worship of God was erected compared with the setting vp of tutelary Saints now a daies and praying to them that of Ieremie beeing verified of the Popish Church Numerus divorum secundum numerum civitatum yea capitum The number of their Saints is after the number of their cities yea verily their persons § 24. A new deuice in the 28. number that though it were true as the Bishop affirmeth that we may not depart one inch from Gods prescript and will yet the will of God reacheth further then his written word Let him shew that this holds concerning the substance of Gods seruice we contend not with him for minutiae for such accidents as may adesse and abesse saith Porphyrie without corruption of the maine To place a Saint in Gods throne to addresse our worship to him to poure out our heart and conscience into his lap to submit vnto him by prayer and deuotion is no such pettie thing whatsoeuer hee imagines but toucheth the foundations Where this is offered strange fire is offred vnles God authorize it § 25. To the place of Chrysostome vpon that text of the Apostle Tenete traditiones 2. Thess 2. eâdem fide digna sunt tam illa quàm ista No doubt whatsoeuer the Apostles deliuered either by word or writing and they might deliuer by word what they did not by writing as long as they were points of meaner nature especially some of them that wrote nothing at all I say whatsoeuer the Apostles deliuered no doubt but all deserued credit and credit alike ratione annuntiantium in regard of their persons which were farre from lying but not as to force vs to the like obligation of beleeuing and crediting them in the way of saluation or to eternall life And doe ye thinke we could muster no authorities of Fathers if the time would permit or we were so disposed to shew that all is contained in Scripture which we are either to practise or beleeue as by necessitie of commandement and how that entring into that Sanctuarie the Sanctuarie of Scripture and reuelation from aboue we may be instructed and certified about any points sufficiently As Rebecca to the Oracle when there was strife in her wombe so we in controuersies The Scriptures are called Oracles Rom. 3. I am wiser then my teachers saith he but how by studying thy Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise and wise to saluation spoken of Scripture againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man of God may be perfect in all things Perfect without traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deliuered what I receiued S. Paul goes no farther 1. Cor. 15. And there a point recorded and written in Scripture as the doctrine of the Lords Supper is comprehended vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made a Tradition All Traditions therefore you see are not vnwritten but the tradition is to be spurned at that descendeth not from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius one for many Oratione contra Gentes about the very beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the declaration of truth vnlesse your Traditions be not of truth the guise of some is to delight in lies a iust reward for abhorring Scripture the rule of truth 2. Thess 2. to the declaration of truth saith Athanasius the holy Scriptures are sufficient and compleat And are the Scriptures so sufficient to beat downe Ethniques whome Athanasius there writes against and who care not for Scripture as is commonly seene and yet shall they not be sufficient to compound controuersies arising in the Church betweene Christian and Christian § 26. Theophylact makes them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 10. Iohan. The Scriptures saith he giue resolution of all points Tertullian most excellently Apologetice contra Gentes Quò pleniùs impressiùs dispositiones eius voluntates adiremus instrumentum adiecit literaturae si quid velit de Deo inquirere inquisitum inuenire inuentum credere credito deseruire Search truth faith seruice all comes of Scripture And to the ende we might conferre with God more fully and more effectually or piercingly knowe his courses know his will instrumentum adiecit literaturae he hath giuen it vs in writing in

