Cyprian in his anger spread against Stephen I will not suffer to passe vnder my pen. But as C ham (t) Gen. 9.22 delighted to lay open the shamefull parts of his Father so you glory in publishing the faultes of the Saintes when you can espy any error or frailty in them though afterwards they repented themselues as Cyprian did for S. Augustine reporteth as most credible (u) L. 2. de Bapt. c. 4. ep 48. ad Vincent that he changed his opinion before his death and as absolutely certaine that by his glorious Martyrdome he washed out with his bloud the blemish which he had contracted by defending that error 3. In making this Argument you shew great folly it being so far from disprouing the Popes authority that it is an vnanswerable proofe therof as that ancient and learned Father Vincentius Lyrinensis in his golden Treatise against the prophane nouelties of heresies conuinceth in these words (x) Cap. 9.10.11 In tymes past Agrippinus of venerable memory Bishop of Carthage the first of all mortall men maintained this assertion against the diuine Scripture against the rule of the vniuersall Church against the minde of all the Priests of his tyme against the custome and tradition of his fore Fathers that Rebaptization was to be admitted and put in practise Which presumption of his procured so great domage to the Church that not only it gaue a paterne of sacriledge to all beretikes but also ministred occasion of error to some Catholikes When therfore all men euery where exclaimed against the Nouelty of that doctrine and all Priests in all places each one according to his zeale did repugne then Pope Stephen of blessed memory Bishop of the Apostolike See resisted indeed with the rest of his fellow Bishops but yet more then the rest thinking it as I suppose reason so much to excell all others in deuotion towards the fayth as he was superior to them in authority of place To conclude in his Epistle which then was sent to Africa he decreed the same in these words Let nothing be innouated but that obserued which came by tradition c. What then was the end of this whole businesse what els but common and vsuall Antiquity was retained nouelty abandoned But perhaps that new inuention wanted patrons and defenders To which I say on the contrary that it had such pregnant wits such eloquent tongues such number of defendants such shew of truth such testimonies of Scripture but glosed after a new and naughty fashion that all that conspiracy schisme should haue seemed to me inuincible had not the very profession of nouelty it selfe so taken in hand vnder that name defended with that title recommended ouerthrowne the very ground of so great a schisme To conclude what force had the Councell or decree of Africa By Gods prouidence none but all things there agreed vpon were abolished annulled abrogated as dreames as fables as superfluous And O strange mutation of things the authors of that opinion are iudged to be Catholikes and the followers accounted heretikes the maisters discharged and the schollers condemned the writers of those bookes shall be children of the kingdome of heauen and the maintainers of them shall burne in bell All this is of Vincentius Lyrinensis who tels you that albeit Cyprian and other his Colleagues authors of that doctrine be Saintes in heauen yet they that maintaine it now after it hath bene condemned by the vniuersall Church as you do iustifying Cyprian in his defence therof against Stephen Pope shall burne for euer in hell which I wish you to looke to in tyme to obserue how properly you are discribed by Vincentius a litle after comparing such as you are to Cham and expressing liuely your imposterous dealing in theirs 4. As in this obiection you shew folly arguing against your selfe so you cannot be excused from fraud for wheras we answeare that Firmilianus and Cyprian with the other Bishops that assented to them when they saw their doctrine reproued and condemned by the Church acknowledged their error retracted the same by a new decree contrary to that which before they had made in their Councell of Carthage you shift it of saying (y) Pag. 138. I passe it ouer as a vaine presumption and so it is proued to be By whom forsooth by your Reuitius a man of as much credit as your selfe His answere set downe by you in Latin in your margent as also what he bringeth out of Dionysius Alexandrinus and S. Basil you may see confuted by Baronius (a) Apud Bisciol anno 258. pag. 148. S. Hierome and other ancient Fathers The blessed Cyprian sayth S. Hierome (b) Aduers Lucifer stroue to auoid the miry lakes not to drinke of strange waters and vpon this subiect addressed the Synod of Carthage to Stephen B. of Rome who was the twenty sixth after S. Peter but his strife was in vaine And in the end they which had decreed that such as were baptized by heretikes must be rebaptized returning to the ancient custome set forth a new decree saying What do we So it hath bene deliuered to them by their ancestors and ours And Venerable