that all men are to learne from her the Doctrine of fayth deliuered vnto her by the blessed Apostles And this is the reason why Tertullian speaking of Marcion and Valentinus (q) Ibid. c. 30. proueth them to be heretikes because they had fallen from the faith into which they had beleeued in the Roman Church Nam constat c. For sayth he and his words no lesse agree to Luther and Caluin then to Marcion and Valentinus it is manifest that they first beleeued the Catholike Doctrine in the Roman Church vntill in the tyme of the blessed Bishop Eleutherius for their turbulent spirit of nouelty wherwith they did also peruert their Brethren they were often excommunicated and at length cast out for euer to perpetuall ruine By this it appeareth that the Roman fayth was then held to be the Catholike fayth and the Roman Church which Tertullian calleth The Catholike Church (r) L. 4. cont Marcio c. 4. the Head and Mistresse of all Churches in the world for Marcion was borne at Sinope in Pontus and for his heresy and lewdnesse of lyfe excommunicated by his owne Father a holy Bishop who refusing to absolue him he went to Rome to seeke absolution but his Father opposing obteyned it not ValeÌ„tine was as Aegyptian borne and hauing fallen into heresy in Cyprus came to Rome in the tyme of Higinius Pope and feigning himselfe to be a Catholike was receaued into the Communion of the Roman Church but falling often backe into heresy as a dog returning to his vomit was finally cast out of the Church by the blessed Pope Elutherius as you haue heard Tertullian report And why did these heretikes as also Cerdon at the same tyme when they sought absolution from heresy come from so remote countreyes subiect to other Patriarkes and why from all the Easterne Church and why all of them to the Church of Rome in particular but because they knew her to be the Head Mistres of all Churches that had power to absolue all those which had bene excommunicated by any other Bishops whatsoeuer and to be the originall and center of Catholike Communion and that so long as they remayned out of her bosome they nether were nor should be esteemed Catholikes nor to be in state of saluation Herby it appeares how little reason you had to say out of Beatus Rhenaus (s) Pag. 131 1â—â— though Tertullian giue an honorable testimony to the Church of Rome yet be did not esteeme her so highly as wee see her accounted of at this day And since you acknowledge that Rhenanus his mouth for that and other his inconsiderat speeches is gagged by the Index expurgatorius you shew litle iudgment in obiecting his authority against vs. SECT VIII Vincentius Lyrinensis his iudgment of the Roman Church VVHat hath bene sayd sheweth the futility of your argument out of Vincentius Lyrinensis which is like to the two former out of S. Iraeneus and Tertullian And how little support you haue for your cause in the authority of this ancient and learned Father he will testify for himselfe for when the Doctrine of rebaptizing Heretikes at their returne to the Catholike Church defended by Firmilianus Bishop of Cefarea Agrippinus S. Cyprian Bishops of Carthage and many others wrought so great inconueniences that it gaue a paterne of sacriledge to all heretikes and occasion of error to some Catholikes Vincentius declareth how Stephen then Pope of Rome suppressed it by his authority When sayth he (t) L. cont propha haeres nouat c. â— all men euery where exclamed against the nouelty of that Doctrine all Priests in all places ech one according to his zeale did opppse 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 did surmount them in the authority of his 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 which comes by tradition be obserued And (u) Ibid. c. 10. notwithstanding that the contrary doctrine had sayth he such pregnant wits such eloquent tongues such a number of Patrons such shew of truth such testimonies of Scripture but glosed after a new and naughty fashion and that it was decreed in an African Councell yet the authority of the Pope declaring it a nouelty was of so great force that after he had condemned it all those things were abolished were disanulled were abrogated as dreames as fables as superfluous And afterwards (x) Ibid. c. 43. he alleageth as witnesses of his Doctrine diuers Greeke Fathers and addeth to them the authority of S. Felix Martyr and S. Iulius both Bishops of the Roman Church whom to declare their soueraigne authority he calleth The Head of the world And he concludeth Ibid. c. 45. Least in such plenty of proofes any thing should be wanting wee haue added for a conclusion a double authority of the See Apostolike the one of S. Sixtus a venerable man that now honoresh the Church of Rome the other of Pope Celestine of blessed menory his predecessor And their decrees he calleth Apostolicall and Catholike decrees SECT IX Other Obseruations of Doctor Morton out of Antiquity answeared YOur obseruations are (y) Pag 101. seqq that S. Athanasius S. Augustine the Councels of Constantinople of Aegypt and of Cauthage reckoning diuers Bishops to shew their agreement in fayth with them name not only the Pope but other Bishops and write both to him them and consult with him and them as with their fellow Bishops which you say is to giue the Bishop of Rome so many mates and to equalize other Bishops with him But who seeth not what poore stuffe these your obseruations are For if one concerning matters of fayth should consult with his parish Priest and his Bishop would it follow that he equalizeth the parish Priest with the Bishop and maketh him his mate Or if you writing to the King and his Counsell I should lay to your charge that by consulting with his Maiesty and his Counsell you giue his Maiesty so many mantes as he hath Counsellors and equalize them in power and dominion with him would you not thinke mâ— a trifling and indeed a childish opponent how then shall wee thinke otherwise of you that by like consequence go about to equalize other Bishops with the Pope among themselues CHAP. XVI The iudgment of the Councell of Nice concerning the authority of the Bishop and Church of Rome THAT the Councell of Nice acknowledged the supremacy of the Bishop of Rome ouer all Bishops is proued 1. Because Iulius a most holy Pope in his third Epistle which S. Athanesius hath inserted into his second Apology writing to the Arians and declaring vnto them the right of the Roman See to haue the
