for them either in the Sacrifices of the Altar or of praier or almes-deedes Though yet they profit not euerie one they are made for but those alone who obtaine in their life time that they may profit them De Haeresibus haer 53. The Aerians tooke their names for à certaine Aerius who being Priest was said to be troubled he could not be made Bishop and falling into the Arrians heresie added some of his owne tenets affirming that it was not lawfull to pray or offer Sacrifice for the Dead De cura pro mortuis c. 1. In the bookes of the Machabees we reade that a sacrifice was offered for the dead Howbeit though it were not at all read in the ancient Scriptures the authoritie of the vniuersall Church which is euident in point of this custome is uo small matter where the commendation of the dead hath its proper place in the prayers of the priest which are powred out to God at his Altar Here you will marke two things The first is that saint Augustine esteemed the Machabees to be Scripture since he argues for Purgatorie from it and indeed he confirmes the same both in his seconde booke of Christian Doctrine the eight Chapter and also in his 18. booke of the Cittie of God 36. Chap. in these words The bookes to witt two of the Machabees are held to be Canonicall not by the Iewes but by the Church The seconde that though there were no scripture for it yet ought the authoritie of the vniuersall Church to preuayle at it doth in many other things of greater cō sesequence Witnesse the said Saint in diuers passages which both the Catholike and Protestant doe admitt of For first Epist fundamen moued by the authoritie of the Church we beleeue the Gospell it selfe which without it we should not beleeue I would not saith he beleeue the Gospell vnlesse the authoritie of the Catholike Church did moue me to it Secondly we beleeue many things which are not in the Scripture as that the sonne is consubstantiall with the Father It is not found written in holy writt saith he and yet that it is said is defended in the assertion of faith That the Father is vnbegotten We read not in those bookes the scriptures that the Father is vnbegotten Epist 174. and yet we make good that we ought to say so in the same place That the Holy Ghost is to be adored Giue me say you he meanes Maximinus an Arrian some testimonies where the Holy Ghost is adored as though forsooth replyes saint Augustine out of these things which we reade we vnderstoode not also some things which we reade not That it was written when the Apostle saint Paul was baptised no mention being made of the rest of the Apostles It is written when the Apostle saint Paul was baptised and it is not written when the rest of the Apostles were baptised and yet we must vnderstand that they also were baptised Finally that a child which cannot yet speake is said to beleeue and may be baptised Be it farre from me to affirme that children beleeue not c. he beleeues in another who offended in another It is answered dicitur he beleeues and it is of force and he is numbred among the faithfull baptised See what a necessitie is imposed vpon all Christians to haue some other infallible ground besides Scripture to stand vpon both to make good Scripture it selfe to witt that it is the true word of God that there are so many bookes of it and no more that we haue the true sense of it c. and many other maine grounds of Christianitie which you see we dare not denye while yet we can produce no formall scripture for them Now what ground that is let the same Saint Augustine deliuer Saint Cyprian faith he doth admonish vs that we should run backe to the fountaine that is to the Apostolicall Tradition and so bring downe the chanells to our tymes It is the best way l 5. cap 26. contra Donatistas and to be done without doubt And againe it is manifest that in a thing doubtfull the authoritie of the Catholike Church confirmed by the order of Bishops succeeding one another and the consent of people Ex libro cōtra Manichaos Dist 11.6 Palam from the verie foundation of the seas of the Apostles till this present tyme is of force to faith valet ad fidem And to know which is an Apostolicall Tradition which not De Bap. con Don. l. 4. c. 24. and l. 2. c 7. and Epist 118. c. 1. the same saint Augustine leaues vs another Rule thrice ouer for fayling What the VNIVERSALL CHVRCH holds and is not yet established in Councells but is alwayes obserued is most rightly beleeued to haue bene deliuered by no other then by Apostolicall authoritie Whence he concludes that it is a most insolent madnesse to dispute whether that ought to be done which the whole Church frequents all ouer the world But the whole Church all ouer the world in the yeare 1517. frequented as all our aduersaries confesse and condemne in vs an vnblouddy sacrifice prayer almes c. for the dead that they might be freed from their sinnes c. therfore it was following saint Augustins phrase and is a most insolent madnesse to deny it In conclusion either hath the proposition and practice of the VNIVERSALL CHVRCH auhoritie to conuince the beleife of a thing not otherwise written yea or no If not It were but meete that the simpler sorte should be instructed clearely and fairely vpon what infallible warranty they beleeue these ensuing points which they meete not with in their Bible 1. That Christians haue indeed the whole reuealed word of God 2. That it is contayned in so many bookes neither more nor fewer 3. That the Epistle to the Hebrewes is a part of it how euer it was some tymes doubted of 4. That there is a certaine number of Sacraments c. as aboue out of saint Augustine BVt if you graunt me that the vniversall Church hath such an infallible authoritie and that vpon it you depend for the certaintie of the precedent articles I may say with S. Augustine you obserue by this of what importance the authoritie of the Cathol Church is but you must also answer me why Catholikes may not with equall confidence depend vpon the same authoritie in point of assurance of purgatorie I am not able to discouer a disparitie or apprehend how being held credible in the deliuerie of those she should not also be credible in this since both are equally proposed both relye vpon the same veracitie or credit Be pleased to ponder this part well and afford the world a cleare and satisfactorie answer The grounds of Christianitie seeme to me to be shaken if the Churches veracitie herein beviolated and great pittie it were that the animositie to make good our priuate opinions should betray Gods knowen truthes An erring Disputant saith saint Augustine is
