partly he cauills with him about the quoting of it In which respect I haue thought good first of all to set it downe as it lies in our bookes In all points following the Decrees of the holy Fathers and admitting the Canon lately read of the 150 most blessed Bishops assembled together vnder the great Emperour Theodosius of pious memorie in the Imperiall Constantinople new Rome we also decree and determine the same things concerning the priuiledges of the most holy Church of Constantinople afore-said the new Rome For iustly did the Fathers giue priuiledges to the throne of old Rome because that Citie was then regent And the 150 most blessed Bishops mooued with the same consideration gaue equall priuiledges to the most holy throne of new Rome wisely iudging it meete and reasonable that the Citie which enioyed both Empire and Senate and was endued with the like priuiledges or equall priuiledges that old Rome was should in matters Ecclesiasticall be aduanced and magnified euen as shee or no lesse then shee beeing second after her not subiect to her but second after her yet F. T. saies the Bishop left out those words of set purpose Rather indeede because nothing to the purpose And that c. Euen as if I breake off now and English not the rest no wise man nor learned that hath but read the Canon will deeme I breake off fraudulently or for aduantage but onely because that which followes is not materiall Now see what exceptions the gentleman takes to the Bishops allegation As first that he should say that the Canon makes the two Seas the one of Rome the other of Constantinople equall in all things What is here amisse Equall saies the text sicut illam euen as the other and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall priuiledges But where is that in all things saies the wrangler The words perhaps not but the sense so cleere that without that the Canon were no Canon and the rest of the words to no purpose at all Haue you not heard that indefinites are equiualent to vniuersalls especially where one exception beeing made it is plaine that all others are thereby cut off according to the rule Exceptio figit regulam in non exceptis And therefore the ranke or the prioritie in order beeing onely reserued to Rome in that place as it followes about Constantinople that shee should secunda post illā existere be second in rew as the new Rome to the old Rome the old beeing first and the new second is it not cleere that there is equalitie in all things else graunted to Constantinople and the magnifying or aduancing of her in Ecclesiasticall matters sicut illa as shee or no lesse then shee generally to be extended as farre as Romes Sozomene saies expressely for ciuill matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee was equalled in all things Constantinople with Rome lib. 7. cap. 9. and the ground of the Canon is the equalitie of the two cities in ciuill affaires Therefore either the Fathers conclude not well out of their owne premisses or els the equalitie of the two Seas euen in Ecclesiasticall matters is to be vnderstood secundum omnia in euery respect For as in the one so in the others let it be say the Fathers To omit that as Error is subiect to Inconstancie you answer this afterward another way your selfe that there might be equalitie seruatâ proportione and onely in comparison with inferiour Seas where you will not denie but per omnia may be borne in that sense in the alleadging of the Canon though the text hath it not The Bishop therefore might adde it without iniurie to the Text though it be not in the letter Yea in your 47 numb of this present Chap. you giue the Cardinall leaue to adde Totius where there is none in the Text but vineae only without totius saying he doth it for explication sake And may not we then vpon so good grounds as you haue not for Totius out of all that Epistle but we haue for per omnia out of the circumstances of the Canon as hath beene shewed I suppose if two Consulls should striue for preheminence or two States of Venice to vse your owne comparison in another place of this brooke and the Iudge should so order it that they should both haue equall allowance of honour the paria priuilegia that you are so stumbled at for so I construe them and I thinke the righter one to be aduanced in matters of gouernment as well as the other onely that one should hold the second place and the other the first were it not euident that they were equalled in all points though the word all were not by him expressed saue onely in paritie of ranke and order So the case was here The Bishop of Rome was to sit afore the other in assemblies and meetings to be mentioned before him in the praiers of the Church to deliuer his opinion and iudgement first and yet for matter of authoritie or iurisdiction one Sea to be magnified sicut altera euen as much as the other and that per omnia in all respects whatsoeuer F. T. grinne to the contrarie § 4. And by this we answer to his other wise obiection that if preheminence of order bee reserued to Rome how then does the Canon make them equall in all things In all things else this onely excepted which the Canon excepts and nothing else to shew that as for other things they are to be equalled in all § 5. Yet you cauill the Bishop for leauing out that clause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second after the other namely Constantinople after Rome as if the Bishop had left it out because making against himselfe which was nothing to the purpose to haue inserted because it concernes not the primacy of authoritie but of order onely about which wee striue not § 6. As for the printing of those words in all things in a different letter which according to the measure of your accustomed franknes you call corrupt and fraudulent dealing how often shal we tell you that the Bishop followed the differēce of the letter as diuerse others haue done and daily doe to specifie the thing it selfe intended by the Canon and to imprint it the deeper in the Readers mind not as alleadging the letter of it and so counterfeiting as you please to call it From which in truth he was so farre that you make it his fault in this very Chapter num 3. not to offer to lay it down or the words of it but onely to argue and to drawe consequences therefrom as his occasion serued § 7. Now whereas you would explicate the Canons meaning by the words following about the ordaining of certaine Bishops by the Patriarch of Constantinople as Pontus Asia Thracia c. and by exempting that Sea from standing subiect any longer to the Bishopricke of Heraclea of which it was once but a parcell it is true that from thence euen from so low estate
when he said absens corpore prasens spiritu and yet knew not what they did but loue linked him nor might they petition to him in such absence Spectator actuum an Angell may be as you quote out of S. Ambrose and yet not cogitatuum which is prayers cheife seat as hath been often told you § 17. Wee say not that Saints are shut vp in a coffer as you malitiously slaunder vs with Vigilantius Wee graunt they follow the Lambe whethersoeuer hee goes but signanter dictum sequuntur non praeeunt they follow him not goe before him that is they applaude his resolutions of shewing mercy to his Church not importune him alwaies with fresh demaunds only sighing for our saluation in generall The blessed Martyr Fructuosus as you may read in Baronius Tom. 2. Anno. 262. when he was hasting to his martyrdome and now come to the stage of his execution one Felix requested him to haue him in minde belike after death To whom the holy Martyr and Bishop answered clarâ voce audientibus cunctis In mente me habere necesse est ecclesiam Catholicam ab oriente vsque in Occidentem That is I must needes haue in minde the Vniuersall Church of Christ euen from the East to West Limiting thereby his prayers to the Vniuersall estate of Christs Church here vpon earth and no longer owning particular suits after his departure out of the body As he that giues vs the Contents of the second Tome of Baronius in the ende of the booke vnderstands those wordes more peremptorily yet then so Non esse orandum sibi nisi pro Ecclesiâ Catholicâ that he may not pray for any but onely for the Church Whereas what if they should pray for the generall of mankind But I must further follow you § 18. S. Gregories speculum is reiected by your selues Is it like the Saints see as much as God Doe they see him as much as he is to be seene Doe they comprehend him in quantum comprehensitilis est Yet himselfe does so And if by seeing him they see as farre into him as the nature of things is resplendent in him they should doe this and all He meanes the presence and contemplation of God excludes all wretched and woefull ignorance from them and fills them full of happines but after the measure of their capacity And though they could discerne all that is in God yet it is a question whether he would not restraine them from some things purposely speculum voluntarium not naturale Though they affect vs well as wee confesse yet their felicity stands not in the knowledge of our welfare but in submitting themselues and all their desires to the pleasure of God of whome wee read that he shall be all in all in them but not that they shall be all in all in him I meane to see all that is to be seen by him § 19. I haue omitted one thing in the 17. Numb that the Saints offer vp our prayers vnto God Apoc. 5. for so you quote In all which chapter neuerthelesse there is no mention of offering at all The 24 Elders are said to haue harpes that is the instruments of praise and vialls full of sweete odors which the holy Ghost expounds to be the prayers of the Saints But their owne as well as others for ought I know Either their thanksgiuing to God for their wonderfull redemption as v. 12. for thanksgiuing is reckoned a kinde of prayer or because you are so delighted with the Bishops graunt the intercessions which they continually make for vs. As for the 8. chapter of the same booke where you read thus Another Angel came and much incense was giuen him to the ende that he might dare de orationibus Sanctorum offer as you conceiue it of the prayers of the Saints the originall Greeke reads dare orationibus that he might giue of that incense to the prayers of the Saints not offer them himselfe Which Angel S. Primasius expounds to be Christ so Beda so Ausbertus our Rhemists insinuating though not expressing so much S. Austen before them all Hom. 6. in Apocal. and therefore he is called another Angell as eminent aboue the former and he indeede graces our prayers with his merits as it were with sweete odours to make them acceptable to God Or if you will needes take it of the created Angels you see they adde no merits of their owne to countenance our prayers with but borrow incense from the Altar that is Christs merits from him for he is our Altar Hebr. 13. Data sunt ei thymiamata multa as hauing none of his owne Which is enough to ouerthrow the mediation of Angels though there were no more For by a scheme of speach they are made to be casters on of the perfume though it be Christ alone that can dispence his owne merits and the Angels are strangers to them As when it is said in Mulachie that a booke of remembrance was written before the Lord another is made to supply his memorie as it were though his singular sufficiency need no such helpe Lastly if we should read as we no where read that the Angels offered vp our praiers to God or carried them to God I would say that their carrying or offering them to God were nought els but their vnderstanding his gracious will and pleasure for the graunting of our praiers commeÌ„ced in Christs name beautified with those incense whereof the text speakes and their returne to vs the execution or performance of them on their parts wherein we needed their succour as Tob. 12. Act. 10. and sundrie places in the Psalmes as Mandabit angelis suis de te againe Mittet de coelis cruet me He shall commaund his Angels hee shall send from on high and saue me c. § 20. It is not worth the ripping vp now how the Rhemists haue expressed their dotage vpon this place Apoc. 8. that because it is said vers 3. the prayers of all Saints c. or because the title of Saints they are but slowely belike brought to extend to holy persons liuing vpon the earth therefore they haue deuised mediations of mediators between themselues Saints for Saints and Angels for Angels making intercession in heauen the superiour for the inferior as they tearme it What greater victory could we wish to the Truth or where shall we stay if this be once admitted § 21. NVm 24. Hee comes to another head of the Bishops plea why wee should not pray to Saints because there is no precept for it and all addition to the Law in matter of Gods seruice is Leuiathan a bugge But he insists vpon the place Deuter. 12. alleadged by the Bishop Quod â—â—bi praecepero hoc tantùm facies Thou shalt onely doe that which I commaund thee It extends no further saies F. T. then to the things in that Chapter namely to the not offering of such sacrifices as the heathen As if God could be offended onely one