continually assistant What then And this is in stead of Scripture To you it may be But first you haue brought vs no such testimonie of the Church vnlesse you think that all that meete in a Church to heare a Sermon or a Homilie as they did Nyssens of whome we spake a little before are a sufficient assembly to counteruaile a Synode which is the Church without question from whome we should looke for determination in such causes euen by your owne confession Yet now you are offended with vs when we call for Synods As for our Sauiours assistance with vs to the end of the world I see not how that prooues praying to Saints but rather sends vs from them to him as to whome we haue not onely easie accesse but himselfe continually watching about vs. Doe you not read in the Cantic how dangerous it is for the spouse of Christ to run a gadding after the flocks of the shepheards though they be called his fellowes or companions but not fellowes in this And againe in the same booke Paululùm cum pertransissem when I had past a little farther that is as both S. Bernard and Guarricus expound it when I had passed the Angels and soared aboue the creatures then I found where to rest vpon God and Christ no doubt and not before And it prooues not first that the Church cannot erre though shee were the pillar of truth that you speake of 1. Tim. 3. 15. Where if it were lawfull to adde any thing to that which hath beene answered to that place of the Apostle ouer and ouer by our writers I would say that he alluded to the two pillars which the posteritie of Seth are saide to haue erected after the flood containing diuers verities both physicall and Theologicall most memorable in them but not authorizing them at all So happily the Church For to her the depositum was committed coram testibus as the Apostle saies in the next Epistle 2. Tim. 2. 2. the truth as I may say engrauen in her as it were in a marble pillar But secondly though the Church were neuer so infallible for her doctrines yet shee might erre in her practise as you confesse of the Pope For euen the Church her selfe is not more priuiledged with you then the Pope from error Though we neuer read him called the pillar of truth as we doe of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. O most diuine father the pillar and ground of truth saith Damascen to Iordanes the Archimandrite in his Epistle de Trisagio ad eundem And yet he not infallible neither because no Pope Thirdly your examples put them altogether make no Church Which hole shall we stoppe first in your sieue in your argument § 23. Theodorets beginning is very laudable that they often meete to sing hymnes and praise to the Lord of Martyrs If they went any further I can but say with Epiphanius Haeresis est tanquam mala mulier heresie is like a shrewd woman giue her no aduantage no more then to the water no not a little let her not haue her will If shee had beene curbed at the first it had not come to those riots and extremities that since we labour of Though when I cast mine eye vpon Theodorets owne text not as you trenlace and translate it at pleasure I see very little to make for you if ought at all First he reports onely fashion or vse and that not generall which you promise in your title of this seauenth Chapter Doe you see then how quickly you are fallen away from your tearmes which very tearmes were not answerable to the primitiue challenge although you had kept them which called for sanction not for practise for rules of Fathers not routs of people c. Neither does Theodoret say that the people made their prayers to Martyrs but hauing spoken in the last words of the God of Martyrs he addes immediatly of their praying for all such things as they stand in neede of but specifies not to whome they prayed for them whether to God or to the Martyrs To whome then rather then to the God of Martyrs His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thirdly if there prayers were made at first to the Martyrs to them also should their thanks for speeding be returned Of which thankes he speakes in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But your selues in your Liturgyes sieldome returne thankes to the Saints or Martyrs of which I am to speake in another place And indeede if thankes are to be returned to the Saints can it be but that God is in exceeding great danger of loosing his honour with whome such partners shall communicate And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it does not force that they prayed to the Martyrs to accompanie them whose companie they might begge as well of God and he licence them Which neuertheles would be thought of how possibly it can stand with another clause of Theodorets in that very chapter viz. the soules of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raunge about heauen and their bodies are dispersed into diuers townes and countries How then could they accompanie the poore way-faring man but that Theodoret turnes rhetoricall and meant no other then onely to oppose to the Gentile gods lately by him named or such as intruded vpon the honour of God Antiochus Hadrian Vespasian c. the exaltation of Christian Saints so farre as was compatible with Christs true Relligion And therefore correcting himselfe he is faine to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not absurdly distinguishing betweene dulia and latria as your