Bede (c) L. quaest q. 5. Cyprian with his Bishops in Africa made a decree contrary to the custome of the Church that heretikes should be rebaptized but because in his sense which he conceaued to be right he endeauored to enrich himselfe with good workes he deserued to be soone reformed and by the instruction of spirituall men to be reduced to the vniuersall custome of holy Church And S. Augustine testifieth (d) L. 3. cont Crescon c. 3. that The orientall Bishops which had met at Icomium and Synnada reuoked their decree and corrected their iudgment And finally Dionysius Alexandrinus certified Pope Stephen (e) Ep. ad Stephan apud Euseb l. 7. hist c. 4. Nicephor l. 6. c. 7. that the same was done not only by the Orientall but also by other forraine Churches euery where Wherfore your obiecting of Firmilianus and Cyprian as opposing the Pope in this conuouersy and inferring that you may likewise oppose him in your Protestant Tenents is as if you should proue out of S. Peters deniall of Christ that it is lawfull for you to deny him for as S. Peter repented his fall so did those Bishops retract their error And hereby also appeares the fraud of your Reuitius seeking to limit this retraction of Firmilianus and other Bishops to those of the East only for you haue heard S. Hierome Bede S. Augustine Eusebius and Nicephorus testify that S. Cyprian with his African Bishops and all others vbique locorum in all place were reconcileds and this not only among themselues as Reuitius ridiculously glosseth for they dissented not among themselues but also with Stephe Pope returning to the ancient custome practise of the Church as he had commanded Wherevpon Dionysius Patriarke of Alexandria writ to him a congratulatory letter (f) Extat
confirmed by the B. of Rome (b) Ibid. l. 3. c. 5.8 30. that all former Councells haue required their doctrines to be confirmed and authorized by him Why do you then produce him as a witnesse for the contrary Gerson and Canus are both falsified by you for Gerson in the place you cite hath no such doctrine but the contrary which els where he expresseth (c) To. 1. in Consider de paâ—â— Consid 1. saying Constat quod in materijs fidei terminandis error non cadit in Concilio generali c. It is manifest that in deciding controuersies of fayth a generall Councell cannot erre And the Doctors yeild the reason because of the speciall assistence of the holy Ghost and of Christ gouerning the Church and not permitting it to erre in those things which it cannot attaine by humane industry Canus sayth that generall Councells lawfully gathered may erre in fayth as the second of Ephesus did This is his second conclusion which you lay hold of concealing that in his third conclusion which he presently addeth he sayth That a generall Councell confirmed by the Pope cannot erre and condemneth your doctrine as absolutely hereticall Is it not then extreme perfidiousnesse to Father on him the contrary and to make Catholike Doctors Patrons of your Errors But to declare what is necessary that a generall Councell may not erre you adde (d) Pag. â—66 fin 367. The difference betweene the Roman Church and the Church of the Protestants is no more but this that the Romanists say that all generall Councells may erre except they be confirmed and authorized by the Pope but Protestants say that all generall Councells may erre except they be directed by the spirit of Gods word This indeed you say and yet leaue the question vnansweared for we likewise say that euery Councell which is not directed by the spirit of Gods word may erre The question is how it may be knowne when a Councell defineth according to Gods word and when not for Gods word may be misinterpreted Wherof Tertullian speaking truly said (e) L. de praescrip An adulterate glosse doth as much outrage to the truth as a false pen. And S. Hilary (f) L. 2 de Triâ— init There haue bene many who haue interpreted the heauenly words otherwayâ—â— then the truth did require according to the sense of their own will not for the establishing of truth for heresy is not in the writing but in the vnderstanding the fault is not in the word but in the sense And doth not S. Hierome likewise say (g) In Ep. ad Gal. c. 1. The Ghospell is not in the words but in the sense And doth not S. Augustine cry out (i) In Ioan. tract 13. Heresies and peruerse doctrine which entangle soules cast them headlong into hell haue their birth nowhere but from good Scriptures ill vndeestood And againe (k) De Gen. ad lit l. 7. c. 9. Heretikes were not heretikes but that misunderstanding the Scripture they defend obstinatly their owne false opinions against the truth therof And in another place (l) Ep. 2â—â— All heretikes which receaue the Scriptures thinke they follow them when they follow their owne Errors Of the same subiect Lyrinensis discourseth largely and learnedly (m) Chap. 1â— 30.37 shewing that the Diuel alleaged Scriptures against Christ that all Heretikes alleage them against the Church in defence