but rather repugnant to the word of God In fine S. Damascene Deliuers it for an vndoubted custome in the Catholike and Apostolike Church to make memorie of the Dead in the vndloudie Sacrifice But the Prot. Church of England will haue it to be a fond thing vainely inuented and the Sacrifice of the Masse ablasphemous fable a dāgerous deceipt rather repugnant to the word of God See what a goodly accord there is betweene the ancient Greeke Fathers and our new Reformers or rather behold their apparently iarring and irreconcileable discord which the smoothest witt is not able euen speciously to appease or to tune it vp to any their least aduantage Their stale and cold replies drawen from the diuersitie which they pretend to be amongst Catholikes themselues vpon this subiect gaine no credit nor are of any moment with rationall men As That they agree not about the place where Purgatorie should be Nor about the Tormentors whether Angels or Deuills Nor about the torments whether by fire or water or neither Nor about the causes of the torments of Purgatorie whether veniall sinnes onely or mortall sinnes also for which full satisfaction hath not bene made in this life Nor about the tyme which the soules tormented may remayne in Purgatorie c. Nor about their state c. For all these things swarue from the purpose as not coming home to the state of the question betwixt vs and the English Protestants which is Whether there be a Purgatorie not where the place of Purgatorie is who are the Tormenters what torments there be whether pure and true fire or some other thing equiualent c. of all which we pronounce with S. Basile Superuacua in Ecclesia sileant Let not superfluous and vnnecessarie questions be heard of in the Church especially so farre as to confound matter of Faith with matter of opinion Now these things touching the place of Purgatorie c. passe among Catholikes for matters of opinion not of Faith and are with amitie humilitie and submission disputed in our schooles but haue not yet bene defined in our Councells whence the beleife or not beleife of them are of free choyce amongst vs we being neither made of the number of the faithfull by that nor miscreants by this We are not of those presumptuous soules who thinke to haue accesse to all the diuine secrets while we know by Saint Paul that we are none of his Counsellours We are willingly persuaded by S. Basile to prayse what we haue receiued vpon the accompt of faith and what hath bene deliuered ouer in trust to vs but doe not curiously sound hidden mysteries We finally receiue of the Catholique Romane Church that there is A Purgatorie and of that we dare not doubt but where and what it is c. she hauing of that deliuered no Decree in all humilitie we dispute nor doe our doubts therin violate touch or call in question the beleife of Purgatorie that stands still vndoubted and inuiolable Since therefore all the Easterne Bishops and Fathers as we haue seene deliuer the same doctrine with one heart one mouth one faith touching purging fire c. Prayer Almes Sacrifice for the dead c. wherby great rest is procured to their soules may not I iustly admire to heare one man stand vp and affirme the cōtrarie and that with so much confidence as that he feared not to passe his word to yeald himselfe à Catholike vpon the proof of it Contra Iulianum l. 2. s. 2. and may I not with iust offence speake to him in S. Aug. words saying To what purpose doc these your words serue but to make euident to the world either how negligent you haue bene to acquaint your selfe with the words and sence of Catholike Doctors in this behalfe or hauing vsed diligence to know them with what fraude you goe about to circumuent the ignorant c. Si nesciens hoc fecisti cur non miseram respuis imperitiam si sciens cur non sacrilegam deponis audaciam si cernis cerne tandem tace Pelagianam Lutheranam linguam tot linguis Catholicis deprime tot venerandis oribus proterua ora submitte Hitherto I haue insisted vpon the productions of the Greeke Fathers authoritie onely because the challenge called thither alone though I could haue vsed a more sure and satisfactorie way the Scriptures as they are vnderstood both by the Greeke and Latine Fathers together with the practice of the whole Church of God and haue said with S. Augustine Vbisupra I conceiue that part of the world ought to suffice you in which it pleased our Lord to crowne the first of his Apostles with a most glorious Martyrdome if you would haue giuen care to Blessed Innocentius presiding ouer that Church you had forthwith freed your perilous youth from the Pelagian Lutheran snares For what could that holy man haue answered to the African Councells Anglicanis conuicijs but what the Apostolicall and Romane sea holds with the rest of the Churches c. There is no reason therefore to prouoke to the Bishops of the East because they two are Christians and that faith of both the parts of the world is one and the same because faith it selfe is Christian and certes the Westerne part brought you out the westerne Church did regenerate you c. It rest that I make the great Saint Augustine alone speake for the practice of the Latine Church and himselfe because I perceiued by a paper which M◠Cosens himselfe presented me with that he had vsed some endeauour to drawe him to his side or at least if he could preuayle no further to render his testimonie doubtfull to the end that he or others might build wood hay stubble or worse vpon that mistaken foundation which he doth most clearely in these ensuing passages S. AVGVSTIN CONF. lib. 9. cap. 12. The Sacrifice of our price is offered for her Sacrifice offered for her soule And. c. 13. booke the same Now I beseech thee heare me for the sinnes of my Mother He prayes for her sinnes Againe a little after She desired onlie that à Memorie should be made of her at thy Altar She desired to be remembred at the Altar at which she serued without intermitting any day where she knew the holie victime was dispensed wherby the hand-writing was blotted out which was contrarie to vs. To these passages some haue made answer that they doe admitt prayer for the Dead a Commemoration to be made for them at the Altar yea and Sacrifice to be offered also Howbeit not as we meane to deliuer them from their paines but for diuers other effects And that thereby we cannot enforce a Purgatorie nor did S. Augustine speake of purging fire Let the holy Father therefore answere for himselfe S. Augustine li. 2. c. 20. de Genesi against the Manichees After this life he shall haue either purging fire Purging fire or eternall punishment So farre are anie from escaping this sentence
pardonable in other questions which are not yet maturely digested De verbis Apost Serm. 14. nor confirmed by the full authoritie of the Church their errour is to be borne with but it must not aduance so farre as to endeauour to shake the verie foundation of the Church Of the Popes supremacie Against the Popes supremacie Mr Cosen 's vsed 4. or fiue arguments which I will put downe as they past The first Cos S. Gregorie being demanded certaine questiōs of Augustine Achb. of Canterburie answered him that he was to learne of neighbour Churches how he was to behaue himselfe seeming thereby to say in effect why doest thou aske me who haue noe such authoritie learne of the neerest Churches c. Carre To this it was answered that this obiection was nothing to the purpose because S. Augustins demaund was in matter of ceremonie not of Faith of particular obseruance of a small part of the Church not of the generall gouernment of the whole wherein the Popes supreme power is especially and properly exercised and knowne For these are the words of his third demaund Why there being but one faith are the customes of Churches so diuers And there is one custome of Masses in the Romane Church and another is obserued in the Churches of France So that it appeares euidently that saint Augustins demand to saint Gregorie was onely about the diuers customes of saying Masse the verie word will hardly now be welcome and was indeed like to that of Ianuarius to the great saint Augustine Doctor of the Church Epist 209. and saint Gregories answer againe entirely consonant to the great S. Augustines speaking of an indifferent no necessarie obseruation Le ts heare them both Saint Gregory Your brotherhood is acquainted with the custome of the Church wherein you will remember you