Therefore he saith PLENTIFVLLY S. Hierom and S. Primasius inferre out of the same words that lay-folkes ought to haue the word of God among them and that non solùm sufficienter sed etiam abundanter not onely sufficiently but also abundantly or as the Rhemists translate it as if zealous of good measure to be dealt to these poore folkes though they meane nothing lesse euen aboundantly So Anselme vpon certaine other words of the same Apostle Eph. 2. 19. You are no more strangers or pilgrimes but of the houshold of God c. gathers both wittily and godlily that ideò non erant hospites testamentorum as some others had beene of whome he spake before quia non in transitu recessu videbant ipsa testamenta sed assiduè morabantur exercebantur in ijs that is that therefore they were no strangers to God and his Testaments because they saw not his testaments onely at a blush or passing by as you would say but daily they staid vpon them and were exercised in them c. This is with Anselme to be no stranger to God but one of his houshold c. Whereas that vnconscionable Cardinall of yours in his Controuersie about this matter whether lay-folke should read Scripture or no quotes Ioh. 6. to prooue that lay-men haue no right to Scriptures because the wicked Priests said Populus qui extra est The people which is without knowes not the law as if still without and not yet taken into house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this by the way onely because you say it is no more then euery priuate man was allowed among the Iewes to haue the Bible in his house This at least is more on the Kings side then on the priuate mans that the King in particular is appointed to haue it by order from Gods owne mouth and the Priest to yeild it him yea the King himselfe to write it out for his owne vse It shall be saies the text when he sitteth vpon the throne of his kingdome that he shall write him a copie of this Law in a booke out of that which is before the Priests the Leuites WHEN HE SITTETH VPON HIS THRONE Doth not this make a distinction betweene the Kings and the lay-mans hauing of the booke though neither be forbidden it Or doth it not shew that the King is entrusted with the book in reference to his gouernment ouer the whole kingdome For the booke must be offered him when he sitteth vpon the throne of his kingdome saith the text no doubt to distinguish betweene the ende for which he and for which ordinarie men must read the booke if they read it at all And what thinke you of that that the King must write himselfe a copie Is not this too great paines for a King Which though I doubt not but we may construe that the King must procure one to write it out for him as Salomon is said to sacrifice when the Priests sacrificed by his appointment and our Sauiour Christ to baptize though he baptized none himselfe but onely through his Disciples yet first it argues a great entrusting of the King with diuine matters to let him haue the Bible so much at his disposing as to copie it out by such as he shall set a worke Secondly it giues him a secret item to diligence and to studying of this book with more then ordinarie carefulnes And lastly as oft as the King changeth so oft as it may seeme should the Bible be transcribed for the vse of the Crowne while the Priests and the Leuites are enioyned no such taske for the making of them perfect Oleaster complaines vpon this place that it is a wonder to see how dissolute Kings are touching the studie of lawes not onely Gods lawes but their owne whereas your doctrine if they are prone of themselues as wee are all by nature to such recklesnesse driues them headlong and sets them going by authoritie Yea you threaten them with great penalties if at any time they doe but presume the contrarie as if they passed the bounds of their commission in so doing But I suppose Oleaster when he tooke vp that complaint was not much acquainted with forreine Kings and Queenes such as God hath blessed our land with since of whome I will say nothing in this place least I should seeme to affect flatterie though it be hard to passe ouer in silence such an incomparable mirrour as we enioy in this kind at this day God be thanked and long most long may we enioy I pray God Yet I meruaile that beeing a Portaguise if not originally Spanish Alphonsus King of Arragon one of his countrey-men should not come into his minde who is said to haue writ out the Bible once with his owne hand in Hebrew as I take it and to haue read it as I remember no lesse then sixteene times ouer I think few Kings haue come neerer to this precept of copying the Law for the literall sense of it then Alphonsus did though certenly we are to presume he was no babe in the vnderstanding of it neither But Oleaster notes further that from hence in all likelihood that custome tooke his beginning that the Kings of Israel should be crowned with the booke of the Law in their hand 1. Chr. 24. which is very remarkeable and no lesse then for the King of France to be inuested in a Deacons habit at his coronation as we are told by Rossaeus A third exception Vt discat say you Deum timere that hee may learne onely to feare God and for his priuate instruction As if first any thing might well be called priuate in so great a Maiesty or as if the King learning his dutie from the booke of the law could learne it for himselfe only and not for others his dutie beeing to see that others doe their duties as euery magistrates is and his fearing of God beeing to feare him not only in the course of his owne life but of his whole gouernement Yet you please your selfe in your queint language that the priest was to be possessed of a copy of the law that he might obserue it punctually for his owne selfe Not onely so Sir but pungitiuely for others he was to make others euen Priests and all to keepe the law to enforce them and to constraine them to pricke them and to driue them onward by the edge of his sword which he carried neither edgeles nor in vaine Rom. 13. no not then as Ezechias did the Leuits til he made them offer Obtulerunt tandem as it is in the Chronicles by the Kings instigation S. Austen warranteth this in diuerse places as hath beene told you but I will alleadge S. Gregory to you now l. 9. Registri Epist 60. ad Aldiberium one of the kings of our Country Regni sui vos ipse faciat esse participes cuius vos fidem in regno recipitis facitis custodiri that is Euen he make you partakers of his kingdome whose
be deposed by none but only by the grand-master of the Family which is God in the world as the Steward in the State is the King by analogie Not but that his meaning is as trayterous as euer for he vnderstands it of his Pope but I suppose Your MAIESTIES name was partly fatall to giue him light which is the character of Supremacy engrauen in you by God and partly it confirmes my opinion of him that if Your MAIESTES Bookes and rare trauailes in this cause out of which we all take that now write any thing had been but read of him when he was young and afore he was embondaged in this damnable preiudice he would haue yeelded to the spirit and power which they are fraught with acknowledged your proofes submitted to your reasons admired Your MAIESTIES cor linguam and finally thanked God for him his conuerter whom now he is faine to endure his confuter But longa dies quid non captiuat making vs as S. Chrysostome sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre euen garlicke before Ambrosia But although not he froward as he is yet there are others infinite both forreiners domesticks that profit by Your MAIESTIES peerelesse writings daily not onely to the enlarging of their skill and knowledge whereof your Works may seeme to be an Vniuersall Seminarie but to their redeeming from ruine which Vn-subiection drawes to and building them vp to euerlasting saluation in the world to come with quiet mindes and content in this present which before they wanted And truely our hope is that the Rights which Your MAIESTIE shall transmitt to your posteritie as nobly cleared by Your pen as euer they were wonne by your Auncestors swords will both breed much peace to the Land in generall and great security to Your royall offspring the inheritours confusion to the aduersaries and barkers against Soueraignty euen as long as either learning shall be held in price or a man shall be left aliue to reuolue bookes Whereof because this worke pursues the remainders and treads the same way though in a most improportionable distance once againe imploring Your MAIESTIES sacred Patronage worthie to be a Sanctuarie to a greater trespasser both out of Your loue to the cause and out of Your loue to the coate which is so great and so gratious as no fame will be so niggard but to record it to the furthest ensuing ages I beseech the GOD of ALL things euen for his deare SONNES sake which is our hope and our glorie defending Your MAIESTIE and by Your MAIESTIE defended to accōplish his rare Graces vpon Your MAIESTIES Royall Head Or in stead of augmenting them to adde but this one more blessing to the many that he hath multiplied super virum dextrae suae super Regem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eundemque Phil-ecclesiasticum in whome no bodie could euer discerne any cause of doubt saue onely whether Your zeale to the Church or to the Clergie were greater euen PERPETVITIE and AETERNITIE the Imperiall style and patrimonie of Kingdomes in the most Orthodoxe language Your MAIESTIES most humbly-bounden and deuoted seruant in all dutifull and gratefull subiection S. COLLINS TO THE READER BEfore I come to the maine matter I thinke it not vnfit Courteous Reader to acquaint thee a little with the conditions of the man against whome this is intended for intending against one so much better thē himselfe to vse no more then Dauids phrase about the murthering of Abner by vnmanly violence and butcherly force which base circumstances no doubt encreased the tragedie of that worthie Champion in the opinion of Dauid And surely so it is A noble hand eases much a grieuous stroake insomuch as Tullie bemoanes the Common-wealth of Rome in one place that shee was not so happie as to be borne downe by valiant aduersaries but cowards gored her and sotts insulted ouer her and foxes and recreants ran vpon the battlements of her as the Prophet complaines Serui dominati sunt nostri saies Ieremie Slaues haue ridden ouer our heads Not that I would haue the glorious Faith of our LORD IESVS CHRIST to be held in the partiall respect of persons which S. Iames forbids where Baronius saies Kings are secretly nipt at and why forsooth but for the description of the man with the gold ring whereas now we may find pearles vpon the Popes shooes S. Iames beeing so farre from nipping Kings in that Epistle that as if he had foreseene that one of his own name should lead the field in time to come against the impugners of Soueraigntie he giues the onset so well as to call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingly or the royall Law vnderstāding the Diuine not so then Nor that I would not haue all to open their mouthes of what sort soeuer in the cause of God and his holy truth it is not we that exclude Eldad from prophecie or Medad from consultation but Bellarmine that blesses them with Populus qui extra est non nouit legem and therefore maledictus The people which is without they are accursed But yet me thinks some decorum would be obserued in these conflicts and though all cannot be coped with by their matches in worth as Kings by Kings as Alexander said for the sword deuoures now one now another and so Bishops by Bishops which the auncient Canons haue a speciall care of that euery rakeshame should not challenge a Bishop no not a Priest saies S. Paul vnder some store of witnesses yet modestie might be kept and faire dealing maintaind and respectiue warre of both sides nourished that which wants in other points to make euen the encounters beeing supplied by humility and courtesie and moderation as the Masters of the prizes are wont to equall the weapons of the combatants afore they begin From which this man is so farre that like the Orators in Tullie who the worse they spake the lowder they cried whom therefore he compares to lame riders that not able to goe on foote would needes be prauncing on horsebacke so he mends his stature by a false shooe as it were and as another Publican after Matthaeus Tortus climbes the sycomore of his owne wild fancies to ouerlooke the croudes or like the painters boy that beeing to paint Helen cùm pulchram pingere non posset pinxit diuitem so what he lacks in learning he laies on load in lies in taunts in tearmes and in abominable raylings Which for my part I cannot see what effect it is like to haue with the iudicious Readers if at least any such cast their eyes vpon these pamphlets for we are not ignorant to what kind of people they are consecrated then to strippe them quite of all credit and euen pitch them ouer the barre like forlorne lawyers for not caring what they say nor of whome they affirme as the Scripture prophecies of such like fellowes in one place that their owne tongue shall
