only the Cardinall but also the ancient Fathers Councells and holy Scriptures and finally to face out matters impudently for lack of proofes CHAP. IX Pag. 361. That M. Andrews ouerthroweth his owne cause and fortifieth ours graunting many important points of Catholike Religion That he is turned Puritan in the point of the Kings Ecclesiasticall Supremacy and betrayeth his Maiesties cause vnder-hand pretending to defend it and therfore is neither good English Protestant nor yet good Subiect Lastly what is the opinion of learned strangers concerning him and his booke with a good aduise for a friendly farewell CHAP. X. Pag. 329. An Appendix touching a Register alleaged by M. Franc. Mason for the lawfull Ordayning of Protestant Bishops in Q. Elizabeths Raigne THE AVTHORS INTENTION IS DECLARED AND M. D. Andrewes his interpretation of Pasce oues meas examined and confuted FVRTHERMORE It is shewed that he hath belyed S. Augustine corrupted S. Ambrose notably abused S. Cyril vainly carped at a law in the Code foolishly approued the vnlawfull proceeding of Iustinian the Emperour against two Popes CHAP. I. WHEN I had well-neere ended my Supplement and already sent away the greatest part of it to the print it was my chance to haue a sight of M. D. Andrewes his Answere to Cardinall Bellarmines Apology and considering that the subiect thereof was in effect the same that Father Persons and I had handled and debated with M. Barlow I easily perswaded my selfe that I should find many things treated by M. Andrewes which I had touched in my Supplement In which respect I determined to take a speedy Suruey of his worke and finding that he pretended now and then to answere some places authorities and arguments which had bene obiected as well by me as by the Cardinall I resolued to examine and confute his Answers in respect not only of my selfe but also of the most Worthy Cardinall not for that I thinke he needeth any defence who like an inexpugnable fortresse trenched on euery side and fortified with bulwarks of truth doth of himselfe sufficiently resist the assaults and daunt both the courage and force of his enemies but that in discharge of the obligation which all true Christians owe him for his singular merits towards the Church of Christ I may for my part out of my pouerty pay with the poore widdow my two mytes and therfore hauing offered one of them in my Supplement I thinke good now to add the other and the rather for that I hope by the same meanes to preuent the Cauills of my Aduersary M. Barlow who otherwise might perhaps in his reply if he be disposed to make any blame me for not taking notice of such a worthy work as that of M. Andrewes and eyther turne me ouer to him for satisfaction touching those points or els make vse of his answers himselfe which being esteemed as a precious fruite of the fine wit and curious pen of the greatest Rabbin in the English Synagogue are held no doubt by his friends and followers for no other then oracles of Apollo I meane both infallible and irrefragable for which cause I am the more willing to enter into the examination of them And therefore to the end thou mayst good Reader know how far I meane to proceed therin thou shalt vnderstād that seeing my Supplement is already vnder the presse and that I haue no more tyme to bestow on this Adioynder but vntill the said Supplement be printed I make account that I shall haue opportunity to handle but a few points in which respect I think good to make choyce of such only as concerne some of the most important matters cōtrouersed betwixt M. Barlow me not doubting but that the same shall suffice to shew ex vngue Leonem that is to giue the Reader an aboundant tast and tryall of M. Andrews his good spirit and sincerity in the defence of his cause 1. Well then to come to the matter For as much as one of the chiefest points debated in my Supplement by occasion of the new Oath is the question concerning the supreme and vniuersall Authority of the Apostolike Roman Sea which authority I deduced specially from the Pastorall commission giuen by our Sauiour to S. Peter I thinke good to examine of what worth and weight M. Andrewes his Answeres are touching the same especially in his 16. 17. page where he laboureth seriously to proue three wayes against Cardinall Bellarmine that our Sauiours words to S. Peter Pasce oues meas alleaged and learnedly vrged by the Cardinall do make nothing for vs. 2. First he saith that S. Augustine affirmeth that S. Peter had no peculiar increase by the word Pasce and that S. Ambrose affirmeth the like of the words oues meas And to the end that this may appeare he pretendeth to lay downe the very words of those two Fathers Of S. Augustine thus Cùm Petro dicitur ad omnes dicitur Pasce oues meas when it is said to Peter it is said to all Feed my sheep Of S. Ambrose thus Eas oues non solùm Beatus suscepit Petrus sed nobiscum eas suscepit nos cum illo accepimus omnes Those sheep not only the blessed Peter receaued but also he receaued them with vs and we all receaued them with him And then M. Andrewes addeth Nempe dictum illi Pasce c. for it was said vnto him Feed as well in the person of others as in his owne atque vel sic iacebit Cardinali ratio sua and so shall the Cardinalls reason serue him to no purpose Thus argueth he 3. But to the end thou maist good Reader see and note with what fidelity and conscience this man alledgeth the Fathers I will lay downe the place of S. Augustine somewhat more amply then he hath done whereby thou shalt easily discouer his notable fraud S. Augustine in the place alledged by him saith thus Non enim sine causa inter omnes Apostolos c. For not without cause doth Peter sustayne the person of the Catholike Church amongst all the Apostles for to this Church the keyes of the Kingdome of heauen were giuen when they were giuen to Peter and when it is said to him Doest thou loue me Feed my sheep it is said to all and therefore the Catholick Church ought willingly to pardon her Children when they are corrected and strengthned in piety seeing we see that to Peter himselfe bearing the person of the Church pardon was granted both when he had doubted vpon the sea c. and when he had thrice denyed his Maister c. Thus saith S. Augustine declaring that Pasce oues which our Sauiour said to S. Peter was said to all the Church because S. Peter bare the person of the Church Which he did by reason of the supreme authority that he had ouer the Church 4. For else why should rather he then others of the Apostles be said to represent