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
not to remoue it from thence or whether without any commandment from Christ he chose Rome for his See out of his owne free election as he might haue chosen Milan or any other city That he had such a command from Christ is affirmed learnedly proued by (u) De triplici virt Theol. d. 10. sect 3. n. 10. Suarez (x) L. 2. de Pont. c. 12. Bellarmine (y) Institut mor. part 2. l. 4. c. 21. §. Secunda sent Azor and by the greatest part of Catholike Diuines with many forcible testimonies of antiquity According to this opinion which is the more probable pious learnedly proued by Suarez it followeth that the Roman Church euen as Roman is by Diuine institution the See of S. Peter and his Successors and that therfore it is not left free for them to remoue their See from Rome to any other place But to giue you your greatest aduantage be it that S. Peter receaued no such commandment from Christ but that it was free for him to chose for his See either Rome or any other Citty and that his successors may also freely transferre their See from Rome Yet this affoards no help to your cause for though according to this opinion it be no matter of fayth that the Roman Church reduplicatiuè as Roman be the Catholike Church yet specificatiuè and absolutely it is for albeit S. Peter might haue placed his See els where yet it is matter of fayth that de facto he placed his See at Rome and that whiles his Successor continueth his See there the Roman Church is de facto the Head Mistresse of all Churches and that whosoeuer is not a member vnited to this Head is out of the Catholike Church This you should haue disproued but wilfully mistake the state of the question and because it is not matter of fayth but of opinion that the Roman Church reduplicatiuè as Roman is the Catholike Church you inferre that specificatiuè and absolutely it is not matter of fayth but only of opinion that she is the Catholike Church which is as good a consequence as that an Aethiopian absolutely is not a man because formally as black he is not a man With such arguments you delude ignorant Readers that want learning to discerne your sleights SECT V. Your fifth Argument YOur fifth argument to proue that the Roman Church is not the Catholike Church (z) Pag. 18.19.20 is because there was a Catholike Church which had Apostles Martyrs and Confessors blessed Saints of God before the Roman Church was founded yea and before the article of the Catholike Church was put into the tenor of the Creed or the Apostolicall Creed it selfe composed All this though it be granted as true is yet of no force against our Doctrine which is that S. Peter was ordained by Christ Pastor of his whole flocke and therefore Gouernor of the vniuersall Church from whence it followeth that whatsoeuer Apostles Martyrs Confessors or other faythfull liued in the Church of Christ after S. Peter was made Head thereof were members of the vniuersall or Catholike Church subiect to Peter though for a tyme there were no one particular Church which was head of al Churches because S. Peter as yet had not made choyce of any particular seate as afterwards he did at Antioch and therfore the Church of Antioch whiles he sate there was the Head and Mother Church to whom all other Churches were bound to professe vnion and obedience In regard wherof that Holy Pope Innocentius the first greatly commended by S. Augustine (a) Epist. 18. Alexand. Episc Antioch sayth that the See of Antioch had not giuen place to the See of Rome but because what Antioch obtayned only by the way Rome obtayned absolutely and finally To which I adde that if the Successor of S. Peter should now remoue his See from Rome to Milan as S. Peter did from Antioch to Rome not the Church of Rome but that of Milan should be the Catholike Church as the Head and Mother Church of the world But because by the prouidence of God S. Peter fixed his seat left it to his Successors at Rome whiles they continue it there the Roman Church by reason of his See is the Head Mother Church of the world to which sayth (b) L. 3. c. 3. Irenaeus all Churches and all the faythfull from euery place are of necessity to agree by reason of this her more powerfull principality I conclude therfore that you ignorantly or wittingly mistake the state of the question for the Roman Churches being or not being the Catholike Church as the Head and Mother Church of the world no way dependeth on her being founded before or after the article of the Catholike Church was put into the tenor of the Creed but vpon being the See in which S. Peter Prince of the Apostles liued and dyed and which he left to his Successors for the Bishop of that See being S. Peters Successor succeedeth him in his supreme authority and that authority maketh the Roman Church the Head of the world which dignity it hath euer enioyed since S. Peter sate there and shall enioy whiles his Successor continueth there which shal be to the end of the world To haue spoken to the purpose you shold haue proued that the Saints which departed this life before the Roman Church was founded were separated from the communion of S. Peter and from the Church of which he was Head which if they had bene they had no more bene Saints then you now are SECT