Peters disease which S. Austen had first toucht vpon namely of confidence in himselfe and too much ouerweening so as he stucke not to say Et si omnes non ego to which the Bishop addes for explication sake id est plus ego quà m omnes which is the verie thing that they attribute to S. Peter at this day to bee the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostles and worth them all as also it followes out of his owne words for if though all not he then he is of more worth or force then they all this lither fellow this exos asinus not so good as Issachar an asse without bones without proofe without mettall construes it thus out of the fulnesse of his Latine That though all other Diuines would giue ouer attempting the Popes cure yet so would not the Bishop et si omnes non ego A likely speech to be vttered by that graue Prelate concerning himselfe especially with the disparagement of the rest of our Diuines for so is his disposition as they knowe that know him But how doe you thinke he falls vpon this sense what pucke lead him out of the way Because the Bishop had said a little before Praesertim cùm eundem morbum in capite vestro notârint diu iam medicorum filij Medicorum filij saies he are Beza and Caluin for the olde heretiques were the medici as the Donatists c. whom the Papists nothing resemble neither restraining Kings from medling with Church-matters nor shutting vp the Church within a corner of the world c. and these their sonnes Then followeth Etsi omnes non ego â—1 plus ego quà m omnes which in the Bishops booke referres to the morbum before spoken of S. Peters disease consisting in these words a disease of pride But what does our Gentleman He diuides etsi into two words and si and then makes an interrogatiue at ego construing it thus Et si omnes non ego And if all doe shall not I if all physicke the Pope shall not I To which you may thinke now how handsomly that suites which followes id est plus ego quà m omnes as if the Bishop when he had asked that question by way of challenge should expresse himselfe for more perspicuitie sake by an id est that is to say I am more worth then they all These are the fopperies of this great gull And you see howe profound an vnderstander of the Latine that is faine to point the Bishops words anew with his senselesse interrogatiues before he can construe them or misconstrue them rather as likewise to diuide them and to clip them by turning etsi into et si but lastly to deuise a difference between medici and medicorum filij a most palpable demonstration of his vnmatchable dunserie and not vnlike the boyes in the Grammar schoole that construed pullus equinus a horsechicken Now crie for Elleboron Sir now prescribe Catholicon like a Doctor in your facultie which if it bee the name of a Dictionarie or of a Grammar or some such like may stand you in good stead for ought I know As for the drug Catholicon that intoxicates the braine and prickes on to murther and to combustion in States it is a drug for your selfe and for your fellowes if they haue not too much already For I passe by that that he so construes the Bishops words referring to S. Peter plus ego quà m omnes as if S. Peter had been more scandalized then they all cap. 4. num 33. Yet this is his Latine plus scandalizatus for more scandalized Which though by the rules of his Caetholicon may passe for currant not so by the touchstone of the more accurate GraÌ„marians who happily would no more say plus scandalizatus for more scandalized then plus illiteratus for more vnlearned And though this bee not all that he might be shamed with in this kinde yet come we now to the fourth which is his Tediousnesse and his Talkatiuenes in very truth vnsupportable I meane his lazy and heauie and dull repetitions of the same thing often the very Mathematicians doe not resume their grounds I thinke oftener then he and yet all with such a confidence or Thrasonicall boldnes as makes it much more odious Thou maiest remember good Reader saies hee And I haue done this good Reader Then In such a chapter this And In another chapter this As if all were so impregnable and impossible to be reuersed forsooth that hee had once dealt in Is there no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demades said of Phocion No Spunge to wipe out a malitious crimination as one teare of Olympias was able to deface whatsoeuer lying tell-tales had conueyed into Alexanders eares against her But especially he triumphes in that which aboue all others should not onely dye his cheekes in graine but make him call for his hood or rather his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer cals it to protect him from rebuke yea almost wish the mountains to couer him but at least not to endure euer to looke a man in the face againe as the Poet saies of the like Et contra magnum potes hos attollere Solem Hee accuses the Bishop for corrupting the Fathers by name S. Ambrose and reiterates this crime againe and againe Yea he hath neuer done with it But what crime thinke you or how likely to be true The Bishop to turne corrupter of the Fathers S. Chrysostome beeing accused as himselfe reports in his Epistle ad Cyriacum of a detestable crime and such a one as his manners abhorred from most offred to cleare himselfe without speaking a word by shewing of his body The case in hand is as cleere as there and nothing so ready as the Bishops integrity to be viewed of all men while the Adioynder is guilty euen of his owne imputations See Chap. 1. p. 44. where of fifteen editions that we haue perused of S. Ambrose partly printed and partly manuscript all of them of the auncientest and farthest from suspect there is not one but citeth those controuerted words as the Bishop doth Sixtus quintus beeing the first then a priuate man after Pope that presumed to cut them out and to corrupt the Copyes which this good fellow would faine charge now vpon the Bishop of Ely for retayning them And as they that tell lyes till they beleeue them for true themselues though at first they knew theÌ„ to be clean otherwise or hoping to preuaile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the fashion of the heathen or as himselfe speakes the flowre of Eloquence after the Gentilicall fashion thus he furbushes it ouer and ouer Thou mayest remember good Reader saies he what poore stuffe he produced so he speakes of the Bishop to prooue that S. Peter had nothing peculiar to himselfe by his pastorall commission c. when neuerthelesse to make good his idle conceit he was faine to vse great fraud
the right sense and his most vpright quoting of S. Ambrose his words to the same purpose § 1. AS Eusebius describing the raigne of Constantine the Great after the Nicene Councell calls it a blessed time when all things beeing established both for Religion and Gouernment nothing was in mention but the Trinitie in heauen and the Emperour vpon earth with his Royall issue that prayed to these prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul couples them 2. Thess 2. 4 euen twice a day praied for in the publike seruice without any flatterie witnesse S. Chrysostome Com. in 1. Tim. 2. So the Adioynder spends it selfe in the defacing of them both the KINGS Supremacie and the Invocation of the one and onely true GOD by his Sonne Iesus Christ And first the Supremacie then the other because Kings beeing as ramparts to fortifie Religion when they goe downe Gods worship consequently goes to wracke For Kings doe not minde matters of warre so much or of the State saies the same Chrysostome else-where and Leo subscribes by vertue of their calling which they haue from God as of Religion and Pietie and of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore many other particulars occurring in the Bishops Answer to Card. Bellarmine as indeede each of his bookes for their admirable varietie is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather an artificiall embroiderie then a single monument this man singles out onely these two in effect not ignorant of the relation or the connexion that they haue betweene themselues That it is fatall in a manner as the Orator said of himselfe nec vinci sine Republica posse nec vincere so that Christ should be dishonoured without the King were impeached nor the King disparaged vnles Christ were dishonoured And againe Nemo alteri bellum indicit qui non eodem etiam tempore alteri no man assaults the one but he oppugnes the other for the most part at the same time § 2. FIue Chapters he spends about the first of these two points fiue more about the second and certaine other driblets which he interlaces to the end of his booke In the first is first quarelled S. Austens exposition of Pasce oves meas feede my sheepe which the Bishop alleadged out of his booke de agone Christiano c. 30. Cùm Petro dicitur ad omnes dicitur Pasce oves meas when it is said to Peter it is said to all Feed my sheepe And therfore he is not made by vertue of those words at least Vniuersall Gouernour of Christs Church The strength of F. T. his replie to this authoritie sparing the more ample quotation of the place which in the ende I shall quote perhaps more amply then he though he pretend to quote it somewhat more amply then the Bishop lies in this That whereas S. Austen saies the commission giuen to Peter Feede my sheepe was giuen to all ad omnes dicitur it was because S. Peter bare the person of the Church which with him imports as much as to be indued with Supreame authoritie ouer the Church And to this end Tullies Offices are quoted very freshly Est proprium munus magistratûs c. It is the proper office or dutie of a Magistrate to vnderstand that he beareth the person of the citie And so saies he Peter looses no authoritie by this authoritie but gaines rather § 3. Where first when S. Austen saies that Peter bare the person of the Church and by that expounds his ad omnes dicitur as this man fancyeth I should thinke vnder correction that he meanes the Church onely representatiue consisting of the Apostles and Pastors and no more for they onely feede which will hardly amount to so great a summe as the Papists would make S. Peter chiefe Magistrate of viz. to beare authoritie ouer the whole Church militant and euery member thereof Yea and in some cases of extention not onely ouer them which are without holy orders and so no Feeders but ouer them also which are cleane fallen away from the Church and which is yet more ouer them which neuer set foote within it For thither also reacheth their ierke as they call it of indirect power And though this should be granted in S. Austens sense that S. Peter bare the person of all the members of the Church as no question but he figured the communitie in many things as may be afterward not onely yeilded to but declared at large yet who would euer beleeue that whē the precept is of Feeding the flock of Christ this precept is giuen to the flocke it selfe which neuerthelesse must needes be I say if it be giuen to S. Peter bearing the person of the flocke as he must needs beare that if he beare the person of the whole Church euen in that that he was bid to feede the flocke Doe you see then what a confusion you haue brought vs in already how you haue pulled down the partition wall betweene the Laitie and the Clergie so as now Theodosius may sit him downe where he will though it be at Millan it selfe without any scrupulositie how you haue vtterly remooued the inclosures about the mountaine and made way for M. Saunders his Aclerus as he calls him while you would seeme to set vp a Nauclerus in Christs Church and to be the onely true friend to the beautie of Gods house Yet you are wont to say that this is our fault to take away distinction betweene the sheepe and the shepheard betweene the people and the Pastors and to lay all open to the wild boare out of the wood Nay not onely you confound the Laitie and the Clergie but you make as many Popes by this meanes as there be Christians For placing the Popedome in Pasce oves meas in feeding Christs sheepe you graunt that this commission was giuen to Peter representing their persons c. Which is as much to say as they are all made Feeders of the whole flocke by vertue of these words no lesse then he § 4. As for that you expound the bearing of the person by Tullies Offices to be no other then to be made Supreame Magistrate though it be first vncouth to expound Austen by Tullie whose phrase for the most part is not so sutable yet let S. Austen deliuer his owne minde for this point lib. de pastor for wee speake of pasce and hee handles this argument in the very place that I quote cap. 12. Quemadmodum loquantur authores mundi quid ad nos As much to say as What care wee how Tully speakes Besides that if S. Austen had meant to decipher Peter by those words to be cheife magistrate of the Church vnder Christ for so you conceiue perhaps he would rather haue said that he bore Christi personam then Ecclesiae the person of Christ then of the Church As the deputy Regent of a