the whole Church but because he was Head or supreme Gouernour therof which we may learne euen in Cicero who saith that Est proprium munus Magistratus c. It is the proper office or duty of the Magistrate to vnderstand that he beareth the person of the Citty So he speaking of the chiefe or supreme Magistrate wherby it appeareth that whatsoeuer is giuen to the King as King and Head of the Common-wealth the same is giuen to the Common-wealth wherof he beareth and representeth the person and so in like manner what was giuen to S. Peter as Head of the Church the same was giuen to the Church which he representeth For which cause also S. Cyprian saith that Ecclesia est in Episcopo the Church is in the Bishop and the reason is because the Bishop is Head of the Church as this is true in euery particuler Bishop in respect of the particuler Church which he gouerneth So also is it most truly verified in the supreme and vniuersall Pastour in respect of the whole Church whereof he is Head 5. That this was S. Augustines meaning it is euident by his owne doctrine in other places where he sheweth plainly that S. Peter bare the person of figure of the Church in respect of his Primacy Cuius Ecclesia saith he Petrus Apostolus propter Apostolatus sui primatum gerebat figurata generalitate personam c. Of which Church Peter in respect of the primacy of his Apostleship did beare the person figuring or representing the generality therof For if we respect what did belong properly to himselfe he was by nature one man by grace one Christian and by a more aboundant grace vnus idemque primus Apostolus one he the chiefe Apostle but when it was said vnto him Tibi dabo claues I will giue thee the keyes c. he signified the vniuersall Church Thus saith S. Augustine teaching euidently that S. Peter bare the person of the Church by reason of the Primacy of his Apostleship that is to say because he was the chiefe Apostle which the same holy Father signifieth also more plainly in another place saying Cuius Ecclesiae ille agnoscitur gessisse personaÌ„ propter Primatum quem in Discipulis habuit Of which Church he is acknowledged to haue borne the person for the Primacy which he had amoÌ„gst the Disciples And to the same purpose he saith also elswhere Petrus à petra cognominatus c. Peter taking his name from a Rock was happy bearing the figure of the Church hauing the principality of the Apostleship 6. Loe then for what cause S. Augustine said that when Christ gaue to S. Peter the keyes of heauen pastorall authority to feed his sheep he gaue the same to all the Church to wit because S. Peter hauing the principality or primacy of the Apostolicall dignity and being consequently chiefe Pastor and head of the Church did beare and represent the person or figure of the whole Church So that you see the place which M. Andrewes bringeth out of S. Augustine against the Primacy of S. Peter maketh notably for it if it be considered with the circumstances therof which he cunningly and craftily concealed But in the other place which he citeth out of S. Ambrose he is more fraudulent hauing plainly corrupted the text which as it is in S. Ambrose is very conforme to this doctrine of S. Augustine signifying nothing else but that all the lawfull Pastors in Gods Church receaued their Pastorall authority ouer their flocks with S. Peter and therfore he saith Quas oues quem gregem non solùm tunc Beatus Petrus suscepit sed cum illo eas nos suscepimus omnes Which sheep and which flock not only the Blessed Peter then receaued but as so we all receaued them with him Thus saith S. Ambrose which all Catholikes do graunt and teach in like maÌ„ner because as I haue said S. Peter representing the person of the whole Church wherof he was head receaued not that Pastorall authority for himselfe alone but also for the Church 7. In which respect S. Ambrose saith very well that all the Pastors of the Church receaued their authority with him though not in equall degree as M. Andrews would haue it who therfore bodgeth into S. Ambrose his text these words of his owne Et nobiscum eas suscepit and he that is to say S. Peter receaued those sheep with vs as if S. Ambrose should meane that S. Peter had no prerogatiue in that point but that he and other Pastors receaued them all alike he with them they with him for to that purpose doth M. Andrewes also alledge the words of S. Ambrose afterwards in a different letter thus Et ille nobisâ—um nos cum illo oues illas pascendas suscepimus which manner of speach doth indeed inforce a greater equality betwixt S. Peter and other Pastors then the true words of S. Ambrose do import or then he euer did imagine who taught expresly elswhere the Primacy of S. Peter not only aboue all other inferiour Pastors but also aboue the Apostles themselues saying that albeit Andrew was called before Peter yet Primatum non accepit