VI. Your sixth Argument YOur sixth Argument is a mere sophisme Al Catholike Diuines accord as in a matter of fayth that the Catholike or vniuersall Church (c) Pag. 20.21.22 mentioned in the Apostles Creed hath a prerogatiue of continuing in the true fayth vntill the end of the world according to Christs promise made to S. Peter Secondly and that the Roman Church whiles the Successors of S. Peter continue their seate at Rome cannot fayle in fayth But that S. Peter fixed his seat at Rome by the commandement of Christ there to remaine to the end of his life and in his Successors to the end of the world although it be a most pious and probable opinion held by the greatest and best part of Diuines yet it is not expresse matter of Fayth because no such precept of Christ appeareth in Scripture or tradition and therfore some Diuines stick not to grant that the fixing of S. Peters See at Rome was a thing proceeding merely from his owne free will and election consequently that it is in the power of his Successors to transport it from Rome to Antioch or any other City In which case as Rome shold not then be the See of S. Peter but Antioch so neither should the Bishop of Rome be the supreme Gouernor of the whole Church nor the Church of Rome the Catholike Church as the Head and mistresse of all others as now
cleare that it is great impiety for a Christian to doubt therof S. Fulgentius sayth (s) De incarnat grat c. 11. that what the Roman Church teacheth the Christian world without hesitation belieues to iustice and doubts not to confesse to saluation S. Peter surnamed Chrysologus exhorteth Eutyches the arch-heretike thus (t) Ep. ad Eutych prafixa Act is Concil Chalced. We exhort thee reuerend brother to lend an obedient eare to the letters of the most holy Pope of the Citty of Rome for as much as the blessed Peter who liues and rules in his owne seate exhibits the true fayth to those that seeke it I omit other testimonies no lesse cleare of S. Cyrill of Iohn and Maximianus Patriarkes of Constantinople of Venerable Bede S. Maximus Martyr Theodorus Studites Rabanus and others formerly alleaged (*) Chap. 1. sect 4. From this infallibility of the Roman Church it proceeded that the ancient Fathers and Councels for the decision of all doubts of fayth had euer recourse to the See of Rome and that many learned and holy Doctors haue sent their writings to the Popes of their tyme to be examined by them and approued if their Doctrine were found to be Orthodoxall or reproued if it were erroneous So did S. Augustine to Zozimus the 4. Primates of Africa to Theodorus the Councells of Carthage and Mileuis to Innocentius S. Cyril to Celestine Theodoret and the Councell of Chalcedon to Leo the great S. Anselme to Vrbanus S. Bernard to Innocentius Other particulars I omit hauing dwelled long in this point already SECT II. Our second Argument AN other place of Scripture wherwith we proue the Roman Churches indefectibility in fayth are the words of Christ Math. 16. Thou art Peter and vpon this Rock I wil build my Church the gates of hell shall not preuaile against it By the gates of hell Origen S. Epiphanius S. Hierome S. Cyril Rabanus and all other expositors vnderstand Heresies and Arch-heretikes by whom as by gates men descend into hell And contrarily by Rock they vnderstand S. Peter and his Successors in the Roman See against which heresies and whatsoeuer persecutions raised by them haue no more power to preuaile then the furious waues of raging tempests against a Rock firmely seated in the middest of the sea They may beate and breake themselues against it but destroy it they cannot And so experience teacheth for howbeit the Heathnish persecutors and other enemies of Christ haue tried their forces against it and all the other Patriarchall Sees haue fallen into heresy yet against the Roman Church God protecting it no persecutions no errors haue preuailed nor euer shall preuaile for she sayth S. Augustine (u) Psal cont part Donati is the Rock which the proud gates of hell ouercome not Neither against the Rockon which Christ builded his Church sayth Origen (x) Tract 1. in Math. nor against the Church it selfe the gates of hell shall preuaile Vpon this Rock sayth S. Hierome (y) Ep. 57. speaking of the Roman See to Damasus I know the Church to be built he that gathereth els where scattereth Our Lord sayth S. Epiphanius (z) In Ancorato made Peter the chiefe of the Apostles a strong Rock vpon whom the Church of God is built and the gates of hell which are heresies and Arch-heretikes shall not preuaile against it for the fayth is euery way fortified in him S. Chrysostome sayth (a) Hom. 55. in Math. Our Sauiour promised to Peter power to forgiue sinnes that the Church hauing for her Pastor and Head a poore fisherman shold amongst the assalts of so many raging flouds remaine immoueable and more firmely fixed and setled then the strongest Rock S. Cyril explicating the same words of our Sauiour sayth (b) Apud S. Thom. in Catena ad c. 16. Math. According to this promise of our Lord the Apostolicall Church of Peter perseuereth in her Bishops pure and free from all seduction and circumuention aboue all Prelates and Bishops and aboue all Primates of Churches and people in the fayth and authority of Peter And wheras other Churches haue bene stayned with the errors of some she alone remaines established firmely and vnconquerably silencing and stopping the mouthes of all heretikes Possessor a famous African Bishop and banished by the Arians consulting Hormisdas Pope about the Doctrine of Faustus Rhegiensis yeldeth this reason (c) Extat Epistola apud Baron Anno 520. It is expedient to haue recourse to the head as often as the health of the members is treated of for who hath a more solicitous care of his subiects or from whom is the resolution of fayth when it is questioned to be required