the bodie plainely so distinguished by S. Austen vt esset ille caput that Christ might be the head Peter shall I say the body nay not so much as the bodie but figuram corporis portaret saies S. Austen that hee might carry the figure or resemblance of the bodie And is gerere personam now and gestare figuram all one thinke you because of Tullies Offices Yet you cry out against the Bishop for fraudulent dealing and superscribe your boxe A Discouerie of his absurdities falsities lyes you blame him for lame quotation of places Indeed he is as compendious in quoting the Fathers as you are ambitious in citing your owne Supplement and as talkatiue and full of circumstance as any pies-nest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for quoting of places against the light of conscience was there euer any wretch so taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the very manner as you are in the construction of gerere personam which S. Austen expounds by gestare figuram or portare figuram you would faine extend to boundlesse iurisdiction And if gerere and gestare were graunted you to be all one is there no difference betweene figure and persona as persona is put for maiestas reip will you put figura in that sense too You imagine the Church to carrie S. Peter no doubt as a beast carryeth the rider and some of you haue allegorized it so from Balaam and his asse to the Pope and your Church Here you see the Church doth not beare S. Peter but S. Peter beares the figure of the bodie that is of the Church And where you thinke the Supremacie that you attribute to your Pope was grounded vpon the infallibilitie of his iudgement in faith and from thence proceeded that same Pasce oues meas S. Austen tels you farther to correct that opinion that the ground of his commission was the strength of his loue in these words Proinde vt oues commendaret quid illi priùs dicit ne illi tanquam alteri commendaret Petre amas me Et respondet Amo c. Confirmat trinitatem vt consolidet vnitatem that is Therefore that hee might commend his sheepe vnto him what first does hee say vnto him that he might not commend them to him as to another man Peter louest thou me And he answereth I loue thee c. He confirmes trinitie to establish vnitie So as euery where vnitie and loue is aimed at which is the bond that couples Christ and his Church which Church as I tell you Peter representeth here no otherwise then a proxie doth him that he stands to be admitted for But you doating vpon the priuiledges of your earthly God blot out loue to bring in power and for that which S. Austen said a little before vt essent duo in carne vnâ your Canonists haue not shamed to turne it thus vt essent duo in sede vnâ as if Christ and the Pope had one Consistoire This is the agreement between you and S. Austen here § 7. You againe cite S. Austen in his commentarie vpon the 108. Psalme Were you disposed trow you to doe your selfe a shrewd turne For from whence could you receiue a greater blow Yet here againe I must tell you that your citation is wrong Cuius ecclesiae say you as quoting S. Austen ille agnoscitur gessisse personam meaning of Peter But S. Austen sayes not so First not gessisse but gestasse is S. Austens See you now that I distinguished these two not without cause before For neither did you I am sure without cause here change them You know that gerere is of farre more force then gestare in these matters so as gerere remp is as much as regere remp gestare not And if S. Austen had said gessisse personam yet see I pray you with what qualification Not simply gessisse but in figurâ gessisse personam ecclesiae which you cut out as if in figurâ were no words or words of no sense or sense but not to your tooth This is your honest dealing that cry out against falshood Call you this arguing in figurâ against your betters And would you read that to the Corinthians or suffer to bee read suppose in your Colledge hall at Rome where as we in our Colledges here read the Bible at our ordinary meales so Father Parsons made the schollers to reade the booke of Titles and of claimes to Kingdomes if your Seculars haue said true and men say that you boast of Father Parsons his spirit would you suffer I say to be read Omnia contingebant illis and no more for omnia in figurâ contingebant illis specially if the controuersie were how omnia contingebant illis as here the controuersie was about gerere personam and in what sense But let vs heare S. Austen Sicut quaedam dicuntur quae ad Apostolum Petrum propriè pertinere videantur nec tamen habent illustrem intellectum nisi cùm referuntur ad ecclesiam cuius ille agnoscitur in sigurâ gestâsse personam propter primatum quem in discipulis habuit sicut est Tibi dabo claues regni coelorum siqua huiusmodi ita Iudas personam quodam modo sustinet inimicorum Christi Iudaeorum qui tunc oderant Christum c. As some things are said which may seeme properly to belong to the Apostle Peter and yet make no cleare sense but when they are referred to the Church whereof he is knowne to haue represented the person figuratiuely for the cheifedome which he had among the disciples as that is for one To thee I will giue the keyes of the kingdome of heauen and if there bee any like so Iudas sustaines after a manner the person of the Iewes Christs enemies who both then hated Christ c. Here is somewhat that you catch at but more that we may retort vpon you You catch verie greedily at propter primatum quem in discipulis habuit which we neuer doubt but S. Peter had a place of some priority in the quire Apostolike And it may be for that our Sauiour the rather chose him to represent his Church More zealous then the rest more auncient then the rest whether to figure the faith or the eternity of the Church the one in this world the other in the next or for what endowment else of his you can deuise For some no doubt And if it be secret is it therefore none will you call Christ to account for euerie thing and vnlesse wee can answer for him will you condemne him Why not some other as well as Peter say you if it were onely a matter of representation As if I might not say the like Why not some other as well as Peter preferred to be the cheife magistrate It was free you will say to our Sauiours choice and but one could be to sway a monarchie he chose Peter And may not I say the same But one could be to figure
Apostle is said to represent the Churches person besides Peter S. Austen hath made you to swallow it before yet perusing your booke I find it to be no more then your selfe attribute to Mr. Thomas Rogers of whome you say in your ninth chapter Num. 78. that he represents the authoritie of all the Clergie of England not only the Clergie but the authoritie of them all and yet I thinke you neuer held him for our supreame gouernour To that of S. Cyrill Vt Princeps caputque caeterorum primus exclamauit I wonder first why you should construe it exclaimed vnlesse your argument stand in that as if Peter should get the primacie by roaring So hee in Plutarch when he saw a tall man come in to try masteries but otherwise vnweildy This were a likely man saies he if the garland hung aloft he that could reach it with his hands were to haue it for his paines You know that we Englishmen call that exclaiming when a man cries out by discontent or passion Was Peter offended when you make him to exclaime As for princeps caput it is waighed in the ballance and found too light S. Ierome Dial. 1. contra Pelag. Vt Plato princeps Philosophorum it a Petrus Apostolorum as Plato was cheife among the Philosophers so Peter of the Apostles Doth that please you For Plato though he liued in Dionysius his Court yet he was no Monarch No more was Peter And if you would but turne Tullies Offices againe or almost any other of his works you should see Princeps in quacunque facultate In medicinâ in re bellicâ in scenâ it selfe where not Illaerat vita illa secunda fortuna saies he libertate parem esse caeteris principem dignitate Therefore princeps is no word of soueraigntie And was no bodie euer call'd caput but Peter For that is another thing which you stand vpon I could tell you a distichon out of Baronius made neither by Peter nor by any of his successors as you interpret his successors wherein neuerthelesse the man is called after other titles Pontificumque caput which is the head of Bishops and Popes and all And if a man should call Eudaemon-Iohannes iustly deseruing it as it may be some haue called him caput furiarū would you plead frō thence if need were that he had any authority ouer the deuils or were a yong Belzebub Further I beleeue when all comes to all it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek if we could see it Of which we shal say more when we answer to the other Cyrill namely he of Ierusalem a little after For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are taught by S. Chrysostome where yet there is no authoritie of one actor ouer the other Generally this arguing from titles of cōmendation is very vnsound Who knowes not that S. Iames was called Episcopus Episcoporum as Nilus testifies yet S. Ambrose serm 83. giues that to Christ to be Episcopus Episcoporū as his priuiledge Though Sidonius an author not iustly to be excepted against affirmes no lesse of one Lupus a particular Bishop that he was Episcopus Episcoporū Pater Patrum alter saeculi sui Iacobus that is a Bishop of Bishops and a Father of Fathers another Iames the Apostle of his age Which in the end wil proue as much as caput caeterorum though you bring that to magnifie Peter by As if caput caeterorū might not be one set vp by speciall prouiso to keepe good order in the Colledge I meane the Colledge of the Apostles though without any commission to deriue it to his successors or extrauagant power ouer the rest for the present Lastly I might aske you how Peter could be caput caeterorum here that is Monarch installed in your sense when you tell vs a little after Num. 31. out of S. Chrysostome that Peter durst not aske our Sauiour the question who should betray him till such time as he had receiued the fulnes of authoritie and after that time he grew confident Which time was not till after our Sauiours resurrection and therefore farre from this So if you trust to Chrysostome you haue lost Cyrill if to Cyrill Chrysostome you cannot possibly hold them both if you vrge caput in so rigorous sense I might adde out of S. Cyrill once againe to stop your mouth crying out so mainely against lame quotations that princeps as it may be taken is expounded there by ferventissimus Apostolorum so feruent saith S. Cyrill that hee leapt naked into the sea out of the ship for zeale Where if the ship be the Church then wee haue Peter leaping out of the Church You will say perhaps from Antioch to Rome Then Antioch is the ship and Rome the sea What vantage haue you now of all that is said of Peters ship to countenance Rome Doe you see how one iumpe hath marred your allegorie and almost your Monarchie Now S. Cyrill saies farther in the place you quote lib. 12. cap. 64. in Ioh. Petrus alios praeveniebat how Ardore namque Christi praecipuo feruens ad faciendum ad respondendum paratissimus erat That is Peter preuented others For boyling with an especiall zeale to our Sauiour Christ he was most readie and forward either to doe or say This was the cause why he exclaimed first Primus saies S. Cyrill but not solus Hic Malchi etiam aurem amputauit that you cannot abide to heare of putans hoc modo Magistro semper se inhaesurum So little did he couet the primacie that you striue for that he wisht neuer to be absent from his Master which if he had not beene he could neuer haue ruled in his roome Then in euery confession that he made saies S. Cyrill rationalium ouium curam sibi habendam esse audiuit Is cura nothing which with you praefectura hath cleane deuoured And if you but remembred that they were oues rationales you would tyrannize lesse and stand lesse for tyrannie There There are other things betweene which I passe ouer here because you shall heare them anon Take this for farwell Doctores hinc Ecclesiae discunt saith S. Cyrill non aliter se Christo posse coniungi nisi omni curâ operâ studeant vt rationales oues rectè pascantur rectè valeant Talis erat Paulus ille c. That is The Doctors of the Church learne from hence that they can no otherwise be ioyned vnto Christ vnlesse they endeauour with all their paine and diligence that his reasonable sheepe be well fed and well liking Such a one was Paul c. By which you see what a sense he giues vs of Pasce of feeding Christs sheepe namely with labour and diligence which the Pope cannot skill of and Paul not onely Peter a prime instance of it Neither doubt I but when Paul saies of himselfe I