Andraeas sed Petrus Andrew did not receaue the Primacy but Peter yea in another place he proueth it by these very words of our Sauiour which are now in question to wit Pâ—sce oues meas 8. For hauing said that our Sauiour asked Peter thrice whether he loued him not to learne saith he any thing of him but to teach him whom he meant to leaue to vs velut amoris sui Vicarium as the Vicar of his loue he alleageth our Sauiours words to S. Peter to wit Simon the sonne of Iohn doest thou loue me c. Pasce agnos meos feed my Lambes and then shortly after he inferreth thereupon thus Et ideo quia solus profitetur ex omnibus omnibus antefertur and therefore because he alone of all the rest professed his loue he is preferred before them all and after a whyle he concludeth that our Lord asked him the third tyme whether he loued him Et iam saith he non agnos vt primò quodam lacte pâ—scendos c. And now Peter is commaunded not to feed Lambs with a certayne milke as the first time nor to feed the little sheep as the second tyme but oues pascere iubetur perfectiores vt perfectior gubernaret he is commaunded to feed the sheep to the end that he being more perfect might gouerne the more perfect Thus saith S. Ambrose 9. Wherein it is to be noted that he teacheth 3. things The first that our Sauiour left S. Peter vnto vs as the Vicar or Substitute of his loue that is to say to succeed him in that fatherly loue care of his Church which he himselfe had the second that when our Sauiour gaue to S. Peter the Pastorall commission and authority
manner diuers homilies in S. Chrysostom of the fifth feria in Passion week and of the Resurection and Ascension of our Sauiour and of Pentecost besids diuers others of particuler Saints as S. Fulgentius Sâ— Augustines schooler and others So that this exception of M. Andrews to the authority of this place of S. Augustin is tooto cold and friuolous and far vnworthy of a man that professeth to haue read the ancient Fathers and therefore truely he had reason to seeke out another answere that might be of some more weight which he frameth in these words Sed nec si tempori cedamus hic tamen testis satis in tempore venit c. But though we should yield to tyme he meaneth that albeit we should graunt that Sermons were made de tempore in those daies yet this witnes commeth out of tyme or season very vnluckily who doth not tell vs of any other head but of a sickly head nor of any other crowne of a head but a crazed or crackt crowne which therefore might very well haue been passed with silence 24. Thus raueth M. Andrews hauing his head so crazed with the frenzy of heresy that he vttereth such braynsick and idle stuffe as this which truely no man that were well in his wits would vtter to the purpose he doth that is to say to proue that S. Peter was not head of the Church For els why doth he say it seeing that the Cardinall cyteth this place to no other end but to proue that S. Peter was head of the Church and therefore M. Andrews giuing this for his second answere hauing as you haue seene great reason to mistrust the former must needs conclude thereupon that S. Peter was not head of the Church But how doth it follow that because S. Peter by fraylty denyed our Sauiour Ergo he was not head of the Church Do those that hold and teach his primacy deny his fall Or teach that his successours cannot also erre in matter of fact as he did though not in definition of matters of faith 25. Truly if M. Andrews eyther had a sound brayne or els were guyded by the same spirit that S. Augustine and other fathers were he would haue made another manner of construction of this place then he doth and rather haue sought to confirme S. Peters Primacy by his fall then to impugne it thereby for so doth S. Augustine in this place shewing that it was conuenient that almighty God should suffer him to fall because he was to be the gouernour and head of the Church which S. Augustine teacheth expressely in these words 26. Ideo B. Petrum paululum Dominus subdeseruit c. Our Lord did therefore forsake blessed Peter for a while to the end that all humane kind might know in him that without the grace of God it could do nothing and thereby a rule might be giuen also to him who was to be gouernour of the Church to pardon sinners for the keyes of the Church were to be committed to Peter the Apostle yea the keyes of the Kingdome of heauen were recommended vnto him as also in like manner there was to be committed to his charge an innumerable multitude of people which in respect of the vyces and passions of their nature were wrapped in sinnes and offences And againe after a while Idcirco saith he diuinae prouidentiae secretum c. Therefore did the secret of Gods prouidence so dispose and permit that he to wit Peter should himselfe first fayle and fall into sinne that by the consideration of his owne fall he might temper the rigour of his sentence towards sinners Quantum igitur diuini inuneris c. Therefore note what great bounty and goodnes and how much care and sollicitude God sheweth heerin towards the saluation of man he câ—reth the disease of the whole body in the head of the Church and compoundeth the health of all the members in the very crowne of the head in the very top of the coÌ„fession of Christ in the very fouÌ„datioÌ„ of an immoueable faith that is to say in that Peter who said although I should dye with thee yet I will not deny thee 27. All this saith S Augustine and much more to the same purpose which I omit for breuityes sake for that this may suffice to teach M. Andrews that S. Peters Primacy was so far from being preiudyced by his fall that it may rather be in some sort confirmed thereby seeing it appeareth that it was conuenient