were bred But it pleaseth me that if you haue found any thing either in the holy Romane Church that of France or in what other soeuer which may be more agreeable to Almightie God you carefully make choyce of it and powre out by speciall institution in the English Church which is as yet young in faith the choycest things which you can cull out of diuers Churches for the things ought not to be loued in respect of the places but the places by reason of good things Cull therfore what is religious pious and right out of what Church soeuer and hauing gathered them as it were into a bundle settle them as a custome in the heart of the English Saint Augustine vpon the like occasion But other things which are diuersified in diuers places and regions as is that that some fast saturday some not some dayly communicate the body and bloud of our Lord others receiue certaine dayes onely in some place no day is omitted wherein it is not offered in others on saturday and sunday onely in others againe on sunday alone or what euer may be obserued of this nature the whole kind of them haue free obseruances nor can a graue and prudent Christian obserue any better rule or discipline herein then to behaue himselfe according to the Church where he chanceth for the time to light for what is neither enioyned against faith nor good manners may be indifferently obserued and may be kept for their societie amongst whom we liue Now how out of these premises of Saint Gregorie this conclusion which was in question Ergo saint Gregorie did not acknowledge himselfe the Head of the Church can be inferred I confesse I am not able to diuine It will belong to him who made vse of it to make it appeare or els to cease with his to bragge of a victorie when the weakest may discouer he falls so farre short of all shew of a proofe and consequenly as was replyed in his presence that passage alleadged made nothing at all to the purpose pretended which was to conclude against the Popes supremacie For the rest how truly saint Gregorie did acknowledge vindicate and exercise the supreme authoritie of the Church of Rome shall be made manifestly and plentifully appeare vpon occasions of answer to Mr Doctors other obiections as they occurre Though the same might be partly obserued too euen out of his said replyes to saint Augustins questions as when he saith to the 9th quest We giue thee no authoritie ouer the Bishops of France because the Bishop of Arles receiued the Pall from ancient tymes of my predecessours whom we ought not to depriue of the authoritie receiued Againe in the same place But we committ the care of all the Brittain Bishops to thy brotherhood that the vnlearned may be taught the infirme strengthened by persuasion the peruerse corrected by authoritie Againe in the answer to the 8. quest We will haue thy Brotherhood so to order Bishops in England c. OBSERVATION Marke how he giues him authoritie ouer the Bishops of Britanie denyes him authoritie ouer the Bishops of France as hauing formerly receiued authoritie from the same sea by the gift of a pall which is practised by the Romane Church till this day finally how he expresses himselfe by Volumus we will c. all which are the words of a master and speake his power to the life at least if we make him the iudge of the Controuersie as Mr Cosens his argument will haue it Cos Againe the same saint Gregorie cryed out against Iohn Patriar of Constantinople for proudly assuming to himselfe the pompous name of vniuersall Bishop c. ergo he did not allow the supremacie of Rome Carre This was his seconde medium and I confesse it were specious enough had it neuer before bene heard of but being too obuious and euen worne thread-bare with euery ones frequent handling it is transparent to vulgar eyes and he walkes but in a nett who makes vse of it for a cloke To this my answer was that therfore saint Gregorie exclaimed against the proud and pompous title of VNIVERSALL BISHOP vhich Iohn Patriarke of Constantinople assumed to himselfe because he apprchended that thereby all the office or dignitie of Bishop was absorpt or exhausted so as none should be Bishop but himselfe Now whether this apprehension was true we labour not it is sufficiēt to shew that saint Gregorie at least made such a conceipt or feared so much Which is euident by these passages drawen out of his owne Epistles 1. l. 4. Epist 32. If therfore saith he that name of vniuersall Bishop be assumed by any to himselfe in that Church c. the vniuersall Church therfore which God forbid doth fall from its state when he falls which is called vniuersall But may that name of blasphemy be farre from the hearts of Christians wherein the honour of all priests is taken away while one doth madly arrogate it wholly to himselfe 2. And it is very hard to be patiently endured in so much as despising all Epist 34. l. 4. Indict 13. my said Brother fellow Bishop should only endeauour to be called The Bishop
3 Because if one be called an vniuersall Patriarch Epist 36. ibid. the name of Patriarch is taken from the rest 4. Least some priuate thing being giuen to one l. 4. Epist 32. all the priests might be depriued of their due honour Hence it is manifest that sainct Gregorie vnderstood Iohn the Patriarch of Constantinople so to arrogate the name of vniuersall Bishop as that he did derogate thereby frō all other Bishops that he did madly arrogate that power wholly to himselfe that with the contempt of his brethren he alone would be called Bishop that the name of Patriarch would be taken from the rest c. As though forsooth he alone were properly the only true Bishop all the rest being but as his Deputyes or Delegates Which were indeed an intolerable sacrilegious abominable attempt altogether repugnant to the sense practice of the Catholike Apostolike Roman Church which holds the least lowest of Bishops to be as absolute proper perfect in genere Episcopi as the greatest in place dignitie For the rest it is so euident that vniuersall Bishop or vniuersall Patriarch may be taken in some other tolerable though not in this pompous odious sense that none cā with any apparāce of reason deny it For reade we not in the 1. Act. of the Councell of Constantinople vnder Menas an addresse to Pope Agapetus in these words To our most holy most blessed Lord Archbishop of the Ancient Rome Oecumenicall or vniuersall Bishop Agapetus Yea doth not euen saint Gregorie himselfe often deliuer In his Epist 32 34. of his 4. book 30. of his 7. that the same Title of vniuersall Bishop was giuen to his Predecessours howeuer out of humility or feare of scandall they refused it in the Councell of Chalcedon one of those 4. Generall Councells which he professed to receiue honour as the 4. Gospells affirming in particular of that of Chalcedon that he embraced it with his whole heart obserued it with a most entire approbation and therfore could not conceiue that any thing was there attributed to the Sea Apostolike which had no good sense at all So farre must he needes be from crying against it in all senses But to loose no more time about a Title or in a question de nomine the worst of questions which I discouer not to be so important to the Catholique cause that it should stand or fall by the Presence or Absence of it Seruus Seruorum Dei being without controuersy the most Christian most vsuall with all our Popes hauing been left them by the same saint Gregorie l. 12. Ep. 32. I thus answer M Cosens his Argument in forme Saint Gregorie cryed out against the proud