a touch of the Luciferian spirit to exalt his nest and climbe higher which is not so likely yet the concurrers with Anatolius in his desire for Constantinople were led as is apparant with farre diuerse respects In their Epistle to Leo the Fathers of that Councell mention these 1. To gratifie the Emperours who reioyced in it 2. to shew their zeale to the Senate 3. their honour to the citie of Constantinople it selfe and 4. lastly not onely from the good liking of persons but à naturâ rei to establish order and to abandon confusion out of the Church of God You see all was not for Anatolius his sake whom you so much talke of § 23. Secondly because it was made you say in the absence of his Legates and by surreption Answer That it was made in their absence it was their owne default who would not stay but that it was made by surreption it is your vntruth for they all gaue consent to it againe the next day and protested strongly against this imputation You shall heare the Councell it selfe for the first of these Act. 16. so wee read Paschasinus Lucentius vicegerents to the Sea Apostolick said If it please your highnes we haue somewhat to say to you The most glorious Iudges answered Say what you will Paschasinus and Lucentius said Yesterday after your Highnes were risen and we followed your steps there were certaine things decreed as we heare which we thinke were done besides the order and Canons of the Church We beseech you therefore that your excellencies would command the same to be read againe that the whole company may see whether it were rightly or disorderly done The most glorious Iudge answered If any thing were decreed after our departures let it be read againe And before the reading Aetius Archdeacon of Constantinople after a few other words premised said thus We had somewhat to doe for the Church of Constantinople We prayed the Bishops that came from Rome that they would stay and communicate with vs. They refused saying we may not we are otherwise charged We acquainted your Honours with it and you willed that this holy Councell should consider of it Your highnes then departing the Bishops that are here conferring of a common cause required this to be done And here they are It was not done in secret nor by stealth but orderly and lawfully This for the First § 24. Heare also for the second what we read in the same Action Lucentius reuerend Bishop and Vicegerent of the Sea Apostolick said First let your Highnes consider how guilefully the Bishops were dealt with and how hastily the matter was handled that they should be constrained to subscribe contrary to the holy Canons And Beronicianus most relligious Secretarie of the sacred Consistorie interpreting the former saying the Reuerend Bishops cryed out None of vs was constrained And after many things between againe we read The most glorious Iudges said These the most holy Bishops of Asia and Pontus that subscribed to the book as it was read vnto them let them say whether they subscribed of their owne accord and with full consent or compelled by some necessitie laid vpon them And the aforesaid Bishops of Asia and Pontus that had subscribed comming foorth into the midst Diogenes reuerend Bishop Cyzici said Before God I subscribed willingly Florentius reuerend Bishop Sardeorū Lydiae said No necessitie was laid vpon me but I subscribed of mine own accord Romanus reuerend Bishop Myrorum said I was not constrained It seemes iust to me and I subscribed willingly Calogerus reuerend Bishop Claudiopolis Honoriadis said I subscribed with my will not constrained and according to the determination of the hundred and fiftie holy Fathers in the first Councell of Constantinople Seleucus Bishop of Amasia said I did it by mine owne will desirous to be vnder this Sea of Constantinople because to me it seemes good wisedome Eleutherius Bishop of Chalcedon said I subscribed by my will knowing that both by the Canons and by custome aforegoing the Sea of Constantinople hath these priuiledges Where by the way you may see how fond the obiection is that Lucentius then made and some since him that the Canon of Constantinople was neuer put in vse whereas the Bishop of the place here where the Councell was held alleadges both Canon and Custome for it Nunechius reuerend Bishop of Laodicea of Phrygia I subscribed of mine owne accord Marinianus Pergamius Critonianus Eusebius Antiochus with diuerse more too long to be reckoned professed in the same sort Sponte subscripsimus we subscribed willingly on of our owne accord What can the Adioyndrer reply to this And yet afterward more effectually if it may be When the glorious Iudges had so pronounced Oportere sanctissimum Archiepiscopum regiae Constantinopolis nouae Romae oisdem primatibus honoris ipsum dignum esse c. that the most holy Archbishop of the royall citie of Constantinople which is new Rome must be allowed the same primacies or preheminences of honour that the Archbishop of olde Rome is and when they desired the holy and vniuersall Councell to declare what they thought for so are their words in the said Action Reuerendi Episcopi dixerunt Haec iusta sententia haec omnes dicimus haec omnibus placent c. The Reuerend Bishops said This is a iust sentence we all say so these things like vs all we all say so once againe the decree is iust and much more to that purpose which I omit § 25. His third reason is because the other Canon of Constantinople vpon which this was grounded was neuer put in practise till that time But how happily haue we refuted that euen now out of the mouth of one of the Bishops that subscribed Eleutherius Bishop of Chalcedon Besides Baronius confutes him that acknowledges Chrysostome talem patrem as he saies such a Father i. so reuerend to haue practised this Canon in deposing no lesse then 13. Bishops of Asia as you may reade in Sozom. l. 8. c. 16. Likewise the Clergie of Constantinople that in this verie Councell Act. 11. relying on this Canon challenged to themselues the ordination of the Bishop of Ephesus metropolitane of Asia minor and called it Custome as well as right So that belike they had knowne it practised by others Lastly why did Anatolius subscribe his name in this Councell the Councel of Chalcedon before Maximus and Iuuenalis one Bishop of Antioch the other Bishop of Hierusalem but onely because the Canon that was made at Constantinople in fauour of that Sea was and might be practised And when you quote Leo Ep. 53. that the Canon of Constantinople lacked authoritie because it was neuer sent to the Bishop of Rome neither does Leo say any such thing that I can finde in all that Epistle nor shall you prooue that the Popes consent is necessarie to enact Canons though most childishly you presume it and lastly he rather yeeldeth in the said Epistle as I conceiue him quandam
you did our forefathers while your power lasted Thanks be vnto God that hath shortned those dayes abridged your malice Yet Elias confounded Baals priests with a ieast and S. Chrysostome commenting vpon the 140. Psal bids vs make much of the frumpes of the godly which is your fault to haue profited no more by the Bishops kinde reproofes Yet in all the passages of that Reuerend man there is no one word contumelious to pietie or disgracefull to relligion or preiudiciall to grauity and good manners Whereas Sir Thomas More the champion for your Clergie as it were vicarius in spiritualibus he was such a buckler to the Bishops as Stapleton saies the common voyce was in those dayes yet he I say vndertaking the Churches cause wrote a booke so gamesome and so idly idle that dissembling his owne name he was faine to father it vpon Gulielmus Rossaeus a title that one of your fellowes hath taken vpon him of late to shroud his virulences vnder as he did his vanityes and lastly the great Philosopher kept a foole at home as the same Stapleton records to make him merry no doubt though his wit was able to prouoke laughter in others as full often it did And if More be of no more authority with you you may looke backe to your owne Cardinall that dry Child that sage Sobrino yet he excuses himselfe in one place of his controuersies a worke a man would thinke that did not fit so with mirth Ignoscat Lector quòd temridiculè Tilemannum exceperim Let the Reader pardon me for beeing so merrie or so pleasant with Tilemanne This he Yet because you haue descried such a veine in the Bishop as you thinke at least might you not haue answered your selfe touching that which you obiect to him here about Iouinian that it sauoured but of Ironie For what more fit to be hit in your teeth who euery where crake to vs of Iouinians heresies then when you bring that in earnest to countenance your Poperie which S. Hierome puts vpon Iouinian by supposall At dices tu Iouiniane scilicet Though the Bishop doth not challenge him for such an absolute Iouinianist but onely saies Probè in to secutus Iouinianum the Cardinall therein following Iouinian very handsomely Which words are enough to dissolue your cauill that the Bishop should lay absolute Iouinianisme to his charge which you say surpasses all impudencie Such a rustique you are an arrant clowne not discerning what is ieast and what is earnest Howbeit it will be hard for you to prooue Iouinian to haue beene an hereticke Epiphanius and Philastrius doe not recken him among the catalogue and they that may conclude him to haue held a falshood will finde some a doe to condemne him for an hereticks Neither is the meaning of that word by all agreed vpon neither doe all take it in euery place alike Yet because this scandall rests vpon Iouinian for the most part you may be pleased to remember Sir out of S. Austen what other monsters Iouinian fostered and therein if you thinke good compare his doctrine with ours As that all sinnes are in like degree heinous which is the Stoicall paradoxe no way cleauing to vs though you slaunder vs so vniustly for not holding veniall sinnes which Roffensis himselfe held not That fasting and abstinence profits nothing Can you charge vs with any such impietie That the regenerate man cannot sinne after baptisme wherein he comes neerer to you then to vs. As for your merits you may keepe them the badges of your insolencie and in you Sir of your ignorance not to know what merit meanes all this while Yet beware how you magnifie the Virgin against the married least the Councell of Gangra condemne you not for an hereticke now but a cursed hereticke Can. 20. giuing you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you doe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though you condemne not marriage if you but swell out of the conceit of your single life And so Minutius Foelix most diuinely Inuiolati corporis virginitate fruimur potiùs quà m gloriamur After that he had said Vnius matrimonij vinculo libenter inhaeremus S. Chrysostome goes further If the perfection of Monkerie it selfe may not stand with marriage all is spoil'd See Comm. in ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipso fine And why should Virginitie then be exalted aboue marriage if the perfection of the strictest Monks themselues be compatible therewith And he closes his discourse with that diuine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pindar saies should be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a iunket alwaies in the ende of a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vse marriage moderately and thou shalt be the very first in the kingdome of heauen Indeede therefore all the Saints are lodged in Abrahams bosome in the married mans bosome as the same Father cannot denie lib. de Virg. in extremo Once the Trinitie in his tent and now the Saints in his bosome Yet still the married man and not the worse for his marriage As for the rewards of the faithfull that they are not equall in the heauen that we looke for and that the sacred Virgin suffered no decay of her maidenly honour by the stainlesse and immaculate birth of our Sauiour let Iouinian thinke what he will though S. Hierome neuer imputes this latter to Iouinian in the 2. books that he wrote against him yet not onely you but troupes in the English Church so teach And would the time giue leaue is there not a Montane and a Tatian to make you blush for your abhominable heresies about meates and marriages as well as you haue a Iouinian to twitt vs withall But because I now onely assoyle the Bishop from your wicked slaunders it is well his integritie hath so acquitted him without me that your selfe dare not speake of him but with It may be and Except such a hooke his fame hath put in your nostrills who onely in this may be resembled to Iouinian to Paphnutius rather that in single life he defends the libertie of other folkes marriages But hast we to an ende § 17. To the other places of S. Hierome as Matth. 16. which in great good will you aduise the Bishop to read ouer forsooth what saith S. Hierome there That our Sauiours dicere is facere his saying is doing therefore calling Peter a rocke he made him so But I hope good Sir as doing and saying went together in our Lord so both of them in his owne meaning not in your mistaking What is this then to prooue Peters Monarchie or smaller regencie either if such could content you And if it could yet it were hard I say to boult it out of this place of S. Hierome where no syllable of authoritie or power once appearing for explanation sake as reason was if you meant to speede he saies onely that Peter for beleeuing in the rocke our Sauiour bespake him and yet not properly but in