braines crowe but deprecating the scandall which his former words might seeme to imply Where we haue also the gifts and donaries before spoken of offered to God in plaine and direct tearmes not to the Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their Master accepts them saies he not they As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Saints pray for vs as much as you will that is nothing to our question of praying to them And yet Theodoret addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This shewet that their God is the true God Which confirmes what I said in the former Chapter of Mamas spoken of in S. Basil that Deus Mamantis Mamas his God and so here the Martyrs God they are mentioned to this end to shew that the peoples recourse vnto them was not as to certaine fauourites and vnder-officers of the great King to dispence largesses but as worshippers of the same God euen with losse of their dearest blood lately in their life time in whose honourable seruice themselues reioyced and the rather because dignified by such noble partners and fellow-seruants Lastly shewing of what trades and occupations of life diuerse of those Martyrs were while they liued he reckons vp very meane ones not to call them base and concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Of such men and women consists the Quire of Martyrs Yet Parsons that hell-hound

Clergy-men writing to the Galatians as he does whē he writes to other Churches Quia nondum habebant neque Episcopum neque Rectorem aliquem ideoque facilius sedici potuerunt And yet Galatia a Church or many Churches in Galatia as it is cap. 1. v. 2. But so much may suffice to his first collection § 48. Now to his second That the Bishop himselfe and other his colleagues here of the Church of England are neither true Bishops nor of any succession mission or vocation viz. because they enter not in by the doore that is are not ordained by Popish Bishops in whom alone the streame of succession runs along as he surmiseth though to this last I shall speak more distinctly by and by Yet in the meane while to answer to his wise illation iuxta prudentiam hominis as Salomon biddes vs Pope Nicholas their first was of another minde as it may seeme at least by his answer ad Consulta Bulgarorū c. 14. where when the people of that place would haue had a certaine Grecian to haue lost his eares to haue his nose slit and other such disgraces for preaching Christ though to the benefit of the people yet without any lawfull ordination the Pope dissents from them and qualifies the matter by these words of the Apostle Siue occasione siue QVOCVNQVE MODO Christus praedicetur non laboro yea hee concludes thus euen of the generall question out of another Popes mouth his predecessor a Pope you see quoting his predecessor Pope and the Apostle S. Paul too Non quaerite quis vel qualis praedicet sed quem praedicet It is no matter who nor what kind of man it is that preacheth but whom hee preacheth viz. whether hee preach Christ or no. Which last words are as strange to me as contrarie to the Adioynder in this place And so perhaps is that peruerting of the Apostles sentence before cited For when wee say Non interest quis praedicet vel qualis we are not to meane it of morall idoneity or morall sufficiencie but of Ecclesiasticall as the Schoole teaches So is the Pope to the Adioynder and the Schoole to the Pope and hard but the truth to them all contrarie In the 16. chapter of the said Responsa it seemes the people had executed their wrath vpon that poore caityfe that had fained himselfe Priest and cropt his eares and done him the despight which afore they trauailed with but questioned whether they might doe it lawfully or no. Belike the Popes answer had not come to their hands or else passion was deafe to milder aduise Whereupon in reproouing their hard vsage of him hee proceeds thus to excuse the matter Si Dauid esse se furiosum finxit vt suam tantum salutem operari posset quam noxam contraxit qui tot hominum multitudinem QV OQV O MODO de potestate Diaboli aternae perditionis abstraxit In English thus If Dauid fained himselfe mad onely to saue his life what fault was he in that pluckt so many men out of the power of the deuill and from eternall perdition IT IS NO MATTER HOVV Is this good diuinitie Or may you plead so and not wee § 49. As for that which he produceth out of Bishop Barlowes Sermon to fortifie this point yet a little better against vs it is meerely ridiculous because when Bishop Barlowe speaks of the succession of Bishops to be the root of Christian fellowship and the proofe of Christian doctrine he meanes as Irenaeus takes succession cum charismate veritatis with the gift of truth which in you is wanting in your hands in your mouthes is found nothing as the Psalmist speakes Doe we not read in S. Austen that Iudas Iudae succedit aliquoties Com. in Psal 141. and lupi agnis id est Apostolis Act. 20. 