title of vniuersal Bishop c. In that odious sense whereby he conceiued or feared that Iohn of Constantinople so pretended to be Bishop as that he would not be content to be vnus è multis one amongst many but vnus solus the onely one vt despectis fratribus Episcopus appetas solus vocari excluding all others from that dignitie which out of his words I haue shewed to be his doubt aboue Page 123. I graunt it most willingly as he did it most worthily He cryed out against it in all senses imaginable in particular as it signifies Bishop Head of the vniuersall Church or imports the Supremacy which is the only thing now in question I deny it vndertake to conuince the said Denyall to be rationall good out of the same Saint by many euident titles omitting for breuities sake the multitude of authorities out of others which with ease I could produce THE FIRST TITLE BY WHICH Saint Gregorie makes good the Supremacie is his owne words FIRST l. 11.6.54 by his owne formall words in many places of his workes As in the 11th booke 54. Chapt. where he saith If answer be made that there was neither Metropolitane nor Patriarch one must reply that the cause ought to be heard and iudged by the Sea Apostolike which is the head of all the Churches 2. l. 7. Ep. 63. Whereas he to witt the Primate of Bizacium in Afrique saith he is subiect to the Sea Apostolique if any fault be found in a Bishop I know not what Bishop is not subiect to it Marry when faults exact it not all are equall in the way of humility 3. Hom. 21. vpon the Gospell Why God all mighty permitted him Peter whom he had appointed to be ouer all the Church to be affrayd at the word of à maide to deny himselfe 4. 5. Pauit Psalm v. 9. And the temerity of his madnesse he speakes of a certain Heretique goes so farre that he does challenge to himselfe the Roman Church the head of all the Churches 5. l. 6. Ep. 48. When I knew that Maximus was made Bishop against reason custome I dispatched away letters that he should not presume to celebrate the solemnity of Masses Which letters of mine being published in the Citty c. he caused publikely to be torne did publikely insult in contempt of the Sea Apostolike which how I endure you know who am readyer to dye then that the Church of Blessed Peter the Apostle should degenerate in my dayes 6. l. 6. Ep. 48. I earnestly beseech exhort you with the affection of a Father that euery one would suspend himselfe from an vnlawfull communion and that he would vtterly auoid such as the Sea Apostolique admitts not into the fellowship of her Communion least that he thence stand guiltie in the sight of the eternall iudge whence he might haue been saued 7. l. 4. Ep. 34. Though Gregory's sinnes saith he himselfe to Constantina Augusta be so great as to deserue to suffer such things yet the sinnes of Peter the Apostle are none that he should merit to endure them in your reigne Therfore I beseech you again again for God Allmighty's sake that as the precedent Princes your Parents sought for the fauour of saint Peter the Apostle so also you would endeauour to seeke conserue the same not permitting that his honour may in any sort be diminished with you by reason of our Sinnes who serue him vnworthily who may both now be a helper to you in all things hereafter may be able to absolue your sinnes 8. l 7. Ep. 64 Whence haue they the Grecians till this day that the subdeacons goe in Linnen-Coates tunicis but that they receiued it from their mother the Roman Church 9. Ibid. As for that which they say of the Church of Constantinople who doubts but it is subiect to the Sea Apostolique 10. l. 7 Ep 54 Peruerse men c. will not be subiect to the precepts of the Sea Apostolique they reprehend vs as it were in point of faith l. 4. Ep. 32. which they know not Lastly in his Epistle to Mauritius the Emperour being the very place which is worthy to be
obserued where he exclaimes against that pompous title of vniuersall saying It is euident to all who know the Gospell that the care of the whole Church is committed by our Lords voyce to S. Peter the Apostle the Prince of all the Apostles for to him it was said Peter doest thou loue me feede my sheepe c. beholde he receiues the keyes of the kingdome of heauen the power of binding ad loosing is giuen to him the care and principalitie principatus soueraigntie or dominion of the whole Church is committed to him and yet he is not called vniuersall Apostle OBSERVATION Receiue from saint Gregories owne mouth then that the Sea Apostolique is the head of all the Churches That all Bishops found in fault are subiect to it That Peter was placed ouer all the Churches That the Roman Church is the head of all the Churches That it is knowne to all that know the Gospell that the Care of the whole Church is committed by our Lord himselfe to Peter the Prince of all the Apostles and that yet he is not called vniuersall Apostle What other thing is this I pray then to crye out with a lowde voyce and to make open demonstration to all the world that while he exclaymes against the title of vniuersall Bishop he refuses not the headship of all the Churches but professeth to haue iurisdiction and superintendencie ouer all the other Bishops Archbishops and Patriarkes as doth partly appeare by what I haue alreadie cited out of him and more fully shall yet appeare in my ensuing discourse THE II. TITLE WHEREBY saint Gregorie makes good the supremacie is The exercice of such power all ouer the Christian world FIRST ouer the Bishops of Europe l. 12. Ep. 15. to s. Aug. in particular ouer the Bishops of England Let the Bishop of Yorke order 12. Bishops and enioy the honour of a Metropolitane but let all the Bishops of England be subiect to thy brotherhood Secondly l. 7. Ep. 112. ouer the Bishops of France Granting the vse of the Pall to the Bishop of Auston he saith And withall we perceiued we were to grant that the Church of the cittie of Auston should be after the Church of Lions and to challenge to it selfe this place and rancke by the fauour indulgentia of our Authoritie Thirdly ouer the Bishops of Spayne saying Let him who presumed while the innocent Bishop was yet aliue to be ordered in his Church against the Canons being depriued of priesthood be cast out of all Church-ministerie and withall let him be kept in safe custodie or els be sent vnto vs. Let the Bishops who ordered him being depriued of the Communion of the body and bloud of our Lord for the space of six monthes be appointed to doe pennance in a Monasterie Fourthly l. 7. Ep. 32. Ouer the Bishops of Africa In particular thus to the Bishop of Carthage By louing the Sea Apostolique you baue recourse to the source of your office or dignitie knowing whence priestly ordination had its beginning in Africa Againe l. 10. Ep. 2. Writing to Columbus a Bishop of Numidie c. he saith You are diligently to examine all the contents of his Petition to witt Donadeus Deacon degraded by Victor a Bishop of Numidie and if his complaint be accompanied with truth let canonicall rigour be vsed against his Bishop Victor Fiftly l. 2. Ep. 6. Ouer the Bishops of Greece In particular ouer Iohn Bishop of Iustiniana prima in these words As for the present hauing first disannulled and made of no effect the Decrees of thy sentence we decree by the authoritie of Blessed Peter Prince of the Apostles that for thirtie dayes space thou shalt be depriued of the holy Communion that with verie great pennance and teares thou mayst preuayle with Almightie God to pardon thy so great an