generall and so of no force to bind all in all places and if it had so beene yet you may remember how many Sanctions euen of the Nicene Councell are out of vse with you cancel'd abrogate as the Bishop shewes in one part of that booke of his which you now fumble about the refuting of To omit that the constitution runnes but thus though it were neuer so authenticall euen by Placet vobis May you please to allow and rather for Iulius his vertue then the seats priuiledge and so to last no longer then men endued with the like integritie that Iulius was should occupie the roome but no way descending of such originall right as you pretend Else what neede the Canon either the Fathers consent or the scrutiner to begin with placet vobis As for Petri memoriam that they would vouchsafe to honour Peters memorie euen that shewes it was arbitrarie and rather not to be denied to his blessed memorie then due to his successor by right of inheritance Though Optatus leads vs to more memories then one as there were more Apostles and Saints then one of whome he construes that euen in the Sardican sense memorijs Sanctorū cōmunicantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. contra Parmenianum and againe memorijs Apostolorum lib. 4. § 16. Now to backe your fancie that appeales were not forbid by the Mileuitan Canon in S. Austens time you descend to Leos time short of S. Austens so as you refute not the Bishop nor say nothing to the purpose but that you long to be vntrussing your pedlerly fardles As if Leo were not like enough to encroach vpon the Canon to gaine aduantage to his Sea a sea indeed which eares out the earth though neuer so well fenced and the distressed estate of the Churches of Africa encreasing with the times might driue them to admit of more then was reason but that they were glad to make their peace at any hand though with hard conditions Concerning Gregories times you fall a great deale lower though you are clean besides the cushion there too For whereas you granted before that the Canon forbad the appeales of Deacons though not of Bishops now you bring vs an instance of two Deacons appealing so as the Canon is trampled downe by your owne confession and yet the Bishops allegation was of the Canon onely Shall law or practise be our Iudge And yet when Gregory refers the plaintiue Deacons ouer to a Synode hee does but as the Canons had enacted before in that behalfe namely Nicen. can 3. Antioch can 9. Constantinop can 2. What proofe then is this of Gregories authoritie to heare appeals which rather he commits to the triall of Synods as equitie would § 17. And the same fault is in your next example Certaine Priests of Africa complained against Paulinus Donadeus a Deacon against Victor his Bishop Yet you graunted euen now that Priests and Deacons were barred Appeales by the Canon most euidently What is this then to the matter but that you want worke and are faine to sucke occasion out of your fingers ends that you may be doing And in one word when Gregorie so orders the matter vpon these fellowes complaints that he refers the hearing to an assembly of Bishops with the primate of the Prouince as you alleadge either Victor or Columbus or whome you will he shewes no authority but onely does as the Canons had appointed to be done whether he would or no. Indeed Gregorie professes his respect to the Canons in diuerse places and herein he keepes it § 18. It followes of certaine Popes who exercised he saith vniuersall authoritie in S. Austens dayes Though I shewed that this neede not because no way thwarting the Bishops words yet briefly to his obiections that he seeme not ouer wise in his owne conceit S. Austen saies of Zozim Ep. 157. ad Opt. Iniuncta nobis à venerabili Papâ Zozimo Apostolicae sedis Episcopo Ecclesiastica necessitas nos Caesaream traxerat The necessarie occasions of the Church imposed vpon me by Pope Zozimus drew me to Caesarea And out of Possidius Literae sedis Apostolicae compulerunt This may prooue violence as well as authority because of trahere and compellere Which surely Zozimus vsed not to S. Austen He lackt a learned man and cald for S. Austen vsing his best interest to perswade him What is this to the Popedome How many such compellers could I shew you out of S. Austen Marcellinus for one a temporall Earle but an exceeding good man and afterward Martyr as we are told by S. Hierome Sic me compulit vel ipsa charitas tui Marcelline Comes sic inquam me compulit sic duxit traxit c. De peccat meritis remiss l. 1. c. 1. Iust as the Apostle acknowledges of himselfe and all Christians Charitas Christi cogit nos the loue of Christ constraines vs. So here the necessities of the Church did S. Austen recōmended to him by Pope Zozimus yet with no more iurisdiction perhaps then Marcellinus had ouer him which I thinke was but small The examples of this kind of phrase are rife euery where We read in the booke of Samuel that the witch constrained king Saul to eate meate 1. Sam. 28. And Luk. 24. coegerunt eum the two Disciples that went into Emaus constrained our Sauiour to tarry with them Howbeit doubtlesse not superiour to him specially after his resurrection Abraham and Lot constrained their guests as we may read in Genesis yet not giuing lawes I suppose to strangers which is condemned in another place of that booke Peregrinus est vult dare leges but to teach vs to enforce our liberalities and our courtesies where modesty reiects them though neede craue them And these guests were Angels Which it were fine if you could bring vnder the Popes compulsion as some of your men haue seriously laboured to make the Pope paramount to the Angels themselues once Abraham and Lot though no spirituall men here constrained them for certaine What speake I of Scriptures Euen Tully de Amicitiâ Cogitis certè quid enim refert quâ ratione cogatis You constraine me quoth Lelius no matter how And againe S. Austen Praef. librorum ad Simplicianum Quaestiunculas quas mihi enodandas iubere dignatus es He sayes Simplician commaunded him to dissolue questions And yet I take it Simplician had no such regular power ouer S. Austen as to command him This iubere would haue troubled Pope Nicholas wonderfully I neuer reade his Epistle ad Michaelem Imperatorem but I pitty his passions to see him so stormed with a poore iubere of the Emperour Whereas the Emperour writing in all likelihood in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be construed wishing or exhorting if either he or his interpretour had not been afraid of a blew spider a dread where none was But againe S. Austen in the forenamed place
be a Cupid because he is described to haue wings and arrowes lib. 3. contra Crescon c. 78. You heard before what Nazianzenes commentor sayes of his borrowing from Isocrates Though the Bishop sayes no where in plaine tearmes that the Fathers did as Orators not as Christians But Theologiamne docore an rhetoricari putes Would you thinke these men meant to read a lecture of Diuinitie or to practise their Rhetorique And Oratorum encomia quae nihil habent enucleatae Theologiae Orators prayses which containe no perfect substance of Diuinitie suppose you like that which your Schoolemen deliuer So Hierome saies the Bishop speaks with Paula and Nepotian how With both as an Orator with neither as a Christian that is according to the rules of strict catechisme What of this § 5. Your fourth obseruation in the 8. numb is petitio principij and the turning of the wheele Therefore I will not meddle with it Let the Bishops answer be but applyed to your obiection and it will salue it as before § 6. You praise pictures by the way and say that they greatly edifie the people Which shewes to what kind of creatures your booke is dedicated namely those whome an Idol may hold in awe for their simplicitie and though it bee not good at teaching any thing saue only lyes as the holy Ghost saies in Abac. 1. 18. yet it may serue well enough to bee their Master You doe but vtter your ware when you enterlace here about pictures for else you know it is nothing to that place in the Bishops booke which you pretend to confute And I might seeme to doe the like if I should be so madde as to follow you Onely thus in briefe S. Chrysostome of them that would haue pictures of the Seraphim because they appeared in such and such forme Esa 6. which is your verie pretence at this day why God should be painted not the Seraphim onely but God a monstrous shame Non te defodis Art thou not ashamed O thou wretch sayes he of such a grosse collection Why doest thou not rather runne vnder ground burie thy selfe aliue And he addes in the same place that the Seraphim are said to couer their faces with wings at the appearance of God onely to shewe that God is incomprehensible Yet you paint them for their wings whereas their wings are giuen them by the holy Ghost sayes Chrysostome to shew the secresie and that it must not be painted which cannot so much as be comprehended I say nothing of the forbidding of the Lambe to be painted in the Councel of Constantinople which Mald. your fellow Iesuite in his Comment vpon Daniel answers thus That the Fathers in that Councell were not rightly instructed and the Church sawe more vpon better consideration in after times Yet you make vs beleeue that you reuerence the Fathers and we censure them As for the fruit you talke of to come by pictures it is one thing I should think what constant and staied minds may gather therefrom another whether they are fit to bee set vp in Churches to nourish the deuotion of simple people by Least they plant error while they would induce to pietie seduce I should say as they that pulling vp the weedes in the parable plucke vp the wheat with all peruersâ diligentiâ You may remember what S. Austen sayes de consensu Euangel l. 1. c. 10. Sic errare meruerunt qui Christum non in codicibus sed in pictis parietibus quaesiuerunt So they deserued to be mockt that sought for Christ not in written books but in painted walls Neither are muri depicti your images or your pictures though such are promised vnto the Church Esa 49. 16. nor portae sculptae 54. 12. of the same booke Of the Councell Eliberitan Can. 20. of Epiphanius and his rending the vaile of Anablath of S. Chrysostomes exiling painters cleane out of the citie and out of the world too as men of no vse no seruice in life much more out of the Church I might spend much paper See his hom 50. in Matth. Yet with you it is one of the three gainefull trades now at Rome as we are informed euen as the making of shrines was to Demetrius or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same booke Nyssen speakes of pictures for ornament cheifly for instruction either verie faintly or not at all And yet that also for grounded Christians rather then for nouices for S. Austen is iealous what may betide to such but of worshipping them not a word Lastly as the Martyr so also the persecutor was painted in the worke that Nyssen speaks of and vpon the pauement to be trode on as well as vpon the walls to be gazd on Par opus historiae in pauimento quod pedibus calcatur effecit pictor What doth this helpe you § 7. You mislike the Bishops answer of Vbicunque fueris to shew the vncertentie of their perswasion He might be high say you in Gods fauour wheresoeuer he was What if in the punishments of his owne sinnes for such a place you haue for the Elect after this life Might he be so high in fauour for all that as to succour others and be praied vnto Therfore this is not Nyssens belying the people to their faces as you fondly fancie but your owne want of vnderstanding Nyssens meaning and the peoples practise Which though vnwarranted by Scripture or Church-law as we haue often told you yet was not so bad as you would make it In such case we may be bold to say with Tertudian Meminero cor populi cinerem dictum and with Chrysostome Hom. 4. in Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not euery bodies voice but wise mens must be attended to decide controuersies Ne me curavt bubulcum said he Now when they pray to him in Nyssen as entire and present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was mangled and disparent is there no Rhetorique in this neither or should that be a good ground to build faith vpon Yet this is that gemme for which you haue searcht the Vatican as you tell vs. As for degrees of glorie though we doubt not but there be such for stella à stella c. and he that sowes sparingly shall reape sparingly and many the like yet I hope one heauen containes them all Would you say of Paul vbicunque fueris or of the blessed Virgin c yet you know not their punctuall degrees of glorie Yea and of Christ himselfe yet we know not the particulars of his aduancement ouely nomen dedit supra omne nomen Philip. 2. and 1. Pet. 3. 22. § 8. To colour your imposture you construe Greg. Nyssens wheresoeuer thou art by howsoeuer thou art imployed in Gods seruice Which is not Nyssens meaning but your owne vision For the Saints haue serued their age seruierunt saculo suo Act. 13. 36. and henceforth they are occupied about vs no more Mortui non miscentur actibus