29. or nox dici as Gregory Nazianzene speakes and morbus sanitati that is one bad man suceedes another and good men are succeeded by the bad many times neither of which successions auaile you any thing or are to be gloried in Neither againe are we heretikes for dissenting from them of whome we tooke our ordination as you rashly imply in your numb 35. For the power of ordination is not taken away de facto from an heretical Bishop vnles he be sentenced and inhibited by authoritie And after that too perhaps the orders are good that he conferres though himselfe doe amisse in peruerting discipline and violating the commission of his superiours Fieri non debuit factum valuit as the common saying is § 50. But to come at last to the third point which is the ground and bottome of the other twaine and so an ende of this matter and in the next of the whole if God say Amen You say Our Bishops in the beginning of the raigne of Queene Elizabeth ordained themselues by mutuall compact beeing destitute of other helpe from Welsh and Irish which in vaine they sollicited And you produce your author one Thomas Neale a worthy wight no doubt though no more be said in conmendation of him Yet you adde that he was Reader of the Hebrew Lecture in Oxford afterward it may well be And thus you haue approoued as you thinke at least that our men were not consecrated by lawfull Bishops and lawfully called I meane ordained of them that your selues call Catholiques From whence what flowes That Clergy wee haue none nor Church none and the Bishop is no Bishop against whom you write c. But these two inferences we haue discussed before how well they follow out of the premisses though they were graunted As for the Bishop in particular that reuerend Prelate the obiect of your enuy and the subiect of our controuersie I might say much and yet conuince in short that the defect of oyle cannot hinder his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher said wittily that it was not possible that Hercules should be debarred heauen because he was not initiate so that the Bishop should be no Bishop for lacke of Ordainers But the greater his worth the more my silence and his scorne of these reproaches à magnitudine animi non à superbia as Tully saics of Socrates bridles me euen dumbe The summe is that when we say our Bishops were ordained by yours we meane by such as were first ordained by your Bishops though not persisting in their Relligion happily They were yours by Primitiue ordination not yours by constance of profession And this was enough to make good their act For the power by them receiued through imposition of hands makes them fit ordainers not the stedfastnesse of their faith or keeping close to the doctrine or else euery faithfull man might be a lawfull ordainer which you are loath to grant to euery faithfull Priest and much more to Lay-men It were not hard to shewe who consecrated the first Bishop in Queen Elizabeths time which was Archbishop Parker Bishop Barlow I trow was one

foolish tricke that the Papists haue got to raise English merit out of the Latin mereo and mereos which sounds to a far other sense with the holy Fathers God knowes Epist Basil gr Froben p 304. Est alijs cp 5● Act. 24 5. Hom. in Natal Apost Petri Pauli The Word and Keyes two de positums of like nature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the reasō why Christ so ●…bd Peter in his curiosities concerning Iohn Hic autē quid was because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing ioynt-gouernours of the world they were to be dispersed henceforth old amities to cease For Iohn Peter had loued together more thē ordinary But most pregnātlv the same Chry. Hom 2. in c. 1. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Apostles diuiding the whole world between themselues euen as if it had beene but one house so discharged euery thing and tooke care for euery thing one taking this part another that part to looke vnto b Tom. 4. edit D. Sav. p. 501. * Euen so is that to be taken which Bellar. notes out of Chrysoft in Acta see pag. 15. 〈◊〉 that the Christians are not to be ashamed if they be miscalled after the name of some eminent Pastor or Prelate of the Church For he meanes not the Pope there rather then himselfe For first why should Constantinople or Antioch either gratifie Rome so much considering the emulations 2. Though we should grant Chrysoft to speake by prophesie 3. But besides it appeares that Chrysostomes followers were called Iohann●… of his name Zonar alij 4. And yet we call not the Papists from the name of this or that Pope among them as Chrysoft meaning is but from a generall one to all that occupie the Sca. 5. Which til the Pope ingrossed it was yet more generall Exercit. ad Baron pag. 726. De consid ad Eugen. l 4. c 2. Voss edit Esa 51. 