but from the President of that See whose first Rector heard from Christ Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it S. Leo the great (d) Serm. 2. de sua assump The solidity of that fayth which was praysed in the prince of the Apostles is perpetuall and as that remaines which Peter belieued so remaineth that also which Christ instituted in Peter Wherfore the disposition of truth remaineth and Peter perseuering in the strength of a Rock hath not left the gouerment of the Church which he once vndertooke S. Maximianus an ancient Patriarke of Constantinople higly commended by Celestine Pope (e) Ep. ad Theodosium and others (f) Apud Spond anno 431. n. 22. writeth to the Orientalls All the bounds of the earth haue sincerely acknowledged our Lord and Catholikes throughout the whole world professing the true fayth looke vpon the power of the B. of Rome as vpon the Sunne And then speaking of the reward which our Sauiour gaue to Peter for that excellent confession of his fayth he addeth For the Creator of the world amongst all men of the world chose S. Peter to whome he gaue the chayre of Doctor to be principally possessed by a perpetuall right of priuiledge to the end that whosoeuer is desirous to know any diuine and profound thing may haue recourse to the oracle and doctrine of this instruction Iustinian the Emperor maketh this profession of his fayth to Bonifacius Pope (g) Extat inter decreta Bonif. Papae The beginning of saluation is to conserue the rule of right fayth no way to swarue from the tradition of our fore-Fathers because the words of our Lord cannot faile saying Thou art Peter and vpon this Rock c. And the proofes of deeds haue made good those words because in the See Apostolike the Catholike Religion is always conserued inuiolable And the same profession was made by Iohn Patriarke of Constantinople to Hormisdas Pope (h) In epist ad Hormisd abiuring the memory of all such as dye out of the Communion of the Roman Church or agree not in all things fully with her S. Gregory (i) L. 6. ep 37. Who knoweth not that the holy Church is strengthned by
betake your selfe as to your last refuge when you are pressed with vnanswearable arguments is a mere shift inuented to delude ignorant readers with empty words voyd of truth And by this canon it is in like manner euident that the primacy was not then first giuen to the Church of Rome but preserued vnto it according to the canons Your second Argument (z) Pag. 107. to proue that the later Roman Councells are bastardly and illegitimate and that we haue little regard to the Councell of Nice is taken out of Theodoret writing that Constantine the Great required in that Synod that because the bookes of the Apostles do plainly instruct vs in diuine matters therfore we ought to make our determinations vpon questions from words which are diuinely inspired And then you tell vs that Bellarmine answeareth thus Coâ—stantine was a great Emperor indeed but no great Doctor of the Church who was yet vnbaptized and therfore vnderstood not the mysteries of religion Thus say you doth this your Cardinall twite and taunt the iudgment of that godly Emperor and as the Steward in the Ghospell iniustly concealeth from his reader that which followeth in Theodoret namely that the greater part of that Councell of Nice obeyed the voyce of Constantine So you as you are wonâ— for first you falsify Bellarmine who sayth not that Constantine was yet vnbaptized but that that is the opinion of you Protestants and the old Arians from whence he argueth ad hominem against you that this testimony of Constantine is not of so great weight as Caluin and Kemnitius make it for if he were vnbaptized he could then be no great Doctor of the Church as being a Neophyte and therfore not so well skilled in the mysteries of Christian Religion What twiting or taunting of that godly Emperor your find in this answere of Bellarmine I know not but I know that you in holding Constantine to be then vnbaptized both seeke to disgrace that godly Emperor and withall to vphold the authority and credit of the Arian heretikes who to make him a Patron of their heresy gaue out that he was not baptized vntill a litle before his death and that then he receaued his baptisme from Eusebius B. of Nicomedia the chiefe ringleader of the Arian faction But that your dealing may the better appeare it is to be noted that Bellarmine is so farre from twiting or taunting that godly Emperor that he admitteth of his testimony Admitting sayth he (a) L. 4. de verbo Dei c. 11. §. Admissâ— the authority of Constantine I say that in all those doctrines which concerne the nature of God there are extant testimomes in Scripture out of which if they be rightly vnderstood we may be fully and plainly instructed but the true sense of the Scriptures dependeth on the vnwritten tradition of the Church Wherfore the same Theodoret that reporteth this speach of Constantine declareth in the next Chapter that in the Councell of Nice Scriptures were produced on both sydes but the Arians were not conuinced with them because they expounded them otherwise then the Catholikes and therfore were condemned by the vnwritten tradition of the Church piously vnderstood to which condemnation no man euer doubted but that Constantine assented So Bellarmine And hereby it appeares that when you say Bellarmine citeth Theodoret yet as the Steward in the Ghospell iniustly concealeth that which followeth in him namely that the greater part of the Councell obeyed the voyce of Constantine you wrong Bellarmine and a buse Theodoret who in those words relateth not to the determining of controuersies by Scriptures but to Constantines exhortation made to the Bishops of peace and concord among themselues which sayth Theodoret the greatest part of the Councell obeyed imbracing mutuall concord and true doctrine though diuers Arians disagreed some of whose names he there expresseth This you iniustly conceale like the ill Steward in the Ghospell that you may pick a quarrell with Bellarmine In confirmation of this I might adde that as S. Augustine (b) L. 5. de Baptism c. 23. and Vincentius Lyrinensis (c) Cont. haer c. 9. 