in respect of his Primacy that he should fall for the benefit that should ensue thereof as well to himselfe as to the Church which is also the expresse doctrine of S. Chrysostome who hauing said that Orbis terrarum Ecclesiae c. the Churches of the whole world and the multituds of people were to be committed to his charge And hauing also called him Apostolorum verticem the head of the Apostles the immouable foundation the steedfast rock the pillar of Churches and mayster of the whole world he addeth Peccare permissus est c. he was suffered to sinne for this cause chiefly because the multitude of people was to be committed vnto him lest he being seuere and innocent might be vnwilling to pardon the offences of his brethren So he to whome I may also adde S. Gregory the Great who maketh the same construction of S. Peters fall that these two other Fathers do affirming that God suffered him to fayle quem praeferre cunctae Ecclesiae disposuerat whome he had determined to make gouernour of all the Church that he might learne by his owne fraylty to haue compassion of other sinners 28. And to the end M. Andrewes may see that S. Augustine doth also else where plainly acknowledg the Primacy of S. Peter notwithstanding his fall he shall do well to read a place alleadged by himselfe in his first chapter to proue that S. Peter had nothing peculiar to himself by his pastorall commission which place if he had layd downe at large as he curtolled and maymed it after his manner it might haue sufficed to conuince him as well in the matter for the which he produced it as also in this For there S. Augustin hauing taught that S. Peter receauing the keyes the coÌ„mission of Pastor represented the person of the Church inferreth that the Church ought to pardon repentant sinners seeing that Peter bearing the person of the Church was pardoned wheÌ„ he had denyed his maister 29. Wherein S. Augustine not only deduceth a pious document out of S. Peters offence as you see he doth in the other place but also acknowledgeth sufficiently his supreme Dignity teaching that he bare the person of the Church which he did no otherwise but as he was supreme head and Gouernour thereof as I haue declared at large in the first Chapter of this Adioynder where I haue layd downe the words of S. Augustine and discouered M.
sanctae recordâ—tionis virum pro vita sua meritis in nostra semper communione habiumus c. We haue alwayes held Augustine of holy memory in our communion for his life and merits neyther was he euer toucht with so much as any rumor of euill suspition whome we haue knowne to haue been so learned that he was held by my predecessours for one of the chiefe or best maisters So he 88. Whereby it is euident that S. Augustine euer liued in the vnion and obedience of the Roman Sea for otherwyse Pope Celestinus would not haue giuen this testimony of him especially if he had byn so opposit to him and his predecessours as M. Andrewes affirmeth I meane if he had taken vpon him not only to correct and reforme them and to excommunicate euery one that should appeale to them out of Africk but also to deny and impugne their supreme and vniuersall authority which all Christendome acknowledged at that tyme as I haue euidently shewed So that now I leaue it to thee good Reader to consider whether M. Andrews hath not as it pleased him to say of S. Peter caput morbidum verticem malè sanum being so possest and opprest with the peccant or rather pestilent hereticall humour of lying that it floweth out of his mouth in such aboundance as we see And therefore whereas he pretendeth to descend of the race of Phisitians and to be one of those Medicorum filij who make speciall profession to pry into the diseases of Popes I may truly say that whosoeuer was his Grand father were he Phisitian or Apothecary his father could be no other but the Father of lyes from whome he hath contracted this pestiferous and diuelish disease which therefore being hereditary is as it may be feared incurable in which respect we may more truely say of his head then he said of ours nec est sanum nec vt videtur sanabile Mr. ANDREVVES HIS ANSWERS TO THREE OTHER PLACES Alleadged by the Cardinall out of the Fathers are examined and confuted and diuers absurdities discouered therin AND Finally he is proued to be a Wrangler in the highest degree CHAP. V. IN the two last Chapters I haue examined and if I be not much deceaued fully confuted M. Andrewes his answers to 7. places of the Fathers obiected by the Cardinall in his Apology and by me in my Supplement And whereas there are 3. other Authorityes of the Fathers obiected togeather with the former by the Cardinall and pretended also to be answered by M. Andrews which I haue not touched any where in my Supplement I thinke good to say somewhat thereto lest if I should passe them with silence it may seeme to some that M. Andrewes hath quit himselfe better in the answere of them then of the rest and that he hath bene able at the least to say somewhat to the purpose in defence of his cause 2. The First of the 3. places is alleadged by the Cardinall out of Origen thus Petro cum summa rerum de pascendis ouibus traderetur super ipsum c. When the chiefe or supreme charge of feeding Christs sheepe was giuen to Peter and the Church founded vpon him veluti super terram as vpon the ground the confession of no other vertue but only of Charitie was exacted of him Thus far the Cardinall out of Origen to proue the primacy of Peter Whereto M. Andrewes answereth thus Ex Origâ—ne summam rerum c. Out of Origen the Cardinall obiecteth that the Chiefe charge of feeding Christes sheepe was giuen to Peter but the same Chiefe or supreme Charge was also giuen