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
Iesuit who confessed it yea and procure him also to giue publyke testimony of it which by all lykelyhood would haue byn done long ere this if any secular Priest Iesuit or other Catholyke man of any credit or reputation amongst Catholykes had confessed and acknowledged any such matter especially in such manner as he hath declared 85. Besydes that it is not vnknowne what Iesuits haue bin in prison of late yeares or were when he wrote whereby also it may easily be iudged by such as know them how vnlykely it is that any of them would vpon pretence to discharge his conscience charge and stayne it with such a horrible forgery as this is Neyther are we ignorant of the common practise of M. Andrews and his fellow-ministers to calumniate and slaunder such Catholike Priests and Iesuits as they haue vnder lock and key in close prison whereof sufficient experience was seene when F. Garnet was in the tower of whome a hundreth false bruits were spread not only ouer all England but also in forrein countries yea ouer all christendome And albeit he sufficiently purged and cleared himselfe at his death of all the slanderous imputatious yet M. Andrews is not ashamed still to auow some of them as that he acknowledged by writing dyuers tymes vnder his owne hand and thryse publykly at his death that he had vnderstood of the powder-treason out of confession whereas he publykely protested the contrary for being greately vrged to confesse and acknowledge that he heard it out of confession he flatly denyed it repeating thryse neuer neuer neuer and wheareas he was charged to haue already acknowledged it vnder his hand he also denyed it bidding his accusers shew it if they could and of all this I am well assured by the relation of credible persons who were there present and especially of an honorable Gentleman who stood so nere him that he heard euery word he sayd and hath vpon his credit and conscience affirmed it vnto me In so much that I dare boldly appeale for the truth of this matter to the consciences and knowledge of all those that were within the hearing of him whome I also beseech to consider what credit is to be giuen to M. Andrews his report of the other thing touching the Iesuit in prison which passed in secret seeing he is so shameles to lye concerning a publyk matter wherein he may be disproued by some hundreths of witnesses 86. But it is not to be wondered that he speaketh his pleasure of F. Garnet and other Iesuits whome he professeth to hate seeing he vseth as you haue heard to bely the ancient Fathers whom he pretendeth to loue and honour for he that belieth those whome he supposeth to be his friends will care litle what he saith of such as he holdeth for enemies And this shall suffice for this matter and Chapter wherein I doubt not but it euidently appeareth that M. Andrews will not yield a iote to M. Barlow for all kind of cosenages lyes and fraudulent deuises to couer the nakednes and pouerty of his cause THAT Mr. ANDREVVS OVERTHROWETH HIS owne cause and fortifieth ours granting 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 hād pretēding to defend it therfore is neyther good English Protestāt 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. NOvv ther resteth only one point to be handled which is of farre differēt quality from the former For thou mayst remember good Reader that amongst many things which I censured and reproued in M. Barlow I greatly allowed and approued one which is ordinary in him to wit that he doth very often ouerthrow his owne cause and fortifie ours which truly is no lesse but rather more ordinarie in M. Andrews as it may appeare by many examples which partly haue already occurred in this Adioynder and partly may be noted throughout his whole worke In the first Chapter I shewed how he confirmed though against his will the Catholick doctrine concerning the Primacy of the Pope by the allegation of certaine places of S. Augustin and S. Cyril and of a place of Deuteronomy concerninge Iosue as also of a fact of Iustinian the Emperour against Syluerius the Pope 2. In the second Chapter the same is also euident in his allegation of the 28 Canon of the Councell of Chalcedon which he seriously and mightily vrgeth against the supremacie of the Romane Sea though it doth clearly proue the same In the third Chapter the lyke occurreth in certaine places of S. Cyprian and S. Hierome by occasion whereof he is forced to graunt as much in effect as we teach concerning the supreme authority of the Pope In the fourth Chapter the discouery of certaine notable lyes and corruptions of his doth euidently proue the cleane contrary to that which he falsely auoweth concerning the Roman Sea And lastly in the last Chapter you may remember a place of S. Hierome concerning the Adoration of Reliques which being truely layd downe with the circumstances doth soundly confirme the Catholike