excesse And if we shall come to perceiue that thou doest coldly performe our sentence know that then not barely thy iniustice but the contumacie also of thy brotherhood shall be more seuerely punished Againe l. 5. Ep. 7. Writing to the Bishops of Epirus he saith Know that we haue sent a Pall to Andrew our brother and fellow-Bishop and haue graunted or confirmed him all the priuiledges which our predecessours conferred vpon his Againe Writing to Iohn Bishop of Corinth l. 4. Ep. 51. touching Secūdinus a Bishop whom he had deputed to examine and depose one Anastasius Bishop quam causam ei examinandam iniunximus he saith And because in that sentence whereby it is euident that the fore named Anastasius was iustly condemned and deposed our fore-mentioned brother and fellow Bishop so punished certaine persons that he reserued them to our arbitrimēet And a litle after speaking of another we pardō him this fault and we appoint that he should be receiued in his rancke and place Againe We will haue them to witt Euphemius and Thomas to remayne deposed as they are and we decree that they shall neuer more be receiued into holy orders vnder what pretext of excuse soeuer Sixtly l. 5. Ep. 14. Writing to Marinianus Bishop of Rauenna vpō the difference which was betweene his Church and Claudius the Abbot he saith And doe not you your selfe know that in the cause which was agitated by Iohn Priest against Iohn of Constantinople our brother and fellow Bishop recourse was made to the Sea Apostolique following the Canons and the cause was ended definita by our Sentence And thence saint Gregorie frames an argument a fortiori in these words which immediatly follow If therfore the cause be deuolued to our knowledge euen from the Cittie where the Prince to witt the Emperour resides how much more is the busines which is against you to be determined or iudged here the trueth being knowne The like speeches bearing a face of authoritie with them are all his Epistles so full of as may with ease be seene in Dr. Sander's visible Monarchie that who would take the paines could hardly light vpon an Epistle where he should not meete with thē If he should looke vpon the 11. booke and 10. Epistle he would finde him instile the kings his sonnes saying according to the writing of our sonnes the most excellent kings c. And in the end of the same Ep. And we command that all these things shall be obserued for euer which are contayned in this our Decree as well by thy selfe he speakes to a certaine Abbot as by all those who shall succeede in thy place and rancke or whom it may otherwise concerne And if any king Priest Iudge or secular person hauing knowledge of this our Constitution shall offer to oppose it let him be depriued of his honour and dignitie and acknowledge that he stands guiltie of the iniquitie committed in the sight of the diuine iudgement And vnlesse he doe either restore the things which he wickedly tooke away or expiate his iniquitie with the teares of worthy repentance let him be kept from the most sacred body
an impietie which we doubt not thou wilt so deeply resent that thou wilt not be able to contayne thy selfe from correcting them c. Againe But we conceiue by the mercy of our Lord God Christ Iesus who daignes both to direct thy counsells and to heare thy prayers that they who hold those peruerse and pernicious tenets will easily yeeld to the authoritie of thy Holinesse which is drawne from the authoritie of the holy Scriptures And in the end of the same Epistle We addressed these writings to your Holinesse from the Councell of Numidia to witt from Mileui imitating our fellow-Bishops of the Prouince of Carthage who we perceiue haue written vpon this subiect to the sea Apostolike which sea Apostolike thou a blessed man dost illustrate or which your holinesse doth gouerne quam Beatus illustras Thus did the whole Councell deferre to the Sea Apostolike Heare now how this respect is receiued by Pope Innocentius With care saith he and congruitie did you exhibite respect to the Apostolicall honour to his honour I say who besides what was without had the solicitude of all the Churches in seeking what sentence you are to hold in points of great difficultie following therein the forme of the ancient rule which you know the whole world obserues with me Behold how Pope Innocentius ascribes the honour done to himselfe to S. Peter as to one who had the care of all the Churches and declares that in hauing recourse to him to know what they should hold in points of GREAT DIFFICVLTIE they doe but follow the ancient forme of proceeding which as he saith they knew all the world obserues Heare againe S. Augustine confirming the same What answer could that holy man returne to the Africane Councells but that which the Apostolicall Sea and Romane Church holds of old perseuerantly with the rest And what forme of proceeding did they amongst the rest expresse Marrie that they were to betake themselues to his Pastorall care in the great dangers of the infirme members of Christ as to condemne Heresie c. That they were to intimate such things to his Apostolicall heart to haue them corrected That the authoritie of his Holinesse is drawne out of the authoritie of holy Scripture Is this to misacknowledge or deny the supremacie of Rome No let onely this forme of proceeding be obserued this correction endured this authoritie be acknowledged and we shall thus farre most willingly ioyne hands and make the verie Councells which are alleadged against vs the modell of our practice So farre falls Mr. C. short in his proofes drawen from the Councell of Mileui Will you heare how much better he speeds in the 6. Councell of Carthage where it is pretended that appeales to Rome were prohibited yea euen in Maior persons too as in Bishops Metropolitans c Certes if that Councell be well looked into and with an indifferent eye it will be found so farre from concluding against the supremacie that it doth absolutely conuince the truth of it for First what was there said was said against the manner and frequencie not against the right of Appeales as manifestly appeares by the Epist of the Africane Bishops to Pope Celestine in these tearmes Conc. Aâ—â—riâ— c. 15. The office of a due salutation being premised we beseech you with our whole affection that you doe not easily admitt such as come from hence to your eares and that you would no more receiue to Communion such as we may haue excommunicated c. let not then those who were barred from Communion in their owne Prouinces appeare to be restored to Communion by your Holinesse with precipitation and otherwise then is meete Behold the companie of the Bishops of Afrike become humble suitors to the Bishop of Rome and consequently acknowledge his iurisdiction otherwise it were a most sillie part to sue to him in those tearmes not that he would not admitt any appeales at all but not easily admitt them c Not that he would restore none at all to Communion c. which yet they should haue done and haue denyed he had any such authoritie had they opposed the supremacie but onely that it should not appeare that they were reslored with preoipitation and otherwise then was meete alwayes presupposing such a power Secondly what was said was said in point of Minor causes as in ciuill pecuniarie scandalous and criminall matters c. such as was that of Apiarius an Africane Priest and that of Anthonie Bishop of Fussal both which appealed to Rome and their Appeales were there admitted to proue or disproue which