ductu which was Austens triumph to confound them with the Church after he had conquered them with the Scriptures Nay in his second booke against Cresconius c. 31. he allowes such a supremacie to holy Scriptures that by direction of them do caeteris literis fidelium not onely infidelium liberè iudicemus We may freely iudge of ought other writings of faithfull men therefore of Fathers themselues by collation of Scriptures And de vnit Eccl. c. 16. Non dicimus nos nobis ideo credi oportere quòd in Ecclesiâ Christi sumus We say not we must be credited because we are in the Church § 29. As for that other place of his out of the 4. de baptism cont Denatist cap. 24. What neither Councells haue determined nor Scripture defined c. one part is for you that no Councells haue decreed your prayers to Saints no Scriptures ordained them but in the other ye are farre short Quod vniuersa tenet Ecclesia whereas you shew nothing afore the fourth age And God wot how weake Martyr pro nobis oret Let the Martyr pray for vs § 30. Numb 33. Are Godfathers and Godmothers of the substance of baptisme And yet suppose they were I hope there is a print of this very thing in Scripture See Esa 8. v. 2. I tooke vnto me faithfull witnesses Vriah the Priest and Zachariah the sonne of Ieberechiah This was at the naming of the sonne of the Prophetesse Maher-shalal-hash-baz But you answer your selfe by the words of the Canon in the same number that these rules are rules of doctrine concerning indifferent things And is our strife with you about such § 31. Mr. Rogers might well say that we are not commanded by expresse tearmes to baptize infants Yet warranted as I haue shewed you yea cōmanded but not in expresse termes which you would smother Your fopperies are neither expressely nor implicitely Scripturall § 32. To your 34. Numb where you professe to lay open a notable piece of trumpery of the Bishops of England for with such reuerence you speake when you speake of them all I pray you see how notable First the Canon neuer saies expressely nor by consequence that the Papists hold that the signe of the Crosse is of the substance of the Sacrament And yet herein you would faine obserue a contradiction betweene his ROYALL MATESTIES gratious censure of you acquiting you from that error and the words of the Canon as they may seeme to glaunce at you for so holding Such encouragement you giue his MOST EXCELLENT MAIESTIE to make the best of your errors to which his princely nature easily enclineth him and more easily might for the great benefit of Gods Church and the compounding of discords if you had the grace not to deprane him But as I was saying The Canon onely affirmes that the signe of the Crosse hath euer been accompanied of late times in the Church of England with sufficient cautions and exceptions against all popish superstition and error and againe That since the abolishing of Popery the Church of England hath euer held and taught that the signe of the Crosse is no part of the substance of that Sacrament and that the infant baptized is by vertue of baptisme receiued into the Congregation of Christs flocke as a perfect member thereof euen before it be signed with the signe of the Crosse Whereas all this while there may be other errors about the signe of the Crosse then holding it to be a part of the substance of Baptisme And from them we haue purged it Bellarmine I am sure de effectu sacram lib. 2. cap. 31. ascribes spirituall vertue to this ceremony and quotes to that ende a number of authors but wrested as his manner is Yea hee would haue it to worke wholesome effects ex opere operato What thinke you of that And how if Bellarmine either straggle and wander now from your Church herein or conuince you to be vnworthy of his MAIESTIES milde censure in attributing grace and power to this signe Lastly though your Church neuer held any such thing that is your congregatio Aquilarum as Pighius calls it your quickesighted clarkes and in that respect the Prelates might truely enforme his MAIESTIE that you your selues were neuer so grosse as to impute vertue or efficacie thereunto yet diuers simple soules lurking in the promiscuous body of popery might be tainted with this infection and in that respect it might be called a popish error though still I must tell you that the Canon doth not call it so there are errors enough besides that which the Canon might refer vnto Yea the fond perswasion of lay-Papists calling for it as violently and as importunely as for the water in baptisme which hath been knowne in this land I will not say where nor how lately because it is an error springing from Popery fostered in your bosomes though not proclaimed by your Church might well be accounted among the Popish errors from which we haue refined the signe of the Crosse by neither ascribing vertue to it holines grace nor yet necessary obseruation but onely by way of obedience where the Canon appoints and conueniencie withstandeth not for some aduertisements sake Can you doubt that there are errors and errors in Popery about the signe of the Crosse besides making it to be a part of the Sacramēt of baptisme that alleadge Nauarrus here your grand Casuist affirming that if baptisme be administred without the Crosse wee ought to supply it afterwards whereas either baptisme must then be renewed and readministred to the party which cannot be without horrible sacriledge Heb. 6. and Ephes 4. or the signing with the Crosse there is not the Crosse in baptisme if it come so long after But we treat of the Crosse in Baptisme and that is it which hath ministred all the offence Finally you say if the midwife baptize then the child must be crossed afterward So that the midwife may baptize belike not crosse A high point in your low Diuinity vnles you will haue the midwife to baptize the vnborne another worthy practise no doubt and yet then they might crosse too one as well as the other in aerem both as the Apostle speakes 1. Cor. 14. But we goe forward § 33. Numb 41. The Bishop cannot answer you say in defence of himselfe that in things indifferent it is lawfull to adde besides the written word though not otherwise for his saying is id tantùm audemus facere Wee dare onely doe that c. But be you answered That facere with the Bishop as with Moses before concerneth the maine action not the ceremonie appertaining and vesting such as praier to Saints cannot be reputed but is a seruice of it selfe and of a proper erection Though if it were a ceremonie ceremonies are like your glosses which if they deface the text they are accursed so these when they destroy the substance § 34. Num. 43. Beyond the degree of ridiculous The
vt ne aliqui NIMIVM ADMIRATI SANCTAM in hanc haeresim eiusque deliramenta dilabantur Est enim ludibrium tota res anicularum fabula vt ita dicam tota haeresis tractatio That is And therefore the Gospel armeth vs saying that our Lord himselfe said What haue I to doe with thee woman mine houre is not yet come To the end that some might not thinke that the holy Virgin was more excellent he called her barely woman as it were foreshewing what should happen in the world by way of sects and heresies concerning her that some through too great admiration of that holy woman might not slide into this heresie and the dotage thereof For in very truth all this whole passage is nothing but a meere mockerie and a toy and an old wiues tale c. Then Quae verò scriptura de hoc narravit Quis Prophetarum praecepit hominem adorari nedum mulierem That is And I pray what Scripture informeth vs hereof Which of the Prophets commanded any man to be worshipped and if not a man much lesse a woman See you how he reduceth this controuersie to Scripture yet the Adioynd makes no reckning of scripture in this question so we haue miracles traditions and other obseruations Well it was lawfull for Epiphanius to flie to that Quae verò Scriptura And Quis Prophetarum praecepit c See you also how he preferres not a few before the Virgin For we must not worship man saith he and much lesse a woman belike though it be the Virgin her selfe Eximium quidem est vas sed mulier nihil à naturâ immutata That is An excellent vessell she is no doubt but yet a woman and not a whit changed in regard of her nature Further Honoured she is but as the bodies are of the Saints and if I may say any more towards the magnifying of her sicut Elias sicut Iohannes sicut Thecla Like Elias like Iohn like Thecla Onely herein saith Epiphan more honourable then Thecla that she was employed to be the instrument of the mysterious birth of our Lord. But suppose she be like onely to other Saints may not they be worshipped Epiphanius proceedes Sed neque Elias adorandus est etiamsi in vivis sit neque Iohannes adorandus neque Thecla neque quisquam Sanctus adoratur Not onely no dead Saint but not so much as they that neuer died may be adored This though we should graunt that the Virgine was assumed though Epiph. seeme rather to argue à maiori and to count her among the dead Neither Elias is to be adored nor Iohn to be adored nor Thecla nor any Saint is to be adored Was it not possible that Epiph. should light vpon your distinction of diminutiue adoration that so often so peremptorie denies it to the Saints that it is lawfull to adore them and neuer comes in and expounds himselfe Non enim dominabitur nobis antiquus error vt relinquamus viuentē adoremus ea quae ab ipso facto sunt For we will not be ouerruled with the auncient error that we should leaue the liuing God and worship the things which he hath made First errors though auncient shall not ouerrule Epiphanius nor antiquitie therefore if it be erroneous Secondly olde errors are olde errors still with Epiphanius though new scoured and new whetted as this by the Iesuits Lastly he will not adore any thing that is factum that is any creature and if he should doe so he thinkes he should relinquere viventem leaue the liuing God which consequence the Iesuits wil not yeild to at this day nor no doubt would the Gossips then in their madde seruice but say that they stucke constant to the liuing God and yet worshipt the Virgine as his notable instrument by a subordinate kind of deuotion And though the margent of the booke translated by a Papist by a Papist corrected and printed by Papists with an epistle before it thus superscribed Omnibus Ecclesiae Catholicae Romanae filijs c. To all the sonnes of the Romane Catholike Church I say though the margent of the booke thus by many interests Popish in the edition may seeme to haue acknowledged no lesse then we plead for by noting as it doth in the side of it Imagines damnatae that is Images are here condemned and againe Sancti non adorandi Saints are not to be adored or worshipped Yet let vs goe on with Epiphanius a steppe further Coluerunt enim adorarunt creaturam praeter creatorem c. It is a trespasse with Epiphanius to worship the creature or to adore the creature for he puts both praeter creatorem beside the creator that is though you exclude not the worship of the Creator but onely take in the worship of the creature Si enim Angelos adorari non vult quanto magis eam quae genita est ab Anna c. non tamen aliter genita est praeter hominum naturam sed sicut omnes ex semine viri vtero mulieris Here here arrige aures Pamphile Here you should doe well to list a while you Polyphilus or rather Pamphilus of all bastard Deities For if saith he God will not haue the Angels to be worshipped how much more wil he not haue her which was borne of Anna and yet not borne otherwise then the fashion is nature of all mankind but c. Two great points assoyled by Epiph. in these fewe words One that the Virgin Marie was not conceiued nor borne after extraordinarie manner as the Iesuites affirme but euen as others are which must needes be in sinne and in corruption Another that shee is not so exalted in heauen but inferiour to the Angels or else the consequence were not good If not the Angels much lesse Mary or the daughter of Anna. There are yet more clauses against the adoration of the Virgin in this tract of Epiph. Non tamen vt adoretur virgo And Sit in honore Maria but Pater filius spiritus Sanctus adorentur Againe Mariam nemo adoret non dico mulierem immo neque virum And Deo debetur hoc mysterium Deleantur quae malè scripta sunt in corde deceptorum Tollatur ex oculis cupiditas ligni Conuertatur rursus figmentum ad Dominum Ne quis comedat de errore qui est propter Mariam nam lignum non erat error sed per lignum c. So by abuse of the blessed Virgin creepes in error into the Church And Etsi pulchrum est lignum sed tamen non ad cibum So Etsi pulcherrima est Maria Sancta honorata at non ad adorationem There are these I say and more sentences yet tending that way but aut hoc satis est testimoniorum as he was wont to say testium aut ego nescio quid sit satis Epiphanius himselfe seemes to be wearie of his owne prolixities Therefore I will conclude with him Quò verò