doctrine which he sought to impugne therby wherof as also of all the former examples I forbeare to lay downe the perticulars because thou mayst good Reader eyther call them to mind or at least easily find them out by the quotations of the Chapters and numbers in the margent whereto I remit thee and will now add thereto some other examples in the same kinde 3. Whereby it will appeare that howsoeuer M. Barlow may in other poynts before mentioned goe beyond M. Andrews yet in this he cōmeth farre behynd him For you are to consider that M. Andrews seeinge euidently that the Protestants religion cannot be defended with any probabilitie in the rigour of the first groundes thereof layed by Luther Caluin and others taketh a new course which is to see how neere he can goe to the Catholyke Religion and misse it perswading himselfe that he shall be the more able in that manner to answere our obiections and find alwaies some occasion or other which how litle soeuer it be seemeth to him sufficient for he maketh account that he shall allwayes be a Protestant good enough if he be not a Catholike wherein neuertheles it befalleth him as it doth to the fly that playeth with the flame comming now and then so nere it that she burneth her winges and falleth into it whereof you shall see sufficient experience in this Chapter 4. It appeareth before that he admitteth the adoration not only of our Sauiour Christ in the Sacrament of the Eucharist but also of the Sacrament togeather with Christ for as he denieth with vs the adoration of the bare Sacrament that is to say the exteriour formes of bread and wyne without the presence of our Sauiour
Reader the rather to reflect vpon the propheticall zeale spirit of this holy Bishop the importance of his graue serious reprehension of the Emperour 49. But whether he did it of negligence or malice I leaue it to God his owne conscience to iudge and will only say of him that preferring as he doth the inconsiderate act of the ignorant and vnlearned Emperour misled by heretikes before the zealous graue speach cesuâ—e of a Catholik learned Bishop he sufficiently discouereth his owne heretical spirit especially seing that he could not but see in Liberaâ—us of what moment weight the Bishops words were which appeareth by the notable effect that they wrought in the Emperour himself who was moued therby to recall his factâ— as Liberatus testifieth in these words Quem audiens Imperatoâ—â— reuocari Roman Siluâ—rium 〈◊〉 c. The Emperour hearing the Bishop of Paterâ— commaunded Siluerius to be called back to Rome and the matter to be examined and tryed conceâ—ning his letters meaning the letters wherof he had bene falsely accused visi apprâ—â—â—â—â—tur ab ipso fuisse scriptuâ—â— in quacumque Cauitate Episcop degeret c. to the end that if it were proued that he had written them he might liueâ— or remaine Bishop in any other Citty and if they were found to be false then he might be restored to his seat Thus saith Liberatus wherin it is to be noted that although the Emperour vpon the Bishops admonition commaunded that the matters whereof Siluerius was accused should be better examined yet he did not presume to ordayne that in case he should be found guilty he should be depriued of his Dignity but only that for the security of the Citty of Rome he should liue in any other Citty and there exercise his function and charge 50. And Liberatus doth also further declare that as Siluerius was returning to Rome according to the Emperours order Bellisarius caused him at the instance of Vigilius who then vsurped his Seat to be deliuered into the hands of two of Vigilius his seruants in whose custody he perished shortly after with famine misery in an Iland called Palmaria wherby it appeareth how the Emperours reuocation of his fact was frustrated to wit not by his owne fault but by the sinister practise of his officers ministers who by the help of the wicked Empresse Theodora easily deluded him So that M. Andrews might learne by this relatioÌ„ of Liberatê° how potent were the Bishops words which he so litle esteemeth and the reader may note as well M. Andrews his folly as his bad conscience his folly in that he maketh more accompt of the temerarious and erroneous act of the Emperour which he himself acknowledged for such recalled then of the Bishops admonition which made him see and repent his errour his bad conscience in that he dissembled all this though he could not but see it in Liberatusâ— for no man can imagine that he would be so negligent as to answere to this obiection of Cardinall Bellarmine and not to search the Authour alledged by the Cardinall to see whether there were any corruption in the allegation therfore thou maist see good Reader with what sincerity he vseth to treat matters of Religion though the same import no lesse then the eternall saluation or damnatioÌ„ of mens soules not caring what he saith or dissembleth so that he may shift of the