productions of witnesses would often be necessarie to witt people of diuers sexes and ages litle fitt to vndergoe the difficulties of such a voyage to say nothing of the charges or other impediments as is expressed in the Epist 105. of the Africane Councell to the Pope of Rome Celestine Thirdly whatsoeuer was said nothing was done what euer was proposed nothing was enacted or decreed against the right of Maior persons to witt Bishops in their appeales to Rome who kept their priuileges according to that of S. Augustin speaking of Ceoilianus Archbishop of Carthage deposed by a Councell of seauentie Bishops saying He might haue contemned the conspiring multitude of his enemyes because he saw himselfe in communion with the Church of Rome by Communicatory letters wherin the Principality or soueraigntie of the Sea Apost did alwayes flourish where he was prepared to pleade his cause Nay what was euen proposed too was done dependently of what should be discouered in the Councell of Nice which they had sent for to the Patriarchall Churches in the East and that with all possible submission to the Church of Rome the while witnesse their owne words as they are put downe in the said 6. Councell In Ep. ab omni Concilio Africano ad Bonifacium Vrbis Romae Episcopum in answer to the propositions contayned in the Monitorie sent to them froÌ„ Pope Zozimus by Faustinus Bishop his Legate c. Wherein he recommended to them the obseruance of the 7. canon of the Councell of Sardis indeede Conc. Sardis cap. 7. but vnder the name of the Councell of Nice it being esteemed an appendix of this touching Appeales to Rome as followes But if he to witt a Bishop iudged and deposed by the Assemblie of Bishops of the same Countrie who demands to haue a new hearing of his cause haue by petition moued the Bishop of Rome to send a Priest è latere suo commonly called Legatus à latere it shall be in the Bishops power to doe what he will and what he iudges fitt And if he decree to send some endowed with his authoritie from whom they are sent who being present with the Bishops should iudge it is in his free disposition And if he beleeue the Bishops sufficient to put a period to the affaire he shall doe what in his owne most wise counsell he iudges behoofull Now the Africane Bishops not finding this in
the Councell of Nice and not otherwise being acquainted with the Councell of Sardis saue onely whith a spurious one made neere Sardis by the Arrians as S. Aug. giues testimonie and fauoured by the Donatists And on the other side being wearied out with frequent costly and disorderly appeales as in the present with that of Apiarius a simple priest for the second tyme were willing doubtlesse to haue lighted vpon some lawfull redresse in that behalfe yet marke I beseech you with what humilitie and respect to the Sea of Rome it is sought for They sue they supplicate they protest in the interim to obserue what was enjoyned them by the Popes Legates which certainly they had had no reason to doe had they apprehended no authoritie in the Pope to command We professe saith Alypius Bishop of Tagaste that we are willing to obserue what is established in the Councell of Nice In the 6. Councell of Carthage and a little after but we finde it not as our brother Faustinus brought it And therevpon he applyes himselfe to Aurelius Bishop of Carthage that the Acts of the Councell of Nice should be sent for into Greece that all ambiguitie might be remoued saith he and concludes Howbeit We professe as I said before that in the meane while we will obserue these things till the entire Coppies exemplaria concilij Niceni shall come With which the Popes Legate Faustinus was so fully satisfied that he pronounced vpoÌ„ it Nor doth your sanctitie fore-iudge or doe a preiudice to the Church of Rome c. in that our brother and fellow-Bishop Alypius daigned to say the Canons were doubtfull but onely please to write these verie things to our holy and most Blessed Pope c. To which Aurelius Archb. of Carth. replyed Besides these things which we haue promised in the Acts we must of necessitie withall most fully intimate by the letters of our Townes euery thing we treate of to our holy brother and fellow Priest Boniface Which the whole Councell seconded with Placet And we professe adds Aug. Bishop of Hippon we will obserue this sauing a more diligent inquisition about the Councell of Nice Finally the whole Councell resolues to expect the Actes of the Councell of Nice authenticated vnder the three Patriarches hands whereby say they the chapters which are contayned in the present instructions commonitorio of Faustinus c. being there found shall be strengthened by vs or not being found shall be more fully handled in a subsequent Synode collected to that effect Let now indifferent persons iudge what could euer be spoken with more submission and indifferencie and lesse entrench vpon the Popes knowen authoritie which euen by this their proceeding clearely discouers it selfe and shines as it were through this seeming miste of the Africane opposition Otherwise 1. In Ep ad Celâ—st Gone Afric c. 15. Why is a Councell expressely called in obedience to Pope Celestine 2. And why doth the same Pope giue this honorable testimonie of S. Aug. who was one of the cheife supposed Antiappellants that for his life and merits they alwayes had him in their communion and that he was neuer touhed with so much as a rumour of any sinister suspition 3. Why did the same S. August in cause of an Appeale made by Bishop Anthonie of Fussal to Pope Celestine haue free recourse to him as to caompetent Iudge instructing and commending the cause vnto him acknowledging that some for certaine faults the verie Sea Apostolike as he saith ep 261. iudging or confirming the iudgements or sentences of others were neither depriued of Episcopall dignitie nor yet left altogether vnpunished desiring him to command all the things directed to him to wit the Processe to be read before c. It was neither for want of witt vertue nor learning sure for in that qualitie what Pope might not rather haue had recourse to him 4. Why is Faustinus admitted into their Councell and permitted to propose the Popes pleasure which they promise to obserue till farther inquirie be made in a matter ministring iust cause of doubt 5. Why is Apiarius a turbulent and wicked priest in vertue of the Popes release by prouision as it is called and by his order admitted to a second hearing in Afrike after he had bene twice cast out by the votes of the Bishops there 6. Why doth Faustinus himselfe pronounce in the full assembly that by this their proceeding no preiudice was done to the Sea of Rome 7. Why did Aurelius esteeme it a point of necessitie to impart all the particulars of their treatie to Pope Boniface 8. Finally why is it concluded by the vnanimous consent of the whole Councell that if the things which Faustinus had in his instructions be found in the Actes of Nice they will confirme it If not they doe not say they will forthwith cast of obedience to the Church of Rome they will call another Councell and treate the busines more fully But I will yet goe on and say Fourthly put case I would giue what can neuer be proued nay what is contrarie to the knowen truth of the Fact That the Africans opposition had bene against the right of Appeales to Rome not against the maÌ„ner onely and that in maior persons and causes too in a word that what they proposed onely had bene decreed also and that conciliariter too yet how would