15. Chrysost in Ioh 21. a question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Peter askes for 〈◊〉 now as afore Iohn askt at Peters●etting ●etting on So it is no great preroga●i●● but onely one for another Papyr Mass Ibid ex Amm. Marcel Prou. 17. 17. Plato Menexeno Hom. 83. in Matth. iterumque comm in Acta Cicer. pro Muraenâ Neminem vestrum fugit cū multi pares dignitate fiant vnus autem primū solut possit obtinere non eundem ● Proptereit quod renunciatio gradus habeat dignitas autem sit per●●pè ead●… omnium Vid 〈◊〉 Ge●…d G●sner Heg●… c. * In the same booke of the Code Lege Cunctos Th odosius Gratianus and Valentinian Edicto ad Constantinopol C●… wish all men to followe the same faith quam sequi hodie claret Damasum Pontificem Romanum Petrum Alexandria Episcopum that is which Damasus Bishop of Rome and Peter of Alexandria embracet the which Peter he calls more ouer Virum Apostolica sanctitatis an an of Apostolike holinesse ascribing to Damasus neither Apostolicke nor any other title But I note it for this If the Popes authoritie be not sufficient for our direction in matters of faith except the Bishop of Alexandria his name be ioyned with him for illustration sake what infallibilitie hath the one aboue the other * Carm. de ingratis Anne alium in finèm posset procedere sanctū Concilium cui dux Aurelius ingentumque Augustinus erat quem Christi gratia corn● Vberiore rigans nostro lumen uedit aeuo Accensum vero de lumine S. Austen was light of verie light in S. Prospers eye a Serm. 4. in Hoseam b Euagr. l. 4. c. 38. alij complures Ecclesia praesidens in regione Romanorum Ignat. Epist which the Papists catch at this per Europa●● * Et l. 1. cp 3. quae est ad 〈◊〉 sub nomine Paulae E●… Quantò Iudea caeteris Prouincijs tantò hae V●●S cunctà s●bl●…or est Iudea Et cum totius prouinciae gloria metropoli vindi catur quicq ud in membus ●●udis est omne refertur ad caput Making by that meanes H●…salem the prime seat and as it were metropolis of the world Passus est sub Pontio Pilato This it a maine cause of Pilates coming into the Creede And the Papists doctrine opposing Magistracie opposes so the Creed gathers fast vpon heresie a Decret part 2. caus 23. qu. 1. * 1. The countermine of Powers temporall op pugning the truth is to the godly couragious a glorious triall to the faint of courage a dangerous assault But the same powers whē they stand for the auouching of truth to the honest-hearted that are in errour they are profitable aduertisers but to the foolish and besotted bootlesse ●●ourges Yet still there is no power but of GOD. In vit● Sylver Such Popes no maruell if S. Cyprian say the Emperour was lesse offended with a rebels insurrection then their creation Aequior audiebat imperij amulum in se coniurare quàm Dei fieri Sacerdotem Geburoth and Sopheroth no friēds in Poperie 2. 2. quaest 188. art 3. Ve●● Athenas neque me quisquam ibi agnouit Tusc Quaest 5. Epist 33 ad Anatolium 3 In 1 ad Tim. c 1. orat 6. initio ipso In this sense Sidonius l. 6. Fp. 6. ad Eut●●p●… Bonitas conditoris habitationem po●… hominum quàm charitatem finalibus claudit angustij● And againe S. Chrysost hom 3. in Acta Apost Ethico calls euery Bishop in generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop ouer all men and yet in the same place sayes That no Bishop in Bishop ouer more then one Citie Both of which make for vs against you and seeming contrary include no contradiction Yea Hom. 8. in Acta hee saies twice together that his Lay-auditors shal be Occumenicall Masters if they do this this of his prescribing Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shal be to all that which he is to them Chrysost in quadam epist Principis fauore Liberat. c. 21. Barlaam Can. 6. Athanasiapol conera Arian Pro lege Manil. Regum afflictae opes facise alliciunt misericordiam Num 70. huius num 28. Euseb l. 5. c. 25. Ibid. c 26. Ibid. De liturgicis Fragment Hilarij Apolog. Cyrilli Mandat Synod Ephes 〈◊〉 Cor. 〈◊〉 36. Defens Trid. l. 2. Haere ses propagāt Epist 8. ad Euseb Sam. Edit D. H. Sauil. Epist episcop secundae Syriae ad Leon. Habetur int●… Act Concil Chalced. * The prerogatiues before other Churches Nouel Constit 131. Com. in Photij Nomocanon tit p. c. 5. Com. in Can. a And I my selfe read ouer this Canon to the most 〈◊〉 Pope in the Citie of Rome in the presence of the Clergie of Constantinople and he receiued it * Either Eusebius 〈◊〉 or Leo wa●… deceiued ●lspan● A wood 〈◊〉 in stead of a doue Non est admirations vna arbor cum tota in eandem altitudinem sylua su● exit Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 findes a Head