matter for the tyme with some shew of probability whereof we shall see much more experience hereafter in him as we haue already seene the like in M. Barlow For truely it is hard to say whether of them is more fraudulent and absurd in this kind 51. In the meane time two things are euident by this which hath been heere debated the one how weakely M. Andrewes argueth when he saith that the Emperour Iustinian shewed himself in these two acts to be superiour to the Pope aliqua exparte for it may well be graunted in some sense he gaine nothing by it seing the like may be said of Nero who put to death S. Peter and S. Paul of Herod who killed S. Iohn Baptist and of Pilate who gaue senteÌ„ce of death against Christ for they and all other persecutors of Gods Church yea Iustinian also himself in the end of his raigne when he declared himself an heretick and expelled Catholick Bishops from their seats because they would not subscribe to his heresies they all I say shewed themselues to be Superiours aliqua ex parte ouer those whom they killed banished and persecuted hauing by Gods permission power ouer them and exercysing the same power vpon them neuertheles I hope no good Christian man will say that because they did this ergo it was lawfully done which must eyther be the conclusion of M. Andrewes his argument à facto or els he concludeth nothing to the purpose 52. The other thing which I say is cleare by the premisses is that as well the testimony of the Bishop of Patera produced by the Cardinall as also the other grounded vpon the law inter Claras alledged both by the Cardinall and by me are good and solid proofes for the Popes Vniuersall authority ouer the Church of God notwithstanding the idle exceptions of M. Andrewes against the same and therefore he must now deuyse some other answere therto or seek some other shift seeing this hath fayled him and serued to no other purpose but to shew his conformity of spirit rather with the hereticks who deceaued and seduced Iustinian in the banishment of two Popes then with such Catholicke and holy Bishops as the Bishop of Patera or those others whose aduise he vsed in making his Catholike lawes in fauour and honour of the Sea Apostolike Finally thou seest good Reader that it may be iustly sayd of him as he said of the Cardinall to wit that he might haue abstayned from mentioning Iustinian and the law inter Claras seeing that he hath gayned thereby nothing els but to manifest his owne folly to bewray the weaknes of his cause to fortify ours THE ANSVVERS OF M. ANDREWS TO Certayne places of the Councell of Calcedon are examined and confuted His notable fraud in diuers things and especially in the allegation of a Canon of that Councell is discouered and the supreme authority of the Sea Apostolike clearely proued out of the same Councell and Canon CHAP. II. IN the second Chapter of my Supplement I haue produced certayne cleare testimonies out of the Councell of Calcedon for the Popes Vniuersall and Supreme authority ouer the Church of God and Cardinall Bellarmin also in his Apology hath alleaged the same whereto M. Andrewes hath framed an Answere such a one as it is so perhaps may seeme to some to haue answered vs both In which respect I think good to examin what he saith concerning that matter the rather because he holdeth it for a paradoxe in the Cardinall
consequently that they held Pope Leo not only for S. Peters successor but also for head of the whole Church and this I trust cannot be sayd to be taken out of the bryars or corner of a period or fragment of a clause but out of one of the most principall and important Acts of all the Councell 78. Also it appeareth in the same Councell that Theodoretus Bishop of Cyrus who being deposed by Dioscorus appealed to Pope Leo was by his authority restored to his seat and admitted into the Councell Ingrediatur say the Fathers Reuerendissimus Episcopus Theodoretus c. Let also the most Reuerend Bishop Theodoretus enter that he may be partaker of our Synod because the most holy Archbishop Leo hath restored to him his Bishopricke So they whereby they gaue sufficient testimony of the soueraygnty of Pope Leo acknowledging his power to restore Bishops to their Bishopriks in the Greeke Church Finally if there were nothing els in that Councell to proue Pope Leo's supreme and vniuersall authority ouer the Church of God it might suffice for an euident proofe thereof that he was vndoubtedly the president and head of the Councell as you haue heard before and may be confirmed by the subscriptions of his Legats set before all other Bishops though one of them was but a Priest and no Byshop 79. For what reason can be imagined why Pope Leo should be president of a Councell in Greece so far from his owne seat as well he himselfe as his Legats being Romans and of the Latin Church but that it belonged to him to be head thereof in respect of his vniuersall authority Will M. Andrews absurdly