this conclusion be made good by Mr. C. Ergo the Pope of Rome is not supreame head of the Church Certainely in a Protestant sense it could not sith they affirme that euen Generall Councells c. both may erre and haue somtymes erred in the 21. article of the 39. Ergo a fortiori this of Africa which was but a Prouinciall Councell may haue erred and consequently one should be conuinced of rashnes to conclude any thing out of it especially in matter of faith till mens consciences were assured that though it might yet indeede it did not erre here in which how it should he made good I am not wise enough to guesse Nor yet can it be made an argument ad hominem and conclude against a Catholike for he doth not place the infallibilitie of the Church in the decree of a prouinciall but in the Definition of a Generall Councell Ergo nothing followes hence neither Ergo to be short I will conclude this part with these fewe testimonies of the African Fathers as well before as after this 6. Councell of Carth. in point of the Popes Supremacie omitting a number of most pregnant places out of other Fathers partly for breuities sake and pratly because the Africans are most concerned herein Tertull. l. de Pudicitia c. 1. n. 5. He styles the Pope of Rome the High priest and Bishop of Bishops and tearmes the Church of Rome In Praesc â— 36. n. 212. Happie Church to whom the Apostles powred out all their doctrine together with their bloud S. Cyprian The Primacie or chiefe place rule and authoritie In l de vnitate
of her against whose Idolatrie you dayly crye out Nor is it that Church we enquire after we know that that Cittie placed vpon a hill neuer lay hidd that Tabernacle seated in the sunne was alwayes illustrious constant permanent we can bring in reum confitentem vpon that subiect we haue conuictions from our Aduersaries owne mouthes c The surueyer of the pretended discipline 6.8 Priests of all sorts together with the people frō the topp to the toe were drowned in the puddles or dregges of poperie saith one Euen 1260. yeares the Pope and his Clergie possessed the outward and visible Church of Christians raygning without any debatable contradiction saith another d Luther de Capt. Bab. de Bap. The Popes tyrānie for many ages hath extinguished Faith c. saith a third This Idolatrous Romane Harlot then this chaire of pestilence this whore of Babylon for thus yours please to qualifie the Spouse of Christ his wholly faire in whom there is found no spott or blemish was easily found by such as euen sought her not she liued she raigned soueraignely too without contradiction entirely without limitation or reserue ouer priest and people perseuerantly euen for the space of 1260. yeares But we desire Remember I pray to haue the obligation to be ledd to the Protestants Church within the tyme prefixed to heare their sermons to see the administration of their two Sacraments onely let this be shewen and we are readie to communicate with them vnder what kinde or kinds they please But if as it indeed neuer was so it be impossible it should be proued nay if the same be publikely professed by your owne Authours saying In the ages past there was no face of a true Church for some ages the pure preaching of the word vanished e Inst l. 4. c. 1. § 11. so Caluin From 400. yeares and more the Religion of Christ was wholly turned into Idolatrie adds f in his Acts pag. 767. Fox The Church was at that tyme inuisible and could not be shewen confesseth Regius g lib. Apol. pag. 176. The Truth was then vnknowne and vnheard of when Martin Luther c. openly pronounceth h In Apo. p. 4. c. 4. Diuis 2. I uell We say that for many ages before Luthers tyme a generall Apostasie ouerspred the face of the earth nor was our Church in that tyme conspicuous or visible to the world concludes i In exposit symb p. 400. Perkins permitt me to aske by what iniquitie are poore soules fedd or rather starued with falsitie and to conclude with that strongly reasoning Tertullian in the person of the Catholike Church saying who are you when and whence came you what doe you doe in my possession being none of myne By what right dost thou ô Marcion ô Protestant cutt downe my wood By what prerogatiue dost thou ô Valentine diuerte my fountaines By what authoritie dost thou ô Apelles transport my bounds THIS POSSESSION IS MYNE why presume you being strangers to feede and sowe herein at your pleasure THE POSSESSION IS MYNE I POSSESSE IT OF OLD I POSSESSE IT FIRST I HAVE SVRE RECORDS OR EVIDENCES FROM THE OWNERS TO WHOM THE THINGS BELONG I AM THE HEIRE OF THE APOSTLES And this by best right may the Catholike Romane Church affirme because she alone is able by her neuer interrupted succession of her Bishops to deriue her pedigree from the same Apostles Counting confidently without fearing to be contradicted by any though her verie enemyes In the first Age. Petrus Linus Cletus Clemens The 2 Age. Anacletus Euaristus Alexander sixtus I. Ye'esphorus Hyginus Pius Anicetus Soter Ileutherius Victor The 3. Age. Zephyrinus Calistus Vrbanus Pontianus Anterus Fabianus Cornelius Lucius Stephanus Sixtus II. Dionysius Felix Eutychianus Caius Marcellinus The 4. Age. Marcellus Eusebius Miltiades Syluester Marcus Iulius Liberius Felix II. Damasus Siricius Anastasins The 5. Age Innocentius I. Zozymus Bonifacius Celestinus I. Sixtus III. Leo magnus Hilarius Simplicius Felix III. Celasius I. Anastafius II. Symmachus The 6. Age. Hormisdas Ioan. I. Felix IV. Bonifacius II. Ioannes II. Agapitus Syluer us Vigilius Pelagius Ioanues III. Benedictus I. Pelagius II. Gregorius magnus The 7. Age. Sabinianus Bonifacius III. Bonifacius IV. Deusdedit Bonifacius V. Honorius I. Seuerinus Ioan. IV. Theodorus Martinus I. Eugenius Vitatianus Adeodatus Donatus Agatho Leo Benedictus II. Ioan. V. Conon Sergius The 8. Age. Ioannes VI. Ioannes VII Sisinnius Constantinus Gregorius II. Gregorius III. Zacharias Stephanus II. Stephanus III. Paulus I. Stephanus IV. Adrianus Leo III. The 9. Age. Steph. V. paschalis Eugenius II. Valentinus Gregorius IV. Sergius II. Leo IV. Benedictus III. Nicol. I. Hadrian II. Ioan. VIII Martinus Hadrianus III. Stephanus VI. Formosus Bonifacius VI. Stephanus VII The 10. Age. Ioan IX Benedict Leo Christoph Sergius Anast Lando Ioan X Leo VI. Stephanus Ioannes Leo VII Stephanus Martinus Agapitus Ioannes Leo Benedictus Ioannes Donus Benedictus Benedictus Ioannes Ioannes Ioannes Gregorius V. Syluester II. The 11. Age. Ioannes XVII Ioannes XVIII Sergius V. Benedictus VIII Ioannes XX. Benedictus IX Gregorius VII Clem. Damas Leo Vict. Steph. IX Nicol. Alexand. Greg VII Vict. Vrban Paschas The 12. Age. Gelas Calixtus Honorius II. Innocentius II. Gelestinus II. Lucius Eugenius Anastasius IV. Hadrlanus Alexand. Lucius Vrbanus Gregorius VIII Clemens III. Celestinus III. Innocentius III. The 13. Age. Honorius III. Gregorius IX Celestinus IV. Innocentius IV. Alexander IV. Vrbanus IV. Clemens Gregorius Innocent Hadrian Nicol. Martinus Honorius IV. Nicol. Celestinus Bonifacius VIII The 14. Age. Benedictus X Clemens V. Ioannes XXI Benedictus XI Clemens VI. Innocentius VI. Vrbanus V. Gregorius XI Vrbanus VI. Bonifacius IX The 15. Age. Innocentius VII Gregorius XI Alexander V. Ioannes XXII Martinus III. Eugenius IV. Nicolaus V. Cailistus III. Pius II. Paulus II. Sixtus Innocēt VII Alexander VI. The 16. Age. Pius III. Iulius Leo Hadrianus Clemens Paulus Iulius Marcellus Paulus IV. Pius IV. Pius V. Gregorius XIII Sixtus V. Vrban VII Gregorius XIV Innocentius IX Clemens VIII The 17. Age. Leo XI Paulus V. Gregorius XV. Vrbanus VIII Innocentius X. Thus did S. Irenaeus bring downe the successiō of the Church by naming the Bishops of Rome who immediatly succeeded one another from S. Peter to his tyme. And he iudges it a most ABSOLVTE DEMONSRATION Thus did Tertullian c. And he puts it downe for an EVIDENCE of TRVTH Thus did Optatus c. And he concludes that in Pope Siricius who then sate all the world agreed with them Africans in one Communion Thus did S. Augustine c. And he cōfesses it retaynes him in the bosome of the CATHOLIKE CHVRCH Thus finally doe we Catholikes to this day And we instantly demand 1. Why the like proceeding should not be held an absolute Demonstration an Euidence of Truth as well from vs as from them 2. Why we English Catholikes may not by as good right be said to agree with all the world in one Communion in Pope INNOCENTIVS who sitts