to others as Origen doth els where plainly affirme and if any thing were giuen there peculiarly to Peter the same was giuen him in respect of his peculiar fall super ipsum veluti super terram c. The Church was founded vpon him as vpon the ground but it was also founded vpon others togeather with him Thus sayth M. Andrewes 3. Wherein I wish two things to be noted The one that heere he flyeth to his common and stale shift to wit that the rest of the Apostles had as much preheminence in all this as Peter and that if he had any thing peculiar it was in respect of his fall all which I haue fully confuted to his shame in the first Chapter where I haue declared how he abused S. Augustine S. Ambrose and S. Cyril concerning this point and therefore I will not trouble my selfe and my Reader with the Repetition thereof The other is that he seeketh to fortify this idle conceipt of his by the interpretation of Origen himselfe who he sayth teacheth expressely els where that others had the chiefe charge of feeding Christs flock as well as Peter for the which he quoteth his first homily vpon the 16. of Matthew where neuerthelesse Origen hath not one word touching the words Pasce oues meas but expoundeth there that which occurred in the 16. of Matthew concerning Peters Confession of Christ Thou art Christ the Sonne of the liuing God and Christs answere to him Thou art Peter and vpon this rock I will build my Church c. and I will giue thee the keyes of the Kingdome of heauen c. wherein it is also to be obserued that Origen in that Homily followeth altogeather an Allegoricall sense and seeking to drawe from thence some Morall doctrine as preachers vse to do applyeth the same not only to all the Apostles as well as to Peter but also to all perfect Christians teaching that whosoeuer doth by the reuelation of God and light of grace confesse Christ as Peter did he shall haue the same beatitude which Peter had and be a Rock as he was and that as euery true Christian and iust man doth participate of Christ and therefore may well be called Christus Iustitia Sapientia so also he may be called Petrus Petra and to this purpose Origen addeth further that the Church is built vpon such and that hell gates shall not preuaile against them meaning such iust men and perfect Christians as are of the mâ—mber of the elect expounding the gates of hell to signify all kind of sinnes as well as false doctrine 4. In like manner he applieth the giuing of the keyes as well to euery faythfull Christian as eyther to Peter or to the rest of the Apostles saying Videamus quomodo dictum est Petro omni fideli qui Petrus est Dabo tibi claues c. Let vs see how it is said to Peter and euery faithfull man which is Peter I will giue thee the keyes of the Kingdome of heauen And then he proceedeth shewing that Christ promiseth the keyes to euery faithfull man in reward of his confession vt ipse sibi aperiat portas Regni caeloruÌ„ c. That he may open for himselfe the gates of the Kingdome of heauen Which gates also Origen expoundeth to be the vertues of Chaslitic and perfect
fayth to be the foundation of the Church that he excludeth his person fidei ratione ait ipse Hilarius non personae sayth M. Andrewes Peter was a Rock by the meanes of his faith saith Hilary himselfe and not of his person So indeed saith M. Andrewes but so sayth not S. Hilary And therefore M. Andrewes thought best to quote no place of S. Hilary neither in the text nor in the margent and sure I am that in the place which the Cardinall alleadgeth S. Hilary speaketh expressely of S. Peters person and not of his faith except M. Andrewes can shew vs how faith was called by a new name so made the foundation of the Church as we can shew him how Symon was called Peter that is to say a Rock to signify by that new name that he should be felix Ecclesiae fundamentuÌ„ as S. Hilary sayth the happie foundation of the Church receiue the keyes of heauen In which respect S. Hilary addeth also in the same place O Beatus caeli ianitor O blessed porter of heauen Neuerthelesse I would not haue M. Andrews to think that in affirming with S. Hilary that Peter was the foundation of the Church I doe exclude his faith from his person as though S. Hilary should say or any Catholike man meane that the Church was built vpon Peters person and not vpon his faith but I do attribute the same so to his person that I acknowledge therein the presence concurrence and merit of his faith by the which he deserued to be made the foundation of the Church and the porter of heauen as S. Hilary calleth him 10. And therfore albeit S. Hilary in another place calleth the Rock of CoÌ„fession the fouÌ„datioÌ„ of the Church sayth also that fayth receiued the keyes of the heauenly Kingdome which by all likelyhood is the place that M. Andrews meaneth though he doth not quote it yet in the same place he addeth coÌ„cerning S. Peters persoÌ„ that supereminentem beatae fidei suae confessione gloriam promeruit he deserued a supereminent glorie by the confession of his blessed fayth and a litle after hinc regni caelorum habet claues c. hereby or in respect hereof that is to say of his faith or confession of Christ he hath the keyes of the Kingdome of heauen and his earthly iudgments are heauenly Thus sayth S. Hilary shewing euidently in what sense he sayth that fayth the confession of Christ was the foundation of the Church and that it receiued the keyes to wit because by the Merit thereof S. Peter deserued to haue the supereminent dignity or glorie to be the foundatioÌ„ of the Church and to haue the keyes which he also signifyeth more plainely before in the same Tract saying of Peters person post Sacramenti confessioneÌ„ beatus Simon aedificationi