reprooue them The like doth Con. Aneyr. Can. 19. And Eâ—aâ— Sa verb. Ornatus makes it veniall for a Nun to decke beutifie her selfe though it be with danger of pleasing a yong mans fancie Yet inducens in periculum contrahendi mortalis mortale est saith the same Sa verb. Curiositas Therefore Nuns marriages are not so damnable How much lesse then are others sith these are counted among the most dangerous e Baron in Martyrolog Rom. Martij 7. Seconda 〈◊〉 qu. 88. art 10. Cap. 1. num 7. Adioynd The fellonious Edition of S. Ambrose at Lyons Hieron ad Pammach de obitu Paulin. Primus erat sed inter primos So Decem-primi apud Ciâ—er And Multioriâ—â— in Euang multiâ— postremi Ioh. 11. Serm. In Cath. Petri. cap. 14. De praescrip Heb. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. calls it blasphemie to say the holy Ghost is Christs vicarius a Tractatu de ordin Epil investituta Laic Edit lat Sirm. Iesuita p 418. Sed Aquinas coâ—â—n Heb. 13. Dicit aâ—teÌ„ Christum Pastorem magnum quod omnes alq sunt â—…arij eius c. Vnde 1. Pet. 5. PRINCIPS PACTORVM vocatur Mâ—…n Iob. 21. Qui disputat cui agnos potius quà m ones Christus vocet suos quasi distinguens inter haec duo videat ne doctis hominibus risum praebeat Nihil discriminis est in re sed in voce tantùm * Exercit. 16. c. 133. ad Annal. Baron August contr Faust l. 19. c. 11. Caesareum caput quod caput orbis erat Ovid. de Trist 2 Adioynd c. 1. num 12. c. * In retortió to the Cardinalls words Vbi nemo negare potest S. Petrum factuÌ„ esse pastorem omnium fi lolium ipsorum etiam Apostolorum nisi 〈◊〉 has vtrosâ—â—…sse 〈◊〉 Christi 〈◊〉 The Archbishop of Roane was of another minde for Bishops castles Chron. Angl nostrae sub Rege Stephano Exod. 32. 21. v. 18. Opinio haec est Rabbi Moysis laudatur à Lyrano in locum In 8. Num. quaest 21. a Hector Pintus comment in cap. 3. Nalium ad illa verba Doâ—â—it auerunt pastores tui Rex Assur exponit pastores per confiliarios duces iudices omnes qui temp gubernandam sui cipiunt Citansque aliqunt loca in eam sententiam vt Esa 63. Esa 44. Ier 10. item Ier. 22. concludit inquiens Vides principes gubernatores consiliarios appellari PASTORES Videant hi. Hegesip de exâ—id Hieros l. 2. c. 5. Pilatus Christum nihil aliud docentem nisi quo primum deo deinde Imperatoribus populos faceret obedientes cruci suffixit * Epist 50. a His wordes are For in the booke of Kings we read what pains godly Iosias tooke to bring the kingdome giuen him of God to the true worship of God c. Not that we compare our selues with his holines but that WE SHOVLD ALVVAIES IMITATE SVCH EXAMPLES OF THE GODLY Alwaies saies he as if the force neuer expired b Vide Acta Concilij Sozom. l. 7. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God by aracle instructing the King Of Theodosius choosing Nectarius to be Archbishop of Constantinople Prov. 30. 31. d S Maximus Hom in Litanijs de Ieiun Ninivit Mira res dum se Regem hominum non meminit incipit Rex es 〈◊〉 Iusticiae Et Siue ferro siue iusticiâ pro ciuium salute primus invigilat Et Non perdidit imperium sed mutauit Obtinet nunc coelestium disciplinaruÌ„ principatum e Parallel part 4. de Paradoxis Chalcedon in Actis Ibid. in Actis Herods panick feare Non eripit mortalia qui regna dat coelestia Sedul a Lib. de pastor c. 10. b Lib. 1. epist 4. S. Chrysost Homil. de Pseudoproph Ne mirere etsi Pastores transcaÌ„t in lupos Item Serm. apud Georg. Alexan. in vitâ Chrysost Crucifigit Caiphas coÌ„fitetur Latro. Denique Occidêre Sacerdotes adorauere Magi. See his Epistles for it was his owne case He professes that the Bishops were his heauiest enemies in the cause of God and his truth â—…ues timore 〈◊〉 So Psal 2. Dabotibi gentes hare ditatem tuam possessionem tuim terminos terrae is ioyned with Et nunc reges intelligite c. as the ende with the meanes Deut. 17. Iste locus vel à simili vel à maiori debet etiam intelligi de PP Christianis * Vrbanus 7. may seeme to haue been of another mind whose chiefe care after he came to be Pope was to prouide victualls good store his ground was because he was called to Pasâ—e oâ—â—s meas as he said Cicarella in vitâ Vib. 7. Head of the Church is said in a threefold respect 1 2 3 Theodor. de eurand Graec. affect Chemnic in locis com part 2. de Paupert Espenc in c. 3. Ep. ad Titum opponit eum impio Quasi reputet pium Et Diuinitùs seruatum discimus Nisi referat hoc ad salutem modò corporis * Multo antequaÌ„ nascereris Hieron Annis 210. ante impletam prophetiam Espenc Prov. 14. 4. Tom. 12. in Ep. Pauli p. 251. De iustaÌ„ Ecclesiae author 3. Num 20. Adioynd a Adioyn Num. 21. If the Pope's primacie may be called a temporall primacie for this cause c. then may the Bishop or Pastor be iustly called a corporall B shop and a pecuniarie Pastor because he doth punish men sometimes in his spirituall court not only in their bodies but also in their purses c. Iâ—l Front lib. 4. stratagem c. 7. Cap. 3. huius Comm. in c 1. ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethico Num. 21. * Epist ad Cardinal Bellarm. a Covar part 2. p. 504. Navar. alibi citat ibid à Covar Binsfield Alan De vinc Anathem Comment in Luc 22. Phil. 〈◊〉 Venantius Fâ—…natus de Niceta Treuerensi a pud Baron tom 7. anno 529 XVII Col. 181. Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lib 6. Ep. 1. Hilat. can 30. in Matth. Petrus pro fidei suae calore Quasi Christs dicta efficienda non essent So â—â—oate that he thought Christ might be in the wrong himselfe in the right Petrus alios praevenicbat Petrus feruens ardore Isidorus Pelusiota Ep. 103. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem habent Cirillus duo Theodori Heraâ— leota Mopsuestenus Leontius Theophylactus Maximus August Beda Nic phoruâ—… Ambrosius So as Maldonat in Ioh. 21. Viâ— author vllus est qui non dicat c. Iob. 36. 7. Prou. 27. 24. Edit Concil â—…ian p. 251. * De auctor Concil l. 2. c. 17 Vâ—des Dominum reseruare oeconomum suo sol â—…dicio ex Luc. 12. Idem etiam docet vsu omnium â—aâ—…rum Et Serut hoc nec solâ— possunt nec congregati Sâ—il punire vel expellâ—re â—…conomum Id enim ad solum Dominum 〈◊〉 â—tus familiae pertinet Esa 49. Kirsten Not. Matth. 16. Anton. Fussul quoted by F. T. â—p 1. ad Sympt Bono vnitatis A
blacke and in white as you would say he hath recommended to vs the Scriptures Adde Hilarie in Psal 118. Octon Nun. Vt qui nocte egressus lucernam antefert quò pedem inferat contuetur atque ad singulos gressus lumine praeeunte sollicitus ita vnusquisque nostrum manens in se verbum dei in omnes operum processus tanquam lucernam praetendit And againe Vt eâ in omnem progressum cuiuscunque operationis vtamur Yea not onely operationis but cum aut agimus aut cogitamus aut loquimur And lastly Ad omnem animae nostrae pedem The summe is As a man will not set foote to ground in a darke night but hee will haue a candle borne before him so Gods word must be the direction to all our deeds yea deedes words and thoughts S. Chrysostome I graunt obserues in a cértaine place that it is a signe that God is not so well pleased with vs as of old because now he writes to vs rather then speakes and confers as he was wont Mittit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam alienioribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tom. 5. And yet Orlandine the Iesuite in his Historia societatis Iesu lib. 1. num 27. saies of Ignatius their founder that he quamvis nulla extarent sacrarum monumenta ac testimonia literarum tamen fidei dogmata tenere rectè posset tradere c. Hee could deliuer points of faith though there were no Scripture well enough Doe you see the Iesuites drift to ease vs of Scripture by all meanes they can and they care not how either by dreaming of such a perfection and entirenes with God as needs no Scripture as hee said of Ignatius which is their pride or taking away that verie remaining token of Gods loue and manner of communicating himselfe vnto vs which is by writing as S. Chrysostome had said and argues nothing but their detestable crueltie and regardlesse behauiour towards the soules of Christian people But let vs heare you farther § 27. You say That Christ gaue no commaundement of writing No more hee doth of fasting perhaps of feeding our parents of waging warre for our countrie not literally not expressely but yet insinuatiuely and intentionally euen of lifting vp our enemies beast out of the ditch Wherof none is prescribed totidem verbis in our Sauiours doctrine yet all of force issuing and flowing from the same The word Honour in the 5. Commaundement how much doth it comprehend sustenance seruices reuerence c. So Preach the Gospel Predicate euerie way vijs modis by writing too by printing and publishing though long since deuised S. Gregory saith vpon the 9. of Ezech. as I take it that our Sauiour appeared with a writers Inke-horne at his backe cum atramentario adrenes because though hee writ nothing himselfe whilest he liued yet when his backe was turned and after his ascension into heauen the Apostles did for him by his appointment no doubt Yet to S. Iohn in the Reu. the spirit saith directly Scribe write Hee is bidden to write And if no prophecy S. Peter telling vs. 2. Pet. 1. 21. came at any time by the will of man but the men of God spake as they were lead by the Holy Ghost then were not written prophecies neither meerely depending of the will of men and of the election of the writers but they did as men of God that is seruants of God homines Dei euen herein also obeying his will and as the spirit carried them that is enioyned them Whosoeuer therfore wrote the Scriptures had a commaundement for writing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was necessitated to write Iude the 3. ver In the 4. to the Ephes Dedit quosdam Euangelistas quosdam pastores c. Some thinke Euangelistae are scriptores sacri codicis that the Euangelists there are the pen-men of holy writ and by that differ from others there mentioned It is said dedit Christ gaue them to the Church therefore he set them on worke For no man would take this honour to himselfe Heb. 5. No wise man at least not a lesser then this and therefore this much lesse to indite Scriptures which is one of the greatest of all The place to the Ephesians Aquine and certaine others so interpret as I haue said viz. Anselme Lyra yea and Canus himselfe l. 7. Locorum which is de Sanctorum authoritate c. 3. § 28. Now to Numb 32. Of the Baptisme of infants Haue we no Scripture for that Origen you say calls it an Apostolike tradition Yea he meanes that at least though it bee of Scripture too And there are scriptae traditiones as your owne place teacheth you 2. Thessal 2. Retinete traditiones hold fast the traditions siue per sermonem siue per epistolam whether by word or by writing commended to you Therefore traditions might be both S. Austen you alleadge de Genesi ad literam lib. 10. c. 23. that the baptisme of infants were not to be beleeued vnlesse it were an Apostolike tradition That is I suppose incident to one of the two kindes aforenamed and in a word if it disagreed from the Doctrine of the Apostles We haue the figure of the Law with some aduantage on our side There the knife here the water There within eight daies here within a competent space onely And yet they are no Iewes that obserue this analogie We read of whole houses baptized by the Apostles Lydiaes Stephanaes the Taylors c. Maruaile but some infants We haue Sinite parvulos venire ad me a modell and an idea of baptisme at the least For what doth Christ in baptisme but blesse them and release them from their sinnes For hic est qui baptizat it is Christ still that baptizeth and Eph. 5. he cleanseth the Church If regnum coelorum belong to such why not baptisme which is the doore of the kingdome of heauen If they be in foedere why not in tesserâ If they be borne holy no doubt in the right that they haue to baptisme For els holines proceedeth not from the wombe corruption rather Psal 51. Eph. 2. 3. Rom. 5. In quo omnes peccauerunt c. What should I say of that Baptizantes omnes nationes Matth. 28 among whome were infants We haue diuers other grounds if this were a time to open them But these are enough to shewe that we haue more then bare president and practise for our warrant in affoarding baptisme to Infants And if S. Austen against Cresconius saith that the determination of the Church is enough to stop the mouthes of such clamorous hereticks as the Donatists were about their rebaptization though Scripture were silent because the Church abhorreth it yet prayer to Saints is of another nature neither are you the Church and much lesse the Church sine vllâ ambiguitate as he there speakes nor can you shew this descending of the practise of the church from the first times fili