of their errors which made S. Hierome say (n) In Ep. ad Gal. c. 1. that there is great daÌ„ger in speaking in the Church for feare lest by a wrong interpretation the Ghospell of Christ be made the Ghospell of man or which is worse the Ghospell of the Diuell And speaking of the Luciferians (o) Aduers Lucifer versus fin who boasted of the Scriptures as Protestants doe Let them not statter themselues to much because they seeme to haue Scripture for what they affirme for euen the Diuell hath alleaged Scriptures which consist not in reading but in vnderstanding Wherfore it is not sufficient to alleage Scriptures We alleage them and you alleage them but we disagree concerning the true sense and meaning of them from whom shall we learne it If Luther may as your fore-man speake for you all you and none but you and that by your priuate spirit must deliuer the true sense of them We sayth Luther (p) L. de serâ—â— arbit receaue nothing but the Scriptures and them so also that we our selues only haue certaine authority to expound them As we vnderstand them so was the meaning of the Holy Ghost what others bring be they neuer so great neuer so many preceedeth from the spirit of Sathan and from a mad and alimated mind So Luther And as he challenged to himselfe this priuiledge of deliuering the true sense of Scripture so his disciples haue challenged the same to themselues This spirit it is which hath hatched so many viperous sects no lesse disagreeing among themselues then all of them straying from the truth And yet you all boast of Scripture and all proclaime that you follow the word of God And no maruaile for the Diuell sayth Lyrinensis (q) Cap. 37 3â— knoweth right well that when wicked errors are to be broached the readiest way to deceaue is to alleage stifly the authority of diuine Scripture What then shall Catholike men Children of our Mother the Church do Let them interpret the diuine Canon according to the tradition of the vniuersall Church The truth of Scripture sayth S. Augustine (r) Cont. Crescon l. 1. c. 33. is held by vs when we do that which pleaseth the vniuersall Church whom the authority of the same Scriptures recommendeth And againe (s) Ibid. c. 31. Whosoeuer feareth to be deceaued through the obscurity of this question let him consult with that Church which the holy Scripture hath designed without any ambiguity This Church it is of which God pronounced by the mouth of Isay (t) Isa 54.17 Thou shalt iudge euery tongue that resisteth thee in iudgment Of this Christ hath promised (u) Math. 16.18 that the gates of hell which are Errors shall not preuâ—ile against her Of this he hath said (x) Math. 18.17 that whosoeuer heares her not is to be held as a Heathen a Publican In this he hath placed (y) Ad Ephes 4.11 17. Apostles Prophets Euangelists Pastors and Doctors c. that we may not be litle Children wauering and carried away with euery blast of doctrine This Church these Pastors these Doctors all Christians must heare and imbrace their exposition of Scripture as the true meaning of the holy Ghost Christ himselfe hauing said (z) Luc. 10.6 that who heareth them heareth him and S. Iohn (a) â— Ioan. 4.6 by this marke distinguisheth Orthodoxe people from Heretikes that the Orthodoxe heare and obey the Pastors and Doctors of Gods Church which heretikes refuse to do We are sayth he of God he that knoweth God heareth vs He
be directed to the holy and Venerable Pope Innocentius And we likewise had written from the Councell of Mileuis in Numidia to the same Apostolike See And what did they write We hope sayth the Councell (k) Aug. ep 92. these men which hold so peruerse pernicious opinions will sooner yeld to the authority of your Holinesse drawne from the authority of the holy Scriptures by help of the mercy of our Lord Iesus-Christ who vouchsafeth to gouerne you consulting with him and to heare you praying vnto him To this Epistle of the Councell Innocentius answeared (l) Aug. ep 93. You prouide diligently and worthily for the Apostolike honor c. following in the consultation of difficult things the forme of the ancient rule which you know as well as I to haue bene alwayes obserued by the whole world But I omit this for I thinke it is not vnknowne to your wisdome for why els did you confirme this by your deeds but because you know that answeres do alwayes flow from the Apostolicall fountaine throughout all Countries to those that aske them And especially as often as matter of fayth is in question I conceiue that all our brethren and fellow-Bishops ought not to referre what may be profitable in common to all Churches to any but to Peter that is to the author of their name and dignity as your Dilection hath done If you answeare that Innocentius writ this but spake vntruly in his owne cause S. Augustine will satisfy you who highly prayseth both these answeares of his Vpon this affaire sayth S. Augustine (m) Ep. 106. relations were sent from the two Councells of Carthage and Mileuis to the Apostolicall See