Ecclâ—siae subiaceÌ„s claues regni caelestis accipiens c. Blessed Simon after the coÌ„fessioÌ„ of the mystery lying vnder the building of the Church that is to say being made the fouÌ„datioÌ„ of the church receiuingâ—yâ— keyes of the heauenly Kingdome c. So he Where you see he ascribeth S. Peters being the foundation of the Church as also his hauing of the keyes to his person though to shew the reasoÌ„ cause therof he addeth post coÌ„fessioneÌ„ Sacramenti after the coÌ„fession of the mystery 11. So that S. Hilary saying in one place that Peter was the foundation of the Church and in another affirming the same of his fayth or Confession doth not in either of both vnderstand his person without his faith or yet his faith without his person I meane abstracting his faith from his person but considereth both ioyntly that is to say his person by the merit of his faith And therefore whereas M. Andrewes affirmeth as you haue heard that S. Hilary himselfe sayth that Peter was the foundation of the Church fidei ratione non personae by the meanes of his faith and not of his person he may put vp non personae in his pocket for S. Hilary hath no such word neither that meaning which M. Andrews would haue his Reader to gather thereof that is to say to exclude S. Peters person from the foundation of the Church So as this may passe for a petty fraud and a pretty cosening trick amongst many other of more importance whereof you haue seene diuers already and shall see more hereafter 12. There resteth now to be examined only one of the 3. places before mentioned which is alleadged by the Cardinall out of S. Maximus thus Quanti igitur meriti apud Deum suum Petrus c. Of how great merit do you thinke that Peter was with his God that after the rowing of a litle boat the gouerment of the whole Church was giuen him Thus far the Cardinall out of S. Maximus To this M. Andrews saith E Maximo si tamen Maximus is Taurinensis c. The Cardinall obiecteth out of Maximus if neuerthelesse this was Maximus of Turin and not some other later then he if also in the tyme of Maximus Sermons were purposely made of the Apostles as no doubt there were in the age after Petro totius Ecclesiae gubernacula tradita c. the gouerment of the whole Church was giuen to Peter But did euer any man thinke that the gouerment of any particuler Church was giuen him except you who gaue him the gouerment of the Roman Church as though the same were not part of the whole after you haue giuen him the gouerment of the whole So he very mystically as he is wont yet seeming to graunt for ought I see that Peter had the gouerment of the whole Church which is the same â—â—at the Cardinall teacheth and seeketh to proue by this place 13. But perhaps he will fly heere to his old shift to wit that though Peter had the gouerment of the whole Church yet he had it no otherwise then the rest of the Apostles had Concerning which point I haue treated so amply before that it were needles to repeat it heere especially seeing that he seeketh no such euasion in this place but seemeth to graunt as much as we demand and only carpeth at vs for giuing to Peter the gouerment of the particuler Church of Rome after we haue giuen him the gouerment of the whole For so he saith which truly is a fine conceipt and right worthy of M. Andrews enigmaticall and phantasticall braine who loueth to walk in mysts and cloudes to the end it may be vncertayne what he affirmeth or what he denyeth as for example he graunteth heere or at least seemeth to graunt the doctrine of S. Maximus which is that Christ gaue the gouerment of the whole Church to S. Peter and yet presently after he seemeth to call the same in question againe affirming that we haue giuen him the gouerment as well of the whole Church of God as of the particuler Church of Rome saying Romanae vestrae traditis
power giuen him by the keyes and by his Pastorall commission which doe import authority power Iurisdiction and gouernment 20. Therefore M. Andrews denying S. Peters preeminēce in authority and gouernment denyeth the primacy that the Fathers teach and reduceth it only to a bare name without effect and so doth nothing els indeed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and if we well consider what he saith we shall find that he graunteth not so much as the very word or name of primacy or at least if he do he cōtradicteth himselfe for what are trow you those voculae which he excepteth frō his graunt when he sayth that there is nothing in these places of the Fathers which may not presently be graunted nisi voculam fortè habent c. except some litle word perhaps What litle word I say is that which cannot be graunted Is it not Primatus Caput and some such other words as signifie Primacy Yes truely for no other voculae or voces in those places of the Fathers do so much molest him Neuertheles he hath no sooner excepted them from his grant but he granteth thē presētly saying Non negamus Primatum Petri c. Wee doe not deny the primacy of Peter nor those names which signify Primacy which is a strange kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he wrangleth with himselfe contradicting himselfe notably within the space of two lynes first signifying that those wordes and names are not to be graunted and presently after granting them as no way preiudiciall to his doctrine 21. And to the end wee may vnderstand that he granteth vs nothing but words and names he distinguisheth the same from the thing it selfe which he meaneth to deny and yet so handleth the matter that he doth still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing also his denyall to a meer quarrell of words deuised by himselfe and neyther vsed nor meant