10. haue testified the heresy of Rebaptization could not be disproued by Scripture but was condemned by Tradition And finally I might aske you why you like the bad Steward conceale what Theodoret writeth in that very place namely that what Constantine said he spake not to the Bishops as their Head but as a sonne that loued peace offered vp his words to the Priests as to his Fathers and that he would not enter into the Councell but after them all nor sit downe but with their leaue and in a low chayre Did he trow you belieue himselfe to be Head of the Church CHAP. XVII The second Generall Councell held at Constantinople belieued the supreme authority of the Bishop and Church of Rome SECT I. By what authority this Councell was called BELLARMINE in proofe of the Popes vniuersall iurisdiction alleageth that the Fathers of the first generall Councell of Constantinople which was the second generall of the whole Church in their Epistle to Pope Damasus say They were gathered by his Mandate and confesse that the Church of Rome is the Head and they the members This say you (d) Pag. 109. is all that is obiected but vpon a mistake What then is the mistake Because Bellarmine in the Recognition of his workes afterwards obserued that it was not the Epistle of the second generall Synod but of the Bishops which had bene present at the Synod and met againe the next yeare after at Constantinople But if this Epistle were not of the Synod why do you speaking of it not without contradiction say (e) Pag. 10â— The generall Councell of Constantinople do endite an Epistle (f) Pag. 110. margin and inscribe it thus And why do you mentioning the inscription of the same Epistle call it Synodicae Epistolae inscriptio The inscription of the Synodicall Epistle And why doth Theodoret (h) L. 5. hist. c. 9. stile it Libellus Synodicus à Concilio Constantinopolitano missus A Synodicall writ sent by the Councell of Constantinople c But howsoeuer you alleaging that Bellarmine acknowledgeth his owne mistake is a mere cauill nothing auailing your cause for be it that those Bishops writ not their Epistle whiles they were assembled in Councell but when they met the next yeare after at Constantinople yet you must acknowledge the truth of what Bellarmine alleageth out of their Epistle vnlesse you will make them all lyers But let vs goe on Bellarmine sayth (i) Recogn pag. 46. in hoc Concil it is sufficiently proued out of the sixth generall Councell that this of Constantinople was called by the commaund of Pope Damasus you answeare (k) Pag. 109. that in proofe therof he referreth himselfe to another Councell against the vniuersall current of histories which with generall consent set downe the Mandates of Emperors as the supreme and first compulsary causes for
THAT the seauenth and eight Generall Councells belieued the B. of Rome to be the Head and Gouernor of the Vniuersal Church is a truth not to be denied In the second Action of the seauenth Synod was read and approued the Epistle of Adrian Pope to Tharasius in which speaking of S. Peters See he sayth Whose seate obtayning the primacy shineth throughout the whole world and is the Head of all the Churches of God In the eight Synod the profession which all Schismaticall Bishops returning to the Catholike Church were to make is expressed in these words (f) Apud Bin. to 3. pag. 923. Can. l. 6. c. 6. pag. 200. The begiuning of saluation is to conserue the rule of right fayth and no way to swarue from the tradition of our Fore-fathers because the words of our Lord cannot fayle saying Thou art Peter and vpon this Rock I will build my Church and the gates of hell shall not preuaile against it And the proofes of deeds haue made good these words for as much as in the See Apostolike the Catholike religion is alwayes conserued inuiolable We therfore desiring not to be separated from the fayth and doctrine of this Sea and following in all things the constitutions of the Fathers and chiefly of the holy Prelates of the See Apostolike anathematize all heresies c. And a litle after Wherfore following the See Apostolike in all things and obseruing all her constitutions we hope to deserue to liue in one communion which the See Apostolike teacheth in which there is the true and entire solidity of Christian religion we promise likewise not to recite in the sacred mysteries the names of those which are separated from the communion of the Catholike Church that is to say which agree not to the See Apostolike What you thinke Doctor Morton I know not but sure I am that if you who deny the Roman Church to be the Head and gouernesse of all Churches you that liue out of her Communion you that refuse to obey her constitutions you that professe not to follow her doctrine had liued in tyme of the seauenth and eight Synods they would haue anathematized you and condemned your doctrine as hereticall And this is the reason why you conceale these many other passages of those Councells in which the same truth is deliuered and many other points of your Protestant Doctrine condemned SECT II. Doctor Mortons ignorance concerning the eight Generall Councell IN your eight Chapter in the title of the eight Section you say (g) Pag. 127. The beliefe of the Article Viz. The Catholike Roman Church without subiection wherunto there is no saluation damneth the eight Councell which you call generall consisting of 383. Bishops in the yeare 870. This is your title in proofe wherof you cite Binius (h) Tom. 3. p. 143. in your margent but ignorantly and falsly for the Councell which Binius there setteth downe is not the eight generall held the yeare 870. vnder Basilius the Emperor and Adrian the second Pope of that name but a particular Synod consisting of certaine Greeke Bishops assembled the yeare 692. by the industry of Calinicus Patriarke of Constantinople in the tyme of Sergius Pope Iustinian the yonger in his pallace called Trullum hath neuer bene esteemed a lawfull Councell but alwayes reproued as a false and erraticall assembly as Binius proueth (i) To. 3. pag. 154. 