c. And besides the relations of the Councells we writ also priuate letters to Pope Innocentius of blessed memory in which we discoursed more largely of the same subiect And he answeared vs to euery point as it was conuenient and fitting the Prelate of the Apostolike See should answeare And againe (n) Ep. 157. Pelagius and Celestius hauing bene the authors or most violent promotors of this new Heresy they also by meanes of the vigilancy of two Episcopall Councells with the help of God who vndertakes the protection of his Church haue bene condemned in the extent of the whole world by two reuerend Prelates of the Apostolike See Pope Innocentius and Pope Zozimus vnlesse they reforme themselues and do pennance Out of this it is euident 1. That it was the ancient tradition and custome that Councels should send their decrees to the Pope to be confirmed by his authority 2. And that it is so ordeyned not by humane but by diuine sentence 3. That all other Churches of the world compared to the Roman are as streames that flow from their mother source and are to imbrace as pure whatsoeuer doctrine she deliuereth and reiect whatsoeuer she condemneth 4. That the Fathers of both these Councels did acknowledg the Pope to be their Pastor 5. And that they did belieue his authority to be takē out of the holy Scriptures 6. That Christ guideth him in his consultations and decrees of fayth 7. That the custome ancient rule beareth that in doubts especially of fayth the See Apostolike is to be consulted and nothing determined vntill answeare had from thence Now to your obiection (o) Pag. 141. seqq that the Councell of Mileuis denied any right of Appeales from Africa to the Church of Rome which in your eyes is so forcible that you repeat it afterwards againe (p) Pag. 321.322 seqq and descant on it at large against Bellarmine who sheweth (q) L. 2. de Pont. c. 24. it to be wholly impertinent and from the matter for the question of appeales to the B. of Rome is not of Priests and inferior Clerkes of whom only the Councell of Mileuis speaketh but of Bishops for the Councell of Sardica which hath declared (r) Can. 4. 7. that Bishops may appeale to the Pope hath withall decreed (s) Can. 27. that Priests and inferior Clerkes are to be iudged by their owne Bishops that if they conceiue themselues to be wronged by them they appeale to other Bishops of the same prouince And the same had bene ordeyned not long before by the Councell of Nice (t) Iulius ep 1.2.3 apud Bin. to 1. pag. 399. seqq and afterwards by S. Leo (u) Ep. 84. ad Anastas Thessal S. Gregory (x) L. 2. indict 11. ep 6. ordeyning that maior causes be iudged in the first instance by a Councell of Bishops of the same prouince by way of appeale by the See Apostolike And to goe no further the same was answeared by the holy Pope Innocentius to whom the Councell of Mileuis sent their decrees to be confirmed (y) Aug. ep 92. For when Victricius B. of Rhoan desiring to order the gouerment of his Church according to the Roman discipline required instructions from him he (z) Ep. 2. addressed vnto him diuers rules to be obserued of which the third is that If dissentions arise betweene Priests or other Clerkes of the inferior order they are to be iudged ended by the Bishops of the same Prouince as the Councell of Nice hath determined And for the causes of Bishops he addeth (a) Ibid. If they be maior causes that are in question let them after the Episcopall iudgment be referred to the See Apostolike as the Synod of Nice and the ancient customes ordeyne This Epistle of Innocentius was cited by the Bishops of France in the second Councell of Tours 700. yeares since And his very words concerning the appeales of Bishops to the See Apostolike are inserted in forme of a Law into the Capitulary of Charlemaine And Hincmarus Archbishop of Rhemes in his epistle to Nicolas Pope (b) Erodoard histor Eccles Rhem. lib. 3. repeating the same decree of Innocentius sayth We Metropolitans trauilling in our prouinciall Councels haue care after iudgment to referre the maior causes that is of fayth and of maior persons that is of Bishops to the determination of the soueraigne See And speaking of Priests and inferior Clerkes Let it not please God that we thould depise the priuiledge of the first and supreme See of the holy Roman Church as to weary your soueraigne Authority with all the controuersies and quarrels of the Clergy as well of the superior as of the inferior order which the canons of the Nicen Councell and the decrees of Innocentius and other Popes of the holy See of Rome command to be determined in their owne Prouinces From hence it followeth that the Canon of the Councell of Mileuis which you obiect against appeales to Rome makes nothing at all for your purpose your peremptory conclusion is (c) Pag. 141. that the Councell of Mileuis denieth any right of appeales from Africk to the Church of Rome To make this good you should haue shewed that the Councell of Mileuis forbids the appeales of Bishops