by vs eyther in wordes or sense for he calleth rem ipsam the thing it selfe which is signified by our primacy terrestrem monarchiam an earthly Monarchy and in another place he also tearmeth it temporalem Primatum a temporall Primacie and this forsooth is that which he denyeth heere and so denyeth no part of our doctrine but a foolish cōceipt of his owne for although we hold and teach that the gouernment of the Church is a Monarchie and that the power thereof doth extend it selfe to temporall thinges in such sort and for such reasons as I haue touched in the first chapter of this Adioynder and handled at large in my Supplemēt yet it neyther is nor can be called temporall or earthly otherwise then as S. Hilary calleth S. Peters iudiciall sentences terrena iudicia when he sayth terrena eius iudicia sunt caelestia his earthly Iudgements that is to say his sentences giuen on earth are heauenly 22. And so I say that albeit the gouernment of the Church may in this sense be called earthly to wit because it is exercised vpon earth yet it is not earthly or temporall but spirituall and heauenly both because it is a spirituall and heauenly power and also because it is guided and directed from heauen by the spirit of God And therefore whereas M. Andrews doth call or rather nickname the Popes Supremacy a Temporall Primacy and his Monarchy an earthly Monarchy because he punisheth his spirituall subiects in their temporall goodes or states he may by the same reason say that S. Peter and S. Pauls power was not spirituall but corporall and temporall because the one of them punished Ananias Sapphira with corporall death and the other strook Elimas the Magician blind deliuered the incestuous Corinthian to Sathan in interitum carnis to the destruction of the flesh and finally extended his power to secular and politicall matters commaunding the Corinthians to appoint temporall Iudges amongst themselues rather then to haue recourse to the tribunalls and Iudgements of Infidells yea M. Andrewes must acknowledge himselfe to be but a meere temporall yea a pecuniary Pastour because in his spirituall Courtes he vseth pecuniary mulcts and other temporall punishments as I haue shewed before in the first Chapter By all this it appeareth that M. Andrews denying not the spirituall but as he tearmeth it the earthly Monarchy and temporall primacy of Peter denyeth nothing els but his owne vayne and idle manner of speach expressing only a foolish fancie of his and a very Chymera that hath no being in rerum natura and so he doth still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a wrangler in the highest degree 23. And to the end this may yet appeare more manifestly I will examine his answers obiections touching another point in controuersy betwixt him and vs whereby we shall also see how notably he wrangleth cauilleth iuggleth and tryfleth and because the matter and his manner of answering will requyre some long discourse I will make it the subiect of the three next Chapters A FVRTHER MANIFESTATION OF MAISTER ANDREWS HIS Tryfling wrangling and fraudulent humour by his Answers to other places of the Fathers concerning Prayer to Saints which he deuydeth into three rankes whereof the two first are examined in this Chapter CHAP. VI. WHEREAS the Cardinall vndertaketh in his Apology to treate of prayer to Saynts because the Apology for the Oath condemneth the vse and practise of it in the Catholike Church M. Andrewes taketh exception to the Cardinall for changing the state of the question and sayth that he fighteth with his owne shaddow because he promiseth to treate de intercessione Sanctorum of the intercession of Saynts wheras that which the King condemneth saith M. Andrewes is the inuocation of Saynts wherin he also noteth this difference that the intercession of Saynts is their worke and the inuocation of them is ours and that the King denieth not that which the Cardinall proueth to wit that the Saynts do pray for vs but that they are to be inuocated or prayed vnto which saith M. Andrews the Cardinall proueth not 2. And he pleaseth himselfe so much with this deuise that he doth often inculcate the same vrging the Cardinall to proue that Saynts may be inuocated yea producing a text of Scripture to proue that none can be inuocated but God for terret nos Apostolus saith he vtcumque vos hominem habetis pro leui c. The Apostle doth terrify vs how light soeuer you make of the man when he asketh this question quomodo inuocabunt eum in quem non crediderunt how shall they inuocate him in whome they belieue not for you perhaps haue found a way how a man may inuocate those in whome you your selues say you do not belieue whereas he to wit the Apostle seemed then to haue found no way Thus saith M. Andrews wherein it is to be noted that one speciall reason why he rejecteth our
adoration but with a Religious worship due to holy men or holy things for the honor and loue of God in which point it seemeth M. Andrews agreeth fully with vs confessing that the dead bodyes and reliques of holy Martyrs and Saynts which are truely knowne to be such are to be honoured and kept with reuerence and therefore answering to a place of S. Gregory Nyssen alledged by the Cardinall he alloweth that the body of a Martyr si veri Martyris verum corpus if it be the true body of a true Martyr is to be adorned and decked with honour in Augusto Sacratoque loco poni and to be placed in a Maiesticall and Sacred place yea and he confirmeth it with the authoritie of his Maiesty saying Idem hoc vult Rex honorifico loco solemniter inferri The King also will haue the same to be solemnly carried into an honorable place 14. And afterwards answering to a place of S. Ambrose