155. and I shall presently declare (k) Sect. seq Againe you say The eight generall Councell consisted of 383 Bishops and giue Binius for your Author But you are mistaken wrong Binius for he (l) Tom. 3. pag. 910. proueth out of Nicetas and Anastasius who was present at the eight Councell that it consisted only of 102. Bishops Nor will it serue you for an excuse that Bellarmine sayth it consisted of 383. Bishops for you bring not him for your author but Binius who affirmeth and proueth the contrary And in what sense Bellarmine speaketh you might haue learned if you had obserued what Binius noteth out of Anastasius namely that many other Bishops agreed to this Synod though they were not present at it But let vs go on What was done say you (m) Pag. 127. in this fourth Synod of Constantinople you may vnderstand from your owne men Here I must request you to call to mind that els where you say (n) Pag. 235. marg lit â— the Councell vnder Menas was the fifth Councel of Constantinople How then can the eight general Councel which you say was held the yeare 870. be the fourth Councell of Constantinople since in this other place alleaged you affirme the Councell vnder Menas held the yeare 553. to be the fifth Councell of Constantinople for therby you ignorantly make the fifth Councell of Constantinople to haue bene held aboue 300. yeare before the fourth SECT III. Whether the eight generall Councell condemned the Saturday fast allowed by the Roman Church YOu tell vs (o) Pag. 1â—7 that we may vnderstand from our Binius that these Bishops of the eight generall Councell condemned a custome of the saboth fast in lent then vsed in the Church of Rome and therupon made they a Canon inhibiting the Church of Rome from keeping that custome any longer And you adde (p) Ibid. This Canon sayth your Surius is not receaued because it reprehendeth the Church of Rome the mother-Church of all other Churches So you And your readers especially of the vulgar sort by this your expression what will they conceaue but that the Roman Church did in those tymes fast the Sundayes in Lent for as by the Saboth day Protestants especially the vulgar vnderstand no other day but Sunday so by the Saboth fast what will they vnderstand but the Sunday fast which was neuer vsed nor allowed in the Roman Church but condemned in the Councell of Gangra as an hereticall obseruation of the Eustathians (q) See Spond anno 319. n. 9. The fast which this Canon inhibiteth is the Saturday fast which as then it was so notwithstanding this Canon is still vsed by the Roman Church in Lent and not prohibited out of Lent Nor was that Canon made by the eight generall CouÌ„cell to whom you ignorantly ascribe it but by the Trullan Synod as Binius and Surius testify whom therfore you abuse in fathering on them your owne ignorant mistake of the Trullan Synod for the eight generall Councell And so much the more because both of them with all Catholike Diuines hold the Trullan Canons to be illegitimate and of no force for as much as no Legates of Sergius then Pope were present at that Synod nor was it assembled by his authority or consent but absolutely reproued and condemned by him notwithstanding the barbarous violence of Soldiers and other meanes vsed by the Empetor to extort a confirmation from him and his successors as Venerable Bede (r) L Dâ— sex aetat in iustinian iuniore who liued at that tyme
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
Rome and are so many witnesses against you of the Popes authority acknowledged and practised ouer the Bishops of Constantinople Polichronius was B. of Hierusalem and deposed by Sixtus Pope as Bellarmine proueth out of the Acts of Sixtus which acts witnesse Baronius (b) Anno 432. fin are cited by Nicolas the first by Petrus Damiani and other later writers And if as you obiect (c) Pag. 295. Baronius found no other Records of any Polychronius that was B. of Hierusalem at that tyme doth it therfore follow there was none such To omit the later writers he mentioneth Petrus Damiani and Nicolas were men eminently learned the one liued 600. the other 800. yeares nearer the time of Sixtus then Baronius did and the Acts of Sixtus are yet more ancient then either of them Wherefore in those dayes Record might be extant of Polychronius and his deposition by Sixtus reported in those Acts which before Baronius his time were lost or if not lost yet might not come to his knowledge 2. You answeare (d) Pag. 295. Your Popes must be thought to haue restored Bishops only by endeauoring and desiring that they might be restored You exemplify in Basilides whose cause sheweth it was a knowne truth in those dayes that the Pope had authority to restore Bishops deposed for why els did Basilides trauaile from Spaine to Rome to procure letters of restitution from him Of this Basilides you say (e) Pag. 289. fin 190. Cyprian constituted Sabinus Bishop insteed of Basilides whom he had deposed But you shew great ignorance in Ecclesiasticall history for Cyprian neither deposed Basilides nor coÌ„stituted Sabinus in his place Basilides was not an African nor any way belonging to Cyprians iurisdiction who was Primate of Africa only but Bishop of Leon in Spaine and for his enormous crimes being iustly deposed by the Bishops of that Countrey fled to Stephen Pope and by a false information of his owne innocency