say as Caluin doth that there was no Bishop in all Greece at that tyme held to be worthy of that Honour How then was Anatolius Bishop of Constantinople able to procure such a Canon as he did in his owne fauour Can any man belieue that he was as M. Andrews saith esteemed worthy to be made equal in dignity and all things els with the Bishop of Rome and yet not fit to be President of a Councell in his owne country yea lesse fit then a stranger who was held to be but his â—qual Besides that howsoeuer Pope Leo himselfe might be esteemed more worthy of that Charge then the Bishops of Greece in respect of his eminent learning wisdome and vertue yet there is no probability in the world that the Emperour and all the Bishops of that Councell which were aboue 600. had the like conceit of the sufficiency of his Legats or that they would all of them yield as well to them as to him one of them being but a Priest This I say is so improbable that M. Caluin and M. Andrews must eyther giue vs some other probable reason for it as they shall neuer be able to do or els confesse that Leo was President of that Councell by right of his soueraignty and supreme authority ouer Gods Church 80. Therefore now to conclude this matter thou seest good Reader what was the beliefe of the Fathers in the Councell of Calcedon concerning the Popes supremacy and how far M. Andrews is from their faith and Religion yea and what a seared conscience he hath not only to deny such an euident truth as this but also to impugne it with so much fraud and impudency as he doth against his owne conscience no doubt for he could not possibly see in the Councell that which he himselfe alledgeth and the Cardinall obiecteth but he must needs see all this which I haue cyted out of it neyther could he alledge some part of the 28. Canon and vrge it as he doth laying downe the words euen of the Greeke text but he saw as well that which followeth immediatly and clearely conuinceth his fraud and forgery as that which went before and seemed to make for him whereby it is euident that he not only wittingly dissembled and concealed the whole drift of that Canon but also maliciously peruerted mangled and falsifyed it to the end to deceiue his Reader for the mayntenance of his miserable cause for so I may well tearme it seeing it dryueth him to such miserable and desperate shifts M. D. ANDREVVS HIS ANSVVERES TO three places of the Fathers are examined AND By the way the Cardinall is cleared from a false imputation of Iouinians heresy and M. Andrews truly charged therewith Finally all that which we teach concerning the Popes authority is necessarily deduced out of M. Andrews his owne doctrine and expresse words CHAP. III. HAVING occasion in my Supplement to proue the necessity of a visible head in Gods Church to coÌ„serue the same in vnity I alledged two places of S. Cyprian and S. Hierome which the Cardinall also cyteth in his Apology togeather with diuers other testimonies of the Fathers to proue the Primacy of S. Peter and for as much as M. Andrews his answere thereto if it haue any force at all maketh as much against me as against the Cardinall I will examine heere what force and pith it hath The Cardinall saith thus of S. Cyprian Fecit Cyprianus Petrum c. Cyprian made Peter the head fountayne and roote of the Church and in his Epistle to Quintus Peter saith he whome our Lord first chose and vpon whome he buylt his Church c. Where S. Cyprian doth not only say that Peter was first chosen but also addeth that the Church was buylt vpon him and truely the foundation in a buylding the head in a body are all one Thus saith the Cardinall alledging as you see two places of S. Cyprian to both which M. Andrews meaneth to say somewhat 2. To the first he saith thus Fecit Cyprianus c. Cyprian made Peter the head fountayne and roote of the Church not Peter of the Church but rather maketh the Church it selfe the fountayne from whence many brookes the light from whence many beames and the roote from whence many boughs are propagated Learne this euen of himselfe Sic Ecclesia Domini luce perfusa c. So the Church being wholy resplendent with the light of our Lord casteth forth her beames throughout the whole world loe he sayth the Church and not Peter yet the light is one and the selfe same which is spread euery where is this light Peter or is he euery where spread abroad and the vnity of the body is not separated The Church through the plenty of her fertility stretcheth forth her branches ouer the whole earth and doth amply spread abroad her aboundant flowing brookes yet the head is one the beginning one one mother copious with the prosperous successe of her fecundity or fruitfulnes Caligauit hic Cardinalis c the Cardinall was spurre-blynd or dimme sighted here for I thinke he will not say that Peter is the mother and therefore not the head 3. This is M. Andrews his graue discourse supposing as it seemeth that because the