which the Cardinall obiecteth he saith that wheras Ambrose will haue vs to honor the body of the dead Martyr and the seed of eternity in him Facimus saith he non illibeÌ„ter wee doe it willingly then addeth Quid porrò quaerit sed pallium breue est honâ—s non pertingit ad adorationem What doth he desire more but the cloake is too short honour doth not reach to adoratioÌ„ So he Meaning by adoratioÌ„ diuine honor which we grauÌ„t him for we say also that the honor due to Reliques doth not extend it selfe to a diuine adoration therefore we desire no more of him then that he do a religious honor and worship therto for such is the honour wherof S. Ambrose speaketh because it is due and exhibited to Saynts for the honour and loue of God whose seruants they are quin seruorum honos saith S. Hierome redundat ad Dominum the honor of the seruants redoundeth to their Lord. In which respect the same holy Father signifieth that all the adoration which was done to the Reliques of the Prophet Samuel when they were transported with great solemnity and honour from Palestine to Constantinople was not done so much to Samuel as to Christ whose Leuite Prophet Samuel was as I haue signified more at large in the last Chapter 15. Whereby it appeareth that the honor done to the seruants of Christ for Christs sake only and not for any ciuil and temporall respect must needes be a religious honour such I meane as I haue declared in the last Chapter to haue bin often exhibited in the holy Scripture to Angells and holy men with the terme of adoration and with the exhibition of a Corporall reuerence which may be more or lesse according to the deuotion of the exhibitours thereof so that it be in their mind and intention distinguished from diuine honour due to God alone in which intention consisteth the true difference and distinction of diuine religious and ciuil adoration as I haue also declared before in the last Chapter So as M. Andrews confessing an honor to be due to holy Reliques cannot with reason exclude from the same any Corporall reuerence so that the intention be to doe only a religious and not diuine worship As he must needs also acknowledge the lyke in ciuil adoration and honor done to Princes and great personages 16. For whereas the same is diuersly performed somtymes by putting of the cap sometymes by bowing the body and somtymes by kneeling and other whiles also by prostration vpon the ground which maner of ciuill adoration is often mentioned in the old testament and was vsed in tymes past amongst the Persians to their Kinges there is no doubt but that as all these may lawfully be vsed wheÌ„ the intention is no other but to do a Ciuill honor thereby so also the least of them were vnlawfull yea Idolatry if the intention of the doer were to giue thereby a diuine honor to any man and the lyke I say must needes be graunted concerning the externe honor due to the holy Reliques of Saints which how great it was in the tyme of S. Ambrose S. Hierome and S. Augustine we may vnderstand by the custome then vsuall to kisse them for deuotion sake and to carry them about in procession as we now terme it with great solemnity and reuerence which appeareth not only in S. Hierome who seuerely reprehended Vigilantius for carping at the same as I haue signified in the last Chapter but also by the testimony of S. Augustine who recounteth diuerse Miracles done by reliques while they were so carried by Bishops as namely that Lucillus the Bishop was himselfe cured of a fistula carrying a certaine relique of S. Stephen populo praecedente sequente the people going before him and following him and that a blind woman being brought to the Bishop Proiectus as he carried Sacra pignora so termeth he the holy Reliques of S. Stephen was restored to her sight by applying to her eyes certayne flowers which had touched them 17. Such was the honour that Catholike people bare to holy Reliques in those dayes that they sought either to touch them or to haue some thing that had touched them or bene neere about them whereby diuers great Miracles were done yea dead men reuiued as S. Augustine testifieth in the same place by diuers examples which he relateth and therefore I leaue it to the Iudgment of any reasonable man how great the deuotion and the religious honour was which then was vsuall in the Church and allowed by these Fathers to be done to the reliques of Saints especially seeing that the same was also approued and confirmed from heauen by innumerable Miracles which M. Andrewes himselfe granteth saying Augustino assentimur c. we grant with Augustin that the body of the Protomartyr was conueniently or duely to be honored after that it pleased god to worke certaine Miracles thereat So he wherein besides the graunt of due honour to be done to holy reliques whereof now I speake I wish also to be noted that he graunteth that Miracles were done in Gods Church in S. Augustins tyme which most of the Sectaries of these daies haue hitherto denyed affirming that Miracles ceassed after the tyme of the Apostles which they are forced to say because we exact of them to shew Miracles in their Church as an vndoubted signe of the true Church shewing on our part the continuance thereof in our Church from the Apostles to this day whereof sufficient experience hath bene seene in euery age and euen now lately by innumerable cures of all sorts of diseases at Sichem in Flanders at Minich in Bauiere in diuerse partes of Italy and at this present at Valentia in Spaine at the body of a holy Preist who dyed in April last all so publick and so sufficiently testified to the world that impudencie it selfe cannot deny the truth thereof 18. So that seeing M. Andrewes graunteth that