deceaued him that by his authority and command he might be restored to his Bishoprick The Bishops of Spaine who had condemned him sent Sabinus and Felix into Africa to informe S. Cyprian truly of the case to aske his aduice and require his intercession to the Pope that he would not restore Basilides S. Cyprian approued their proceeding and answeared that if Basilides had obtayned from the Pope any sentence of restitution it was surreptitious by reason of the false information he had giuen which alone was sufficient to make his restitution void as not only the Ciuill (f) Cod. cont ius L. Etsi but also the Canon Law (g) De Rescrip C. Dilectus declareth decreeing in a case like to this of Basilides that sentences procured from the See Apostolike by surreption are inualid and of no force Wherfore S. Cyprian rightly answeared that albeit Stephen for his incircumspection might be argued of negligence in giuing so easy credit to a false information and suffering himselfe to be deceaued therby yet the chiefe fault was in Basilides who with lies had sought to iustify himselfe This is all that antiquity recordeth of this controuersy which sheweth that in those ancient times the custome of Bishops when they thought themselues wronged by their Metropolitans was to appeale to the Pope as Basilides did against which custome nor against the Popes authority to admit of Appeales neither the Bishops of Spaine nor S. Cyprian excepted as appeareth in this that they blamed not Basilides for appealing to one that had no power to reiudge his cause but for his surprise made vpon the Pope and the Popes want of circumspection in suffering himself to be deceaued by a false information 3. You say (h) Pag. 290. Cyprian confirmed the election of Pope Cornelius whose communion both he as himselfe speaketh his Colleagues and fellow-bishops gaue approbation vnto To confirme the election of a Bishop is an Act of iurisdiction which therfore can proceed from none but a Superior This authority though you deny to the Pope yet out of a desire to annihilate his authority you ouer-shoote your marke so far as to make him inferior to all the Bishops of Africa and to stand in need of their confirmation a thing which S. Cyprian mentioneth not He only signifieth to Cornelius that Nouatianus hauing made a schisme in the Church and set himselfe vp as Antipope in opposition to Cornelius and the Africans being doubtfull which of the two they should acknowledge and obey as true Pope S. Cyprian sayth he exhorted all that sailed out of Africa to Rome to abandon Nouatianus and adhere to Cornelius and procured letters from his brethren at Rome to those of Africa that being fully certified of the truth they might sayth he to Cornelius acknowledge and firmely imbrace you and your communion that is to say the communion of the Catholike Church All therfore that you haue gained out of S. Cyprian is to proue your selfe to be out of the communion of the Catholike Church for to be of the Catholike communion and to be vnited to the Pope in S. Cyprians beliefe is one and the same thing 4. The like abuse you offer to S. Gregory saying (i) Pag. 29â— that he sought approbation from the foure Patriarkes As soone as this holy Pope was placed in the chaire of S. Peter following the custome of his Predecessors he writ a circular or Synodicall letter for so anciently those letters were called to the foure Easterne Patriarkes that hauing notice of his election they might know whom to obey and whom to haue recourse vnto in all doubts of fayth and other maior causes which was no more to seeke confirmation or approbation from them then if a King of Poland or any other electiuâ— Prince being chosen should write a circular letter to hiâ— Nobles giuing them notice of his Election and admonâ—shing them of their duty and allegiance vnto him This to haue bene the effect of those Synodicall letters is proued out of Gelasius Because sayth he to Laurence Bishop of Lignidis with fraternall loue you put vs in mynde that we should send a forme of fayth as a certaine medicine to the Bishops throughout Illyria and others although this hath bene most amply performed by our predecessor of Blessed memory yet because the custome is that when a Bishop of the Roman Church is newly made he send a forme of his fayth to the holy Churches I haue endeauored to renew the same in a compendious breuity to the end the reader by this our Epistle may vnderstand in what fayth he is to liue according to the ordinations of the Fathers And as the Popes when they were chosen did send these Synodicall letters prescribing a forme of fayth to be obserued by all Bishops so likewise all Metropolitans did send to the Popes newly chosen a profession of their fayth to the end it might be approued by the See Apostolike So did S. Cyprian to Cornelius Pope calling it (k) L. 2. ep 10. a diuine
tradition and an Ecclesiasticall institution and moreouer adding that he had commanded all the Bishops of his Prouince to doe the like SECT VIII Doctor Mortons ignorance concerning Excommunication And of heretikes excommunicating the Pope EXcommunication is a most grieuous Ecclesiasticall censure which can be inflicted by none but an Ecclesiasticall Superior that hath iurisdiction power to binde and loose to punish absolue the person excommunicated A thing so certaine that no puny-Diuine can be ignorant therof Wherfore you discouer more then vulgar ignorance in defining (l) Pag. 290. Excommunicating of others to be but a denying to haue communion with them By this definition euery subiect may excommunicate his Superior Ecclesiasticall or temporall for euery subiect of neuer so meane a ranke Ecclesiastick or laick may deny to haue communion with his Bishop or his Soueraigne and therby excommunicate them Yea by the same definition any Heretike may excommunicate the Pope