scornefully and boldly call pretâ—nded shall be really accounted Generall by the best and noblest part of the world the Catholique Church when all other pretended Churches Councells and their Canons their Bishops Deanes and Chapters shall haue no being nor memory but of dishonour You further say according to your manner without proofe that this Councell vas not Generall for want of the personall presence of two of the Patriarchs wherein you are much mistaken for otherwise the first fower commonly stiled Generall and for such acknowledged by very many Protestants cannot be truly such because the Chiefe Patriarch the Bishop of Rome was not present in any of them but by his Legats Vnlesse you will say that though two may not be absent yet one may especially when that one is the Pope a man whoÌ„ you I know can very well spare not only out of the Councell but out of the world And yet I wonder that you that haue had the fortune to be the pretended Deane of S. Peters Borough and the pretended Master of S. Peters house should yet be such an enemy to S. Peters chayre But if you desire to know what makes a Councell generall and what are the insufficiencies thereof which you ought to haue expressed and proued before you had shot your hasty bolt of condemnation against this Councell reade Turrecremata and Canus vpon this subiect You at last conclude thus Howsoeuer nihil ibi actum quod quidem constet and so was it neither any generall Councell nor so much as any Councell at all Wherein first your proposition is false and hath no authority that I know of but the worst in the world your owne Yet you set it downe in Latin as if they were the words of some author but neither expresse the place nor so much as his name and therfore I take it for yours and reiect it Secondly if it were true that nothing as done there yet your inference from thence is incoÌ„sequent to wit that therfore it was neither any generall Councell nor so much as any Councell at all concerning the nullities of a Councell or of the generality therof I need say no more than I haue done seeing it rests on you to proue that doing nothing is one And for your affirmation that nothing was done I haue fully disproued it through this whole discourse I will therfore only adde the testimony of Matth. Paris who though he were no friend to this Pope as I haue shewed before yet speaking of this Councell in the place aboue cited saith thus His omnibus congregatis in suo loco praefato iuxta morem Conciliorum Generalium in suis ordinibus singulis collocatis facto prius ab ipso Papa exhortationis sermone recitata sunt in pleno Concilio capitula 60. Wherein is a mistake in the figure it should be 70. quae aliis placabilia aliis videbantur onerosa Tandem de negotio Crucifixi subiectione terrae sanctae verbum praedicationis exorsus subiunxit dicens Ad haec ne quid in negotio Iesu Christi de contingentibus omittatatur volumus mandamus c. And so repeats at large the substance of the Decree of the Expedition for the recouery of the Holy land So that it is manifest by this and that which hath beene sayd before that there were many things done in this Councell yea all that are affirmed to bee And it is called a Councell and a generall Councell by Vrspergensis Paris Platina Grantzius Nauclerus BeluaceÌ„sis and all that I can finde that haue any way written therof except your vncontrowlable selfe Besides it hath the allowance of the Holy Catholique Church the awfull spouse of Christ more true more wise more vigilant and infinitly more reuerend then all the sects Synagogues of Schismatiques Heretiques therfore their obiectioÌ„s against her whom they ought to belieue and reuerence aboue all things on the earth especially when they are propounded peremptorily as these are are fitter to be reiected than to be answered I conclude with the words of Surius a Nemo sanae mentis ambigere potest hanc quae sequitur Synodum Lateranensem cum primis insignem vere oecumenicam fuisse quippe in qua de negotiis religionis summa Latinae Graecae Ecclesiae concordiâ tractatum est cuique interfuere Patriarcha Constantinopolitanus Hierosolymitanus Archiepiscopi tum Lani tum Graeci 70. Episcopi 412. Abbates Priores plus 800. simul omnes Praelati 1215. aut eo plures Nec defuere Legati Graeci Romani Imperatoris Regum Hierusalem Galliae Hispaniae Angliae aliorum Quodsi verò ea cuiquam propterea minus ponderis habere videatur quod recentior sit ille certè Christum mendacem facere velle videtur qui perennem praesentiam suam promisit Ecclesiae suae Spiritum sanctum suum Spiritum veritatis qui cum illa maneat in aeternum Manet sua semper Catholicae Ecclesiae authoritas quam quisquis contemnere ausus est non ille efficit vt ea minor sit sed se dignum reddit qui eius pondere penitus opprimatur No man well in his wits can doubt that this Councell of Lateran was very famous and truly generall because therein were handled the matters of ReligioÌ„ with very great agreement of the Greeke and Latine Churches wherin were present the Patriarch of Constantinople and Ierusalem and 70. Archbishops Greeke and Latin Bishops 412. Abbots and Priors aboue 800. all the Prelats together were one thousand two hundred and fifteene or more Neither were there absent the Ambassadours of the Greeke and Roman Emperours of the kings of Ierusalem France Spayne England and others But if this Councell seeme to any to haue lesse weight because it is later hee truly seemes to be willing to make Christ a lyar who hath promised his perpetuall presence to his Church and his Holy Spirit the Spirit of truth which remayneth with her for euer The authority of the Catholique Church doth alwayes abide here which who soeuer presumes to despise he doth not lessen her but renders himselfe worthy to be crusshed to pieces with her weight And now insteed of your prouing the Catholique writers lyars and forgers and the Catholique Church credulous negligent and ignorant which you endeauoured you haue proued your selfe vnwise vnlearned and audacious and I belieue will loose all credit and reputation of integrity or capacity in the iudgement of all prudent men of what religion soeuer they be that shall reade these your vnworthy workes But suppose the thing it selfe were true that you haue laboured for abstracting the authority to the contrary to wit that there had beene no Canons made in this Councell yea suppose there had neuer beene any such thing as this Councell what is it to your purpose What article of our Catholique Faith is therby cancelled how is your inuisible Church of England or your Chappell in France where God hath his Church defended