or any other Bishop or Councell by which he is condemned for he may deny to haue communion with them Is this good Diuinity And yet it is yours who from this definition as from a true principle deduce that when ancient Popes excommunicated hereticall Bishops of the Easterne Church it was no act of iurisdiction in them ouer those Bishops but (m) Ibid. only a disuniting of themselues from them by denying to haue communion with them which also the same Bishops might deny to haue with the Popes And vpon this ground you iustify as well you may the Arians who being excommunicated by Iulius Pope toke to themselues liberty to excommunicate him in their false Councell at Philippopolis (n) Sozom. l. 3. c. 10. And vpon the same ground when Dioscorus Patriarke of Alexandria grew to so great a height of madnesse as to pronounce a sentence of excommunication against Leo the Great and first Pope of that name because he had condemned Eutyches and his heresy you say (o) Pag. 290. fin 291. He did it vpon the knowne iudgment of the Easterne Church and vpon a common right and hability to do it which as it is an answeare full of ignorance so I know not how to excuse it from impiety for although Dioscorus were an Arch-heretike though contrary to the Lawes of the Church he had by his owne authority assembled a Councell at Ephesus and approued in it the heresy of Eutyches and condemned the Orthodoxe Doctrine and not only excommunicated but beaten and wounded to death Flauianus Patriarke of Constantinople a stout champion of the Catholike fayth yet none of these crimes were alleaged against him as the cause of his excommunication and deposition but only his presumptuous attempting to excommunicate the Pope and his disobedience to him Dioscorus sayth Anatolius Archbishop of Constantinople (p) Conc. Chalced. Act. 9. Socrat. l. 2. c. 18. speaking to the Councell of Chalcedon hath not bene deposed for the fayth but because he had excommunicated my Lord the Archbishop Leo and that hauing bene thrice cited he would not appeare And the Councell of Chalcedon it selfe writing to Leo (q) Relat. ad Leon. After all these things he hath extended his phrensy euen against him to whom the guard of the Vine is committed by our Sauiour that is to say against your Holinesse hath moditated an excommunication against you who hasten to vnite the body of the Church So enormous a crime did this holy Councell iudge it to be for any Bishop euen the greatest Patriarke of the East as Dioscorus was to pronounce sentence of Excommunication against the Pope But to make this matter more euident what Christian euer heard that the iudgment of any Bishop could be valid against the Bishop of the primary See which sayth the Councell of Sinuessa (r) Nicol. Papa Ep. ad Micha Imper. is to be iudged by no man The primitiue Fathers thought it so vnlawfull to be separated from the B. of Rome that they pronounce all that are diuided from his communion to be branches cut of from the Vine which is the Catholike Church to be heretikes of a peruerse iudgment or els presumptuous selfe-liking schismatikes and sinners not to gather but to scatter not to be of Christ but of Antichrist (s) See aboue Chap. 1. sect 4. And finally so absurd a thing it was euer held for any Christian to excommunicate the Pope that the Emperor Martian writing to certaine hereticall Monkes of Palestine who being enemies to the Councell of Chalcedon had presumed to excommunicate Leo Pope telleth them (t) Apud Bin. to 2. pag. 144. that therby they had and with good cause made themselues a laughing stook to the Heathens themselues What you obiect (u) Pag. 290. out of Nicephorus that Menas Patriarke of Constantinople excommunicated Pope Vigilius Cardinall Peron hath learnedly proued to be a mere fable and were it true it was an vnlawfull attempt and inualid as you haue heard SECT IX Adrian and Nicolas Popes obiected by Doctor Morton ADrian and Nicolas the two first Popes of those names required of Constantine and Michaell Emperors of the East the restitution not only of the temporall patrimony of S. Peter iniustly taken away from the Roman Church by hereticall Emperors their predecessors still with-held by them but also of the Ecclesiasticall right of ordayning and gouerning ten Prouinces of the East as their peculiar Diocesse according to the custome of their predecessors This obiection you (x) Pag. 291. 292. tooke from Baronius (y) Anno 800. He hath giuen you an answeare to him I remit you But wheras you say These Popes did not thinke themselues to haue iurisdiction ouer the whole Church of Christ it is worth the nothing that they euen in those very Epistles which you obiect not only affirme but most effectually proue the iurisdiction of the B. of Rome ouer the whole Church and of Adrian somthing to this purpose hath bene said already (z) Chap. 33. sect â— SECT X. Of the deposition of Flauianus Patriarke of Antioch BEllarmine (a) L. â— de Pont. c. 18. produceth many examples of Easterne Bishops deposed by the Pope In answeare wherto you say (b) Pag. 295. fin 296. The chiefest example which your Cardinall may seeme principally to insiston is that Pope Damasus as he calleth it deposed Flauianus Patriarke of Antioch And therfore haue I singled out this example for a singular Argument of retorsion to proue the no-iuridicall or iudiciall authority of the Roman iurisdiction ouer the Patriarkes of Antioch Bellarmines first and chiefest examples are of eight Patriarkes of Constantinople which are so many witnesses of the Popes authority against you Among these he chiefly inssisteth on the example of Anthymus whom Agapet Pope deposed in the City of Constantinople it selfe as you haue heard (c) In this Chap. sect 4. and he proueth out of Nicolas the first Liberatus Zonaras and Gelasius The reason therfore why you passing ouer these examples single